The Conditions of the Udhiyah.

The Shaykh : However, the udhiyah must meet certain conditions. The first condition is that it must be from the livestock of the herd. The second condition is that it must have reached the age specified by the Shari'ah.
The third condition is that it must be free from defects. The fourth condition is that it must be within the time of the udhiyah. So the conditions are four. The first one? Tell us. Come, my brother. Yes. From what? Good. Well done. Rest. The second is that it reaches the age specified by the Shari'ah. The third is that it is free from defects. The fourth? The fourth condition is that it is within the time of the udhiyah. That is all. Rest.
It must be from the livestock of the herd, which are camels, cattle, and sheep, based on the saying of Allah the Exalted: . So if someone offers a horse as a sacrifice. And the horse is expensive. And its body is large. Then his sacrifice is not accepted. Why? Come. Why? Because it is not from the livestock of the herd. May Allah reward you. Rest. The second condition is that it reaches the age specified by the Shari'ah: five years for camels, two years for cattle, one year for goats, and half a year for sheep. So if someone offers a camel that is only four years old, his sacrifice is not accepted. And if someone offers a cow that is eighteen months old, his sacrifice is not accepted. And if someone offers a goat that is eight months old, it is not accepted. Nor is a sheep that is five months old accepted. The evidence is the saying of the Prophet (peace and blessings be upon him): . Good. This is the second condition. The third condition is that it is sound from what? From defects. Defects are divided into two categories: defects with which the sacrifice is not valid, and defects with which it is valid but deficient. The defects with which the sacrifice is not valid are those to which the Prophet (peace and blessings be upon him) referred when he was asked what should be avoided in sacrifices? He said: . These are four. The first one?
The student: The one whose blindness is apparent.

The Shaykh : Well done. Rest. The second: Come, Adel, the one whose blindness is apparent, and the second? What?
The student: The emaciated one.

The Shaykh : The emaciated one that has no marrow. Good, rest. The third? Yes? The one whose lameness is apparent. That is all. The lame one whose lameness is apparent. The fourth? The fourth.
The student: The sick one.

The Shaykh : The sick one whose sickness is apparent. Good. The Prophet (peace and blessings be upon him) did not say "the blind one." He said: "the one whose blindness is apparent." How is the blindness apparent? The apparentness of the blindness is that when you see it, you know that it is blind, either because its eye is protruding, or because it is sunken, or deep-set. But if it is standing and it does not see with it, then it is sufficient, because the Messenger (peace and blessings be upon him) said: . And he did not say: "the blind one" only. Good. The sick one whose sickness is apparent. Sickness is of two types: a type that is apparent, such that the sheep, for example, is lethargic. It does not graze and does not walk. It is always lying down. What is its sickness? Apparent. But if it has some sluggishness but it walks. It eats and keeps up with the sheep, for example. Then this is sick, but its sickness is not apparent. The lame one, the Prophet (peace and blessings be upon him) specified that it is the lame one whose lameness is apparent. So if it stumbles with its hand or its leg but it walks, and its sickness is not apparent, then it is sufficient, because the Messenger (peace and blessings be upon him) qualified it and said: . The fourth: the emaciated one or the one that is thin and has no marrow, because this becomes very weak. And its meat is not good, for this reason the Prophet (peace and blessings be upon him) said: that it is not sufficient. It is to be avoided, and one does not sacrifice with it. Good. If there is a defect in the ear, meaning half of its ear is cut off, or its ear is torn, or it is torn from the mark. Is it sufficient? Yes? Yes, it is sufficient, but it is deficient. And if its teeth have fallen out, or some of its teeth, the incisors and the canines, is it sufficient or not? It is sufficient, but it is deficient. The more complete it is, the better it is. And if its rump is cut off? Yes? The scholars say: that the one whose rump is cut off is not sufficient, because the rump carries a lot of fat, so if it loses its rump, it is in the position of the emaciated one, so it is not sufficient. Good. And if someone sacrifices with a camel whose tail is cut off, its tail is cut, it is sufficient, because the tail of the camel is not intended, it is thrown away, meaning it is discarded. And likewise, if someone sacrifices with a cow whose tail is cut off, meaning its tail is cut, then it is sufficient. But the complete one is better. And if someone sacrifices with a goat whose tail is cut off? It is sufficient, but it is deficient. Good. And if someone sacrifices with a sheep whose ear is cut more than half. But it is healthy, it eats, it drinks, it walks, what do you say? It is sufficient, but it is deficient. So the important thing is if someone sacrifices with something free from the four defects that the Messenger (peace and blessings be upon him) specified, it is sufficient. But the more deficient it is, the more it is deficient. Good. If someone sacrifices with a blind one? Blind? It does not see at all. Yes? It is not sufficient? How? What is the evidence? Because if the Prophet (peace and blessings be upon him) prohibited sacrificing with the one whose blindness is apparent. Then the blind one is even more so. The blind one is even more so. But do you not know that some scholars said: that the blind one is sufficient? Yes. Some scholars said: that the blind one is sufficient. It was said to him: Glory be to Allah! The blind one is sufficient and the one whose blindness is apparent is not sufficient. He said: Yes, because the one whose blindness is apparent is left by its owners to graze alone. And because of its blindness, it does not see everything. The one whose blindness is apparent does not see except the side from the healthy eye, so it may miss a lot of the pasture. And the blind one, its owners bring it fodder. They know that if they released it, it would not graze. So nothing deficient comes to it, meaning there is no deficiency upon it, and the one whose blindness is apparent has a deficiency. But there is no doubt that this is a weak analogy, and a false statement. Oh, Glory be to Allah! The Messenger (peace and blessings be upon him) says: . And we say: the blind one whose blindness is apparent is sufficient?! Good. Is the one whose hand is cut off sufficient or not sufficient? It is not sufficient for two reasons. First: that it is more severe than the lame one. And second: that some intended meat has been lost. If it is cut at the shoulder, intended meat is lost. In any case. Understand, may Allah reward you: the defects specified are clear, and no one speaks about them that they are not sufficient. And what is like them or more has their ruling. And what is less than that does not prevent sufficiency, but what? It is deficient. Good.