Slaughtering for the sake of Allah is a ritual in Islam. When a servant offers something to their Lord, it should be valuable, good, and free from defects—qualities that even people would not accept for themselves if offered. How, then, can one present inferior things to the One for whose sake the act is performed?!In this Hadith, `Ubayd ibn Fayruz said: "I asked Al-Bara' ibn `Azib (may Allah be pleased with him): What is not permissible in sacrifices?" That is, what are the defects that must not be present in the sacrificial animal? The narration continues: Al-Bara' (may Allah be pleased with him) said, "The Messenger of Allah stood among us, and my fingers are shorter than his fingers and my fingertips are shorter than his fingertips, and he said: Four (defects) are not permissible in sacrifices.'" This means that the Prophet (peace and blessings of Allah be upon him) stood and gestured with his hand and fingers to indicate that there are four defects. Al-Bara's statement: "My fingers are shorter than his fingers and my fingertips are shorter than his fingertips" reflects his refined etiquette in describing the Prophet’s actions when imitating him, and it may also serve, along with this courtesy, to clarify the reality: that the hand and fingers of the Messenger of Allah (peace and blessings of Allah be upon him) were larger than his. The Prophet (peace and blessings of Allah be upon him) said: “an animal with a defective eye whose defect is clear.” The defect may be in one eye or both. Thus, an animal with a visible defect in the eye is not valid for sacrifice. However, if the defect is minor and not noticeable, then there is no harm in offering it for sacrifice." an animal which is clearly ill " means the one that is clearly and significantly affected by illness in terms of the quality of its meat and the health of its body. If the illness has caused it to become emaciated and weak, it is not valid for the sacrifice. " a lame animal whose lameness is evident," refers to the one that has a defect in one or more of its legs, causing it to limp noticeably. Such a defect hinders the animal from grazing and feeding properly, which makes it weak and undernourished. The narration then reads, “and the emaciated animal that does not recover.” That is, to the animal with a fracture so severe that its bones no longer contain marrow, indicating a complete and obvious break. This defect is more serious and general than lameness, which was mentioned earlier.Another narration reads: “Nor the extremely emaciated one that does not recover”, meaning the frail animal that can barely stand due to the lack of fat inside its bones, commonly known as bone marrow. `Ubayd said: "I dislike that its age is deficient”, meaning that the animal is younger than the minimum age required for an acceptable sacrifice, which he considered a disqualifying defect. Al-Bara’ responded, “Leave what you dislike, but do not make it prohibited for others.” The required age for a sacrificial animal varies depending on its type. So `Ubayd was concerned that the animal might be underage even if its body was healthy and free from flaws. Al-Bara’ advised him to avoid what he disliked out of caution, but not to impose that opinion on others.In the Hadith, too, there is a clarification of the Companions' understanding and inclination to facilitate things for the Muslims, which was taught to them by the Prophet (peace and blessings of Allah be upon him)..