According to some scholars, the days of sacrifice are four, and according to others, the days of sacrifice are three. Each has evidence supporting their view. In the light of the evidence, we want to examine whose evidence is stronger. First, we discuss the evidence for four days:
(1) It is narrated from Jabir bin Mut’im, may Allah be pleased with him, that the Prophet, peace be upon him, said:
“The days of Tashreeq are days of slaughter.”
Although it is said about this narration that it is disconnected,
Imam Ibn Hibban and Imam Bayhaqi have reported it in a connected chain,
and Allama Albani, may Allah have mercy on him, has declared it authentic.
Some jurists have allowed sacrifice only for two days after Eid. Their evidence is as follows:
Sacrifice is on the day of Al-Adha and the two days following it.
But this statement is from Ibn Umar, may Allah be pleased with him, or from Umar, may Allah be pleased with him, himself, so it cannot be presented against the mursal hadith of the Messenger, peace be upon him, and therefore it is not conclusive. Allama Shawkani, may Allah have mercy on him, mentioned five schools of thought regarding this and then wrote his decision in these words:
All the days of Tashreeq are days of slaughter, and they are the three days after the Day of Sacrifice.
It should be noted that sacrificing on the first day is more virtuous because the Prophet, peace be upon him, followed this practice. Therefore, sacrifice should not be delayed unnecessarily. Although some believe that delaying is better to benefit the poor and needy, this is merely an opinion without any transmitted evidence. Also, if someone wants to sacrifice on the 13th of Dhu al-Hijjah, they should do so before sunset because after sunset the next day begins. These are the evidences on which various scholars consider the days of sacrifice to be four.
Investigation of Traditions Related to the Four Days of Sacrifice
First Tradition:
حَدَّثَنَا أَبُو الْيَمَانِ ، قَالَ: حَدَّثَنَا سَعِيدُ بْنُ عَبْدِ الْعَزِيزِ ، عَنْ سُلَيْمَانَ بْنِ مُوسَى ، عَنْ جُبَيْرِ بْنِ مُطْعِمٍ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، فَذَكَرَ مِثْلَهُ، وَقَالَ: ” كُلُّ أَيَّامِ التَّشْرِيقِ ذَبْحٌ“
Translation: All the days of Tashreeq are days of slaughter.
This tradition is disconnected because Sulaiman bin Musa did not meet Jubair bin Mut’im (may Allah be pleased with him). Imam Bayhaqi said about this tradition: (مُّرْسَلٌ ) meaning مُنْقَطِعْ See
In the book attributed to Imam Tirmidhi (Kitab al-‘Ilal), there is a narration from Imam Bukhari who said:
سلیمان لم یدرک أحدا من اصحاب النبی صلی اللہ علیہ وسلم meaning Sulaiman bin Musa did not meet any of the companions of the Prophet (peace be upon him).
This is further confirmed by the fact that there is no authentic evidence proving that Sulaiman bin Musa met Jubair bin Mut’im (may Allah be pleased with him). The upcoming narration number 2 also proves that Sulaiman bin Musa did not hear narration from Jubair bin Mut’im (may Allah be pleased with him). Also see
Second Tradition:
Jabir bin Mut’im, may Allah be pleased with him, reported that the Messenger of Allah, peace and blessings be upon him, said:
كل أيام التشريق ذبح.
“All the days of Tashreeq are days of slaughter.”
This hadith is weak with all its chains.
1: Abu Nasr al-Tammar Abd al-Malik bin Abdul Aziz al-Qushayri narrated it as Marfoo’ through the chain of Saeed bin Abdul Aziz from Sulaiman bin Musa from Abdul Rahman bin Abi Hussain from Jabir bin Mut’im:
Third narration:
” و فی کل ایام التشریق ذبح“ “Every day of the days of Tashreeq (11th, 12th, 13th of Dhu al-Hijjah) is a day of sacrifice.”
Imam Ibn Hibban (3854) declared it authentic.
Commentary:
This chain is weak due to discontinuity.
