Dawud (11). If one restricts oneself to the tasmiyah (mentioning the name of Allah) and directs the sacrificial animal elsewhere than the Qibla, he has left the more excellent way, but it is sufficient for him. This is the opinion of al-Qasim ibn Muhammad, al-Nakha'i, al-Thawri, al-Shafi'i, and Ibn al-Mundhir. Ibn 'Umar and Ibn Sirin used to dislike eating from a sacrificial animal that was directed toward other than the Qibla. The correct view is that this is not obligatory, and there is no evidence establishing its obligation.

Section: The time for the nahr (slaughtering by piercing the base of the neck) of the sacrificial animal (udhiyah) and the hady (sacrificial animal for Hajj) is three days: the day of sacrifice and two days after it. Ahmad stated this explicitly and said: "It is from more than one of the companions of the Messenger of Allah (peace and blessings of Allah be upon him)." Al-Athram narrated it from Ibn 'Umar and Ibn 'Abbas. Malik and al-Thawri also held this view. It is narrated from 'Ali (may Allah be pleased with him) that he said: "The days (12) of sacrifice are the day of the festival and three days after it." Al-Hasan, 'Ata', al-Awza'i, al-Shafi'i, and Ibn al-Mundhir held this view. Ibn Sirin said: "One day." From Sa'id ibn Jubayr and Jabir ibn Zayd: "In the major cities it is one day, and in Mina it is three (13)." Our evidence is that the Prophet (peace and blessings of Allah be upon him) forbade eating from the sacrifice beyond three days (14), and it is not permissible for the slaughtering to be legislated at a time when eating is forbidden, then the prohibition of eating was abrogated,