There are six conditions that a sacrificial offering (udhiyah) must meet:
The First Condition: The sacrificial offering must be an animal from among cattle, which include camels and cows, or smaller livestock such as sheep and goats. This is based on Allaah’s statement:
وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِّيَذْكُرُوا اسْمَ اللَّهِ عَلَىٰ مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ
“And for every nation We have appointed religious ceremonies that they may mention the Name of Allaah over the beasts of cattle that He has given them for food.” [Surah Al-Hajj 22:34]
The term “beasts of cattle” refers to camels, cows, sheep and goats. This definition is well known amongst the Arabs as stated by Al-Hasan, Qataadah, and others.
The Second Condition: It must have reached the required age that is in accordance with the religious standards such as six-months for sheep and one-year and up for everything else. The Prophet (صلّى الله عليه وآله وسلّم) said: “Do not slaughter any animal except for one that is mature in age unless that is difficult for you, in which case you may slaughter a premature one from among sheep.”[Reported by Muslim] 
“Mature in age” is the age at which an animal is considered fully developed as well as any age beyond that, while “premature”is the age before that. With respect to a camel, a mature-aged one is one that has completed five years. With respect to a cow, a mature-aged one is one that has completed two years. A mature-aged sheep is that which is one-year old while a premature sheep is one that has competed half a year (up to one year).
So based on this, it is invalid to slaughter a camel, cow, and goat if it is under its respective “mature” age as well as a sheep if it is under six months of age.
The Third Condition: The animal must be free of any defect that would prevent its slaughter from being valid and acceptable.
These defects are of four types:
This hadeeth was reported by Maalik in al-Muwatta from Al-Baraa’ bin ‘Aazib. In another version of this report narrated by Al-Baraa’ found in the Sunan collections, he said: “The Messenger of Allaah (صلّى الله عليه وآله وسلّم) stood up amongst us and said: ‘Four types (of animals) are not permissible to use as sacrificial offerings…’ and he went on to mention them.” 
So therefore if these four defects are found in an animal, they prevent its slaughter and sacrifice from being valid. This goes as well for any other defect that is similar to or worse than these, which means that it is also not valid to sacrifice the following types of animals:
So if these last defects are added to the four mentioned in the narrations, the types of animals that cannot be slaughtered become ten in total.
There are these six types plus the animals that suffer from the four previously mentioned defects.
The Fourth Condition: The sacrificial offering must be owned by the one slaughtering it or if not, he must have the right to slaughter it based on religious grounds or based on the approval of the animal’s owner. So if someone sacrifices an animal that does not belong to him, such as one that has been confiscated, stolen, or taken under false pretenses, such a sacrifice is not valid. This is since it is not permissible to draw near to Allaah by way of disobeying Him.
It is also valid if an orphan’s guardian sacrifices an animal for him using his (i.e. the orphan’s) money if this is what the orphan is accustomed to and if his heart will be broken if one is not sacrificed. It is also permissible for a representative to perform the sacrifice using the funds of the person commissioning him with his permission.
The Fifth Condition: No other person’s right should be associated to the animal being slaughtered. So for example, it is not valid to sacrifice an animal that is being held as mortgage on a loan.
The Sixth Condition: The animal should be slaughtered in the specific time-frame legislated in the Religion, which is from the time after the ‘Eid Prayer on the Day of Sacrifice until the sun sets on the last of the days of Tashreeq, which is the thirteenth day of Dhul-Hijjah. So therefore, the days in which the sacrifice is permitted are four: the day of ‘Eid, after prayer, and the three days after that (i.e. the days of Tashreeq).
So whoever performs the sacrifice before the end of the ‘Eid Prayer or after the sun sets on the thirteenth day (of Dhul-Hijjah), his sacrificial offering is not valid. This is based on what Imaam Al-Bukhaaree reported from Al-Baraa’ bin ‘Aazib who narrated that the Prophet (صلّى الله عليه وآله وسلّم) said: “Whoever sacrifices an animal before the (‘Eid) Prayer), it is just meat that he presents to his family and not a sacrificial offering at all.” 
Al-Bukhaaree also reported that Jundub bin Sufyaan Al-Bajlee narrated: “I witnessed the Prophet (صلّى الله عليه وآله وسلّم) say: ‘Whoever slaughters an animal before praying (the ‘Eid Prayer) should slaughter another animal (as sacrifice) in its place.’” 
Nubaishah Al-Hadhlee narrated that Allaah’s Messenger said: “The days of Tashreeq are days of eating, drinking and remembrance of Allaah.” [Reported by Muslim] 
However, if one has a valid excuse for delaying the slaughter past the days of Tashreeq, such as if the animal runs away from him, due to negligence on his part, and he only finds it after the time-frame for slaughtering has passed. Another example is if a person entrusts someone to slaughter the animal for him but that person forgets to do it until the time has passed. In situations such as these, there is no sin in slaughtering after the prescribed time-frame since there is a valid reason for the delay.
