Malik and his companions therefore granted that pilgrim a concession to fast during the Tashrīq Days. Some scholars, however, have held that fasting on those days is impermissible for anyone at all, placing them on the same footing as ʿĪd al-Fiṭr and ʿĪd al-Aḍḥā, because the Messenger of Allah ﷺ forbade fasting them.

The first view—Malik’s—is preferable, for the Tashrīq Days fall within the days of ḥajj, and Allah says, “Then fast three days during the pilgrimage” (Qur’an 2:196). This opinion is also reported from Ibn ʿUmar and ʿĀʾishah, and it is the position of Ibn Shihāb and ʿUrwah. Even so, no one may undertake a voluntary fast during the Days of Minā, which are the very Days of Tashrīq.

Yūsuf ibn ʿUmar cites two opinions about someone who, while observing a vowed fast, forgetfully breaks it: must he abstain for the rest of the day, or may he resume eating? According to Malik, he must later fulfill the fast he vowed, whether the vow concerned those particular days or involved fasting during the month of Dhu al-Ḥijjah.

Anyone obligated to fast consecutive days who then falls ill, but on that same day recovers and becomes able to fast, should fast it and treat it as a continuation of the sequence he had begun as expiation for ẓihār or unintentional killing; he need not make it up or restart the sequence.