Is Qurbānī Valid If the Animal Becomes Lame Before Its Time?
Source: Fatāwā Muḥammadiyyah, Vol. 1, Page 596
If a person buys an animal in advance for Qurbānī and before the time of sacrifice arrives, the animal becomes lame (e.g., its leg breaks), is such a sacrifice valid?
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد:
✖ According to authentic ḥadīths, sacrificing a lame animal is not permissible, so if the animal becomes lame before the time of Qurbānī, the sacrifice is not valid.
✔ However, if the animal becomes lame at or near the time of sacrifice, there is no harm, and the Qurbānī remains valid.
Allah ﷻ says:
﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾
“Do not shave your heads until the sacrificial animal reaches its place of sacrifice.”
[Sūrat al-Baqarah: 196]
✔ This verse implies that once the animal reaches its designated time/place, it is counted as a completed Qurbānī, even if a defect arises afterward.
✔ Though it is not permissible to shave one’s head before sacrificing, if someone does so out of forgetfulness, the Qurbānī is still valid.
✔ As stated in Mishkāt, Bāb al-Ḥalq, p. 234:
Once Qurbānī time arrives, the offering is considered valid, even if a defect appears after that.
✔ If the animal develops a defect after ʿĪd—e.g., a broken horn, leg, or damaged eye—it does not invalidate the Qurbānī.
✔ This is similar to damage occurring during slaughter, such as bruising or breaking due to falling—this too does not affect the validity.
❖ Some argue that once an animal is designated (niyyah) for Qurbānī, any defect occurring afterward does not matter.
➊ This view lacks any direct evidence.
➋ If accepted, it would lead to accepting Qurbānī of seriously sick animals before ʿĪd, which no scholar allows.
Example: Performing ʿUmrah in Ramaḍān brings the reward of Ḥajj, but does not replace the obligatory Ḥajj.
So likewise:
✔ A pre-time sacrifice may earn reward,
✖ But it is not counted as Qurbānī.
Objection:
If designation alone does not count, why isn’t it permissible to use the animal for other purposes?
Response:
Once designated, the animal is in a suspended state:
➊ If it reaches Qurbānī time, it becomes sacrificial (maḥdūdah).
➋ If the time passes beforehand, it becomes charity (ṣadaqah)—based on ḥadīths.
➌ Until then, it cannot be used for other purposes.
◈ If the animal develops a defect before Qurbānī time, the sacrifice is not valid.
◈ If the defect occurs at or after the Qurbānī time begins, the sacrifice is valid.
◈ Mere designation is not sufficient to make it a valid Qurbānī animal.
◈ The animal must be sound, appropriate in age, and sacrificed at the correct time.
ھذا ما عندي، والله أعلم بالصواب
This is what I understand, and Allah knows best what is correct.
Source: Fatāwā Muḥammadiyyah, Vol. 1, Page 596
❖ Question:
If a person buys an animal in advance for Qurbānī and before the time of sacrifice arrives, the animal becomes lame (e.g., its leg breaks), is such a sacrifice valid?
❖ Answer:
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد:
✿ The Basic Ruling:
✖ According to authentic ḥadīths, sacrificing a lame animal is not permissible, so if the animal becomes lame before the time of Qurbānī, the sacrifice is not valid.
✔ However, if the animal becomes lame at or near the time of sacrifice, there is no harm, and the Qurbānī remains valid.
❖ Qur’anic Evidence:
Allah ﷻ says:
﴿وَلَا تَحْلِقُوا رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ الْهَدْيُ مَحِلَّهُ﴾
“Do not shave your heads until the sacrificial animal reaches its place of sacrifice.”
[Sūrat al-Baqarah: 196]✔ This verse implies that once the animal reaches its designated time/place, it is counted as a completed Qurbānī, even if a defect arises afterward.
❖ Clarifications:
✔ Though it is not permissible to shave one’s head before sacrificing, if someone does so out of forgetfulness, the Qurbānī is still valid.
✔ As stated in Mishkāt, Bāb al-Ḥalq, p. 234:
Once Qurbānī time arrives, the offering is considered valid, even if a defect appears after that.
✔ If the animal develops a defect after ʿĪd—e.g., a broken horn, leg, or damaged eye—it does not invalidate the Qurbānī.
✔ This is similar to damage occurring during slaughter, such as bruising or breaking due to falling—this too does not affect the validity.
❖ Refuting Misconceptions:
❖ Some argue that once an animal is designated (niyyah) for Qurbānī, any defect occurring afterward does not matter.
➊ This view lacks any direct evidence.
➋ If accepted, it would lead to accepting Qurbānī of seriously sick animals before ʿĪd, which no scholar allows.
❖ Example from Hajj:
- Those who carry a sacrificial animal with them for Hajj, and if it becomes unfit before its time, are instructed to slaughter it and leave it for the poor.
- The person offering it cannot eat from it, nor can his companions.
- This shows that a pre-time sacrifice is counted only as charity (ṣadaqah).
- If it was obligatory (wājib), another valid sacrifice is required.
- If it was optional (nafl), the reward is hoped for, but it does not fulfill the actual act.
Example: Performing ʿUmrah in Ramaḍān brings the reward of Ḥajj, but does not replace the obligatory Ḥajj.So likewise:
✔ A pre-time sacrifice may earn reward,
✖ But it is not counted as Qurbānī.
❖ On Age and Designation:
- Some people designate animals for Qurbānī that are underage.
- If mere designation counted as Qurbānī, these would be valid, though they are clearly not.
- Therefore, designation alone does not constitute Qurbānī; correct timing and conditions must also be met.
❖ An Objection & Its Response:
Objection:
If designation alone does not count, why isn’t it permissible to use the animal for other purposes?
Response:
Once designated, the animal is in a suspended state:
➊ If it reaches Qurbānī time, it becomes sacrificial (maḥdūdah).
➋ If the time passes beforehand, it becomes charity (ṣadaqah)—based on ḥadīths.
➌ Until then, it cannot be used for other purposes.
Summary:
◈ If the animal develops a defect before Qurbānī time, the sacrifice is not valid.
◈ If the defect occurs at or after the Qurbānī time begins, the sacrifice is valid.
◈ Mere designation is not sufficient to make it a valid Qurbānī animal.
◈ The animal must be sound, appropriate in age, and sacrificed at the correct time.
ھذا ما عندي، والله أعلم بالصواب
This is what I understand, and Allah knows best what is correct.
