Third: The sacrificial animal must be free of defects that prevent it from being valid. The Prophet, peace and blessings be upon him, was asked, “Which sacrificial animals should be avoided?” He replied, “Four”—and he gestured with his fingers—“the one-eyed animal whose blindness is evident; the sick animal whose illness is evident; the lame animal whose lameness is evident; and the emaciated animal with no marrow.” (1)

But someone may say: The Prophet, peace and blessings be upon him, was asked which sacrificial animals should be avoided; he was not asked about the sacrificial offering for Hajj.

We say: The specification here is one of time and place, for they asked him in Medina, where there are no sacrificial offerings for Hajj. Thus, when he instructed us to avoid these defects, it is understood that an animal afflicted by such conditions is not fit to be offered as an act of worship drawing one near to Allah.

Fourth: It must be slaughtered during the prescribed time of slaughter. There is a difference of opinion among the scholars concerning this, as follows:

The first view: The sacrifice for tamattuʿ may only be slaughtered during the time in which the Eid sacrifices are slaughtered: the Day of Eid and the three days after Eid.

The second view: It is permissible to slaughter it after entering the state of ihram for Umrah, even before departing for Mina for Hajj, because the fasting of one who