A Tamattu or Qiran হাজী who cannot afford the sacrifice must fast ten days: three days during the হজ্জ period (preferably before the Day of আরাফাত, though they can be on the 11th, 12th, and 13th) and seven days after returning home. The three days during হজ্জ should ideally be the 6th, 7th, and 8th of Dhul-Hijjah. If missed, they may be fasted on the days of Tashriq according to some scholars.
The কুরআন explicitly provides the alternative of fasting for হাজীগণ who cannot afford the sacrifice: 'But whoever cannot find (a sacrificial animal) — then a fast of three days during হজ্জ and seven when you return home. That is ten complete days' (2:196). This alternative is available only when the হাজী genuinely cannot afford the sacrifice — not as an optional choice for those who have the means.
Sheikh Ibn Baz explained the timing of the three days during হজ্জ: the best time is to fast the 6th, 7th, and 8th of Dhul-Hijjah (after entering ইহরাম for হজ্জ but before the Day of আরাফাত). The হাজী should not fast on the Day of আরাফাত (9th), as নবী করীম মুস্তাহাব not fasting on that day for হাজীগণ at আরাফাত so they have strength for worship. If the হাজী could not fast before the 9th, the scholars differ on whether fasting on the days of Tashriq (11th, 12th, 13th) is permitted. Aisha and Ibn Umar narrated that fasting the days of Tashriq was permitted only for those who could not find a sacrifice, and Sheikh Ibn Uthaymeen accepted this position.
The seven days are fasted after the হাজী returns home. They do not need to be consecutive, though fasting them consecutively is preferable. If the হাজী delays the three days and was unable to fast them during হজ্জ, the majority of scholars hold they should still fast them (even after returning home), making a total of ten days fasted after হজ্জ. Al-Fawzan confirmed that the fasting alternative is only for those genuinely unable to afford the sacrifice, and if the হাজী later acquires the means, they should offer the sacrifice even if they already fasted.
Aisha and Ibn Umar said: 'Fasting on the days of Tashriq was not permitted (as a concession) except for those who could not find a sacrifice.'
Aisha and Ibn Umar said: 'Fasting on the days of Tashriq was not permitted (as a concession) except for those who could not find a sacrifice.'
Ibn Umar said: 'Fasting the days of Tashriq is a concession for those who cannot find the sacrifice.'
Ibn Umar said: 'Fasting the days of Tashriq is a concession for those who cannot find the sacrifice.'
Scholars from different schools of Islamic jurisprudence offer varying perspectives on this matter.
The three days must be fasted before the Day of Sacrifice (10th). Fasting on the days of Tashriq is not permitted according to the Hanafi school. If missed, they are made up after হজ্জ.
Al-Hidayah: the three days should be fasted before the Day of Sacrifice. Fasting on the days of Tashriq is not allowed.
The three days should ideally be fasted before আরাফাত. The Maliki school permits fasting the days of Tashriq for those unable to find a sacrifice, based on the narration of Aisha.
Al-Mudawwanah: Imam Malik discussed the timing and permitted Tashriq fasting for those lacking a sacrifice.
The three days should be fasted during হজ্জ, ideally before আরাফাত. The Shafi'i school permits fasting the days of Tashriq for those unable to find a sacrifice.
Al-Majmu' by al-Nawawi: the three days are during হজ্জ, and fasting Tashriq is permitted for those without a sacrifice.
The Hanbali school permits fasting the days of Tashriq for those unable to find a sacrifice, based on the report of Aisha and Ibn Umar. The three days should be fasted during the হজ্জ period.
Al-Mughni by Ibn Qudamah: fasting the days of Tashriq is permitted for those who cannot afford the sacrifice.
This is a scholarly summary, not a personal fatwa. Consult your scholar for personal rulings.
Aisha and Ibn Umar said: 'Fasting on the days of Tashriq was not permitted (as a concession) except for those who could not find a sacrifice.'
Sahih al-Bukhari #1997 (sahih)Ibn Umar said: 'Fasting the days of Tashriq is a concession for those who cannot find the sacrifice.'
Sahih al-Bukhari #1998 (sahih)