Ruling on castrating animals in Islam…

There is nothing wrong with castrating animals such as sheep and cattle if it is done for a reason, such as making them grow fat and making the meat better. The Prophet (peace and blessings of Allaah be upon him) sacrificed castrated sheep, as it was narrated by Ahmad and Ibn Maajah (3122) that the Prophet (peace and blessings of Allaah be upon him) sacrificed two large, castrated rams. Classed as saheeh by al-Albaani in Saheeh Ibn Maajah. 

The fuqaha’ differed concerning this issue, as it is mentioned in al-Mawsoo’ah al-Fiqhiyyah (19/112): The Hanafis stated that there is nothing wrong with castrating animals, because it is beneficial for the animal and for people. 

According to the Maalikis, It is permissible to castrate animals that are eaten, and that is not makrooh, because it makes the meat better. 

The Shaafa’is differentiated between animals that are eaten and those that are not eaten. They said: It is permissible to castrate those whose meat is eaten when they are young, but it is haraam in other cases. They stipulated that castration should not lead to the death of the animal. 

As for the Hanbalis, in their view it is permissible to castrate sheep because it makes their meat better, and it was said: It is makrooh in the case of horses and other animals. End quote. 

A hadeeth was narrated which forbids castration of animals, and horses in particular, but it is da’eef (weak). 

That was narrated by Ahmad (4769) from Ibn ‘Umar (may Allaah be pleased with him), who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade castrating horses and other animals. Ibn ‘Umar said: Because that is how they increase in number. Shu’ayb al-Arna’oot said in Tahqeeq al-Musnad: Its isnaad is da’eef (weak); it was narrated in mawqoof form and in marfoo’ form, and the mawqoof form is the one which is saheeh.   

Maalik and others regarded castration of horses as makrooh. He said: There is nothing wrong with castrating them if they are to be eaten. Al-Muntaqa by al-Baaji (7/268). 

Sacrifice of castrated animal  
I offered the Qurbani of a castrated (Khasi-Urdu). Some people told me that castration is a defect and a defective animal cannot be used for Qurbani. I am worried whether my Qurbani is valid or not?
Surely, for sacrifice, an animal which is free of all defects must be selected. As far as castration is concerned, in animals castration is not concerned a defect, so the sacrifice of such an animal is perfectly valid. In fact, the sacrifice of such an animal carries more excellence. The Holy Prophet (Sallallahu alaihi wa sallam) sacrificed castrated goats. As given in this Hadith of Sunan Ibn Majah: Translation: It is narrated on the authority of Hadhrat ‘Aisha Siddiqua and Hadhrat Abu Hurairah (May Allah be well pleased with them) that whenever the Holy Prophet (Sallallahu alaihi wa sallam) would decide to sacrifice animals, He (Sallallahu alaihi wa sallam) would select 2 plump, horned, spotted and castrated goats and would sacrifice one on the behalf of those people of the Ummah who testified to the Oneness of Allah Most High and the Prophethood of the Holy Prophet (Sallallahu alaihi wa sallam) and another on behalf of Himself and His family. (Sunan Ibn Majah, Pg No. 225/226, Hadith No: 313) As given in Fatawa A\’alamgiri, Vol. 5, Pg No. 499. It is given in Tabyeen Ul Haqaiq, Vol. 6, Kitab Ul Azhiya, Pg No. 479: Translation: Hadhrat Imam Azam Abu Hanifa (May Allah be well pleased with him) said that the sacrifice of a castrated animal carries more excellence, as its meat is excellent and tasty. The aforementioned Hadith and rulings of the scholars show that castration of an animal is not a defect and its sacrifice is permissible, correct and better. Therefore, rest assured that your sacrifice is valid.

As for sunni Islam is concern castration of bovine animal is halal, but for shia Islam it is not halal. castration is done so that the animal may fatten and get healthy before slaughter. and in some goat species after the age of two year they start drinking their own urine which causes change of taste of their mutton(meat) the smell of that animal is disgusting to prevent that castration is necessary.

Did the Prophet (blessings and peace of Allah be upon him) always choose a castrated animal for the udhiyah?

Praise be to Allah.


In the answer to question 95329, we stated that there is nothing wrong with castrating animals if it is done for a valid reason. This is the view of the majority of scholars.

