– Another opinion holds that he should fast them (1) from the very moment he enters iḥrām (2) for ʿumrah, and this is the soundest view (3).
– It has also been said that he (4) should observe the fasts after releasing himself from ʿumrah (5), for only then (6) has he truly embarked upon the ḥajj. Yet ʿumrah has been subsumed into ḥajj until the Day of Resurrection (7), just as wuḍūʾ is subsumed into ghusl. The Prophet (peace and blessings be upon him) said: “ʿUmrah has been incorporated into ḥajj” (8) “until the Day of Resurrection” (9).
The Companions of Allah’s Messenger (peace and blessings be upon him) were performing tamattuʿ with him, and they did not enter iḥrām for ḥajj until the Day of Tarwiyah. Therefore, at least part of the three fast-days (10) must be completed before entering iḥrām for ḥajj.
— he may fast them before entering ihram; another view holds that he begins the fast from the moment he makes the ihram intention, i.e. before assuming ihram for ‘umrah.
(1) The words “except after entering ihram for hajj. Another opinion says: he fasts them” are absent from MS A.
(2) MS A reads “yuharrim” (he assumes ihram), whereas MS B has “ahram” (I assumed ihram).
(3) This is the position of the Hanafis and Hanbalis; see al-Mabsut 4 : 181 and al-Insaf 3 : 513.
(4) The word “also” appears in MSS A and B.
(5) This is one narration attributed to Ahmad; see al-Insaf 3 : 513.
(6) The word “min” (from) is missing in MSS C and D.
(7) The phrase “until the Day of Resurrection” is omitted in MS C.
(8) The bracketed passage is not found in MS D.
(9) The documentation for this hadith was provided above on p. 117.
(10) The word “al-thalathah” (the three) is missing in MS C.