Hafiz Ibn Hajar, may Allah have mercy on him, writes:
وفی اسناد انقطاع، فانّہ من روایۃ عبداللہ (والصواب عبدالرحمن)بن ابی حسین عن جبیر بن مطعم، ولم یلقہ۔
“There is a discontinuity in its chain; it is narrated by Abdul Rahman bin Abi Hussain, who did not meet Jabir bin Mut’im, may Allah be pleased with him.”
Abdul Rahman bin Abi Hussain al-Nawfali is “unknown in status.”
Except for Imam Ibn Hibban, no one else has declared its authenticity.
Second chain
2: This narration has been reported by Abu al-Mughira Abdul Quddus bin al-Hajjaj al-Himsi
from Saeed from Sulaiman bin Musa from Jubair bin Mut’im.
Commentary:
Its chain is weak due to discontinuity.
Imam Bayhaqi, may Allah have mercy on him, says:
ھذا ھو الصحیح، وھو مرسل
“This is authentic, but it is mursal (interrupted).”
Hafiz Ibn Kathir, may Allah have mercy on him, says:
ھکذا رواہ احمد، وھو منقطع، فان سلیمان بن موسی الاشدق لم یدرک جبیر بن مطعم
“Imam Ahmad narrated this hadith in the same way and it is disconnected, because Sulaiman bin Musa al-Ashdaq did not meet our master Jubair bin Mut’im.”
Third Chain
3: Hafiz Ibn Hajar, may Allah have mercy on him, says:
اخرجہ احمد لکن فی سندہ انقطاع، ووصلہ الدارقطنی و رجالہ ثقات
“Imam Ahmad narrated it but its chain has a discontinuity.”
It has been mentioned as received by
, and its narrators are trustworthy.
Commentary:
Hafiz Ibn Hajar, may Allah have mercy on him, claimed that Imam Darqatni received it, which is the point of consideration. Suwaid bin Abdul Aziz’s hearing from Saeed bin Abdul Aziz Al-Tanukhi is sought.
Also, Hafiz Ibn Hajar’s statement that its narrators are trustworthy is not entirely correct; Hafiz Ibn Hajar himself declared this narrator Suwaid bin Abdul Aziz as “weak.”
Hafiz Haithami, may Allah have mercy on him, says:
ضعفہ احمد وجمھور الائمۃ ووثقہ دحیم
“Imam Ahmad and the majority of the Imams have called him weak, and Imam Dahhim called him trustworthy.”
Imam Bayhaqi, may Allah have mercy on him, says:
وھذا غیر قوی لان روایہ سوید
“This chain is not strong because its narrator is Suwaid bin Abdul Aziz.”
Fourth Chain
4: عمرو بن ابی سلمہ التّنّیسی عن حفض بن غیلان عن سلیمان بن موسی ان عمرو بن دینار حدثہ عن جبیر بن مطعم رفعہ: کل ایام التشریق ذبح
Commentary
This chain is weak,
its narrator Ahmad bin Isa Al-Khashab is flawed. Imam Darqutni, may Allah have mercy on him, says:
“This is not strong.”
Ibn Tahir says:
He is a liar of the lowest grade and fabricates hadiths.
Imam Ibn Hibban, may Allah have mercy on him, says:
“He attributes rejected narrations to famous narrators and attributes narrations from trustworthy narrators to unreliable ones. If he is unique, then he is not a reliable proof.”
Imam Ibn Yunus says:
و کان مضطرب الھدیث جدّا
“His hadith is severely disturbed.”
There is not even a single word of authentication established for him.
Fifth Chain
5: It is narrated from Sayyiduna Abu Saeed Khudri, may Allah be pleased with him, that the Messenger of Allah, peace and blessings be upon him, said:
ایام التشریق کلھا ذبح
“The days of Tashreeq are all days of sacrifice.”
Comment:
This is the most severe “weak” (da’if), its narrator Muawiyah bin Yahya Al-Sadafi is considered “weak” by the majority.
