within the Sacred Precinct, and they likewise hold that an act of charity may take its place.

He said: They are unanimously agreed that the span from the Day of Sacrifice—the tenth of Dhu al-Hijjah—until the close of that month is the time allotted for the ṭawāf al-ifāḍah and for any remaining Sunnah rites of Hajj. 1

I say: If one delays it beyond the Days of Minā, that is permissible according to al-Shāfiʿī, Aḥmad, al-Layth, al-Awzāʿī, Abū Yūsuf, and others; the same is reported from Mālik.
Abū Ḥanīfah, Zufar, and—according to one narration—al-Thawrī said that if it is postponed to the third Day of Tashrīq a sacrificial animal (dam) becomes due; the same opinion is also inferred within the Ḥanbalī school.
If he defers it until Muḥarram nothing is due from him, except in Mālik’s view, who requires a sacrifice. The wording of the al-Mudawwanah is: “If he passes the Days of Minā and the delay becomes prolonged, that obligation attaches to him,” without specifying a limit.
As for stoning the jamarāt, it is not permissible after the Days of Tashrīq—there is, to our knowledge, no disagreement on this. Whoever omits it must offer a sacrifice, and stoning them after that time does not suffice.

He said: They are unanimously agreed that a hady is obligatory for the pilgrim who is prevented (muḥṣar). 2
I say: More than one scholar has transmitted from Mālik that the hady is not obligatory upon the muḥṣar; this is, indeed, the well-known position in the Mālikī school.

He said: They are unanimously agreed that if someone swears an oath to his opponent without a judge—or an arbitrator jointly appointed by the two—administering that oath, he is not cleared of liability by such an oath. 3
I say: Aḥmad explicitly ruled that if the claimant is satisfied with his opponent’s oath and the latter swears to him, the claimant may not thereafter demand another oath.

He said: They are unanimously agreed that anyone upon whom a financial right—whether in his property or as a personal liability—falls due to another must discharge that right whenever he is able, provided that after payment he and those whose maintenance is incumbent upon him have enough to live on for a few days. 4
I say: According to the Ḥanbalī school, he is to be left what necessity requires of a dwelling, a servant, and clothing; Isḥāq held the same view. The apparent sense of Aḥmad’s position further entails that if he has no trade he is to be left capital with which he may do business to secure his own sustenance and that of