The end of the time of slaughtering the gift

it can be discussed secondly that the measurement with the text has been evidenced by evidence of slaughter on the day of sacrifice and preceded by evidence to say this measurement is corrupt.

The scholars differed concerning the end of the days of slaughter. Is it the day of Eid and the days after it or on the day of Eid, and three days after it or on the day of Eid only? What is the reference to it from the words that do not depend on the shar'i evidence? The limits of what God pleased.

The first said: The time of slaughter ends at sunset on the second day of the days of al-Tashreeq. Whoever said this view is the Hanafis, which is the view of Malik and Ahmad al-Jassas. Our companions and the revolutionaries said that it is on the day of Eid and the days after it. The Qurtubi said: Malik said: Said: This is the doctrine of Ahmad and said in fairness: This is the correct of the doctrine and the masses of the companions and cut by many of them and quoted this statement in the book and Sunnah and consensus and impact and meaning:

The book says: () to witness the benefits of them and mention the name of God in the days of information on what they earned from animal cattle ([Al-Hajj verse 28], the face of the significance of what al-Qurtubi said, "This is a collection of few, but the one who is sure of the three and beyond the three is uncertain does not work with it ".

As for the Sunnah the Prophet (peace and blessings of Allaah be upon him) forbade saving the meat of sacrificial animals after three days. The meaning of what is said by al-Baji is that it is permissible to eat from it during the days of slaughter. There is no difference between sacrifice and sacrifice for the end of the time of slaughter.

As for the consensus, al-Jassas decided, after he mentioned this view on the authority of some of his companions, he said: It has been proven from the Sahaabah that it is three, and it is extravagant for them, and it is not permissible for them to follow their dispute.

Also, the way to appreciate the prohibition of stopping or agreeing is that it is not possible to measure it. He said: Whoever mentions us as saying from the Sahaabah in the three, it is a waqf, as we said in the amount of the period of menses and the estimation of the dowry and the amount of tashahhud. Or the agreement, and if a person from the Sahaabah said that his hadeeth was proven, that was a waqf.

The impact was transferred by Jassas and others on Ali, Ibn Abbas, Ibn Omar, Anas bin Malik, Abu Hurayrah, Said bin Jubair and Said bin Musayyib.

As for the meaning of two aspects:

One of them is what al-Jassas said: It is proven that there is a difference between the days of slaughter and the days of Tashreeq, because if the days of slaughter were days of Tashreeq, there would be no difference between them and one of the two would be mentioned in the other. The days of al-Tashreeq and we said two days later, we have to find a difference between them to prove the usefulness of each of the two words, which is that the days of Tashreeq are not days of slaughter, which is the last days.

The second is what al-Baji said: "It is the day of the project of sacrifice before it. The second view is that the time of slaughter ends at sunset on the third day of al-Tashreeq, and al-Shaafa'i said: It was favored by Shaykh al-Islam Ibn Taymiyah and Ibn al-Qayyim and those who agreed with the scholars. Al-Shaafa'i said: The sacrifice is the reward of the day of sacrifice and the days of all of them. The last of the days of al-Tashreeq was chosen by Ibn Abdus in his recollection that the last was the last day of the third day of Tashreeq and was chosen by Sheikh Taqi al-Din in the choices.

Ibn al-Qayyim said in Zad al-Ma`dah, which is the view of the imam of the people of the Hijrah al-Hasan, the imam of the people of Makkah, Ata ibn Abi Rabah, the Imam of the people of Sham al-Awza'i, and the imam of the scholars of the hadiths of the hadeeth of al-Shaafa'i, may Allaah have mercy on him. To them and mention the name of God in the days of information on what they have provided from animal cattle ([Al-Hajj verse 28], verse.

The meaning of the meaning that the meaning of the information days of sacrifice on the day of Eid and three days after and quoted this guidance, saying Almighty:) and remember God in a few days, who hasten in two days there is no sin on him and delayed, there is no sin on him.

Ibn al-Qayyim (may Allaah have mercy on him) said: These three days are concerned with the days of Mina and the days of throwing and the days of tashreeq and forbidding fasting. They are brothers in these rulings.

As for the Sunnah, they quoted evidence:

First:   That the Prophet (peace and blessings of Allaah be upon him) sacrificed his gift on the day of the Sacrifice of Sacrifice. "The face of the significance is what Al-Shafei said: When it was not forbidden for people to commit suicide after the Day of Sacrifice by a day or two we did not find the third day paradoxical for the two days before it; in them.

