Days of Sacrifice in Islam: A Scholarly Analysis New

Exploring the Days of Sacrifice During Eid al-Adha: Insights from Islamic Scholars

The reason for the name “Ayyam al-Tashreeq,” the evidence for the Takbeerat recited during them, and the legal status of the occasions.

۔─━══★◐★══━━══★◐★══━══★◐★══━۔

Ibn Hajar, in Fath al-Bari (4/242), writes about the reason for the name “Ayyam al-Tashreeq”:

وسميت أيام التشريق لأ لحوم الاضاحى تشرق فيها أي تنشر
فى الشمس وقيل لأن الهدى لاينحر حتى تشرق الشمس”
“These three days (11th, 12th, 13th) are called Ayyam al-Tashreeq because in these days the meat of the sacrifices is spread out to dry in the sun. It has also been said in this regard that this is because the sacrificial animals are not slaughtered before the sun shines.”

Maulana Inamullah Sahib Qasmi writes:

“According to this statement, ‘i.e., the reason for the name,’ the application of Ayyam al-Tashreeq for however many days it may be will be related to slaughter and sacrifice. Because any day in which sacrifice is not permissible cannot be called a day of Tashreeq. Therefore, when the three days after the Day of Nahr have been called Tashreeq by the consensus of the Ummah, then sacrifice will also be permissible for three days after the Day of Nahr.”
(Ayyam-e-Qurbani: p. 22)

It is mentioned in a hadith that the words of the Prophet (ﷺ) during the Takbeers of Eid were the following:

الله اكبر ّالله اكبر ‘لااله الاالله والله اكبر ‘الله اكبر ولله الحمد
(Sunan al-Daraqutni, 2/49, H. 1721)

The chain of this narration is fabricated (mawdu’). ‘Amr ibn Shimr is a known liar (kadhdhab). Jabir al-Ju’fi is severely weak and a Rafidi. Na’ili ibn Najih is weak. See the books of Asma’ al-Rijal, etc.

It is mentioned in a narration that Abdullah ibn Abbas (may Allah be pleased with him) used to recite the following words in the Takbeerat of Eidain:

” الله اكبر كبيرا الله اكبر كبيرا الله اكبر واجل ‘الله اكبر ولله الحمد “
(Musannaf Ibn Abi Shaybah 2/167, H. 5650)
Its chain is authentic (sahih).

Sayyiduna Salman al-Farsi (may Allah be pleased with him) used to recite these words:

الله اكبر الله اكبر الله اكبر
(Musannaf Abd al-Razzaq 11/294, 295, H. 20581 and al-Bayhaqi 3/316, and its chain is hasan).

Ibrahim al-Nakha’i said:

” كانوا يكبرون يوم عرفة واحدهم مستقبل القبلة في دبر الصلوة :الله اكبر الله اكبر ‘ لااله الا الله والله اكبر الله اكبر ‘ ولله الحمد “
“They used to say the Takbeer on the day of Arafah, facing the Qiblah after the prayer: Allahu Akbar, Allahu Akbar, La ilaha ill-Allah, wa-Allahu Akbar, Allahu Akbar, wa-lillahil-hamd.”
(Musannaf Ibn Abi Shaybah, vol. 2, p. 167, H. 5649, and its chain is authentic).

The above-mentioned Takbeerat are proven from the Sahaba and Tabi’in. Therefore, there is no harm in reciting them during the days of Eidain. In fact, by following the Salaf, there is hope for reward. In short, the supplication you mentioned is proven from the Tabi’in, and acting upon it is correct.

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), Volume: 1 / Page: 480

---

The Four Days of Sacrifice in the Light of the Book and Sunnah

╼ ⃟ ⃟╼ #### The Four Days of Sacrifice

There are approximately seven opinions of the Imams on this matter.

