Nasai

Explanation:
1:
This hadith is evidence that the aforementioned four types of animals are not suitable for sacrifice.
From the condition that the defect must be clear and apparent, it is understood that a minor or insignificant flaw or defect is not objectionable; rather, it is excused.

Benefits and Issues:
Imam Nawawi states:
That animals with the aforementioned defects, or those with even greater defects,
are absolutely not permissible for sacrifice.
And according to Allamah Khattabi, minor defects are tolerable,
because the hadith mentions the prohibition of clear (obvious) defects.

Evidence for Reciting Ta‘awwudh in Prayer
Before recitation, the Prophet sallallahu alayhi wa sallam used to recite «أعوذ بالله من الشيطٰن الرجيم».
“I seek refuge with Allah from the accursed Shaytan (Satan).”
Proof: «عن سعيد الخدري أن رسول الله! كان يقول قبل القرأة: أعوذ بالله من الشيطن الرجيم.» [مصنف عبدالرزاق: 2/85]

The following supplication is also authentically reported from the Prophet sallallahu alayhi wa sallam:
«أعوذ بالله السميع العليم من الشيطن الرجيم من همزه ونفخه ونفثه» [ابوداود: 775]
“I seek refuge with Allah, the All-Hearing, the All-Knowing, from the accursed Shaytan, from his evil, his arrogance, and his whisperings.”

The sacrifice of four types of animals is not permissible:
➊ Such a one-eyed animal whose defect is obvious,
➋ Such a sick animal whose illness is apparent,
➌ A lame animal whose lameness is evident,
➍ And an extremely weak animal that is nothing but skin and bones.
(The narrator of this hadith, Ubaid bin Firoz, the Tabi‘i, said:) I also dislike an animal that has a defect in its tooth. So Sayyiduna Bara’ radi Allahu anhu said: Leave what you find distasteful, but do not make it unlawful for others. [سنن ابي داود: 2802]
The chain of this hadith is authentic, and it has been declared authentic by Tirmidhi (1497), Ibn Khuzaymah (2912), Ibn Hibban (1046, 1047), Ibn al-Jarud (481, 907), Hakim (1/467, 468), and Dhahabi.
It is understood from this that it is permissible to avoid things about which there is doubt in the heart, and likewise, to avoid doubtful matters.

It is narrated from Sayyiduna Ali bin Abi Talib radi Allahu anhu that:
The Messenger of Allah sallallahu alayhi wa sallam forbade the sacrifice of an animal with broken horns.
The famous Tabi‘i, Imam Sa‘id bin al-Musayyib rahimahullah, said: Such an animal whose half or more of its horn is broken.
[سنن النسائي 7/ 217، 218 ح 4382 وسنده حسن و صححه الترمذي: 1504]

In another narration from Sayyiduna Ali radi Allahu anhu, it is mentioned that:
The Messenger of Allah sallallahu alayhi wa sallam commanded us to look at the eyes and ears (of the sacrificial animal).
[سنن النسائي 7/ 217 ح 4381 وسنده حسن وصححه الترمذي: 1503، وابن خزيمه: 2914 وابن حبان، الاحسان: 5890 والحاكم 4/ 225 والذهبي]

Summary:
The summary of these ahadith is that the sacrifice of one-eyed, lame, obviously sick, extremely weak, hornless (broken or cut), and earless animals is not permissible.
Allamah Khattabi (d. 388H) said:
In this (hadith narrated by Sayyiduna Bara’ bin ‘Azib radi Allahu anhu) is evidence that minor defects in the sacrificial animal are excused. al-kh [معالم السنن 2/ 199 تحت ح 683]
It is understood that if there is a minor defect in the horn, or it is slightly cut or broken, then the sacrifice of such an animal is permissible.
Nawawi said:
There is consensus that the sacrifice of a blind animal is not permissible. [المجموع شرح المهذب 8/ 404]
... For the original article, see ...
Tahqiqi wa ‘Ilmi Maqalat (Vol. 2, pages 213 and 214) by Shaykh Zubair Ali Zai rahimahullah

Benefits and Issues:
➊
A minor defect that cannot be noticed without close inspection does not prevent the validity of the sacrifice.

