Essential Qurbani Rules: Animal Age, Defects, and Islamic Etiquettes
The sacrificial animal must be of the required age.
A two-toothed (having two teeth) ram of six months, a goat of one year, a cow of two years, and a camel of five years are required.
It must be free from defects and flaws, meaning no defect should be found in it:
Because the Prophet (ﷺ) said:
(Four types of animals are not suitable for sacrifice: a one-eyed animal whose defect is obvious, a sick animal whose illness is obvious, a lame animal whose limp is obvious, and a weak animal that has no marrow.)
This narration is authentic, see Sahih al-Jami’, hadith number (886).
Besides these, there are some other defects due to which sacrificing is disliked (makruh) but they do not prevent the sacrifice from being valid:
(An animal with cut horns and ears) and one with torn ears… etc. But remember that offering a sacrifice is to seek the closeness of Allah Ta’ala, and it is done to attain His nearness, and Allah Ta’ala is very pure and accepts nothing but that which is pure. And whoever honors the symbols of Allah, it is from the piety of their hearts.
The Prohibition of Selling the Sacrificial Animal
When an animal has been designated or purchased for sacrifice, it is not permissible to sell it or give it as a gift, but it can be exchanged for a better animal. Meaning, if a better and finer animal is to be slaughtered, then there is no harm. And if the sacrificial animal gives birth to an offspring, it will also be slaughtered along with it. Similarly, it can also be ridden in times of necessity.
The proof for this is the following hadith from Bukhari and Muslim Sharif:
Abu Hurairah (may Allah be pleased with him) narrates that the Prophet (ﷺ) saw a man leading his camel and said: “Ride on it.”
The man said: “This is for sacrifice.” The Prophet (ﷺ) said to him the second or third time, “Ride on it.”
Slaughtering the Sacrificial Animal at the Time of Sacrifice:
The time for sacrifice is from after the Eid prayer and sermon until the sunset of the last day of the Days of Tashreeq. It does not start after the time for Eid prayer and sermon begins, but rather after the performance of the Eid prayer and listening to the sermon. And it lasts until the sunset of the 13th of Dhul Hijjah, and the 13th is the last day of the Days of Tashreeq. The proof for this is the following saying of the Prophet (ﷺ):
(Whoever slaughters the sacrifice before the Eid prayer should slaughter another one.)
This was narrated by Imam Bukhari and Imam Muslim (may Allah have mercy on them).
And the saying of Ali (may Allah be pleased with him) is:
The days for sacrificing are Eid al-Adha and the three days after it.
This is the position of Hasan al-Basri, ‘Ata’ ibn Abi Rabah, Imam Awza’i, Imam Shafi’i (may Allah have mercy on them), and Ibn al-Mundhir (may Allah have mercy on him) also chose this.
What Should Be Done with the Meat of the Sacrifice?
It is recommended for the one offering the sacrifice to eat from it first, if it is possible for him. He should eat first because it is in the hadith:
(Every person should eat from his sacrifice.)
This hadith is authentic, see: Sahih al-Jami’, hadith number (5349).
And the scholars say that one should eat after the Eid prayer and sermon. Among them are Ali, Ibn Abbas (may Allah be pleased with them), Imam Malik, Imam Shafi’i (may Allah have mercy on them), and others. The proof for this is the following hadith:
Buraydah (may Allah be pleased with him) narrates that: The Prophet (ﷺ) would not go out on Eid al-Fitr without eating, and on the day of Eid al-Adha, he would not eat before performing the sacrifice.
Allamah al-Albani (may Allah have mercy on him) has declared its chain to be authentic, see: Al-Mishkat al-Masabih (1/452).
The best way to slaughter the sacrifice is for the person offering it to do it with his own hand, but if he cannot, it is also recommended for him to have someone else slaughter it.
Ibn Mas’ud and Ibn Umar (may Allah be pleased with them) say that:
It is recommended to divide the meat of the sacrifice into three parts: one-third for eating, one-third for giving as gifts and presents, and one-third for giving in charity.
And as the scholars are agreed upon, it is not permissible to sell the meat of the sacrifice, nor its fat, hide, etc. And in an authentic hadith, it is stated that:
Whoever sells the hide of his sacrifice, has no sacrifice.
