c) According to Abū Ḥanīfah and Imām Aḥmad, it begins once the ʿīd prayer has ended; this is the soundest view, and it is the one indicated by the ḥadith itself.

6 – As for the last permissible time for slaughter, the famous position in the Ḥanbalī school is that it ends at sunset on the twelfth of Dhū l-Ḥijjah.

The Shāfiʿī school, however, extends the period until sunset on the thirteenth day, and this opinion was selected by Ibn al-Mundhir and Shaykh Taqī al-Dīn, on the strength of the Prophet’s ﷺ statement, “Every day of the days of tashrīq is a day for slaughter” (Aḥmad 16309).

Ibn al-Qayyim said: “The three days are united in that they are the Days of Minā and the days of tashrīq; fasting is prohibited during them and the takbīr is prescribed. They are therefore identical in these rulings, so how could they differ with respect to the permissibility of slaughter without any textual proof or scholarly consensus?”

That wording—“Every day of the days of tashrīq is a day for slaughter”—is transmitted through two independent routes that corroborate one another: one from Jubayr ibn Muṭʿim, the other from Usāmah ibn Zayd, and it is also reported by ʿAṭāʾ from Jābir. Hence the Shāfiʿī view is the stronger position. Allah knows best.

7 – Ibn Rushd states in Bidāyat al-Mujtahid that their divergence stems from two considerations:

• The first is their disagreement over what exactly the “appointed days” are.

• The second is the tension between the implied meaning (dalīl al-khiṭāb) in the verse, “so that they may witness benefits for themselves and mention the name of Allah during appointed days over what He has provided them of livestock” (Al-Ḥajj 28), and the ḥadith of Jubayr ibn Muṭʿim: “Every day of the days of tashrīq is a day for slaughter” (Aḥmad 16309).

Whoever maintains that the “appointed days” are the Day of Sacrifice and the two days after it gives priority to the verse’s implication over the cited ḥadith.

Those who seek to reconcile the verse and the ḥadith reply that there is no real conflict: the ḥadith simply adds a ruling that is not found in the verse, while the verse was never intended to set an absolute limit