Mina. This is the opinion of Ibn Umar, Aisha, Urwah, Ubayd ibn Umayr, al-Zuhri, Malik, al-Awza'i, Ishaq, and al-Shafi'i in the earlier (qadim) school, due to what Ibn Umar and Aisha narrated, saying: "It was not permitted to fast during the days of Tashriq except for one who could not find the Hady (sacrifice)." This was recorded by al-Bukhari. This refers to the permission granted by the Prophet (peace and blessings of Allah be upon him). Furthermore, because Allah the Almighty ordered the fasting of the three days during the Hajj, and there remain no days of Hajj other than these days, therefore the fasting becomes fixed during them. If he fasts these days, his ruling is the same as one who fasted before the day of Sacrifice. There is another narration from Ahmad that he does not fast during the days of Mina. This is narrated from Ali, al-Hasan, and Ata. This is also the opinion of Ibn al-Mundhir, because the Prophet (peace and blessings of Allah be upon him) forbade the fasting of six days, among which he mentioned the days of Tashriq, and he (peace and blessings of Allah be upon him) said: "They are days of eating and drinking." And because it is not permissible to perform voluntary fasting during them, so he shall not fast them for the Hady, just as on the day of Sacrifice. According to this narration, he must fast ten days after that. The same rule applies if we say: He should fast the days of Mina, but he did not fast them. There is a difference in narration from Ahmad regarding the obligation of the Dam (sacrifice) upon him. According to one, a Dam is required because he delayed an obligatory act of the Hajj rituals beyond its time, so a Dam becomes incumbent upon him, like the stoning of the Jamarat (pebbles), and there is no difference between one who delays it due to an excuse or otherwise, based on what we have mentioned. Al-Qadi said: If he delays it due to an excuse, there is nothing upon him except to make it up, because the Dam, which is the substitute, if he were to delay it due to an excuse, there would be no Dam upon him for delaying it, so the substitute is more deserving of this ruling. It is narrated from Ahmad that no Dam is required with the fasting in any case. This is the choice of Abu al-Khattab and the school of al-Shafi'i, because it is