It has been graded as Hasan in Sahih al-Jami’, see Sahih al-Jami’, hadith number (6118).
And it is also agreed upon that the butcher will not be given anything from it as wages, because Ali (may Allah be pleased with him) narrates that:
The Prophet (ﷺ) commanded me to supervise the sacrificial animals and to give their meat, hides, and coverings in charity, and not to give the butcher anything from it. And he says, we used to give him from our own side. (Agreed upon).
عَنْ أَبِي مَالِكٍ الحَارِثِ بنِ عَاصِم الأَشْعَرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ ﷺ: الطُّهُورُ شَطْرُ الإِيْمَانِ، والحَمْدُ للهِ تَمْلأُ الميزانَ، وسُبْحَانَ اللهِ والحَمْدُ للهِ تَمْلآنِ – أَو تَمْلأُ – مَا بَيْنَ السَّمَاءِ والأَرْضِ، وَالصَّلاةُ نُورٌ، والصَّدَقَةُ بُرْهَانٌ، وَالصَّبْرُ ضِيَاءٌ، وَالقُرْآنُ حُجَّةٌ لَكَ أَو عَلَيْكَ، كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا أَو مُوبِقُهَا. (رواه مسلم)
أخرجه مسلم كتاب: الطهارة، باب: فضل الوضوء، (223) ، (1).
Translation: Abu Malik al-Harith ibn ‘Asim al-Ash’ari (may Allah be pleased with him) reported that the Messenger of Allah (ﷺ) said: “Purity is half of faith. ‘Alhamdulillah’ (praise be to Allah) fills the scale, and ‘Subhan-Allah wal-hamdu lillah’ (Glory be to Allah and praise be to Allah) fill what is between the heavens and the earth. Prayer is a light, charity is a proof, patience is an illumination, and the Qur’an is an argument for or against you. Everyone goes out in the morning and sells himself, either freeing or ruining himself (through righteous deeds or evil deeds, respectively, thereby earning the reward of Paradise or the punishment of Hell).”
Age of the Animal:
It is a condition that the sacrificial animal be “dunda” (two-toothed), as it is narrated from Sayyiduna Jabir ibn Abdullah al-Ansari (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said:
لا تذبحوا الا مسنّۃ الا أن یّعسر علیکم فتذبحوا جذعۃ من الضّان۔
“Slaughter only a ‘Musinnah’ (two-toothed animal). In case of difficulty, you may slaughter a ‘Jadh’ah’ from the species of sheep.”
(Sahih Muslim: 2/155, H: 1963)
Hafiz Nawawi says:
“The scholars refer to a two-toothed camel, cow, and goat, etc., as ‘Musinnah’. Also, this hadith clarifies that a ‘Jadh’ah’ of any species other than sheep is not permissible as a sacrifice. According to Qadi ‘Iyad, there is a consensus on this.”
(Sharh Sahih Muslim: 2/155)
Sayyiduna Ali (may Allah be pleased with him) says:
ثَنِیًّا فَصَاعِدًا وَاسْتَسْمِنْ فَإِنْ أَکَلْتَ أَکَلْتَ طَیِّبًا وَإِنْ أَطْعَمْتَ أَطْعَمْتَ طَیِّبًا .
“The sacrificial animal should be two-toothed or older. Fatten it well! Eat well, and feed well.”