There is no report in the Sunnah of the Prophet (blessings and peace of Allah be upon him) to indicate that he dealt with castrated animals in a particular way, or that there are particular rulings concerning them. Rather the most that can be said is that he sacrificed two castrated rams. This indicates that doing so is permissible; it is permissible to castrate animals, on the one hand, and it is permissible to offer castrated animals as an udhiyah on the other hand.

Ahmad (23348) narrated that Abu Raafi‘ said: The Messenger of Allah (blessings and peace of Allah be upon him) sacrificed two large castrated rams that were white speckled with black. Classed as saheeh by al-Albaani in al-Irwa’ (4/360).

Shaykh Ibn ‘Uthaymeen said:

It is permissible to offer a castrated animal as an udhiyah, because it is proven from the Prophet (blessings and peace of Allah be upon him) that he sacrificed two castrated rams – i.e., two animals whose testicles had been cut off. The point is that the meat of a castrated animal tastes better, so castration does not harm it in the slightest.

 from al-Liqa’ ash-Shahri (3/111)

As for the animal whose penis has been cut off, it is not permissible to offer it as an udhiyah, as we shall see below.


The Prophet (blessings and peace of Allah be upon him) did not always choose a castrated animal for the udhiyah; rather he would sometimes choose an intact animal that had not been castrated.

Abu Dawood (2796) and at-Tirmidhi (1496) narrated that Abu Sa‘eed said: The Messenger of Allah (blessings and peace of Allah be upon him) used to offer as an udhiyah an intact (uncastrated) horned ram, that had black markings around the eyes, the mouth and the feet. Classed as saheeh by al-Albaani.

Imam Maalik (1043) narrated from Naafi‘ that ‘Abdullah ibn ‘Umar offered an udhiyah once in Madinah. Naafi‘ said: He instructed me to buy for him a horned, intact (uncastrated) ram, then to slaughter it on the Day of al-Adha in the prayer-place of the people.

He said in an-Nihaayah (3/417):

The word (translated here as) intact refers to an animal that that can impregnate a female. He chose an intact male over a castrated male or a female because he wanted one that was of high quality and large size.

See: Tahdheeb al-Lughah by al-Azhari (5/48)

Ibn ‘Abd al-Barr (may Allah have mercy on him) said:

The intact, horned ram is the best of udhiyahs according to Maalik and most of the scholars.

 from al-Istidhkaar (5/220)

Some of the scholars gave preference to the castrated animal because its meat tastes better. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

It is permissible to offer a castrated animal as an udhiyah; some scholars even regard that as preferable to an intact animal, because its meat tastes better. However the correct view is that the intact animal is preferable from one angle, because it is physically complete, and this is given precedence over the goodness of its meat.

 from Fataawa Noor ‘ala ad-Darb (9/42)

Other scholars regarded both as being equal, without giving precedence to one or the other.

Ash-Shawkaani (may Allah have mercy on him) said:

The hadiths on this topic were quoted as evidence for it being recommended to offer a castrated animal as an udhiyah, but what appears to be the case is that there is no preference, because it is also proven that the Prophet (blessings and peace of Allah be upon him) offered intact animals as udhiyahs, as in the hadith of Abu Sa‘eed. So they are both the same.

 from Nayl al-Awtaar (5/142)

Perhaps it is most correct here to say that what is best of either type is that which is fattest, has most meat, is most physically complete and best in appearance, as it says in Ahkaam al-Udhiyah wa’dh-Dhakaah (2/229).

If the intact animal is bigger and has better-tasting meat, then it is preferable, and if the castrated animal is bigger and has better-tasting meat, then it is preferable.

Conditions for the Slaughtered Animal

1) The animals eligible for Udhiya are goats, sheep, cattle and camels, male or female. No other type of animal is allowed for Udhiya.

2) Castrated animals may be used for Udhiya.

3) Barren animals may be used for Udhiya.

4) Goats and sheep have to be at least one year old. However, a healthy sheep that looks like a one year old may also be used, provided it is at least six months of age.

5) Cattle (cow, ox and buffalo) must be at least two years old.

6) Camels must be at least five years old.

Rulings on Defects in the Udhiya Animal

1) An animal that was born without horns or the horn is broken off from the middle is eligible for Udhiya. However, if the horn is broken off from the root, or the horn has been uprooted, then it will not be eligible for Udhiya.

2) An animal that is totally blind or has lost one-third or more of its eye-sight, or one-third or more of one of its ear is cut, or one-third or more of its tail is cut, is not eligible for Udhiya.

