18. A goat that is less than a year old is not permissible. When it completes a full year, qurbani of it will be permissible. Bulls and buffaloes have to be at least two years old. Camels have to be at least five years old. Sheep that are fat and healthy and appear to be one year old and if kept with one year old sheep cannot be distinguished, then in such a case a sheep that is even six months old can be used for qurbani. But if this is not the case, then the sheep will have to be at least one year old.
19. An animal that is blind or more than one third of its eye sight is lost, or one third or more of its ear is cut off, or one third or more of its tail is cut off cannot be used for qurbani.
20. An animal that is lame and only walks on three feet without placing the fourth foot on the ground or places it's fourth foot on the ground but does not walk with it cannot be used for qurbani. But if it uses its fourth foot as a support and walks in a lame fashion, its qurbani will be valid.
21. An animal that is extremely frail to such an extent that there is no meat on its bones cannot be used for qurbani. But if an animal is not so frail and is merely thin by nature, then the qurbani of such an animal will be valid. However, it is best to use an animal that is strong and healthy.
22. Qurbani of an animal that has no teeth at all is not permissible. But if a few teeth have fallen off and a major portion of the teeth are still intact, then such an animal will be permissible.
23. Qurbani of an animal that was born without ears is not permissible. However, if an animal has very small ears, it will be permissible to make qurbani of it.
24. It is permissible to make qurbani of an animal that was born without horns or an animal whose horns were broken off. However, if the horns are removed from their roots, such an animal cannot be used for qurbani.
25. The qurbani of castrated goats, sheep, etc. is permissible. An animal that is mangy (afflicted with a skin disease) can also be used for qurbani. However, if this animal has become absolutely frail due to this manginess, then it cannot be used for qurbani.
26. If an animal was purchased for qurbani and later it developed a certain defect whereby qurbani is not permissible, another animal should be purchased in place of this animal. However, if a poor person upon whom qurbani was not wajib purchased such an animal, he does not have to purchase another animal. He could use the same animal that he had originally purchased.
27. The meat of qurbani should be consumed by oneself; it should be given to one's friends and relatives, and also given to the poor and needy. It is best to give at least one third away as charity. One should not give less than one third. However, if a person gives even a very little amount to the poor, there will be no harm in this.
28. The skin of the animal could be given as it is, or one could sell the skin and give the money derived from it as charity. This money should be given to people who are entitled to receive zakat. Furthermore, the same money that one received for the skin should be given. It is not good for a person to use that money for some other purpose even if he gives that same amount at a later time. However, if he does so, his obligation will be fulfilled.
29. The amount received for the skin cannot be used for the upkeep of a masjid or any other noble deed. It will have to be given in charity.
30. The qurbani skin could be used for one's personal use, e.g. it could be used to make a water bag, leather socks, musallah, etc.
31. No meat, fat or scraps of meat should be given to those who help in the skinning and cutting of the animal as a form of payment. They should be paid separately for the work which they have done.
32. The strings, ropes, chains, etc. of qurbani should be given in charity.
33. Qurbani was not wajib on a person. However, he purchased an animal with the intention of qurbani. Qurbani now becomes wajib on him.
34. Qurbani was wajib on a person. However, he did not make qurbani so much so that the three days of qurbani also expired. He should therefore give the value of one goat or sheep in charity. But if he bought a goat and did not sacrifice it within those three days, he should give that very goat as it is in charity. That is, he should give it without slaughtering it.
35. A person took an oath that if a certain work of his is fulfilled, he will make a qurbani. If his work is fulfilled, qurbani will become wajib on him irrespective of whether he is a poor or a rich person. The meat of such a qurbani will have to be given to the poor. The person cannot consume it himself nor can he give it to any rich people. If he happens to consume some of that meat or gives some to any rich person, he will have to give that same amount in charity again.
36. If a person makes qurbani on behalf of a dead person out of his own will in order to send the rewards to the deceased person, it will be permissible for this person to consume the meat himself, feed others, and also distribute it to whomsoever he wishes. In other words, he can use it as he would with his own qurbani.
37. However, if a deceased person had made a bequest that qurbani be made on his behalf from his wealth, and qurbani was made according to this wish of his, it will be wajib to give all the meat in charity.
38. If a person is not present and someone makes qurbani on his behalf without his orders, this qurbani will not be valid. And if a share was included in an animal on behalf of a person without his orders, the qurbani of all the other shares will also not be valid.
39. If a person gives his animal to someone to take care of it, this animal does not fall under the ownership of this person who is taking care of it. It remains under the ownership of the original person. Therefore, if a person purchases this animal from the person who is taking care of the animal, the qurbani will not be valid. If one wishes to purchase such an animal, one should go to the original owner.
40. There are several persons sharing one animal and they do not wish to divide the animal among themselves. Instead, they decide to distribute the entire animal among the poor, friends, relatives, or wish to use it for cooking and feeding. It will be permissible for them to do so. However, if they wish to distribute it amongst themselves, they will have to do so justly and on an equal basis.
41. It is not permissible to give the value of the skin as a form of payment to anyone because it is necessary to give it in charity.
42. It is permissible to give the meat of qurbani to non-Muslims on condition that it is not given as a form of payment.
43. The qurbani of a pregnant animal is permissible. If it's young one comes out alive, it will be necessary to slaughter it as well.
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