(Al-Sunan al-Kubra li’l-Bayhaqi: 9/273, and its chain is Sahih)
Imam Tirmidhi (may Allah have mercy on him) says:
وقد أجمع أہل العلم أن لا یجزیئ الجذع من المعز ، وقالوا : انّما یجزیئ الجذع من الضّأن۔
“The scholars have a consensus (‘ijma’) that a ‘Jadh’ah’ from the species of goat is not sufficient for sacrifice, whereas a ‘Jadh’ah’ from the species of sheep is sufficient.” (Sunan al-Tirmidhi, under hadith: 1508)
It should be remembered that there is a difference of opinion regarding the age of a ‘Jadh’ah’. The majority are of the opinion of one year, and caution also demands this. Hafiz Nawawi writes:
والجذع من الضّأن ما لہ، سنۃٌ تامّۃ ، ہذا ہو الأصحّ عند أصحابنا ، وہو الأشہر عند أہل اللّغۃ وغیرہم ۔
“A ‘Jadh’ah’ from the species of sheep is one that is a full year old. This is the most correct view according to our companions, and it is the most famous view among the linguists and others.” (Sharh Sahih Muslim: 2/155)
The ruling mentioned in this hadith is general and includes every animal, whether it be of the goat species or sheep species, cow species or camel species. It is necessary for all of them to be two-toothed. The authentic hadiths that permit the sacrifice of a ‘Jadh’ah’ of sheep are interpreted to be in cases of difficulty, meaning if a two-toothed animal is not found, then a one-year-old ram or sheep can be slaughtered. This way, all the hadiths are acted upon.
Difficulty can be of two types:
- A two-toothed animal is not available.
- It is beyond one’s purchasing power.
Warning:
Some short-sighted people break the front teeth of the animal to make it appear two-toothed. This is merely deception and fraud. The sacrifice of such an animal is not correct.
The ruling is that you should only slaughter a Musinnah for sacrifice, but if it is not available, then slaughter a Jadh’ah of sheep.
Since the Prophet ﷺ said to slaughter a Jadh’ah of sheep, it is known that a Jadh’ah of other animals like camel, goat, or cow is not permissible. Rather, for these animals, a Musinnah must be sacrificed. Now we will quote the linguistic research and explanations of the commentators of hadith regarding Jadh’ah and Musinnah below, so that their meanings and implications become completely clear. Since there is clear permission for a Jadh’ah of sheep, after quoting the explanation and research of the Imams of hadith regarding it, we should also write the research of the Imams of hadith on Jadh’ah of goat¹, Jadh’ah of cow², and Jadh’ah of camel³, so that the issue is clarified in its entirety.
- Thaniyyah of Camel: The young of a camel that has completed five years and entered its sixth year.
- Thaniyyah of Cow: The head of a cow that has completed two years and entered its third year.
- Thaniyyah of Goat: The head of a castrated goat that has completed two years and entered its third year.
- Thaniyyah of Sheep: The head of a sheep or ram that has completed two years and entered its third year. When a camel, cow, or goat becomes Thaniyyah, meaning it reaches these ages, then these animals are suitable for sacrifice.
Fatawa ‘Ulama’ al-Hadith, Volume 13 pp. 129-147
Harmonization of Two Hadiths
Hadith No. 1: It is narrated from ‘Uqbah ibn ‘Amir (may Allah be pleased with him) that the Messenger of Allah ﷺ gave him some goats to distribute among his companions (may Allah be pleased with them). A one-year-old goat kid was left over. He mentioned it to the Messenger of Allah ﷺ. He ﷺ said, “You sacrifice it.” (Sahih al-Bukhari, Bab Wakalat al-Sharik al-Sharik fi al-Qismah wa Ghayriha, no. 2300)
Hadith No. 2: Abu Burdah ibn Niyar, who was the maternal uncle of al-Bara’ ibn ‘Azib, said, “O Messenger of Allah ﷺ! I slaughtered my goat before the prayer. I thought that this is a day of eating and drinking, so I wanted the goat to be slaughtered first in my house. Therefore, I slaughtered my goat and ate before coming to the prayer.” He ﷺ said, “Your goat is just a goat for meat.” He said, “O Messenger of Allah, I have a one-year-old female kid that is better to me than two meat goats. Will it suffice as a sacrifice on my behalf?” He ﷺ said, “Yes, and it will not suffice for anyone after you.” (Sahih al-Bukhari, Bab al-Akl Yawm al-Nahr, no. 955)
The difficulty is that the first hadith permits the sacrifice of a one-year-old goat, while the second hadith makes it a concession for him. The question arises whether this concession is only for Abu Burdah and not for anyone else.
