The conditions related to the 'Id sacrifice.

The Shaykh : The 'Id sacrifice is originally for the man and his household; this is the principle. It is for the man and his household, whether they are young or old, male or female. The head of the household should offer a sacrifice on behalf of himself and his household. However, the sacrifice is not accepted and does not constitute a valid sacrifice in the Shari'ah except with three conditions:
The first condition is that it must be from the livestock of the herd. The first condition is that it must be from the livestock of the herd, which are: camels, cattle, and sheep. If one offers a sacrifice with anything else, even if it is more expensive than them, it will not be a valid sacrifice. If a person offers a horse, it is not accepted from him as a sacrifice, because it is not from the livestock of the herd. If he offers an ostrich, it is not accepted from him as a sacrifice, because the sacrifice must be from what? From the livestock of the herd, which are: camels, cattle, and sheep.
The second condition is that it must have reached the age specified by the Shari'ah. For camels, it is five years; for cattle, two years; for goats, one year; and for sheep, half a year. The evidence for this is the saying of the Prophet (peace and blessings be upon him): .
The third condition is that it must be free from defects that prevent it from being valid, because there are defects that prevent the animal from being valid even if it is from the livestock of the herd. The Prophet (peace and blessings be upon him) specified them when it was said to him: meaning: that which has no marrow. These four are not valid for sacrifices. Count them for us, please.
The student: ... .

The Shaykh : The lame one whose lameness is obvious, and the second one is what?
The student: ... .

The Shaykh : Whoever answers, please come forward. The blind one whose blindness is obvious, that is two. The sick one, yes, we mentioned it. The emaciated one that does not fatten, meaning that which has no marrow. That is complete. Rest now. Not every sick animal is invalid; its sickness must be obvious, meaning the symptoms of the sickness must appear on it, such as fever, not eating, and the like. And among sicknesses is mange, so the mangy one is not valid, because mange spoils the meat. If there is a sickness in the animal but it is not obvious, and let us suppose that after we slaughtered it we found in it "a talu'" "and the talu'" is known. Is the talu' known? It is a defective gland that is inside the meat, or it may be outside the meat. The one inside the meat is not known about, so if a person slaughters it as a sacrifice, it is valid, because the Prophet (peace and blessings be upon him) said: What? . The lame one: its lameness must be obvious. As for if it stumbles slightly but walks with the herd, it is valid. The third is the blind one whose blindness is obvious. If the blindness of the blind one is not obvious, it is valid, just as if it does not see with its eye but whoever sees it thinks it sees, then this is valid. But if its blindness is obvious, such that its eye has sunk in or popped out, then it is not valid. The fourth is the emaciated one that has no marrow; it is not valid. Now, if its ear is cut off and there is no sickness in it, is it valid? Yes, it is valid, because it does not fall under the four. If its horn is broken but there is no sickness in it, is it valid? Yes, it is valid. If its tail is cut off but there is no sickness in it, it is valid, except for sheep, for the scholars said that a sheep whose rump is cut off is not valid, because the rump is large and intended, unlike the tail of a cow, the tail of a camel, and the tail of a goat, for that does not harm. But know that the more complete the sacrifice is, the better it is, without doubt. Allah the Exalted said: There is a fourth condition that does not relate to the sacrifice itself: it is that it must be in the time specified by the Shari'ah. The fourth is that it must be in the time specified by the Shari'ah. The conditions mentioned before are three: that it be from the livestock of the herd; second: that it reach the age considered by the Shari'ah; third: that it be free from defects that prevent it from being valid; fourth: that it be in the time, meaning: in the time of the sacrifice. Whoever slaughters before the time of the sacrifice has no sacrifice, and whoever slaughters after the end of the period has no sacrifice. What is the period? The period is from the 'Id prayer to the setting of the sun on the thirteenth day, from the 'Id prayer to the setting of the sun on the thirteenth day. How many days is that? Four days. Whoever slaughters before the prayer, as the Prophet (peace and blessings be upon him) said: And whoever slaughters after the setting of the sun on the thirteenth day, his sheep is a sheep for meat. Unless the sacrifice runs away and is lost, and then he finds it after the time has passed; in this case, he slaughters it as a make-up. If he had designated it, saying: "This is a sacrifice," and then it ran away and was lost, and he did not find it until the fourteenth day, we say: slaughter it, because his delay here is due to an excuse, just as if one delays the prayer from its time due to an excuse, he makes it up. This is the discussion regarding the sacrifice. If someone asks: If a person does not have money, is it recommended for him to borrow to offer a sacrifice? Or to buy a sheep on credit to offer a sacrifice? We say: If he is confident in himself that he will pay it off, such as being an employee and the time of the sacrifice arrives and he has no money, but he knows that at the end of the month he will receive his salary, then there is no harm in him borrowing or buying a sheep on deferred payment and offering a sacrifice. But if he is not in that situation, he should not borrow, because if he borrows, he burdens his conscience with what Allah has not obligated him to do.