➋
The explanation of (الكبيرة) has been given by Muhammad Fuad Abdul Baqi as follows:
One whose leg is broken and is unable to walk. (Footnote of Sunan Ibn Majah)
However, this condition is included under being lame.
Nawab Waheed uz-Zaman Khan has translated it as "thin," which appears to be more correct.
Although Allamah Ibn Kathir rahimahullah has explained (الكسير البينة الكسر)
with the same meaning as Muhammad Fuad has written,
in this narration, the words (الكسيرة التي لا تنقي)
are present, so that meaning does not seem correct here.
Ibn Athir rahimahullah has also stated one meaning of kasr as: a bone upon which there is little flesh. (An-Nihayah, under the root kasr)
In this context, the meaning of (كسيرة)
as a thin and lean (goat)
seems more correct.

➌
In the opinion of Hazrat Bara’ bin Azib radi Allahu anhu, having an ear that is cut or torn is not such a defect that would prevent the validity of the sacrifice.

(1) The sacrifice of an animal whose blindness in one eye is obvious is not permissible. The same ruling applies to other defects and shortcomings, such as a sick, lame, or extremely emaciated and weak animal: if these defects are apparent, then their sacrifice will also not be valid.

(2) From this blessed hadith, it is also learned that the noble Companions (radi Allahu anhum) used to show the utmost respect and reverence for the Messenger of Allah (sallallahu alayhi wa sallam). This is why, when al-Bara’ ibn ‘Azib (radi Allahu anhu), while imitating the action of the Messenger of Allah (sallallahu alayhi wa sallam), gestured with the four fingers of his hand regarding the animals prohibited for sacrifice, he also stated that there is no comparison between his hand (and fingers) and the blessed hand of the Messenger of Allah (sallallahu alayhi wa sallam). My hand, in every respect, is smaller than the blessed hand of the Messenger of Allah (sallallahu alayhi wa sallam).

(3) In order to attain nearness to Allah, the noble Companions (radi Allahu anhum) used to prefer to spend healthy and fat animals and other valuable and beloved things, even if there was no explicit command of the Shari‘ah regarding them.

(4) The aforementioned hadith also indicates that personal likes and dislikes have no role in religion and Shari‘ah; rather, Shari‘ah is purely the name of matters established by explicit texts (the Book and the Sunnah). This is why al-Bara’ (radi Allahu anhu) said to ‘Ubayd ibn Fayruz: If you dislike a certain animal, then do not sacrifice it, but do not prevent anyone else. This is not your prerogative, but the prerogative of the pure Shari‘ah. Therefore, regarding any defect for which there is no explicit text of the Shari‘ah (prohibition from Allah and His Messenger sallallahu alayhi wa sallam), the sacrifice of the animal is permissible even if it has that defect. And there is consensus of the Ummah on this. And Allah knows best!

(5) “Do not declare it unlawful for anyone,” meaning do not issue a fatwa of prohibition for anyone. Minor defects that are not noticeable are excusable; however, the one offering the sacrifice should, from his side, slaughter the best animal. Narrations regarding the horn and ear will be mentioned ahead, so the discussion will be there. In sha Allah.

It is understood that a slight limp, which is not noticeable without close observation or is only perceived while running, is not considered a defect in the sacrificial animal. Similarly, other defects that are imperceptible to this extent are excused. And Allah knows best.

Takhrij:
«أخرجه أبوداود، الضحايا، باب ما يكره من الضحايا، حديث:2802، والترمذي، الأضاحي، حديث:1497، والنسائي، الضحايا، حديث:4374، وابن ماجه ، الأضاحي، حديث:3144، وأحمد:4 /300، وابن حبان (الإحسان):7 /566، حديث:5891.»©Explanation:
➊ This hadith is evidence that an animal possessing any of the aforementioned four defects, or any one of them, is not suitable for sacrifice (qurbani). Likewise, any other defect similar to these or even more severe than these will also render the animal unsuitable for sacrifice.
➋ The condition that the defect be clear and apparent necessitates that a minor or insignificant flaw in the sacrificial animal is not objectionable. It is excused and can be overlooked.