The answer is that in some chains of the narration of ‘Uqbah ibn ‘Amir (may Allah be pleased with him), “Bayhaqi” has also narrated words of specification. Hafiz Ibn Hajar (may Allah have mercy on him) has reconciled and harmonized them by saying that this command of the Prophet ﷺ was issued for each one at the same time, or the specificity of the first one was abrogated by the specificity of the second one. (Fath al-Bari: 10/14)
Therefore, it is not correct to derive the permissibility of sacrificing a one-year-old goat from the hadith of ‘Uqbah; this was specific to them only.
Fatawa Hafiz Sanaullah Madani, Volume: 3, Kitab al-Sawm: Page: 405
How the Sacrificial Animal Should Be / Defects of the Animal
When the Prophet (ﷺ) sacrificed a ram, it would be beautiful and plump, as the hadith has just passed that he slaughtered two horned, speckled, castrated rams.
It is narrated from ‘A’ishah (may Allah be pleased with her) that the Messenger of Allah (ﷺ) ordered a ram to be brought that was horned and had black legs, belly, and eyes.
(Abu Dawud 2796, Musnad Ahmad 6/78)
In another hadith, it is stated that he (ﷺ) used to sacrifice a ram that was plump and had black eyes, legs, and mouth.
(Abu Dawud 2796, Tirmidhi 496, Nasa’i 7/221)
When buying an animal, its ears and eyes should be thoroughly inspected. It is narrated from ‘Ali (may Allah be pleased with him) and Hudhayfah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) commanded us to thoroughly inspect the eyes and ears (of the sacrificial animal when buying it).
(Ibn Khuzaymah 2914, 2915, Mustadrak Hakim 1/467, 4/220, Musnad Abi Ya’la 333, Musnad Bazzar 1203, Majma’ al-Zawa’id 4/24)
It is narrated from al-Bara’ ibn ‘Azib (may Allah be pleased with him) that the Messenger of Allah (ﷺ) was asked which defects should be avoided in sacrificial animals. He gestured with his hand, saying there are four defects:
- A lame animal whose limp is obvious.
- An obvious squint.
- A sick animal whose illness is apparent.
- A lean and weak animal that has no fat in its body and no marrow in its bones.(Abu Dawud, Tirmidhi, Ibn Majah, Nasa’i, Ibn al-Jarud 481)
In the above-mentioned hadith of ‘Ali (may Allah be pleased with him), it is also stated that an animal should not be taken whose ear is cut from the front or back, nor an animal whose ears are slit lengthwise, or whose ear has a round hole. Therefore, the sacrificial animal should be plump and free from the mentioned defects.
Tafheem-e-Deen, Kitab al-Udhiyah / Page: 257
Summary: The animal should not have the following defects and flaws:
Sayyiduna al-Bara’ ibn ‘Azib (may Allah be pleased with him) narrates that the Messenger of Allah (ﷺ) said:
أربع لا تجوز فی الأضاحي : العوراء بیّن عورہا ، والمریضۃ بیّن مرضہا ، والعرجاء بیّن ظلعہا ، والکبیر الّتي لا تُنْقی ۔
“Four types of animals are not permissible for sacrifice: (1) one-eyed, (2) obviously sick, (3) lame, and (4) broken and lean.”
(Musnad Ahmad 4/84, Sunan Abi Dawood: 2802, Sunan al-Nasa’i: 4374, Tirmidhi: 1497, Sunan Ibn Majah: 3144, and its chain is Sahih)
Imam al-Tirmidhi, Imam Ibn Khuzaymah (2912), Imam Ibn Hibban (5919, 5922), Imam Ibn al-Jarud (481), and Imam al-Hakim (1/467-468) have declared this hadith “Sahih”. Hafiz al-Dhahabi agreed with them.
If a defect appears after purchase, there is no harm.
Sayyiduna Abdullah ibn al-Zubayr (may Allah be pleased with him) says:
ان کان أصابہا بعد ما اشتریتموہا فامضوہا وان کان أصابہا قبل أن تشتروہا فأبدلوہا.
“If a defect appears after you have bought it, go ahead with the sacrifice. If the defect was present before you bought it, then change the animal.”
