His statement, “and fasting on the Days of Tashriq, except in place of the sacrifice required for tamattuʿ or qirān,” means that fasting on them is prohibited, for the Prophet, peace and blessings be upon him, said of them: “The Days of Tashriq are days of eating, drinking, and remembering Allah.” (1) This indicates that these days are not fit to be days of abstinence; rather, they are days of eating, drinking, and remembering Allah.

The Days of Tashriq are the three days following the Day of Sacrifice: the eleventh, twelfth, and thirteenth. They are called the Days of Tashriq because people would dry meat in the sun during them—that is, they would cut it into strips and then spread it out in the sun so that it would dry and not spoil or rot.

His statement, “except in place of the sacrifice required for tamattuʿ or qirān,” means that fasting on them is permissible in this case. If a person performs tamattuʿ, meaning that he first performs ʿumrah during the months of Hajj, then leaves the state of ihram and subsequently performs Hajj in the same year, then a sacrificial offering is due from him. If he cannot find one, he must fast three days during Hajj and seven when he returns. The one performing qirān is like the one performing tamattuʿ. He is the one who enters ihram for both ʿumrah and Hajj together, saying, “Here I am for ʿumrah and Hajj,” or who enters ihram for ʿumrah first and then incorporates Hajj into it before beginning its tawaf. A sacrificial offering is due from him; if he cannot find one, then he must fast three days during Hajj and seven when he returns from Hajj.

If the pilgrim cannot find the sacrificial offering required for tamattuʿ or qirān, he must fast three days during Hajj and seven when he returns. These three days may begin upon entering ihram for ʿumrah, even if this is before the month of Dhu al-Hijjah. Thus, if he is performing tamattuʿ