1. Two days after Eid.
2. The position of Imam Malik (RA), Imam Abu Hanifa (RA), and Imam Ahmad (RA) is three days after Eid. This is also the opinion of ‘Ata, Hasan al-Basri, Imam Awza’i (RA), Imam Shafi’i (RA), Abu Thawr, and others.
3. Up to six days after Eid. This is the madhhab of Qatadah.
4. Up to ten days. This is the opinion of Ibn Taymiyyah (RA).
5. For twenty days of Dhul Hijjah, i.e., until the end of the month (Hasan al-Basri, Muhammad ibn Abd al-Aziz, Sulayman ibn Yasar, Abu Muslim ibn Abd al-Rahman).
6. Only one day in common cities and three days in Mina (Sa’id ibn Jubayr, Jabir ibn Zayd).
7. Only on the day of Eid (Ibn Sirin, Humayd ibn Abd al-Rahman).

(Muhammad al-Qari p. 114 vol. 10, Nayl al-Awtar p. 216 vol. 5, Ma’ani Ibn Qudamah ma’ Sharh p. 114 vol. 11, Fath al-Bari p. 323-325).

Of these positions, the first and second are the ones generally acted upon. The Hanafi jurists are inclined towards the first position. Since the common people in our country are Hanafis, and they dislike the second position, it is felt necessary to clarify the second position so that less knowledgeable and ignorant people do not spread discord among the general Muslims, and Muslims can act upon whichever they wish.

Imam Shafi’i (RA) states:

الاضحية جائزة يوم النحر وايام من كلها مني لانها ايام الفسك الخ
“Sacrifice is permissible on the Day of Nahr and all the days of Mina because these are the days of the rites (of Hajj).”
Then he says:
فان قال قائل في الحجة وان ايام مني ايام اضحي كلها قيل كما كانت الحجة بان يومن بعد يوم النحر يومي الضحية فان قال قائل فكيف ذالك قيل نحر النبي صلي الله عليه وسلم
If it is asked, what is the proof that sacrifice is valid on all the days of Mina (from the 10th of Dhul Hijjah to the 13th)? The answer is that the same proof that makes sacrifice valid for the two days after Eid also makes it permissible on the third day. The Prophet (ﷺ) himself performed the sacrifice on the first day of Eid. After that, he neither forbade sacrifice on the second day nor gave a separate ruling for the third day, i.e., the 13th, from the 11th and 12th. Rather, when it is equal to them in the rulings of Hajj, why should it be separated from them in sacrifice without proof? If it is asked whether there is any hadith regarding this, the answer is that there is proof for it in the Sunnah of the Prophet (ﷺ).
(Mukhtasar al-Muzani, p. 214, vol. 5, in the margin of Kitab al-Umm)

Ibn Qudamah, in al-Mughni, says regarding this position:

روي ان علي اخره اخر ايام تشريق وهو ومذهب الشافعي وقول عطاء والحسن لانه روي عن جبير بن مطعم ان النبي رسول الله صلي الله عليه وسلم قال ايام مني كلها منحر(ص112 ج 11)
“It is narrated that slaughter is valid until the last of the days of Tashreeq. This is the madhhab of Imam Shafi’i, ‘Ata, and Hasan al-Basri, and its proof is the hadith of Jubayr ibn Mut’im.”

Imam Shawkani, after discussing the hadith of Jubayr ibn Mut’im, says:

“This hadith is proof for the matter that slaughter is valid throughout all of Tashreeq, meaning the Day of Nahr and the three days after it. In Zad al-Ma’ad, it is narrated from Hazrat Ali that sacrifice is valid for three days after Eid. Similarly, Nawawi has written in his commentary on Muslim. And it has been narrated from Jubayr ibn Mut’im, Ibn Abbas, ‘Ata, Hasan al-Basri, Umar ibn Abd al-Aziz, and Salman Musa al-Asadi, who are the jurists of Syria, as well as Makhul, Imam Shafi’i, and Dawud al-Zahiri. Ibn al-Qayyim has stated the madhhab of ‘Ata, Awza’i, and Ibn al-Mundhir. Then he said, this hadith is narrated through two chains which strengthen each other. There is a break in the chain of Jubayr ibn Mut’im. The hadith of Jabir is narrated through the chain of Usama ibn Zayd, and Usama ibn Zayd is very trustworthy among the people of Madinah.”