This is also based on the analogy of it being similar to a person who sleeps passed the time of prayer or forgets to do it until its time passes, for he may pray it either when he wakes up or when he remembers
It is allowed to perform the sacrifice any time during the days of Tashreeq, whether day or night. However, slaughtering during the daytime is better, and doing it on the day of ‘Eid after the two khutbahs is better than that. Each day is better than the day that comes after it, in terms of performing the sacrifice, since that reflects one’s quickness and eagerness to carry out good deeds.
 Saheeh Muslim: Book of Sacrificial Offerings (1963)
 Al-Muwatta: Book of Sacrificial Offerings (1)
 Sunan Abee Dawood: Book of Sacrificial Offerings (2802); Sunan at-Tirmidhee: Book of Sacrificial Offerings (1497); Sunan an-Nasaa’ee: Book of Sacrificial Offerings (4369); Sunan Ibn Maajah: Book of Sacrificial Offerings (3144); and Musnad Ahmad(4/300)
 Translator’s Note: Perhaps the orphan is accustomed to the sacrifice because this was his experience with his parents before he lost them. So if this tradition that he used to partake in with his family is not kept, it will cause his heart to be broken.
 Translator’s Note: The Day of Sacrifice, i.e. Yawm-un-Nahr, is the day of ‘Eid, while the days of Tashreeq are the three days that follow it.
 Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5545) and Saheeh Muslim: Book of Sacrificial Offerings (1961)
 Saheeh al-Bukhaaree: Book of Sacrificial Offerings (5562) and Saheeh Muslim: Book of Sacrificial Offerings (1960)
 Saheeh Muslim: Book of Fasting (1141)
Published on: December 8, 2007
Source: Talkhees Ahkaam-ul-Udhiyah wadh-Dhakaat (pg. 12-16)
Produced by: Al-Ibaanah.com
The new moon was NOT sighted in the Kingdom of Saudi Arabia yesterday, hence the month of Dhul-Qa’dah completes 30 days.
It is officially announced that:
Tomorrow (23rd of August) corresponds to the 1st of Dhul-Hijjah 1438, In shaa Allaah.
1st of Dhul-Hijjah 1438 – BEGINS (Tomorrow), Wednesday ~ August 23rd, 2017.
9th of Dhul-Hijjah – Day of ‘Arafah 1438, Thursday ~ August 31st, 2017.
10th of Dhul-Hijjah – First day of ‘Eid al-Adh-haa 1438, Friday ~ September 1st, 2017.
NOTE: For those that intend to do a sacrifice (slaughter a cattle) , the last chance for cutting the nails and hair is until Maghrib prayer of Tuesday, August 22nd (TODAY)
“There are no days during which the righteous action is so pleasing to Allaah than these days (i.e. the first ten days of Dhul-Hijjah).“- Messenger of Allah (صلى الله عليه وسلم )
He was asked: “O Messenger of Allaah, not even Jihad in the Cause of Allaah?” He (صلى الله عليه وسلم) replied, “Not even Jihad in the Cause of Allaah, except in case one goes forth with his life and his property and does not return with either of it.” (Al Bukhari)
We have to prepare for these great days to attain its great reward from Allah (Subhanaahu wa Ta’ala).
Download The Great Days of Dhul Hijjah (Part 1) to understand the greatness of these 10 days and how you can make the best of it in sha Allaah!
‘Abdullaah ibn Zaid ibn ‘Aasim (Radia-Allaahu ’anhu) narrated that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) said: “Ibraheem declared Makkah sacred and made supplication for its people, and I declare Al-Madinah to be sacred, as Ibraheem declared Makkah sacred, and I make supplication for its Saa’ and Mudd (its sustenance to be blessed) twice as much as Ibraheem made supplication for the people of Makkah.” [Agreed upon]
1- The statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam), ‘Ibraheem declared Makkah sacred’ does not contradict what is affirmed in the two Saheehs (Al-Bukhaari and Muslim) from the statement of the Prophet (Salla-Allaahu ‘alayhi wa sallam): “Verily Allaah made Makkah sacred on the day He created the Heavens and the Earth” because Allaah is in fact the One Who makes things sacred, whilst Ibraheem [Abraham (‘Alayhis-salaam)] was just a conveyer. The sacredness of Makkah is thus attributed to Ibraheem (‘Alayhis-salaam) in respect of conveying the message, and attributed to Allaah as He is the Lawmaker. Ibraheem (‘Alayhis-salaam) announced the sacredness which had already been affirmed before. Read the rest of this entry