another in its place." (2) On the authority of al-Bara', he said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Whoever prays our prayer and performs our ritual (nusuk), he has attained the ritual. And whoever slaughters before he prays, let him offer another in its place." Agreed upon (3). In one wording, he said: "Indeed, the first of our rituals on this day of ours is the prayer, then the slaughter. So whoever slaughters before the prayer, that is merely meat which he has provided for his family; it is not part of the ritual in any way." The apparent meaning (4) of this is the consideration of the prayer itself. Ata said: Its time is when the sun has risen, because it is an act of worship whose end is tied to a time, so its beginning is tied to a time, like fasting. This is the view of al-Khiraqi and those who agreed with him. The correct view, if Allah the Exalted wills, is that its time in the place where it is prayed is after the prayer, due to the apparent meaning of the report, and acting upon its apparent meaning is prioritized. As for those who are not residents of the cities or villages, the beginning of its time for them is [after] the duration of the prayer and the sermon once the prayer time has passed (5); because there is no prayer for them to be considered, so it is necessary to consider the duration thereof. Abu Hanifah said: The beginning of its time for them is when the second dawn rises, because it is part of the Day of Sacrifice (Yawm al-Nahr), so its time (6) is part of it, like the rest of the day. Our evidence is that it is an act of worship whose time, for the people of the cities (7), is after the sunrise, so it cannot precede its time for others, just like the Eid prayer. What they have mentioned is invalidated by [the case of] the residents of the city (8); for if the Imam does not pray in the city, the slaughter is not valid until the sun has passed its zenith, because it is