Hafiz Ibn Hajar says:

قال اين بطال تيما للطحاوي لم ينقل عن الصحابة غير هذين اللقولين
“Ibn Battal, following al-Tahawi, said: Nothing other than these two opinions has been transmitted from the Sahaba.” And he calls the second opinion (i.e., sacrifice is for four days) the opinion of the majority.
وحجة الجمهور حديث جبير بن مطعم رفعه فجاج مني منحر وفي كل ايام التشريق ذبح اخر جه احمد لكن في اسنادهاانقطاع ووصله الدار قطني و رجاله ثقات
(Fath al-Bari [Indian ed.], p. 325-323)

---

Evidence for Four Days of Sacrifice from the Holy Quran

DOWNLOAD PDF LINK: Compiled by: Ash-Shaykh Abul-Fawzan Kifayatullah Sanabili (may Allah preserve him)
https://d1.islamhouse.com/data/ur/ih_books/single2/ur_din_qurbani.pdf

Allah the Almighty has said in the Noble Quran:

وَاذْكُرُوا اللَّهَ فِي أَيَّامٍ مَعْدُودَاتٍ فَمَنْ تَعَجَّلَ فِي يَوْمَيْنِ فَلَا إِثْمَ عَلَيْهِ وَمَنْ تَأَخَّرَ فَلَا إِثْمَ عَلَيْهِ
(Al-Baqarah: 203)
“And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days – there is no sin upon him; and whoever delays, there is no sin upon him.”

And He also said:

وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ عَلَى مَا رَزَقَهُمْ مِنْ بَهِيمَةِ الْأَنْعَامِ
(Al-Hajj: 28)
“And they may mention the name of Allah on known days over what He has provided for them of [sacrificial] animals.”

Meaning, the “Ayyam Ma’lumat” and “Ayyam Ma’dudat,” which by the consensus of the Ummah are the Days of Tashreeq, and concerning which Allah the Almighty says regarding haste, they are two days, and the third day is also included among them. During these days, they should slaughter and sacrifice the sacrificial animals by mentioning the name of Allah over them, and they should eat themselves and feed others. And the Days of Tashreeq are the 11th, 12th, and 13th of Dhul Hijjah, and the 10th of Dhul Hijjah is called Yawm al-Nahr. In short, sacrificing for four days is also established from the Book of Allah.

Sacrifice can be done for up to three days after Eid. Eid is on the tenth of Dhul Hijjah. After that, the three days of Tashreeq have been designated as the days of slaughter. It is narrated from Hazrat Jubayr ibn Mut’im (may Allah be pleased with him) that he narrates from the Messenger of Allah (ﷺ) that he ﷺ said: “All the days of Tashreeq are days of slaughter.”
(Musnad Imam Ahmad, p. 82, vol. 4)

Although it is said about this narration that it is broken (munqati’), Imam Ibn Hibban and Imam al-Bayhaqi (may Allah have mercy on them) have narrated it as connected (mawsul), and Allamah al-Albani (may Allah have mercy on him) has declared this narration to be authentic.
(Sahih al-Jami’ al-Saghir: 4537)

Some jurists have permitted sacrifice for only two days after Eid. Their evidence is the following matter:
“Sacrifice is for two days after the Day of Adha.”
(Bayhaqi, p. 297, vol. 9)

But this is the personal opinion of Hazrat Ibn Umar (may Allah be pleased with him), so it cannot be presented in opposition to a marfu’ hadith of the Messenger of Allah (ﷺ). Therefore, it is not a valid proof. Allamah Shawkani (may Allah have mercy on him) has mentioned five madhhabs regarding this and then wrote his decision in these words: “All the days of Tashreeq are days of slaughter, and they are the three days after the Day of Nahr.”