3) An animal which limps/walks on three legs and cannot put the injured (4th) leg onto the ground, or it is able to put the injured leg onto the ground, but is unable to walk on it, is not eligible for Udhiya. However, if it is unable to walk on it, but can still take support from it, then it is eligible for Udhiya, even though it is limping.

4) Animals having no teeth at all are not eligible for Udhiya. If an animal has lost some teeth only, and has most of its teeth, it is eligible for Udhiya. If most of the teeth are lost, it is not eligible for Udhiya.

5) An animal born without ears is not eligible for Udhiya. An animal with very small ears is eligible for Udhiya.

6) Thin and extremely weak animals, unable to walk to the place of slaughter, are not eligible for Udhiya.

7) If an animal sustains an injury whilst being slaughtered, the Udhiya is valid.

8) If an animal is purchased in a healthy and eligible state, and thereafter, an accident occurs which renders the animal unfit for Udhiya, then in such a case, if the purchaser is no longer wealthy (owner of the required amount) it will be permissible to offer the same animal for Udhiya. However, if the purchaser is wealthy, then it is necessary to obtain another animal in place of the injured animal.

9) If an animal purchased for Udhiya gives birth (before being slaughtered), then the newly born animal should also be slaughtered.

With regard to those that are makruh (disliked), they are as follows:

1- Those who have had one half or more of their ears or horns cut off.

2- Those whose ears have been slit crosswise from the front.

3- Those whose ears have been slit crosswise from the back.
4- Those whose ears have been slit lengthwise.

5- Those whose ears have had a hole made in them.

6- Those whose ears have been cut until the ear channel is visible; or those that are so emaciated that there is no marrow in their bones.

7- Those whose horns have been removed entirely.

8- Those that are completely blind even though the eyes are still present.

9- Those that do not follow the flock and join it unless they are herded and driven to do so.

These are the animals that it is makruh to sacrifice, as narrated in the hadiths that forbid sacrificing those that have these faults or enjoin avoiding such animals. This is understood as meaning that it is makruh, when these reports are taken in conjunction with the hadith of Al-Bara’ ibn `Aazib (may Allah be pleased with him) who said, “The Prophet (peace and blessings be upon him) was asked, ‘What should be avoided in the sacrificial animals?’ He gestured with his hand and said, ‘Four: a lame animal that is obviously lame; a one-eyed animal whose defect is obvious; a sick animal whose sickness is obvious; and an emaciated animal that no one would choose’” (Al-Muwatta)

Animals with similar faults are also added to this list, so it is makruh to sacrifice the following kinds of animals:

1- Camels, cattle, and goats that have had half or more of their tails cut off.

2- Those that have had less than half of their fat tails cut off. If half or more has been cut off, then according to the majority of scholars it is unsuitable for sacrifice. If it was born that way, however, there is nothing wrong with it.

3- An animal whose penis has been cut off.

4- An animal that has lost some of its teeth, whether incisors or molars. But if it was born like that it is not makruh to sacrifice it.

5- An animal whose teats have been cut off. But if it was born like that it is not makruh to sacrifice it. If its milk has stopped flowing but its teats are intact, there is nothing wrong with it.

If these five are added to the nine mentioned above, the number of makruh animals reaches fourteen.


Hazrat Salih AlaihisSalam story according to Quran and Hadith


Thamud were a famous tribe. They got their name from their forefather, Thamud, brother of Jadees. Thamud and Jadees were sons of ‘Aathir bin Irum bin Sam bin Nuh.

They were the Arabs Al-‘Aribah and lived in Hijr between the Hijaz and Tabook. The Messenger of Allah dengan passed by this place while he was going with other Muslims to Tabook. The Thamud came after the ‘Aad and were worshippers of idols just like their predecessors,

Salih AlahisSalam advises them to seek forgiveness of Allah and repent to Him for He is Responsive. When they slew the camel in spite of his warnings, he told them that they had three days before they would be punished. And when Allah’s command came, He saved Salih and the believers but the transgressors were seized by a thunderous Cry. It seemed as if they had never existed.

The Surali Al-Hijr, reiterates the narration in its verses 80 to 84. They are addressed as the dwellers of Al-Hijr, and they are blamed for belying the Messengers. So a ‘Shout’ seized them and what they used to earn availed them not.