(Al-Sunan al-Kubra li’l-Bayhaqi: 9/289, and its chain is Sahih)
Imam al-Zuhri says:
اذا اشتری رجل أضحیۃ فمرضت عندہ أو عرض لہا مرض فہی جائزۃ ۔
“If a man buys a sacrificial animal and it falls ill with him or a disease appears in it, the sacrifice is permissible.”
(Musannaf Abd al-Razzaq: 4/386, H: 8161, and its chain is Sahih)
Sayyiduna ‘Ali (may Allah be pleased with him) narrates that the Noble Messenger (ﷺ) commanded to carefully inspect the eyes and ears of the (sacrificial) animal.
(Sunan al-Nasa’i: 7/213, H: 4381, Sunan al-Tirmidhi: 1503, Sunan Ibn Majah: 3143, and its chain is Hasan)
Imam Tirmidhi called it “Hasan Sahih”, and Imam Ibn Khuzaymah (2914) and Imam Hakim called it “Sahih”.
This command is not obligatory, but is interpreted as a recommendation and guidance.
Also, Sayyiduna ‘Ali (may Allah be pleased with him) says that:
The Noble Prophet (ﷺ) forbade sacrificing an animal with a cut ear and a broken horn.
(Sunan Abi Dawood: 2805, Sunan al-Nasa’i: 4382, Sunan al-Tirmidhi: 1503, Sunan Ibn Majah: 3145, and its chain is Hasan)
Imam al-Tirmidhi has called it “Hasan Sahih”. In Nasa’i and others, Shu’bah has narrated it from Qatadah.
It should be remembered that the prohibition is tanzihi (discouraging), and a minor defect in the ear and horn is not harmful.
Being born without horns does not prevent the sacrifice.
Sacrifice of Animals with Intentionally Cut/Torn Ears and Broken Horns
The Prophet ﷺ forbade the sacrifice of an A’dab al-Qarn animal (Abu Dawud, Tirmidhi from ‘Ali). Now we need to see what an A’dab al-Qarn animal is called in the Arabic language.
So it should be clear that in the language, ‘adb means to cut, and shaqq means to tear, rip, or slit. From ‘adaba, it means to cut the ear of the she-camel, and a’daba means to slit its ear (Qamus, etc.). It is known that whose horn has been intentionally cut for some purpose. Therefore, the statement of those who differentiate between a naturally broken horn and one intentionally broken or cut for a purpose is not correct. Also, the Prophet ﷺ said that when buying a sacrificial animal, look at the ear and eye very carefully. He forbade the sacrifice of an animal with a cut ear, a torn ear, or a slit ear, and he did not specify that if the ear was cut or slit for a purpose, its sacrifice is permissible, and if it was cut without purpose, it is not permissible. In short, he ﷺ forbade it absolutely, so to make a distinction will not be correct.
Second point: It needs to be seen how much of the horn must be broken for the sacrifice to be invalid. So it should be known that the Prophet ﷺ did not state any amount, and no amount is written in the language either. Therefore, the sacrifice of any animal whose horn has been cut off or broken will not be correct, whether half of it is cut, or a third, or a fourth, or more. If it is cut so slightly and nominally that an observer would hesitate to call it a cut horn or a broken horn, and the break is not noticeable, then its sacrifice will be permissible.
Fatawa Shaikh al-Hadith Mubarakpuri, Volume 2, Kitab al-Adahi wa’l-Dhaba’ih, Page 400
Sacrifice of a Castrated Animal
The sacrifice of a castrated animal is permissible by consensus (ijma’). Being castrated is not an impediment to sacrifice. Imam Ahmad ibn Hanbal says about the sacrifice of a castrated animal:
أرجو أن لا یکون بہ باسٌ .
“I hope there is no harm in it.”
(Masa’il al-Imam Ahmad wa Ishaq ibn Rahwayh Riwayat Ishaq ibn Mansur al-Kawsaj: 368/2)
Allamah Ibn Qudamah al-Maqdisi (may Allah have mercy on him) (541-620 AH) states:
ولا نعلم فی ہذا خلافا .
“We do not know of any difference of opinion in this.” (Al-Mughni 3/476, 9/442)
A castrated animal is plump, and its meat is extremely excellent and fine.