It should be clear that sacrificing on the first day is a cause for greater virtue because the Messenger of Allah (ﷺ) used to practice this. Therefore, the sacrifice should not be delayed without reason. Although some people are of the opinion that it is better to delay it to benefit the poor and needy, this is merely an opinion for which there is no transmitted proof. Also, if someone has to sacrifice on the thirteenth of Dhul Hijjah, they should slaughter the sacrifice before sunset because after sunset the next day begins.

Fatawa Ashab al-Hadith, Volume 3 / Page number 407

In this regard, in the weekly “Ahl al-Hadith,” Fadilat al-Shaykh Abd al-Sattar Hammad (may Allah preserve him) has proven with evidence that sacrifice is for four days. His arguments are as follows:

Fadilat al-Shaykh has written that “Sacrifice can be done for up to three days after Eid. Eid is on the tenth (10th) of Dhul Hijjah, and the three days after it are called the Days of Tashreeq. The Days of Tashreeq have been designated as the days of slaughter. Accordingly, it is narrated from Hazrat Jubayr ibn Mut’im (may Allah be pleased with him) that the Prophet (ﷺ) said: ‘All the days of Tashreeq are days of slaughter’ (Musnad Imam Ahmad, p. 82, vol. 4). Although it is said about this narration that it is broken (munqati’), Imam Ibn Hibban and Imam al-Bayhaqi have narrated it as connected (mawsul), and Allamah al-Albani (may Allah have mercy on him) has declared it to be authentic. (Sahih al-Jami’ al-Saghir: 4537)
Some jurists have permitted sacrifice for only two days after Eid. Their evidence is the following matter:
‘Sacrifice is for two days after the Day of Adha’ (Bayhaqi, p. 297, vol. 9). But this is the personal opinion of Hazrat Ibn Umar (may Allah be pleased with him) or Hazrat Umar (may Allah be pleased with him), so it cannot be presented in opposition to a marfu’ hadith of the Messenger of Allah (ﷺ). Therefore, it is not a valid proof. Allamah Shawkani has mentioned five madhhabs regarding this and then wrote his decision in these words: ‘All the days of Tashreeq are days of slaughter, and they are the three days after the Day of Nahr.’ (Nayl al-Awtar, p. 125, vol. 5)
It should be clear that sacrificing on the first day is a cause for greater virtue because the Messenger of Allah (ﷺ) used to practice this. Therefore, the sacrifice should not be delayed without reason. Although some people are of the opinion that it is better to delay it to benefit the poor and needy, this is merely an opinion for which there is no transmitted proof. Also, if someone has to sacrifice on the thirteenth (13th) of Dhul Hijjah, they should slaughter the sacrifice before sunset because after sunset the next day begins.”
(Weekly Ahl al-Hadith, vol. 38, 7th to 13th Rabi’ al-Thani 1428 AH, 27th April to 3rd May 2007)

A few narrations (athar) are as follows:

1. Hasan al-Basri said: “Sacrifice is for three days after the day of Eid al-Adha.” (Ahkam al-Qur’an li’l-Tahawi 206/2, H. 1577, and its chain is Sahih, Al-Sunan al-Kubra li’l-Bayhaqi 297/9, and its chain is Sahih)
2. ‘Ata’ (ibn Abi Rabah) said: “(Sacrifice is) until the end of the days of Tashreeq.” (Ahkam al-Qur’an 206/2, H. 1578, and its chain is Hasan, Al-Sunan al-Kubra li’l-Bayhaqi 296/9, and its chain is Hasan)
3. Umar ibn Abd al-Aziz said: “الاضحی یوم النحر و ثلاثة ایام بعده” “The sacrifice is on the Day of Nahr and three days after it.” (Al-Sunan al-Kubra li’l-Bayhaqi 297/9, and its chain is Hasan)

This is the fatwa of Imam Shafi’i and the general Ahl al-Hadith scholars, that the days of sacrifice are four. Some scholars also use the narration attributed to Sayyiduna Jubayr ibn Mut’im (may Allah be pleased with him) as evidence in this regard, but this narration is weak, as has been proven in detail on the previous pages.

