Carrying out Aqiqah is a form of parental gratitude for the birth of their child, not only carrying out various series in the implementation of Aqiqah, of course there are several provisions and procedures in the distribution of Aqiqah meat. Of course, dividing the meat of Aqiqah must be in accordance with good and true Islamic law, so that the implementation of Aqiqah is carried out with the pleasure of Allah SWT. God willing. So, is it permissible for parents who have aqiqah to share their Aqiqah meat in a raw state? Father & Mother, the provisions on how we distribute Aqiqah Meat in a raw state is not regulated in Islamic Shari'a law. That is, the requirement to give freedom whether raw meat is not pegged in this matter. However, we need to know, if there are no obstacles, the implementation of slaughtering Aqiqah animals is better carried out on the 7th day after the baby is born into the world. Although in Islamic Shari'a the distribution of raw meat from Aqiqah animals is not specified, everyone who comes is invited to be happy to welcome the presence of the baby from the host. So, the Aqiqah that is carried out is always cooked, right? Have you ever seen the Aqiqah meat distributed by the host still raw? Therefore, the distribution of aqiqah meat in a cooked or ready-to-eat condition is optional. The distribution of aqiqah meat can also be done in the form of fresh meat before cooking as explained in the Shafi'i school which reads: لُهُ (لَكِنْ لَا التَّصَدُّقُ لَخْ) لَوْ انَتْ لْ التَّصَدُّقِ النِّيءِ، الْمَطْبُوخِ “(But it is not obligatory to give in charity…and so on) even if it is prescribed as stated by Sheikh M Ramli. He can choose between giving it in a state of fresh meat (raw meat) and in a cooked condition, " Aqiqah is sunnah commanded by every Muslim when he has a baby. It is sunnah to slaughter a goat for a newborn child on the seventh day of his life. Boys are ordered to slaughter two goats. As for the daughter, one tail. Behind the sunnah of this prophet there are many the virtue of aqiqah what we should know. Knowing the benefits of aqiqah will make us more enthusiastic in doing it. Doing Aqiqah is the Sunnah of the Prophet Slaughtering a goat on the seventh day of the birth of a baby is proof that we are following the sunnah of the prophet. Children's Aqiqah should be done in accordance with the guidance of the Shari'a in this case so that we do not disagree with what has been ordered by the prophet Muhammad sallallaahu 'Alaihi Wassalam. Do not let us do aqiqah following the procedures of the ignorant people, which is to only marry boys. By doing it according to the sunnah, we will get the real benefits of aqiqah. Hadiths About the Number of Aqiqah Goats Umm Kurz al Ka'biyah ra said: "I asked the Messenger of Allah about Aqiqah, then he replied. 'For a boy, two goats of the same size (age) are slaughtered and for a girl only one goat. It doesn't matter whether the goat is male or female." (HR Ahmad, At Tirmidhi, An Nasa'i, Ibn Majah. Abu Daud) It was narrated that Ayesha said: The Messenger of Allah (SAW) said: "For the son, slaughter two goats, for the daughter only one." (HR Tirmidhi, Ibn Majah, Ibn Hiban) It was narrated from Imam Ahmad that Aisha said: "The Messenger of Allah ordered us to marry a daughter with a goat and a son with two goats." (Narrated by Ahmad, At Tirmidhi, Ibn Majah, Ibn Hiban) From the hadiths above we can conclude that the number of aqiqah for boys and girls is different. It is clear that for a boy two tails and for girls only one tail. Don't let us do it upside down. The Virtue of Doing Aqiqah There are several virtues of aqiqah and the benefits of aqiqah that we will get if we do it. Of course in doing so must be right by following the instructions from the prophet. Do not let our aqiqah worship be canceled because we do things that are contrary to the Shari'a. 1. Getting Rewarded People who do aqiqah will certainly get a reward for following the sunnah of the Messenger of Allah. This is the most important virtue of aqiqah. By doing aqiqah we have shown love to the prophet Muhammad sallallaahu 'alaihi wassalam, namely following his instructions. 2. Eliminates Diseases and Dirt in Babies In the aqiqah procession, it is usually accompanied by shave the newborn's hair, the goal is of course to remove dirt. Because in the baby's hair there is dirt that comes from the placenta from the womb. If not cleaned it has the potential to cause disease. 3. Draw Closer to Allah The intention of doing aqiqah is of course because it is to worship Allah. By doing aqiqah we try to get closer to Allah. This is an extraordinary virtue of aqiqah. Of course, we can get this virtue if our intention is really to slaughter for Allah. 4. Praying for Good for Babies In the aqiqah event, of course, accompanied by a prayer event. Both the prayer in particular and in general from the person who receives the aqiqah dish from us. This will make the baby receive a lot of positive prayers from people who, God willing, will be useful for his future life. 5. Strengthen Brotherhood among Muslims Aqiqah dishes that we share with our Muslim brothers and sisters will certainly increase brotherly relations. The sense of solidarity and love can become stronger among Muslims. Those are some of the virtues of aqiqah that we will get. Whatever worship is commanded in Islam must have virtue. The most important thing is that we do everything sincerely for the sake of Allah and only expect the pleasure of Allah. That way we will get the real benefits of aqiqah. There are many questions in society about whether we can eat the meat of our own aqiqah or can a nursing mother eat the meat of her child's aqiqah? Can the child who is being aqiqah eat the meat? These questions often confuse the public and they do not get a definite answer about it. Many are afraid to eat