Hafiz Haithami (may Allah have mercy on him) writes:
وضعّفہ الجمھور
The majority have called it “weak.”
Hafiz Ibn Hajar (may Allah have mercy on him) states:
“That it is weak.”
There is tadlees (concealment) by Imam Zahri (may Allah have mercy on him) in it, and Imam Zahri also described it as “mursal.”
Conclusion:
Hadith ایام التشریق کلھا ذبح
(The entire days of Tashreeq are days of sacrifice) is weak with all its chains.
Third narration
Sulaiman bin Musa narrated on the authority of Abdul Rahman ibn Abi Hussain bin Mut’im, may Allah be pleased with him, that
وفی. کل ایام التشریق ذبح .
This narration is weak for two reasons.
The first reason is stated by Hafiz Al-Bazzar.
وابن ابی حسین لم یلق جبیر بن مطعم رضی اللہ عنہ
Translation: Abdul Rahman ibn Abi Hussain did not meet Jubair, may Allah be pleased with him.
Also see:
The second reason is that the authentication of Abdul Rahman ibn Abi Hussain is not established by anyone other than Imam Ibn Hibban in his book
, therefore this narrator is considered unknown.
Note:
Narration of Unknown Status:
A hadith whose narrator is “unknown,” meaning there is no commentary about him from the scholars of the field, and only two people narrate from him, which causes his identity to be unknown and his status to be considered unknown. Such a narrator is also called “Mastoor.”
Fourth Narration
And we have narrated from the chain of سوید بن عبد العزیز عن سعیدبن عبدالعزیز التنوخی عن سلیمان بن موسیٰ عن نافع بن جبیر بن مطعم رضی اللہ عنہ عن ابیہ in a mursal (raised) form that ایام التشریق کلھا ذبح
All the days of Tashreeq are included, that is (10-11-12-13)
The primary narrator of this narration is Suwayd ibn Abd al-Aziz, who is weak.
Hafiz Nur al-Din Haythami said:
وضعفہ جمہور الائمہ
And the majority of the Imams have declared him weak.
کل أیام التشریق ذبح .
This narration has been transmitted in a mursal form from Sayyiduna Jubayr ibn Mut’im (may Allah be pleased with him) through several chains.
First chain:
سُوَیْدُ بْنُ عَبْدِ الْعَزِیزِ ، عَنْ سَعِیدِ بْنِ عَبْدِ الْعَزِیزِ ، عَنْ سُلَیْمَانَ بْنِ مُوسَی ، عَنْ نَافِعِ بْنِ جُبَیْرِ بْنِ مُطْعِمٍ ، عَنْ أَبِیہِ …….
This chain is weak due to Suwayd ibn Abd al-Aziz.
Hafiz al-Bayhaqi (may Allah have mercy on him) said:
وَهذَا غَیْرُ قَوِیٍّ؛ لِأَنَّ رَاوِیَه سُوَیْدٌ .
This chain is also weak because its narrator is “Suwayd.” (Reference as above)
Hafiz Ibn Hajar (may Allah have mercy on him) said:
سُوَیْد بْنُ عَبْدِ الْعَزِیزِ وَهوَ ضَعِیفٌ .
“Suwayd ibn Abd al-Aziz is a weak narrator.”
Hafiz Haythami (may Allah have mercy on him) said:
وقد أَجمعوا علی ضعفه .
There is consensus among the Muhaddithin on his weakness.
Elsewhere he says:
ضَعَّفَه جُمْہُوْرُ الْـأَئِمَة .
“Most of the Imams have declared him weak.”
Hafiz Busriri (may Allah have mercy on him) said:
سُوَیْدُ بْنُ عَبْدِ الْعَزِیزِ ضَعِیفٌ .
“Suwayd ibn Abd al-Aziz is weak.”
Second Chain of Narration:
سُلَیْمَانُ بْنُ مُوسَی، عَنْ جُبَیْرِ بْنِ مُطْعِمٍ، عَنِ النَّبِیِّ صَلَّی اللہُ عَلَیْہِ وَسَلَّمَ …….
