❖ Source: Fatāwā Muhammadiyyah, Volume 1, Page 610
Question by: Shuʿayb al-Raḥmān, Khanewal
❖ Question:
We have a young cow (heifer) at home. When she reached maturity, she did not exhibit signs of being in heat. Although there are other biological signs used to determine fertility in animals, we did not pay attention to them. Based on this, we assumed that this heifer was not capable of reproduction. Hence, my father made the intention to sacrifice her. However, later a qualified veterinarian examined the animal and said that although she is mute, she does have signs of fertility and can become an excellent milk-giving cow. She has now shown signs of being in heat. The question is: Can we substitute this cow with another one for the sacrifice? Kindly explain with evidence from Qur’an and Hadith.
❖ Answer:
All praise is due to Allah, and peace and blessings be upon the Messenger of Allah. To proceed:
In the case mentioned, there appears to be no Sharʿī impediment to substituting the animal. Therefore, based on the following verse, substitution is permissible:
﴿ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ ﴾
"Allah intends for you ease and does not intend hardship for you."
[Surah al-Baqarah, 2:185]
❖ View of Hanbali Jurists – Quoted from Al-Mughnī:
(وَيَجُوزَ أَنْ يُبَدِّلَ الْأُضْحِيَّةَ إذَا أَوْجَبَهَا بِخَيْرٍ مِنْهَا... )
“It is permissible to substitute a sacrificial animal with a better one if it has been made obligatory upon oneself (i.e., specified).”
This is the view of Imām Aḥmad, ʿAṭā’, Mujāhid, ʿIkrimah, Mālik, Abū Ḥanīfah, and Muḥammad ibn al-Ḥasan.
❖ Hanbali View in Another Work: Al-Inṣāf:
(وإذا تعيبت لم يجز بيعها ولا هبتها إلا أن يبدلها بخير منها)
(Volume 4, Page 89)
“When an animal has been designated for sacrifice, it cannot be sold or gifted — unless it is to be replaced with a better one.”
❖ Opinion of Imām Ibn Ḥazm:
(وَلاَ يَلْزَمُ مَنْ نَوَى أَنْ يُضَحِّيَ... إِلاَّ أَنْ يَنْذُرَ ذَلِكَ فِيهِ فَيَلْزَمُهُ الْوَفَاءُ بِهِ...)
Translation:
Designating a specific animal for sacrifice does not mean it must necessarily be sacrificed. If one wishes, one may replace it — unless one has made a vow (naẓr) to sacrifice that specific animal. In the case of a vow, fulfilling it becomes mandatory.
The reasoning is that Qurbānī (sacrifice) is not farḍ (obligatory), but a sunnah. Therefore, sacrificing a specified animal is not binding unless there is textual evidence (naṣṣ) to that effect. There are only two such scenarios:
① If the sacrifice is made before the designated time, it must be repeated.
② If the animal was designated through a vow, then it must be fulfilled.
Imām Mujāhid stated: One may sell a sacrificial animal and buy a better one.
Imām ʿAṭā’ said: If one does not like the purchased animal, there is no harm in selling it.
However, Imām ʿAlī, al-Shaʿbī, al-Ḥasan, and ʿAṭā’ also expressed dislike (karāhah) for such a change.
But Imām Ibn Ḥazm responded that there is no proof to support their disapproval.
❖ Conclusion:
From the explanation of Imām Ibn Ḥazm, it is clear that:
✔ It is permissible to replace a designated heifer with a better cow for sacrifice.
✔ There is no Sharʿī objection in doing so.
❖ Another Important Angle in This Case:
◈ The heifer was designated for sacrifice based on a mistaken assumption that she was infertile.
◈ That assumption is now proven false — she is fertile and has shown signs of heat.
This situation nullifies the initial reason for her designation.
(إذا فات الشرط فات المشروط)
“When the condition no longer exists, the thing dependent on it also ceases to be binding.”
Thus, the earlier designation of the heifer is void. Therefore, sacrificing another cow in her place is Islamically valid and allowed.
هٰذَا مَا عِنْدِي وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
This is what I understand to be correct, and Allah knows best.
