does not find a sacrificial animal may begin before setting out for Hajj, even though fasting is a substitute. Thus, if this is permissible for the substitute, then it is all the more so permissible for the original act. This is the well-known position of the Shafiʿis.

The correct view, however, is that the stipulated time is required: the sacrificial offering for tamattuʿ must be slaughtered during the days of sacrifice—the Day of Eid and the three days following it.

The evidence for this is that, had it been permissible to slaughter the sacrificial offering before the Day of Eid, the Prophet, peace and blessings be upon him, would have done so. Yet he said, “I shall not leave the state of ihram until I slaughter my sacrifice” (1), and slaughtering does not take place except on the Day of Eid.

Fifth: It must be slaughtered in the prescribed place. The sacrificial offering for tamattuʿ is valid only within the Sacred Precinct; in this respect, its conditions are more restrictive than those of the Eid sacrifice. The Eid sacrifice is valid in any place. Thus, if someone were to slaughter his sacrificial offering at ʿArafah, it would not suffice, even if he then brought it into Mina. Imam Ahmad, however, said: “Mecca and Mina are one,” citing the Prophet’s statement, “All the mountain passes of Mecca are routes and places of sacrifice” (2).

His statement, “The non-resident must offer a sacrificial animal,” apparently indicates that anyone other than one performing tamattuʿ is not required to offer a sacrifice, since he stated, in the context of tamattuʿ, “The non-resident must offer a sacrificial animal.” Is this what he intended or not?

As for one performing Hajj alone, no sacrificial animal is required of him. As for one performing qirān, the apparent meaning of