This chain of narration is “disconnected” because the meeting of Sulaiman bin Musa with Jubair bin Mut’im رضي الله عنه is not established.
Imam Al-Bayhaqi رحمه الله has classified it as “Mursal” (disconnected). (Reference as above)
Imam Bukhari رحمه الله says:
سُلَیْمَانُ لَمْ یُدْرِکْ أَحَدًا مِنْ أَصْحَابِ النَّبِیِّ صَلَّی اللہُ عَلَیْه وَسَلَّمَ .
“Sulaiman did not meet any companion of the Prophet صلى الله عليه وسلم.”
Hafiz Ibn Hajar رحمه الله says:
أَخْرَجَه أَحْمَدُ لٰکِنْ فِیْ سَنَدِہِ انْقِطَاعٌ .
“It was narrated by Imam Ahmad رحمه الله but its chain is ‘disconnected’.”
Hafiz Nawawi رحمه الله says:
رَوَاہُ الْبَیْہَقِیُّ مِنْ طُرُقٍ قَالَ وَهوَ مُرْسَلٌ لِأَنَّه مِنْ رِوَایَة سُلَیْمَانَ بْنِ مُوسَی الْـأَسَدِیِّ فَقِیه أَہْلِ الشَّامِ عَنْ جُبَیْرٍ وَلَمْ یُدْرِکْه وَرَوَاہُ مِنْ طُرُقٍ ضَعِیْفَۃٍ مُتَّصِلًا .
“Imam Al-Bayhaqi رحمه الله narrated it through several chains and said: It is Mursal (disconnected) because it is narrated from the Syrian jurist Sulaiman bin Musa Al-Asadi from Sayyiduna Jubair رضي الله عنه, but he did not meet him. And (Imam Al-Bayhaqi) also narrated it through some connected weak chains.”
Hafiz Ibn Al-Qayyim رحمه الله says:
رُوِیَ مِنْ حَدِیثِ جُبَیْرِ بْنِ مُطْعِمٍ، وَفِیه انْقِطَاعٌ.
“This is a narration from Sayyiduna Jubair bin Mut’im رضي الله عنه in which there is a discontinuity.”
Muhaddith Al-Albani رحمه الله says:
أنه منقطع بین سلیمان بن موسی وجبیر بن مطعم .
“This chain is disconnected between Sulaiman bin Musa and Jubair bin Mut’im رضي الله عنه.”
Fifth Hadith
أَحْمَدُ بْنُ عِیسَی الْخَشَّابُ ، نا عَمْرُو بْنُ أَبِی سَلَمَةَ ، نا أَبُو مُعَیْدٍ ، عَنْ سُلَیْمَانَ بْنِ مُوسَی ، أَنَّ عَمْرَو بْنَ دِینَارٍ حَدَّثَه ، عَنْ جُبَیْرِ بْنِ مُطْعِمٍ ..
قَاْلَ کلُُّ اَیّامِ التَشْرِیْق ذِبْحُُ
This hadith is weak and rejected for two reasons.
Its chain is very “weak”.
First reason:
“Ahmad bin Isa al-Khashab is very weak.”
Second reason:
The meeting of Amr bin Dinar with Jubair (may Allah be pleased with him) is not established.
Sixth Hadith
الوليد بن مسلم، عن حفص بن غيلان عن سليمان بن موسيٰ عن محمد بن منكدر عن جبير رضى الله عنه قال كل عرفة موقف ، وارفعوا عن عرنة ، وكل مزدلفة موقف ، وارفعوا عن بطن محسر ، وكل فجاج منى منحر ، وكل أيام التشريق ذبح
The entire plain of Arafat is the place of standing (wuquf), so stand apart from the Arafa. The entire Muzdalifah is the place of standing, so stand apart from the valley of Muhassir. Every path of Mina is a place for sacrifice, and all the days of Tashreeq are days for slaughtering.
This narration is weak due to the tadlees (concealment) of Waleed bin Muslim in its chain.
