take their sacrificial animals out to the Eid prayer-ground, though they would slaughter them in a place other than where the prayer was held, so that their benefit might be more widespread: everyone present could take some of the meat. Thus, the Prophet, blessings and peace be upon him, would bring out his sacrificial animal and offer it, and the people likewise would bring out their sacrificial animals and offer them. But this practice has long been forgotten. Therefore, if people offer their sacrifices at the Eid prayer-ground, we say: Do not offer your sacrifices before your imam. That is preferable.

His statement, “until two days thereafter,” means until the end of the second day after it. The evidence for this is what has been reported from some of the Companions, may Allah be pleased with them, that they specified the time accordingly (1).

Some scholars have held that the time for slaughter is the Day of Eid alone (2), since it is the day called the Day of Sacrifice.

Other scholars have said that the three days of Tashriq are supplementary to the Day of Eid, while others have said that the whole month of Dhu al-Hijjah is a time for slaughter. Thus, there are four views.

However, the soundest view is that the days for slaughter are four: the Day of Eid and the three days after it. The evidence for this is as follows:

First: It has been reported that the Prophet, blessings and peace be upon him, said, “All the days of Tashriq are days of slaughter” (3). This is explicit on the matter; were it not for the defects of an interrupted chain and concealment of a narrator’s source attributed to it, it would have been decisive in settling the disagreement.