The Final Time of the Qurban

 Was it on the last tasyrik (tasyriq) day (13 Dzulhijjah)? How are the arguments that talk about this? Meanwhile, the initial time for slaughtering the sacrifice is after the Eid al-Adha prayer as explained in the article "Time of the Sacrifice".
The scholars have disagreed over the end of the sacrificial time (sacrifice). There are 4 opinions on this matter:
 
First: The time of the qurban is only on the day of Eid al-Adha (10 Dzulhijjah) until the sun sets. This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is carried out after the priest has slaughtered the sacrifice.
They argue with one interpretation of ayyam ma'lumat in the verse,
ليشهدوا منافع لهم ويذكروا اسم الله في أيام معلومات على ما رزقهم من بهيمة الأنعام فكلوا منها وأطعموا البائس الفقير
"So that they can witness various benefits for them and that they will chant the name of Allah on the appointed day (ayyam ma'lumat) for the provision that Allah has given them in the form of livestock. So eat a part of it and (a part more) give it to be eaten by those who are afflicted and needy. " (QS. Al Hajj: 28).
What is meant by ayyam ma'lumaat is the first ten days of the month of Dzulhijjah and the last day is the day of Eid al-Adha. This is the opinion of most scholars and it is narrated from Ibn 'Abbas.
Ibn Rushd in Bidayatul Mujtahid said, “As for the reason of the scholars who stated that the time of slaughter is only on the tenth day, it is because ayyam ma'lumaat is the first ten days of the month of Dzulhijjah. If there is an ijma 'that slaughtering only the tenth day, then it could mean slaughtering only the tenth day. "
Another reason is that the Prophet sallallaahu 'alaihi wa sallam used to slaughter a sacrifice on the tenth day, as is found in several hadiths that discuss his sacrifice. There is also another reason that the 10th of Dzulhijjah is the day agreed upon by the scholars, apart from that day it is still in dispute. See Al Muhalla by Ibn Hazm, 7: 378
Second: The time of the sacrifice on the day of Eid al-Adha (10 Dzulhijjah) and 2 days thereafter (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if.
Some of the reasons put forward by scholars who chose this second opinion:
1- Among the interpretation of ayyam ma'lumat from Surah Al Hajj verse 28 is the day of Eid al-Adha and 2 days after it. That is what Ibn 'Umar said.
2- The Prophet sallallaahu 'alaihi wa sallam did not forbid slaughtering after Eid al-Adha.
3- There is a authentic history from Ibn 'Umar which states, "The day of Adha (day of slaughter) is 2 days after Eid al-Adha." HR. Imam Malik from Nafi ', ​​from Ibn Umar. Also issued by Al Baihaqi and Ibn Abi Syaibah.
There is also a sahih history from Anas which says, "The day of Adha (day of slaughter) is the day of Eid al-Adha and two days after that." HR. Ibn Abi Syaibah from Waki ​​'from Syu'bah, from Qotadah, from Anas.
This second opinion is the opinion of most scholars, namely Imam Malik, Abu Hanifah, Ats Tsauri, and Ahmad.
Third: The time of the sacrifice on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah).
The argument used is the hadith of Jubair bin Muth'im,
أَيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْحٌ
"Every tasyriq day is a day of slaughter." HR. Ahmad (4: 82), Al Baihaqi (9: 295), and Al Bazzar in Kasyful Astaar, from the path of Sa'id bin 'Abdul' Aziz, from Sulaiman bin Musa, from Jubair bin Muth'im.
Sulaiman bin Musa, one of the presidents received comments because he did not meet Jubair bin Muth'im. In this hadith there is also idhthirob (there is a dispute in the narration of the hadith and the narration is both strong and impossible to compromise, -pen) and the mudthorib hadith is dho'if hadith. That suggests the existence of idthirob is Ibn 'Abdil Barr in Al Istidzkar (15: 203-204), Ibn Turkuman in Al Jauhar An Naqi (9: 296), also Ibnul Qayyim said that his sanad was broken in Zaadul Ma'ad (2: 291) , and Al Hafizh also emphasized that the hadith "every tasyriq day is a day of slaughter" is ghoiru mahfuzh (difference to a stronger narrative, -pen).
Fourth: The time of the sacrifice is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. They argued with the hadith, "The sacrificial slaughter is carried out up to the hilal of Muharram (the end of Dzulhijjah) for those who want to sacrifice." Al Baihaqi says that this hadith is from Abu Salamah and Sulaiman but mursal (the hadith above the tabi'in is cut off and includes the hadith dho'if, -pen).
Conclusion of Opinions
Shaykh Musthofa Al 'Adawi hafizhohullah said, "As for the end of the time of the sacrifice, there is no authentic hadith from the Prophet sallallaahu' alaihi wa sallam that talks about it so that the scholars disagree on this matter.
1-The time for slaughtering qurban is only on the day of Eid al-Adha (10 Dzulhijjah). This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is done after the priest has slaughtered the qurban.
2-The time of slaughtering was on the day of Eid al-Adha (10 Dzulhijjah) and 2 days after that (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if.
3-Time to slaughter qurban on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah). The basis of this opinion is the dho'if hadith and they recite it with hadyu.
4-The time for sacrificing qurban is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. There are similar opinions regarding hadyu, but the argument is dho'if.
What is careful for a Muslim for his religion is to carry out qurban slaughter on the day of Eid al-Adha (10 Dzulhijjah) as the Prophet sallallaahu 'alaihi wa sallam did and this is safer from the disputes of the existing scholars. If it is difficult to do it at that time, then it is permissible to do it on 11 and 12 Dzulhijjah as the opinion of the jumhur (majority) of scholars. Allah knows best. " (Quoted from Fiqhul Udhiyah, pp. 118-119).
It is better indeed to follow the sunnah of the Prophet sallallaahu 'alaihi wa sallam, which is to do the slaughter on the tenth day. If there is udzur, then please do the slaughter on the 11th and 12th day of Dzulhijjah because there is a authentic history from Anas and Ibn 'Umar radhiyallahu' anhuma. If there are difficulties, then some scholars still allow it on the thirteenth day. Some others allow it until the end of Dzulhijjah. That is the conclusion of Shaykh Muhammad bin 'Ali Al' Alawi in Fiqhul Udhiyah, p. 118.
That's a brief explanation from us, only Allah gives taufik.