The second: what was narrated by Sulaiman ibn Abi Musa on the authority of Abu Husayn on the authority of Jubayr Ibn Masjid on the Prophet (peace and blessings of Allaah be upon him) said:   All Arafat stood up and rose from Arna and all Muzdalifah stand and rose from the precipice and all the glory of Mecca from the desert and all the days of Tashreeq slaughter.

This is a text in the meaning that all the days of the slaughter as three after the feast and answer this talk, what Al-Razi quoted from Imam Ahmad that he said an answer to those who asked him about this hadeeth said: he did not hear the son of Abu Hussein bin Jubair bin restaurant and more story about him Siwa. Al-Razi said: It was said that the origin of what was narrated by Makram bin Bakir bin Abdullah bin al-Ashaj from his father said: I heard Osama bin Zaid says: I heard Abdullah bin Abi Hussein tells of Ataa bin Abi Rabah and Ataa heard said: I heard Jaber bin Abdullah says: The Messenger of Allah - peace be upon him -:)   (And this is the origin of the hadeeth, and it is not mentioned in it). All the days of al-Tashreeq are slaughtered. It is similar to the hadeeth mentioned in this hadeeth, but it is from the hadeeth of Jubayr ibn al-Maqar or without it, because he did not mention it.

Ibn al-Qayyim responded to this by saying that he narrated from two different faces, one of which draws the other from the Prophet (peace and blessings of Allah be upon him) that he said:   All of Mina and all the days of Al-Tashreeq slaughter (and narrated from the hadeeth of Jubayr bin restaurant and the interruption of the hadeeth of Osama bin Zaid from Ata on Jabir said Yaqoub ibn Sufyan: Osama bin Zaid when the people of the city confidence confident.

Al-Zaylai spoke about this hadeeth in the monument. He said: Narrated by Ahmad in Musnadah and Ibn Hibbaan in his Sahih in the third type of the third section of the hadeeth of 'Abd-al-Rahmaan ibn Abi Husayn on the authority of Jubayr ibn Masjah on the Prophet (peace and blessings of Allaah be upon him )   All the days of al-Tashreeq slaughter and Arafah are all position ( etc. We have mentioned in full in the Hajj and narrated by al-Bazar in his Musnad and he said: Ibn Abi Hussain did not throw Jubir bin Restaurant and narrated by al-Bayhaqi in knowledge and did not mention the interruption, and narrated by Darakutni in his Sunnah from Abi, Amr ibn Dinar on the Jubayr bin restaurant Mervoua and Abu Moin, where he is Lin and directed by he and Bazar from Sweden bin Abdul Aziz bin Suleiman bin Musa from Nafie ibn Jubair bin restaurant on the father Mervoua said Bazar: do not know where he said Nafie bin Jbeir from his father, Dear it is not Hafiz is not invoked if alone, and the hadeeth of Ibn Abi Hussein is the right thing with that Abu Hussein has not been Jabir bin restaurant. End quote.

And Ahmad and Al-Bayhaqi also narrated that Sulaiman ibn Musa said on the authority of Jubayr ibn Masjid on the Prophet (peace and blessings of Allaah be upon him). Al-Bayhaqi said: Sulaiman ibn Musa did not understand Jubayr ibn Musa and he was narrated by Ibn Uday in al-Kamil on the authority of Maawiyah Ibn Yahya al-Sadafi from al-Zuhri from Ibn al-Musayyib from Abu Sa'eed al-Khudri from the Prophet - peace be upon him - said :)   The days of al-Tashreeq are all slaughter (end).

And the weakness of Muawiyah ibn Yahya on women and Saadi and Ibn Ma'in and Ali ibn al-Madini and agreed and said Ibn Abi Hatem in the book of ills: Abi said: This talk of the subject of this attribution ended Muawiyah Muhammad ibn Shu'aib.

As for the effect, al-Bayhaqi narrated a number of effects on that from Ibn Abbas, al-Hasan, 'Ata', 'Umar ibn' Abd al-'Azeez, and Sulayman ibn Musa, and Ibn Qudaamah said that he was Merawi.

As for the meaning, they are days of zakat and breakfast. As for Ibn al-Barr, it is not correct for me to say this except two statements, one of which is that of Malik and the Kufayyim. The second is the view of al-Shaafa'i and the two Sahihis, and these two are narrated from the Sahaabah It is meaningless to do what is contrary to them, because what is contrary to them has no basis in the Sunnah or in saying the Sahaabah.