4. It is narrated from Sayyiduna Abu Umamah ibn Sahl ibn Hunayf (may Allah be pleased with him) that the Muslims used to buy their sacrifices, then fatten them (by feeding them), and then slaughter them after Eid al-Adha until the end of Dhul Hijjah. (Al-Sunan al-Kubra li’l-Bayhaqi 297/9, 298, and its chain is Sahih)!!

Among all these narrations, the opinion of Sayyiduna Ali ibn Abi Talib (may Allah be pleased with him) and others is the strongest (rajih), that sacrifice is for three days: i.e., the day of Eid al-Adha and the two days following it.

Ibn Hazm narrated from Ibn Abi Shaybah: “نازید بن الحباب عن معاویة بن صالح: حدثنی ابو مریم: سمعت ابا هریرة بقول: الاضحی ثلاثة ایام” meaning Sayyiduna Abu Hurairah (may Allah be pleased with him) said that sacrifice is for three days. (Al-Muhalla, vol. 7, p. 377, issue: 982)

The chain of this narration is Hasan, but this narration was not found in the printed edition of Musannaf Ibn Abi Shaybah.

Benefit:
The Prophet (ﷺ) initially forbade keeping the meat of the sacrifice for more than three days. Later, this ruling was abrogated. This prohibition is proof that the opinion that sacrifice is for three days is the strongest (rajih). The summary of all this research is that nothing is explicitly proven from the Prophet (ﷺ) in this chapter, and there is a difference in the narrations. However, the opinion of Sayyiduna Ali (may Allah be pleased with him) and the majority of the Sahaba Karam is that the days of sacrifice are three (the day of Eid al-Adha and the two days after). In our research, this is the strongest opinion, and Imam Malik and others have also preferred it.

Fatawa ‘Ilmiyyah (Tawdih al-Ahkam), Volume: 2 / Page: 175

“The Days of Tashreeq are the days of slaughter.” (Silsilah al-Ahadith al-Sahihah li’l-Albani, Part Five, Hadith number 2476). A marfu’ hadith is present in Daraqutni and others, and it is known that Tashreeq is the three days after Yawm al-Nahr: 11th, 12th, and 13th of Dhul Hijjah. If you add Yawm al-Nahr to these three days, it makes four days. As for those who are of the opinion of three days, if you ask them for any verse from the Holy Quran or any marfu’ hadith of the Messenger of Allah (ﷺ), then from the verse or marfu’ hadith they present, four days will also be derived, In sha’ Allah Ar-Rahman.

Ahkam wa Masa’il, Qurbani aur Aqeeqah ke Masa’il, Volume: 1 / Page: 432
Abu ‘Ammar Abd al-Qahhar, Deputy Mufti, Dar al-Ifta, Jama’at Ghuraba Ahl al-Hadith, Karachi, 27 Dhul Hijjah 1383 AH. The answer is correct, Abu Muhammad Abd al-Sattar, may the Forgiver forgive him and his parents. Fatawa Sattariyah, vol. 4, p. 135.

All the days of Tashreeq are for sacrifice. Imam Shawkani (RA) writes under this hadith:

وهي يوم النحر وثلاثة ايام بعده (نیل الاوطار ج5 ص116)
“And they are the Day of Nahr and three days after it.”