their own Aqiqah meat As a result, many are afraid to eat the meat of their own aqiqah or their children for fear that it is haram or forbidden. So on this occasion SG aqiqah try to discuss about whether we can eat our own aqiqah meat. The hope is that this issue will be clear and not confusing to many people. Aqiqah is a sunnah worship exemplified by the prophet. So it is proper as his people we follow his call and carry out his orders. The virtue of doing aqiqah there are so many if we look closely. Therefore, doing aqiqah is something that we should try to do. The number of aqiqah goats slaughtered by themselves is clear, namely 2 for boys and 1 for girls. There is no debate on this issue. And almost the majority of the Muslim community has known about it through lectures or studies of clerics. The time of the implementation of aqiqah itself is sunnah on the seventh day of the birth of the baby. In conjunction with baby haircut and giving Islamic baby names for boys nor Islamic baby names for girls. What is often a problem is about the distribution of aqiqah meat. The Law of Eating Our Own Aqiqah Meat Does the aqiqah goat meat have to be distributed all? Can we eat our own aqiqah meat?? These kinds of questions continue to be polemic and cause confusion and doubt in society when doing aqiqah. Moreover, sometimes the answers between one cleric and another differ regarding the law of eating our own aqiqah meat. We will try to provide answers to these questions. The answers we take below are the words of Shaykh Muhammad bin Salih Al-'Utsaimin rahimahullah, as reported by Rumaysho.com, He was once asked a similar question and the following was his answer, rahmatahullah, "Aqiqah meat should be eaten in part. Some of them are given away and donated. As for the level of distribution, there is no certain level. What is eaten, what is given and what is donated is divided according to convenience. If he wants, he shares it with his relatives and friends. It may be that the distribution is in the same country or outside the region. However, there should be a fall for the poor from the aqiqah meat. There is nothing wrong with the aqiqah meat being cooked (boiled) and divided after it is cooked or divided into raw meat. It's like there's room." (Fatawa Nur 'ala Ad-Darb, 5:228) Conclusion From the answer above, it is implied that aqiqah meat can be eaten by those who have aqiqah or do aqiqah. Then some of the others are given in charity or given to other Muslim brothers. To be clear about this, you should ask a more competent ustadz around you. Thus the discussion about can we eat our own aqiqah meat? Hope this can answer your questions so far. Wallahu A'lam Bish Shawwab. Praise be to Allah, Lord of the worlds. Shalawat and greetings to our Prophet Muhammad, his family, companions and those who follow their path until the end of time.Regarding the problem of not being diaqiqah when we were young, we can take lessons from the following two fatwas of Shaykh Muhammad bin Sholih Al 'Utsaimin in Liqo-at Al Bab Al Maftuh. This post is a revision of the previous post. May be useful. [First] Question: There was a father who had ten daughters and all of them had not been done aqiqah, but now they are married. What should the children do? What exactly is the law of aqiqah? Is it true that if a child is not aqiqah, then he will not intercede for his parents? Answer: The law of aqiqah is sunnah mu'akkad. Aqiqah for boys with two goats, while for women with a goat. If a boy is content with a goat, that is also permissible.[1]This aqiqah recommendation becomes the obligation of the father (who bears the child's maintenance, pen). If at the time of the recommendation of aqiqah (eg seven days of birth, pen), the parents are in a state of faqir (incapable), then he is not ordered to aqiqah. Because Allah Ta'ala says (which means), "Fear Allah as much as you can" (Surah At Taghobun: 16). However, if at the time of the recommendation of aqiqah, the parents are in a state of abundance, then the aqiqah is still the responsibility of the father, not the mother and not the child. [Liqo-at Al Bab Al Maftuh, Shaykh Muhammad bin Sholih Al 'Utsaimin, cassette 214, no. 6] [Second] Question: If a person is not aqiqah as a child, is it still recommended for him to be aqiqah as an adult? What are the limits on which aqiqah is still allowed? Answer: If his parents were poor at the time when aqiqah was recommended (i.e. on the 7th, 14th, or 21st day of birth, pen), then he does not have any obligations even though his parents may become rich after that. As if a person is poor at the time of the stipulation of zakat, then he is not obliged to pay zakat, even though after that his condition is sufficient. So if the condition of his parents is not capable when the aqiqah is prescribed, then the aqiqah becomes invalid because he does not have the ability. Meanwhile, if the parents are able when he is born, but he delays the aqiqah until the child is an adult, then at that time the child will still be diaqiqah even though he is an adult. The main time of aqiqah is the seventh day of birth, then the fourteenth day of birth, then the twenty-first day of birth, then after that it is up to you regardless of the multiple of seven days. Aqiqah for a boy with two goats. But boys can also have one goat. While the aqiqah for girls with one goat and more importantly does not add to it from this amount. [Liqo-at Al Bab Al Maftuh, Shaykh Muhammad bin Sholih Al 'Utsaimin, cassette 234, no. 6] Important Lessons About Aqiqah
Praise be to Allah, by whose favor all goodness is made perfect. Shalawat and salam to Prophet Muhammad, his family, companions, and those who follow them until the end of time. How do I calculate the seventh day for Aqiqah?From when is the seventh day counted? Is it from the day of birth or the day after?