The story of Thamud is recalled in Surah Ash-Shu’ara (verses 141 – 159). Prophet Salih presented his da’wah to his people, the Thamud, and assured them that he sought no recompense from them.

In the verses 45 to 53 of Surah An-Naml, Prophet Salih AlaihisSalam asks his people why do they hasten to evil and not seek forgiveness of Allah. But they threatened him. There were nine people in that city who did corruption in the land and they contrived to attack Prophet Salih AlaihisSalam and his household by night and then to assure his heirs that they knew nothing of it. But, Allah destroyed them before they could do anything, and their people with them.

The adamancy of the people of Prophet Salih, the Thamud, is again recalled in Surah Al-Qamar. There is a reference in Surali ash-Shams too,

Most of the time we find in the Qur’an that ‘Aad and Thamud are mentioned together. Examples are Surah At Tawbalı, Ibrahim, Al-Furqan, Sad, Qaf An Najm, and Al-Fajr. .

The exegetes tell us that the Messenger of Allah Salih AlaihisSalam one day went to the Thamud while they were gathered in their assembly hall. He preached to them and warned them. They interrupted him and asked him to produce from

rock, which they pointed out a she-camel ten (metres) long and of a particular description Prophet Salih asked them, “” I get you what you want, will you believe in what I have brought you and confirm what I have been sent with? They exclaimed, “Yes!” And he got from them an assurance and a promise that they will believe

Sayyidina Salih stood up to pray to Allah and offered his prayer as Allah had ordained for him and then he made a supplication to Allah to let them have what they demanded. So, Allah commanded the rock to split up and produce a she-camel ten (metres) long and answering to the specifications the Thamud had demanded.

When they saw the great sign and undeniable evidence, many of them believed but most of them persisted on disbelief and error. He said that it was a sign for them so they should let her graze in the land of Allah and not hurt her otherwise they would be punished. When she came to a well she drank all the water and the people had to get it for themselves the next day. And they drank her milk to their full.

However, these people could not endure the situation for long and their scholars decided among themselves that they should hamstrung the she-camel They would thus get rid of the camel and have plenty of supply of water. The devil made this decision seem ideal for them. Allah says:

So they hamstrung the she-camel and they defied their Lord’s commandment and said, “O Salih, bring upon us that with which you threaten us, if you are the Messenger.” (Al-A’raf, 7:77)

They had placed the responsibility of killing the camel on their chief Qidar bin Salif bin Junda’ and it was said that he was the son of a bastard. Because he was their chief and had done the killing on a unanimous decision so the whole community was held responsible.

Ibn Jarir and other commentators of the Qur’an have narrated that two women instigated their people to commit the act. One of them offered to marry anyone who perpetrated the act while the other offered any one of her four daughters to the man doing the killing. Apart from the chief, eight other men volunteered and they tried to enlist others. They waited for the camel and when she came out of the watering place one of them ambushed her and shot his arrow at her and Qidar bin Salil did the rest. Women had also gathered

It is transmitted by Abdur Razzaq from Al-Hasan that the young of the e-camel looked for its mother and then crying aloud disappeared in the suntains. It is said that these people pursued it and killed it too.

Hadith is narrated by ‘Ammar bin Yasir Radiallahu anhoo. He said that the Messenger of Allahﷺ said, “Shall I not tell you about the most hard-hearted cruel man?” He said, “Yes, do tell me.” The Prophet ﷺsaid, “There are two men, one of them is the Thamud who killed the she-camel, and the one who hit you, O Ali…”

As we have seen Qidar was the first to attack the camel and kill her. Whe she fell on the ground, the others rushed forward and cut her to pieces. The young of the she-camel fled to the mountain and howled three times.

That is why Prophet Salih AlahisSalam said to them that they may enjoy three more days excluding the day on which they killed the she-camel. But they did not believe in that warning either. Rather, when it was evening they conspired to kill Prophet Salih AlaihisSalam.

And they devised a device, and We devised a device, while they perceived not. So behold, how was the end of their device! For We destroyed them and their people all together. So those are their houses, fallen down, because they did evil. Surely in that is a sign for a people who know. And We delivered those who believed and used to fear (Allah). (An-Naml, 27:50-53)

Their device was overridden by Allah when Allah sent on this group of people who had planned to kill Sayyidina Salih a rock that smashed them before the others of their tribe were destroyed. The Thamud got up on Thursday – the first of the three days their faces pale yellow just as Prophet Salih had warned them. When it was evening, they called out together, “Has not passed away a day of the limit?”