Similarly, it is narrated from Ibn Abbas (may Allah be pleased with him):

ايام التشريق اربعة ايام يوم النحر وثلاثة بعده
“The days of Tashreeq are four days: the Day of Nahr and the three days after it.”
(Ibn Kathir no. vol. 1, p. 245, [Madari?], also Tahawi vol. 1, p. 429)

Fatawa ‘Ulama’ al-Hadith, Volume: 13 / Page: 47

---

Days of Sacrifice in Authentic Hadiths

عن سعید بن المسیب ، مرة عن أبي سعيد ومرة عن أبي هريرة رضي الله عنهما عن النبي ﷺ «أيام التشريق كلها ذبح۔
(السنن الکبری للبیہقی: 9؍ 296)
“Two companions, Abu Sa’id al-Khudri and Abu Hurairah, narrate from the Prophet of Allah (ﷺ) that he (ﷺ) said: ‘All the days of Tashreeq are days of slaughter.'”

This hadith is also completely authentic and its chain is connected. Allamah Nasiruddin al-Albani has graded it Hasan. (Silsilah al-Ahadith al-Sahihah: 5/621)

Imam Ibn Hibban (d. 354 AH) narrates from Sayyiduna Jubayr ibn Mut’im:

قال رسول الله ﷺ: «كل عرفات موقف، وارفعوا عن عرنة، وكل مزدلفة موقف، وارفعوا عن محسر، فكل فجاج من منحر، وفي كل أيام التشريق ذبح۔
(صحیح ابن حبان: 9؍ 166، رقم 3854)
“The Messenger of Allah (ﷺ) said: ‘All of Arafat is a place of standing, but keep away from ‘Uranah. All of Muzdalifah is a place of standing, but keep away from Muhassir. Every valley of Mina is a place of slaughter, and all the days of Tashreeq are days of slaughter.'”

أن نافع بن جبير بن مطعم رضي الله عنه أخبره، عن رجل من أصحاب النبي ﷺ قد سماه نافع فنسيته، أن النبي ﷺ قال لرجل من غفار: «قُم فأذّن أنه لا يدخل الجنة إلا مؤمن، وأنها أيام أكل وشرب أيام مني» زاد سليمان بن موسى وذبح، يقول: أيام ذبح ابن جريج يقوله.
(السنن الکبرٰی للبیہقی: 9؍296)
“It is narrated from a companion that the Prophet of Allah (ﷺ) said to a man from the Ghifar tribe: ‘Stand up and announce that no one will enter Paradise except a believer, and that the days of Mina (Ayyam al-Tashreeq) are days of eating and drinking.’ Ibn Jurayj says that his teacher, Sulayman ibn Musa, added the word ‘slaughter’ while narrating this same hadith, meaning he also used to narrate that these are the days of slaughter.”

The chain of this hadith is authentic. Allamah al-Albani (may Allah have mercy on him) has declared its chain to be completely authentic.
(Silsilah Ahadith al-Sahihah: 5/621, no. 2476)

---

Proof of Four Days of Sacrifice from the Sahaba Karam

• Sayyiduna Ali ibn Abi Talib: “Imam Ibn al-Mundhir has narrated from Ali that he says that the ‘known days’ (in which Allah has commanded sacrifice) refer to the Day of Nahr (10th Dhul Hijjah) and the three days after it (11th, 12th, 13th Dhul Hijjah). (Narrated by Ibn al-Mundhir. (Kanz al-Ummal: 4528) Also see (Zad al-Ma’ad: 2/291)).”
• Abdullah ibn Umar (RA): “It is narrated from Abdullah ibn Abbas that the ‘Ayyam Ma’lumat’ (the known days of sacrifice) are the Day of Nahr and the three days after it. And the same has been narrated from Abdullah ibn Umar and Ibrahim al-Nakha’i, and according to one narration, this is also the opinion of Imam Ahmad ibn Hanbal.” (Tafsir Ibn Kathir: 5/416, Dar Taybah)
• Jubayr ibn Mut’im (RA): “Imam Nawawi (may Allah have mercy on him) says that as for the issue of the final time for sacrifice, in this regard, Imam Shafi’i says that sacrifice is permissible on the Day of Adha and the three days of Tashreeq after it. And the same has been said by Ali ibn Abi Talib, Jubayr ibn Mut’im, and Abdullah ibn Abbas.” (Sharh Muslim: 13/111)

