This, then, is the time for the Eid sacrifice: it begins after the prayer has been performed, as the Messenger explained in authentic hadiths. This is the view of the majority of scholars, including Mālik, Abū Hanīfah, Ahmad ibn Hanbal, and others. Only al-Shāfiʿī and those of Ahmad’s followers who agreed with him, such as al-Khiraqī, reckoned its beginning by the time needed to perform the prayer.

According to one of the two views concerning the Eid sacrifice, it is a condition that one slaughter after the imam has slaughtered. This is Mālik’s position and one of the two views within Ahmad’s school, as reported by Abū Bakr. Its proof is Jābir’s hadith in the Sahīh. It has also been said that Allah’s words:

“Do not put yourselves forward before Allah and His Messenger”

were revealed concerning this matter. Likewise, there are two views within Ahmad’s school concerning departure from ʿArafah before the imam, one being that a sacrificial offering is required. Those who require it regard this as comparable to the obligation of someone praying behind an imam to follow him in prayer.

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The explicit statement he cited concerning reciting what one has forgotten indicates that the requirement to follow the prescribed order in recitation is waived in cases of forgetfulness. Ahmad and his followers have stated that al-Fātihah must be recited without interruption. Concerning someone who interrupts it because of forgetfulness, they say—the wording is Abū Muhammad’s—“If that—that is, the interruption—is prolonged, he must begin its recitation anew, unless the silence is