Then they woke up the next day, the second of the days limit and it was a Friday, their faces had become red. In the evening, they again called out to one another, “Have not two days of the limit passed away?”

On the third morning of the respite allowed to them – a Saturday, their faces had turned black. In the evening they called out, “Has the limit expired?”

When it was morning of Sunday, they readied themselves and sat down waiting for something to happen. They could not guess how they would be punished, what would happen and from which side the punishment would descent on them. .

When the sun rose, a terrible cry from the sky above them and a quake from beneath their feet destabilised them. So, their souls left their bodies, all movement ceased, every sound was silenced and the truth was upheld. They became in their houses lifeless statues. Their bodies were without souls and there was no movement in them. None of them survived except a young girl, Kalbah daughter of Aș-Salq. She was nicknamed Az-Zari’ah. She was a fanatical disbeliever and a strong enemy of Prophet Salih . When she saw the punishment she dashed off like the wind. She ran as fast as she could until

reached an Arab settlement and informed them of what she had seen and

had transpired with her people. They gave her water when she asked for and barely had she drunk it, she died.

Imam Ahmad has transmitted a Hadith from Jabir: When the Messenger of Allahﷺ passed by Al-Hijr, he said, “Do not ask for signs. Indeed the people of Salih had asked for a sign and it-the she camel-returned from this track and went from this track. They transgressed the limits of their Lord and slew her. She used to drink their water one day while they drank her milk one day but they killed her so that a Shriek from the sky above shook them and by it Allah silenced all of them except one man who was in the Haram of Allah. Someone asked, “Who was that man,O Messenger of Allahﷺ?” He said, “He was Abu Righal. But when he came out of Haram, he was afflicted with what had afflicted his people.(Ahmad 3296)

Abdur Razzaq has transmitted from Isma’il bin Umaiyyah that the Prophet ﷺ passed by the grave of Abu Righal. He asked, “Can you surmise who he is?” His Companions said, “Allah and His Messenger know best.” He said, “This is the grave of Abi Righal, a man from Thamud. He was in the Haram of Allah and the Haram of Allah hindered punishment from descending on him. But when he came out the same thing seized him as had his people. So, he is buried here. A piece of gold was buried with him. The people descended on the grave and searched with their swords and looted the gold. Musannal Abdur Razzaq.

Muhammad bin Ishaq has transmitted in his Sirah, a Hadith from Abdullah bin Umar who said:

I heard the Messenger of Allah ﷺ say, when we were with him on our way to At-Taif and we passed by a grave; “This is the grave of Abu Righal. He was the father of Thaqif and belonged to Thamud. He was in this sacred mosque protecting himself. When he came out, he

suffered the same punishment which his people suffered at this place and he was buried in it. Evidence of that is a golden bough which was buried with him. If you dig out the grave you will find it with him.”

When the people were punished Prophet Salih in turned from them and said as the Qur’an tells us:

So Salih turned away from them, and said, “O my people, I have indeed delivered to you the messages of my Lord, and advised you sincerely, but you love not the advisers. (Al-A’raf, 7:79)

This was his address to his people after they had expired when he was on the point of departure from their surroundings to another place. And, he was saying:

O my people! I have indeed delivered to you the message of my Lord, and advised you… (Al-A’raf, 7:79)

But you love not the advisers. (Al-A’raf,7:79) But it was not your sad fortune that you accept the truth, I did my duty and tried my best but Allah does what He likes.

The Holy Prophetﷺ similarly addressed the dead bodies of the idolaters in the well killed during the Battle of Badr.

“O people of the well! Have you found true what your Lord had promised you?” For, indeed, I have found what my Lord promised me as true.” He continued, “How bad a people you were for your Prophet. You rejected me while other people confirmed me. You expelled me when other people protected me. You fought against me while other people helped me. How bad a tribe you were for your Prophet!”

So, Umar lavet said, “Messenger of Allahﷺ! Do you address a people whose bodies have decayed?” He said, “By Him Who has my soul in His hand, you do not hear me better than they but they cannot reply.”

Abu Dawud. Hadith # 3082, Bukhari Hadith # 1370 3980, 4026.

It is said that Prophet Sayyidina Salih still moved over to the Haram of Allah. He stayed there until he passed.