There is a severe difference of opinion among the scholars regarding the castration of an animal. One group is of the opinion of absolute impermissibility. While another group is of the opinion of permissibility. And according to some scholars, it is permissible to castrate a ma’kul al-lahm (halal) animal. And it is not permissible to castrate a non-ma’kul al-lahm animal. The preferred view is that it is permissible to castrate a ma’kul al-lahm animal when necessary. It is proven from multiple narrations that the Messenger of Allah ﷺ sacrificed castrated male rams.
It is obvious that an animal is castrated only to improve the quality of the meat. Therefore, it is a permissible act. It is not a defect. Yes, if it is castrated without reason, then it indeed becomes a defect.
From this brief discussion, it is known that the sacrifice of a castrated goat is permissible.
Fatawa Hafiz Sanaullah Madani, Volume: 3, Kitab al-Sawm: Page: 409
Conditions of the Sacrificial Animal in Hadiths
Sacrifice of only a Musinnah, i.e., a two-toothed animal, is permissible. The sacrificial animal must be a Musinnah (toothed). Musinnah refers to an animal whose front two milk teeth have broken and fallen out.
حَدَّثَنَا أَحْمَدُ بْنُ يُونُسَ حَدَّثَنَا زُهَيْرٌ حَدَّثَنَا أَبُو الزُّبَيْرِ عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَذْبَحُوا إِلَّا مُسِنَّةً إِلَّا أَنْ يَعْسُرَ عَلَيْكُمْ فَتَذْبَحُوا جَذَعَةً مِنْ الضَّأْنِ
“It is narrated from Hazrat Jabir (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said: ‘Sacrifice only a Musinnah (two-toothed) animal. Yes! If it is difficult for you, then slaughter a one-year-old ram or sheep.'”
(Sahih Muslim / 5082 / Bab; ‘Umur al-Janawar al-Qurbani / Volume 5)
Sacrifice of 8 types of animals is permissible; these include the male and female of goat, sheep, cow, and camel, as is proven from hadith.
Animals must be free from four types of defects. Otherwise, the sacrifice of animals with these defects is not permissible.
- An obviously one-eyed animal
- An obviously sick animal
- An obviously lame animal
- A very weak animal that is a skeleton of bones
The Prophet ﷺ said:
أَخْبَرَنَا سُلَيْمَانُ بْنُ دَاوُدَ، عَنِ ابْنِ وَهْبٍ، قَالَ: أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ، وَاللَّيْثُ
بْنُ سَعْدٍ ، وَ ذَكَرَ آخَرَ، وَ قَدَّمَهُ أَنَّ سُلَيْمَانَ بْنَ عَبْدِ الرَّحْمَنِ حَدَّثَهُمْ، عَنْ عُبَيْدِ بْنِ
فَيْرُوزَ، عَنِ الْبَرَاءِ بْنِ عَازِبٍ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، وَأَشَارَ
بِأَصَابِعِهِ، وَأَصَابِعِي أَقْصَرُ مِنْ أَصَابِعِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ، يُشِيرُ أُصْبُعِهِ
يَقُولُ: لَا يَجُوزُ مِنَ الضَّحَايَا: الْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا، وَالْعَرْجَاءُ الْبَيِّنُ عَرَجُهَا، وَالْمَرِيضَةُ
الْبَيِّنُ مَرَضُهَا، وَالْعَجْفَاءُ الَّتِي لَا تُنْقِي .
“I heard the Messenger of Allah (ﷺ) say, and he gestured with his fingers, and my fingers are shorter than the fingers of the Messenger of Allah (ﷺ), gesturing with his finger, he was saying: ‘These animals are not permissible for sacrifice: a one-eyed animal whose defect is clear, a lame animal whose limp is obvious, a sick animal whose illness is clearly visible, and a thin and weak animal whose bones have no marrow.'”
(Sahih al-Nasa’i / 4383 / Kitab al-Adhiyah)
From this hadith, it is known that the sacrificial animal should be strong and healthy. The sacrifice of a castrated, pregnant, or milk-giving animal is permissible.
