—distinct and mutually corroborating—from the Prophet (peace and blessings be upon him), who said:

“Every part of Minā is a place of sacrifice, and all the days of Tashrīq are days of sacrifice.”

It is narrated in the hadith of Jubayr ibn Mut‘im (1), whose chain of transmission has a break, and in the hadith transmitted by Usāmah ibn Zayd from ‘Atā’, from Jābir. Ya‘qūb ibn Sufyān (2) said: “The scholars of Medina regard Usāmah ibn Zayd as reliable and trustworthy.”

There are four opinions on this issue, of which this is the first.

The second is that the time for slaughtering is the Day of Sacrifice and the two days after it. This is the position of Ahmad, Mālik, and Abū Hanīfah. Ahmad said: “This is the opinion of several Companions of the Messenger of Allah (peace and blessings be upon him).” Al-Athram (3) reported it from Ibn ‘Umar and Ibn ‘Abbās (4).

The third is that the time for sacrifice is a single day. This is the opinion of Ibn Sīrīn (5), because that day alone bears this name, indicating that the ruling associated with it applies to that day alone. Had sacrifice been permissible during the three days, they would have been called the days of sacrifice, just as they are called the days of stoning, the days of Minā, and the days of Tashrīq. Furthermore, the festival takes its name from sacrifice and lasts only one day, just as we speak of Eid al-Fitr.

The fourth is the opinion of Sa‘īd ibn Jubayr (6) and Jābir ibn Zayd (7): that it is one day in