Summary of the investigation:
The narrations regarding the days of Tashreeq are weak in all their chains, therefore it is wrong to classify this narration as Hasan or Sahih. To classify as Sahih only those narrations which support it, and to reject as false even authentic narrations which do not support it, is a double standard. Hence, if a narration is weak, it should be considered weak regardless of whether it opposes or supports one’s view.
After the weakness of this narration, the investigation of the reports of the Companions is as follows:
(1).و حَدَّثَنِي يَحْيَى عَنْ مَالِك عَنْ نَافِعٍ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ قَالَ الْأَضْحَى يَوْمَانِ بَعْدَ يَوْمِ الْأَضْحَى
It is narrated from Nafi that Sayyiduna Abdullah bin Umar (may Allah be pleased with them) said: Sacrifice is valid for two days after Eid al-Adha.
(2)وَمَا قَد حَدَّثَنَا إِبْرَاهِيمُ بنُ مَرْزُوْقِ، قَالَ حَدَّثَنَا وَھَبُْ بْنِ جَرِیْر ، قَالَ حَدَّثَنَا شُعْبَۃُ عَن مَیْسَرَۃ بنِ حَبِیْبٍ عَنْ مَنْہَالِ بْنِ عَمْرِو عَنْ سَعِید بن جبیر عَنْ ابِنِ عَبَّاسِ رَضِیْ آللَّـهُ عَنْہُ قَالَ اَلنَحْرُیَوْمَاْنِ بَعْدَیَوْمِ النَحْرِوَاَفْضَلُھَا یَوْمُ النَحرِ
After the day of sacrifice, there are two days for sacrifice, and the best sacrifice is on the 10th (11th-12th) of Dhu al-Hijjah.
(3)عَنْ اَنَسِ بْنِ مَالكٍ رَضِیْ آللَّـهُ عَنْہُ قَالَ اَلاضْحٰي يَوْمَانِ بَعْدَہُ
There are two days of sacrifice after the (first) day of sacrifice.
(4)عَنْ عَلَيَّ بْنِ آ بی طَالِبٍ رَضِیْ آللَّـهُ عَنْہُ الَنَحْرُثَلاَثَۃُاَیَّام
There are two days of sacrifice after the (first) day of sacrifice.
Note:
Observe the correction of the chain of the above report as stated.
In Ahkam al-Quran, حماد بن سلمہ بن کھیل عن حجتہ عن علی is mentioned whereas the correct is عن سلمہ بن کھیل عن حجتہ عن علی.
As is evident from the books of Asma al-Rijal, and Hamad refers to Hamad bin Salamah. Praise be to Allah.
(5) Imam Ibn Hazm (may Allah have mercy on him) said وَمِن طَرِیْقِ ابْنِ أَبِیْ شَیْبَۃ حَدَّثَنَا زَیْدِبنُ الْحُبَابِ عَن مُعَاوِیَۃَ بْنِ صَالِحٍ حَدَّثَنِی أَبُو مَرْیَمَ سَمِعْتْ آبَا ہُرَیْرَۃَ یَقُوْلُ الَاضْحٰی ثَلَاثَةُ اَیَّامٍ
The chain of this narration in Al-Muhalla by Ibn Hazm is Hasan.
Note:
However, this narration was not found in the printed version of Musannaf Ibn Abi Shaybah. (And Allah knows best)
Benefit:
The Prophet (peace be upon him) initially forbade keeping the meat of sacrifice for more than three days, but later this ruling was abrogated. This prohibition is evidence that the view that sacrifice is for three days is the prevailing one. The summary of this entire investigation is that nothing has been explicitly established from the Prophet (peace be upon him) on this matter, and there is difference in the reports. However, it is narrated from noble Companions such as Abu Hurairah, Umar, Ali, Ibn Abbas, Ibn Umar, and Anas bin Malik (may Allah be pleased with them) that sacrifice is for three days (10th-11th-12th), and sacrificing on the first day is preferable.