If a defect appears in the animal after it is bought, for example, a leg or horn or tooth or bone breaks, an ear is cut, or it becomes sick, its sacrifice is permissible because this is fate, no one can avert it. In this situation, the person is excused.
If an animal has a minor scratch on its horn or the cap on top of it has broken, its sacrifice is permissible.
Imam Sa’id ibn al-Musayyib said:
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا عَبْدَةُ، عَنْ سَعِيدٍ، عَنْ قَتَادَةَ، عَنْ جُرَيِّ بْنِ كُلَيْبٍ النَّهْدِيِّ،
عَنْ عَلِيٍّ، قَالَ: نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُضَحَّى بِأَعْضَبِ الْقَرْنِ،
وَالْأُذُنِ ، قَالَ قَتَادَةُ: فَذَكَرْتُ ذَلِكَ لِسَعِيدِ بْنِ الْمُسَيَّبِ، فَقَالَ: الْعَضْبُ: مَا بَلَغَ
النِّصْفَ فَمَا فَوْقَ ذَلِكَ، قَالَ أَبُو عِيسَى: هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.
“The Messenger of Allah (ﷺ) forbade sacrificing animals with broken horns and torn ears.” Qatadah said: “I mentioned this to Sa’id ibn al-Musayyib, and he said: ‘Al-‘Adb’ (broken horn) means that the horn is broken by half or more.”
Imam Tirmidhi says: This hadith is Hasan Sahih.
(Sunan Tirmidhi / 1504 / And he said; Hasan Sahih)
There is a consensus that the sacrifice of a blind animal is not permissible. (Al-Majmu’ Sharh al-Muhadhdhab 404/8)
It is narrated from Sayyiduna ‘Ali (RA):
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا شَرِيكٌ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ حُجَيَّةَ بْنِ عَدِيٍّ،عَنْ
عَلِيٍّ ، قَالَ :الْبَقَرَةُ عَنْ سَبْعَةٍ، قُلْتُ: فَإِنْ وَلَدَتْ ، قَالَ:اذْبَحْ وَلَدَهَا مَعَهَا، قُلْتُ :
فَالْعَرْجَاءُ ،قَالَ:إِذَا بَلَغَتِ الْمَنْسِكَ،قُلْتُ:فَمَكْسُورَةُ الْقَرْنِ، قَالَ:لَابَأْسَ،أُمِرْنَاأَوْأَمَرَ نَا
رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ :أَنْ نَسْتَشْرِفَ الْعَيْنَيْنِ ،وَ الْأُذُنَيْنِ قَالَ أَبُو عِيسَى:
هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ، قَالَ أَبُو عِيسَى: وَقَدْ رَوَاهُ سُفْيَانُ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ.
“‘Ali (may Allah be pleased with him) said: ‘A cow is sacrificed on behalf of seven people.’ Hujayyah said: ‘I asked: What if it gives birth?’ He said: ‘Slaughter its young with it.’¹ I asked: ‘What about a lame one?’ He said: ‘When it reaches the place of sacrifice, slaughter it.’ I asked: ‘What about one with a broken horn?’ He said: ‘No harm. We were commanded, or the Messenger of Allah (ﷺ) commanded us, to inspect their eyes and ears thoroughly.'”
Imam Tirmidhi says: 1- This hadith is Hasan Sahih. 2- This hadith was narrated by Sufyan from Salmah ibn Kuhayl.
