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Question

I was reading on a website that the days of Tashrîq are four: the day of `Id al Adhâ and the three days following it. In India, where most of the people follow the Hanafî school of thought, they only sacrifice on the `Id and the two days following it. Is this taken from Abû Hanifah or is this baseless?

Answered by

Sheikh Hatlân al-Hatlân, presiding judge at the at the County Court in Khobar
The days of Tashrîq are three, not four. However, they are the three days that come after the `Id, not including it. The day of `Id al-Adhâ is the 10th of the month of Dhû al-Hijjah. The days of Tashrîq are therefore the 11th, 12th, and 13th of that month.

Al-Nawawî writes: “Scholars are agreed that the appointed days are the days of Tashrîq, and these are the three days that come after the Day of Sacrifice (i.e. the day of `Id).” [al-Majmû`]

The “numbered days” that al-Nawawî refers to are those mentioned in the following verse of the Qur’ân that speaks about the Hajj: “Celebrate Allah’s praises during the appointed days, but if anyone hastens to leave after two days, there is no blame on him. And if anyone stays on, there is no blame on him.” [Sûrah al-Baqarah: 203]

As for the question of when an animal can be slaughtered, this is a matter in which scholars have had numerous opinions. The most important of these opinions are the following two:

The first opinion: Sacrificing an animal can occur for three days. The first of these is the Day of Sacrifice – i.e. the day of `Id – and the two days that come after it. This opinion has been attributed to the Companions Ibn `Abbâs, Abû Hurayrah, and Anas b. Mâlik. It is also the view of Abû Hanîfah, Mâlik, and Ahmad b. Hanbal.

The Hanbalî scholar, Ibn Qudâmah says in defense of this opinion:
To support us is the fact that the Prophet (peace be upon him) prohibited eating from the slaughtered animal after three days. It is unthinkable that slaughtering would be permitted at a time when eating of the meat is prohibited and then the prohibition of eating becomes abrogated while the ruling on slaughter remains as it is. Moreover the fourth day is the 13th of Dhû al-Hijjah. Stoning the jamarât is not obligatory on this day, so it follows that slaughtering will not be permitted.
The second opinion: Sacrificing an animal can occur for the full four days; the day if `Id and the three days of Tashrîq up to the time of sunset of the 13th of Dhû al-Hijjah. This opinion has been attributed to the Companions `Alî b. Abî Tâlib, Ibn `Umar, and even Ibn `Abbâs. It was the opinion of al-Hasan al-Basrî, `Atâ’, al-Awzâ`î, al-Shâfi`î, and some Hanbalî scholars including Ibn Taymiyah.

The evidence for this opinion is the statement of the Prophet (peace be upon him): “Sacrifice can take place on all of the days of Tashrîq.” [Musnad Ahmad, Sahîh Ibn Hibbân, Musnad al-Bazzâr, and Sunan al-Bayhaqî]

This hadîth was narrated by Jubayr b. Mut`im and is supported by other narrations by Abû Hurayrah and others. Al-Albânî has classified this hadîth along with its supporting narrations as good. [al-Silsilah al-Sahîhah (#2476)]

This hadîth is clear and decisive evidence that slaughtering can take place on the 13th of Dhû al-Hijjah. This is the strongest opinion, especially if we consider that the 13th day of Dhû al-Hijjah is a day of stoning the jamarât and the night that precedes it is a night for the pilgrims to stay in Munâ. And Allah knows best.

Nevertheless, no one has the right to condemn someone who prefers the other opinion on this matter. That opinion was held by a good number of Companions as well as many eminent scholars who came after them. It is not an innovated opinion. Consequently, there is no room for condemnation in this matter. Al-Shinqîtî observes that both opinions are quite strong. [Adwâ’al-Bayân]