---

Four Days of Sacrifice and the Four Imams

• The Opinion of Imam Abu Hanifa (may Allah have mercy on him):
  Some have attributed the opinion of three days of sacrifice to Imam Abu Hanifa. But as for how many days of sacrifice there were according to Imam Abu Hanifa in reality, we have not found any opinion from Imam Abu Hanifa with an authentic chain in this regard.
• Imam Shafi’i (may Allah have mercy on him):
  Imam Shafi’i (d. 204 AH) says in his book: “When someone sacrifices after the sun has set on the last day of Tashreeq, i.e., the 13th of Dhul Hijjah, his sacrifice will not be valid.” (Al-Umm li’l-Shafi’i: 2/244)
• Imam Ahmad ibn Hanbal (may Allah have mercy on him):
  Imam Ahmad Hanbal was of the opinion of both three and four days. Imam Ibn Kathir (d. 774 AH) said: “Abdullah ibn Abbas says that the ‘known days’ (in which Allah has commanded sacrifice) refer to the Day of Nahr (10th Dhul Hijjah) and the three days after it (11th, 12th, 13th Dhul Hijjah). The same has been narrated from Abdullah ibn Umar and Ibrahim al-Nakha’i, and according to one narration, this is also the madhhab of Imam Ahmad.” (Tafsir Ibn Kathir: 5/416; Al-Insaf fi Ma’rifat al-Rajih min al-Khilaf li’l-Mirdawi: 4/87)
• Imam Malik (may Allah have mercy on him):
  Imam Malik was of the opinion of three days for sacrifice.

---

Days of Sacrifice in the Sayings of the Tabi’in

• Hazrat Umar ibn Abd al-Aziz (may Allah have mercy on him):
  Imam al-Bayhaqi (d. 458 AH) says: “The Caliph Umar ibn Abd al-Aziz said that sacrifice is on the day of Eid and three days after it (i.e., a total of four days of sacrifice).” (Sunan al-Kubra li’l-Bayhaqi: 9/297, its chain is authentic)
• Imam of the People of Basra, Hasan al-Basri (may Allah have mercy on him):
  Imam Abu Abdullah al-Mahamili (d. 330 AH) said: “Hasan al-Basri (may Allah have mercy on him) used to say that sacrifice should be performed on all the days of Tashreeq, meaning the four days including Eid al-Adha: 10th, 11th, 12th, 13th.” (Amali al-Mahamili Riwayat Ibn Yahya al-Bayyi’: p. 89; Sunan al-Kubra li’l-Bayhaqi: 9/296, via the chain of Hammad, and its chain is authentic)
• ‘Ata ibn Rabah (may Allah have mercy on him):
  Imam al-Tahawi says: “Imam Hasan and Imam ‘Ata have said that sacrifice is until the last day of the days of Tashreeq, meaning from Eid for four days.” (Ahkam al-Qur’an li’l-Tahawi: 2/206; Sunan al-Kubra li’l-Bayhaqi: 9/299)