(Sunan Tirmidhi / 1503 / And he said; Hasan Sahih)
An animal whose ear is cut is not permissible for sacrifice, no matter in what shape it is cut.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ النُّفَيْلِيُّ، حَدَّثَنَا زُهَيْرٌ، حَدَّثَنَا أَبُو إِسْحَاق، عَنْ شُرَيْحِ بْنِ
النُّعْمَانِ، وَكَانَ رَجُلَ صِدْقٍ عَنْعَلِيٍّ، قَالَ :أَمَرَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
أَنْ نَسْتَشْرِفَ الْعَيْنَ وَالأُذُنَيْنِ ، وَلَا نُضَحِّي بِعَوْرَاءَ وَلَا مُقَابَلَةٍ وَلَا مُدَابَرَةٍ وَلَا خَرْقَاءَ
وَلَاشَرْقَاءَ، قَالَ زُهَيْرٌ: فَقُلْتُ لِأَبِي إِسْحَاق:أَذَكَرَ عَضْبَاءَ، قَالَ، لَاقُلْتُ:فَمَاالْمُقَابَلَةُ ؟
قَال : يُقْطَعُ طَرَفُ الأُذُنِ، قُلْتُ : فَمَا الْمُدَابَرَةُ ؟ قَالَ : يُقْطَعُ مِنْ مُؤَخَّرِ الأُذُنِ،
قُلْتُ:فَمَا الشَّرْقَاءُ ؟ قَالَ:تُشَقُّ الأُذُنُ،قُلْتُ: فَمَا الْخَرْقَاءُ؟ قَالَ: تُخْرَقُ أُذُنُهَا لِلسِّمَةِ.
“The Messenger of Allah (ﷺ) commanded us to inspect the eye and the ears of the sacrificial animal thoroughly (so that there is no defect in it that would render the sacrifice invalid) and not to sacrifice a one-eyed animal, nor a ‘muqabalah’, nor a ‘mudabarah’, nor a ‘kharqa”, nor a ‘sharqa”. Zuhayr said: ‘I asked Abu Ishaq: Did he mention ‘adba’?’ He said: ‘No.’ (‘Adba’ is a goat whose ears are cut and horns are broken). I asked: ‘What is ‘muqabalah’?’ He said: ‘The tip of the ear is cut.’ I said: ‘What is ‘mudabarah’?’ He said: ‘It is cut from the back of the ear.’ I said: ‘What is ‘sharqa’?’ He said: ‘The ear is slit.’ I said: ‘What is ‘kharqa’?’ He said: ‘Its ear is pierced for marking.'”
(Sahih; Sunan Abi Dawood / 2804 / Bab; What kind of animal is disliked for sacrifice / Volume Three)
If the sacrificial animal was without defect at the time of purchase, meaning it was free from the Shar’i defects, but later became defective for some reason, the sacrifice of such an animal will be valid. And if someone has the ability to buy another animal and one of the four defects mentioned in the hadith appears after purchase, then he should buy another one.
It should also be clear that it is not permissible to give the animal designated for sacrifice as a gift or to pawn it, nor is it permissible to use it for transport.
The best sacrifice among animals is the sacrifice of a sheep (ram). The Messenger of Allah (ﷺ) sacrificed rams.
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا هِشَamām، عَنْ قَتَادَةَ، عَنْ أَنَسٍ أَنّ النَّبِيَّ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ ضَحَّى بِكَبْشَيْنِ أَقْرَنَيْنِ أَمْلَحَيْنِ يَذْبَحُ وَيُكَبِّرُ وَيُسَمِّي وَيَضَعُ رِجْلَهُ عَلَى صَفْحَتِهِمَا.
“The Prophet (ﷺ) sacrificed horned, speckled rams. He was placing his right foot on their necks, saying ‘Bismillah, Allahu Akbar,’ and slaughtering them.”
(Sunan Abi Dawood / 2794 / What kind of animal is better for sacrifice / Volume Three)
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل، حَدَّثَنَا وَهْيبٌ، عَنْ أَيُّوبَ،عَنْ أَبِي قِلَابَةَ، عَنْ أَنَسٍ،أَنّ
النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَحَرَ سَبْعَ بَدَنَاتٍ بِيَدِهِ قِيَامًا، وَضَحَّى بِالْمَدِينَةِ بِكَبْشَيْنِ أَقْرَنَيْنِ أَمْلَحَيْنِ.
“The Prophet (ﷺ) slaughtered seven camels with his own hand while they were standing, and in Madinah, he sacrificed two horned rams whose color was black and white (i.e., they were speckled, with black stripes on white hide).”
(Sunan Abi Dawood / 2793 / What kind of animal is better for sacrifice / Volume Three)
وَبِاللّٰہِ التَّوْفِیْقُ
ھٰذٙا مٙا عِنْدِی وٙاللہُ تٙعٙالیٰ اٙعْلٙمْ بِالصّٙوٙاب
