✿ Ruling on Defects in Sacrificial Animals, Shariah Status of Ijma‘ and Ijtihad, and the Ahl al-Hadith Position ✿
Taken from: Fatawa Ilmiyyah, Vol. 1 – Principles, Takhreej & Tahqeeq of Narrations – p. 653
❀ The Ruling on Sacrificial Animals that Develop Defects
If a sacrificial animal, after being purchased in sound condition, develops a clear defect such as:
✿ a broken leg
✿ loss of vision (becoming one-eyed)
— then should that animal still be sacrificed, or must it be replaced?
◈ The Shariah Ruling on Defective Animals
The Prophet ﷺ said:
“أَرْبَعَةٌ لَا يَجْزِينَ فِي الْأَضْاحِيِّ : الْعَوْرَاءُ الْبَيِّنُ عَوَرُهَا ، وَالْمَرِيضَةُ الْبَيِّنُ مَرَضُهَا ، وَالْعَرْجَاءُ الْبَيِّنُ ظَلْعُهَا ، وَالْكَسِيرَةُ الَّتِي لَا تُنْقِي“
“Four animals are not permissible for sacrifice: the clearly one-eyed, the obviously sick, the plainly lame, and the extremely weak whose bones contain no marrow.”
References: Sunan Abi Dawud: 2802 (Sahih), al-Tirmidhi: 1497 (Sahih), Ibn Khuzaymah: 2912, Ibn Hibban: 1046–1047, Ibn al-Jarud: 481, 907, al-Hakim 1/467 (agreed by al-Dhahabi)
This applies when the defect is present before purchase.
◈ If the Defect Occurs After Purchase
‘Abdullah bin al-Zubayr (RA) said:
“ان كان اصابها بعد ما اشتر يتموها فأمضوها وان كان اصابها بل أن تشتروها فأبدلوها“
“If the defect occurred after you purchased it, then sacrifice it. But if it existed before purchase, then replace it.”
Reference: al-Sunan al-Kubra 9/289 – Sahih
◈ View of the Tabi‘in
Imam Ibn Shihab al-Zuhri (RA) said:
“If one purchases a sacrificial animal and it later becomes sick, it is still permissible to sacrifice it.”
Reference: Musannaf ‘Abd al-Razzaq 4/386, Hadith 8161 (Sahih)
✔ Summary of Sacrificial Animal Ruling
➊ If the animal was sound at the time of purchase and later developed a defect → Sacrifice is valid.
➋ If the defect existed before purchase → Replacement is necessary.
❀ The Shariah Status of Ijma‘ (Consensus) and Ijtihad
◈ Ahl al-Hadith Position
The Ahl al-Hadith affirm both Ijma‘ as a Shariah proof and the validity of Ijtihad, within the bounds of Qur’an and Sunnah.
The Prophet ﷺ said:
“لَا يَجْمَعُ أُمَّتِي … عَلَى ضَلَالَةٍ وَيَدُ اللَّهِ مَعَ الْجَمَاعَةِ“
“My Ummah will never unite upon misguidance, and Allah’s Hand is with the Jama‘ah.”
Reference: al-Mustadrak al-Hakim 1/116, Hadith 299 – Sahih
◈ Proofs from the Sahabah
➊ ‘Umar (RA) wrote to Qadi Shurayh:
“If you do not find the ruling in the Book of Allah and the Sunnah of His Messenger ﷺ, then see what the people have agreed upon, and act upon it.”
Reference: Musannaf Ibn Abi Shaybah 7/240, Hadith 22980; al-Darimi: 169
➋ Ibn Mas‘ud (RA):
“What the Muslims consider good is good with Allah, and what they consider evil is evil with Allah.”
Reference: al-Mustadrak al-Hakim 3/78, Hadith 4465 – Hasan
➌ Abu Mas‘ud al-Ansari (RA):
“Adhere to Taqwa and the Jama‘ah, for Allah will never unite the Ummah of Muhammad ﷺ upon misguidance.”
Reference: al-Faqih wa al-Mutafaqqih 1/167 – Sahih
◈ Views of the Imams
- Imam al-Shafi‘i (RA): Gave detailed arguments on Ijma‘ in al-Risalah (pp. 471–476).
- Ibn Hazm (RA):
“The consensus of the scholars of Islam is a decisive proof in the religion of Allah.”
Reference: al-Ihkam fi Usul al-Ahkam 1/525
- Imam Abu ‘Ubayd (RA):
“Knowledge is found in the Qur’an, Sunnah, or Ijma‘.”
Reference: Kitab al-Tahur, p. 124
◈ Ahl al-Hadith Scholars of the Subcontinent
Hafiz ‘Abdullah Ghazipuri (RA) said:
“The foundation of our madhhab is following the Qur’an and Sunnah… This does not mean we deny Ijma‘ or Qiyas Shar‘i. Since both are rooted in Qur’an and Sunnah, accepting them is included in following Qur’an and Sunnah.”
Reference: Ibraa’ Ahl al-Hadith wa al-Qur’an, p. 32
◈ The Principle of Ijtihad
Ijtihad is valid when:
✿ No explicit text exists in Qur’an, Sunnah, or Ijma‘.
✿ The text is not absolutely clear in meaning.
Ijtihad is temporary and contextual, not a permanent law.
◈ Types of Ijtihad
➊ Preference to the views of the Salaf
➋ Choosing the more suitable (awla) option
➌ Qiyas (analogy) — rejected if against text
➍ Masalih Mursalah (public interest)
◈ Blind Following (Taqleed) vs. Evidence-Based Ijtihad
Some sectarian scholars restricted truth only to their own Imam’s opinion and dismissed others. Examples:
- Muhammad Qasim Nanotwi (Deobandi)
- Mahmood Hasan Deobandi
- Ahmad Yar Khan Naeemi (Barelwi)
They considered the Imam’s word binding, even above Hadith.
Ahl al-Hadith reject this narrow-mindedness — affirming that true ijtihad must always align with Qur’an and Sunnah.
✅ Final Conclusion
➊ If a sacrificial animal develops a defect after purchase, sacrifice is valid.
➋ If defective before purchase, it must be replaced.
➌ Ijma‘ is a Shariah proof, affirmed by Qur’an, Sunnah, and Sahabah.
➍ Ijtihad is valid when no clear text exists, but it is contextual, not permanent law.
➎ Ahl al-Hadith uphold evidence-based reasoning and reject blind taqleed.
وما علینا إلا البلاغ
