Discussion of the conditions of the sacrificial animal (hady).

The Shaykh : But does this hady have conditions or not? Yes, it has conditions: It must reach the age considered valid by the Shari'ah. It must reach the age considered valid by the Shari'ah, which is that it be a two-year-old (thani) or a one-year-old (jadh'ah). The jadh'ah is from sheep, and the thani is from the rest, such as goats and camels. The evidence for this is what Muslim (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said . Are you paying attention? Is it clear? So the Messenger (peace and blessings be upon him) permitted slaughtering a jadh'ah from sheep if the older animal (musinnah) was difficult to obtain, if the older animal was unobtainable. Even if it would not have been sufficient, he did not exclude it. And the hady must be free from defects that prevent its validity, because the Prophet (peace and blessings be upon him) was asked what should be avoided in sacrificial animals, and he said, "Four," and gestured with his fingers: the one-eyed one whose blindness is obvious, the sick one whose sickness is obvious, the lame one whose lameness is obvious, and the emaciated one that is so thin it has no fat. But if someone were to say that the Prophet (peace and blessings be upon him) was asked what should be avoided in sacrificial animals, we would say that the specification here is temporal and spatial, because they asked him in Madinah, and there was no hady in Madinah. So when he commanded us to avoid these things, we know that one afflicted with these diseases is not valid as an act of worship. This is the evidence. So we also say that these four defects should be avoided in the hady. Now, is time a condition, that it be in the time of slaughter? There is disagreement among the scholars on this. Some said it is a condition, and that the blood of tamattu' is not slaughtered except in the time when the 'udhiyah are slaughtered, which is the Day of 'Id and the three days following it. And some said it is permissible to advance the slaughter after entering the state of ihram for 'Umrah, so one slaughters the hady even before going out to Mina for Hajj. They said that since fasting for those who do not find the hady is permissible before going out for Hajj, even though it is a substitute, if it is permissible in the substitute, then the original is even more so. This is the well-known position of al-Shafi'i, and many pilgrims today follow it because they see the hady being stoned in Mina, except after the new project, so they adopted it and expanded upon it after the leaders of the groups in this, saying it is permissible to slaughter the hady from the time a person travels from his country, even if it is ten or twenty days before Hajj. And he said to the group, "Slaughter ten sheep every day and make them hady for you." Yes, and this is permissible. You have started Hajj. Yes, so he issued a fatwa to himself as a scholar of Islam. Why? To be safe from their funding with meat. And this is a reality, and we were asked about it in 'Arafah. A group came from a certain country, and they said that the leader of the group said that your hady is permissible to be advanced from the time you leave your country. Slaughter ten hady every day. And it seemed he was arguing based on His saying, the Exalted: . In any case, this is not valid, and no one from the scholars of knowledge has said this, and it is not permissible to issue a fatwa based on it. And the correct view is that time is a condition, and that the hady of tamattu' must be in the days of slaughter: the Day of 'Id and the three days following it. The evidence for this is that if it had been permissible to advance the slaughter of the hady before the Day of 'Id, the Prophet (peace and blessings be upon him) would have done it and solved the problem by slaughtering his hady when he arrived on the fourth day and then exiting the state of ihram. But he said . We do not slaughter except on the Day of 'Id. We do not slaughter except on the Day of 'Id in Mina. But it is a gradual process. Now, so pay attention: the correct view is that slaughtering the hady of tamattu' is not valid except in the time of slaughter. Is it clear? And does it have a place? Yes. So in this aspect, it is narrower than the 'udhiyah. The 'udhiyah is valid in any place, but the hady of tamattu' is narrower; it is not valid except in the Haram. So if one slaughters his hady in 'Arafah, it is not valid, even if he brings it into Mina. Some people did this last year, in the year 1412, and they slaughtered their hady in 'Arafah and brought it into Mina. And this is not valid because the place of slaughtering the hady is in the Haram. But Imam Ahmad said "Makkah and Mina are one", and he argued based on the saying of the Prophet (peace and blessings be upon him) . So it became necessary for the hady of tamattu' to have four conditions. Will Khalil count them for us? Yes, the conditions of the hady of tamattu'.

The questioner : ... .

The Shaykh : You started from the bottom. If you started from the top, it might be easier for you.

The questioner : Time and place...

The Shaykh : There is a fifth condition: that it be from the livestock (buhimat al-an'am). So if one offered a horse as hady, it would not be valid. So the conditions of the hady of tamattu' are five: that it be from the livestock, that it reach the age considered valid by the Shari'ah, that it be free from defects, that it be in the time of slaughter, and that it be in the Haram. Five conditions. This is according to the author's statement: "And on the horizontal, blood". Now, has the time for questions arrived? Good.