---

Days of Sacrifice and the Sayings of Muhaddithin and Researchers

• Shaykh al-Islam Ibn Taymiyyah (d. 728 AH): “The final time for sacrifice is the last day of Tashreeq.” (Fatawa al-Kubra li-Ibn Taymiyyah: 5/384)
• Imam al-Nawawi (d. 676 AH): “The time for sacrifice ends as soon as the sun sets on the last day of Tashreeq.” (Rawdat al-Talibin li’l-Nawawi: 2/468)
• Imam Ibn al-Mundhir (d. 319 AH): “The time for sacrifice is the day of Eid and the three days of Tashreeq after it.” (Al-Iqna’ li-Ibn al-Mundhir: p. 376)
• Imam al-Bayhaqi (d. 458 AH): “The hadith of Sulayman ibn Musa (regarding four days of sacrifice) is more appropriate to adopt as a position.” (Sunan al-Kubra li’l-Bayhaqi: 9/298)
• Imam Abu al-Hasan al-Wahidi (d. 468 AH): “The time for sacrifice is from the day of Eid until the last day of Tashreeq.” (Tafsir al-Wasit li’l-Wahidi: 3/268)
• Imam Ibn al-Qayyim (d. 751 AH): “Sayyiduna Ali said: The days of sacrifice are: the day of Eid and the three days after it. And this is the position of the Imam of the people of Basra, Hasan al-Basri, the Imam of the people of Makkah, ‘Ata ibn Abi Rabah, and the Imam of the people of Syria, al-Awza’i. And this is the position of the Imam of the jurists of Ahl al-Hadith, al-Shafi’i. And it has been chosen by Imam Ibn al-Mundhir. And the entire days of Tashreeq are specified as being the days of Mina, the days of Rami (stoning), and fasting on these days is forbidden. So when these three days are equal in all these rulings, then how can they be separated in the ruling of sacrifice (that sacrifice is permissible on one day and not on another)? Whereas there is no Shar’i text and no consensus of the Ummah for separation. Rather, on the contrary, there are multiple narrations from the Prophet (ﷺ) from which the proof of sacrifice throughout the entire days of Tashreeq is established.” (Zad al-Ma’ad: 2/319)
• Imam Ibn Kathir (d. 774 AH): “And in this regard, the stronger (rajih) opinion is the madhhab of Imam Shafi’i, which is that the time for sacrifice is from the day of Eid until the last day of Tashreeq.” (Tafsir Ibn Kathir: 1/561)
• Imam al-Shawkani (1250 AH): “The position of four days of sacrifice is the stronger (rajih) one because the hadiths narrated in this regard strengthen each other.” (Nayl al-Awtar: 5/149)

---

Summary of the Discussion

In the light of the Quran and authentic hadiths, as well as from the sayings of the majority of the pious predecessors (Salaf Salihin), it is established that the days of sacrifice are a total of four days. This is the unanimous position of the Ahl al-Hadith community. Besides the scholars of India and the scholars of the Ahl al-Hadith community, the senior scholars of Pakistan and the Arab world have also clarified this position. The Council of Senior Scholars, as well as the Kingdom of Saudi Arabia, have issued a fatwa based on this position. And according to the fatwa of the Fatwa Committee, although there is a difference of opinion among the scholars on this issue, the stronger (rajih) position according to the majority is that there are four days for sacrifice. You can sacrifice until the Asr prayer of the thirteenth of Dhul Hijjah. This is the position of the Shafi’is, the Permanent Committee (Lajnah al-Da’imah), and Shaykh Ibn Baz. The proof for this is the narration of Sayyiduna Jubayr ibn Mut’im, in which he says:

( كل فجاج مكة منحر ، وكل أيام التشريق ذبح ) رواه أحمد وابن حبان وصححه ورواه البيهقي والطبراني في الكبير والبزار والدارقطني وغيرهم .
“Every valley of Makkah is a place of slaughter, and all the days of Tashreeq are days of slaughter.” Imam al-Albani mentioned this hadith in (Sahih al-Jami’ al-Saghir 2/834). (Fatwa Committee)

---

وَبِاللّٰہِ التَّوْفِیْقُ

وَصَلَّی اللّٰہُ عَلٰی نَبِیَّنَا مُحَمَّدٍ وَآلِہ وَصَحْبِہ وَسَلَّمَ

وعلى آله وأصحابه وأتباعه بإحسان إلى يوم الدين۔

ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب