for the Days of Sacrifice; rather, that is precisely what the ḥadith concerns. On this basis they said that slaughtering is permissible on the fourth day—by unanimous agreement—so long as it is still one of the days of tashrīq.

9 – This entire window for slaughter, from its beginning to its end according to either opinion, applies to the udḥiyah (Eid sacrifice), the hady, and the obligatory blood-sacrifice owed by those performing tamattuʿ or qirān.

Ibn al-Qayyim said: The Prophet ﷺ never permitted any type of hady to be slaughtered before sunrise at all; therefore its ruling is the same as that of an udḥiyah offered before the prayer.

10 – Our jurists stated: If the time for slaughter expires, a person must still discharge his obligation—whether it be a vowed offering, a designated animal, or one specified in a bequest—for the duty of make-up (qaḍāʾ) carries the same force as performance within its time and is not canceled by its lapse. Slaughter is one of the two purposes of the udḥiyah, so the duty does not fall away when its time passes, just as it would not if he had slaughtered the animal but failed to distribute its meat until the period ended.

11 – Al-Rawd and its marginal commentary state: A voluntary sacrifice, by contrast, lapses once its time has passed, because its aim is to attain the merit connected to that particular period, which is now gone. If someone were to slaughter the animal afterward and give it away, it would count only as unrestricted charity, not as an udḥiyah.

Al-Wazīr said: The scholars are unanimously agreed that once the appointed period for the udḥiyah ends—despite their disagreement over its precise endpoint—the opportunity has definitively passed.