Mentioned in Al-Mawsu'ah Al-Fiqhiyah (30: 278), “The majority of scholars of jurisprudence are of the view that the time of day on the day of birth is the beginning of the count of seven days. While the night does not count if the baby is born at night, but what counts the next day." For example, there is a baby born on Monday (21/06), at six in the morning, then the count of the seventh day has begun to be counted on Monday. So the baby's aqiqah is held on Sunday (27/06). If the baby is born on Monday (21/06), at six in the afternoon, then the initial count does not start from Monday, but from Tuesday the next day. So the baby's aqiqah is on Monday (28/06). Imam Nawawi rahimahullah stated, "It is sunnah to slaughter aqiqah on the seventh day of birth. Is the day of birth included in the count of seven? Here there are two opinions as mentioned by Ash-Syashi and other scholars. The most authentic opinion, the day of birth is included in the count, so the count of days for slaughtering aqiqah is six days after birth. The second opinion states that the day of birth is not included in the count, so the slaughter of aqiqah is carried out seven days after birth. This second opinion is mentioned in the book Al-Buyuthi. However, the opinion chosen in the Shafi'i school is the first opinion, that is what is meant by textual hadith. If the baby is born at night, then the time of aqiqah starts from the day after birth. This is not disputed as stated by Al-Buyuthi. Even though he mentioned that birthdays do not count as seven days.” (Al-Majmu', 8:250) The hadith that supports the above opinion is the hadith, لَ اللَّهِ -صلى الله ليه لم- الَ لُّ لاَمٍ يَوْمَ ابِعِهِ لَقُ From Samuah bin Jundub, the Prophet sallallaahu 'alaihi wa sallam said, "Every child is mortgaged with his aqiqah, slaughtered for him on the seventh day, shaved his head and given a name." (Narrated by Abu Daud no. 2838, An-Nasai no. 4225, Ibn Majah no. 3165, Ahmad 5:12. Al-Hafizh Abu Tahir said that this hadith is authentic). The day in question is noon. Only Allah gives taufik and guidance. Praise be to Allah, the Rabb of all gifts and favors. Salawat and greetings to our Prophet Muhammad, his family and friends and everyone who follows them well until the day of retribution.
The discussion this time is a continuation of the gift article on birthdays. Currently we will enter into the discussion of aqiqah. For this first series of aqiqah, we discuss the law of aqiqah and who is required to carry out aqiqah. Hope it is useful. Understanding Aqiqah Regarding the meaning of aqiqah, it is mentioned in the books of the scholars - for example in the book of fiqh Syafi'iyah -, namely aqiqah comes from the word (عَقَّ يعِق). In language, aqiqah is the term for the hair that is on the baby's head when he is born. Meanwhile, in term, aqiqah means something that is slaughtered when the baby's head shaves. Aqiqah is named with a cause because slaughtering it means (يعَق), namely cutting, while the baby's head is shaved at that time. Aqiqah's authorization Aqiqah is a practice that is practiced by most scholars such as Ibn 'Abbas, Ibn' Umar, 'Aisyah, the tabi'in fuqoha, and scholars in various countries. The propositions of aqiqah are as follows. First: Hadith Salman bin 'Amir. عن سلمان بن عامر الضبى قال قال رسول الله -صلى الله عليه وسلم- «مع الغلام عقيقته فأهريقوا عنه دما وأميطوا عنه الأذى» "From Salman bin 'Amir Adh Dhabbi, he said, the Messenger of Allah -peace and prayer of Allah be upon him- said," To (every) boy (who is born) must be diaqiqahi, then slaughter (aqiqah) for him and remove the distraction from him. " (HR. Bukhari no. 5472) Second: Hadith Samuroh bin Jundub. عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال «كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى» From Samuroh bin Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no.2838, An Nasai no.4220, Ibn Majah nil. 3165, Ahmad 5/12. Shaykh Al Albani said that this hadith is authentic) Third: Hadith –Ummul Mukminin- 'Aisyah radhiyallahu' anha. عن يوسف بن ماهك أنهم دخلوا على حفصة بنت عبد الرحمن فسألوها عن العقيقة فأخبرتهم أن عائشة أخبرتها أن رسول الله -صلى الله عليه وسلم- أمرهم عن الغلام شاتان مكافئتان وعن الجارية شاة. قال وفى الباب عن على وأم كرز وبريدة وسمرة وأبى هريرة وعبد الله بن عمرو وأنس وسلمان بن عامر وابن عباس. قَالَ أَبُو عِيسَى حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَحَفْصَةُ هِىَ بِنْتُ عَبْدِ الرَّحْمَنِ بْنِ أَبِى بَكْرٍ الصِّدِّيقِ. From Yusuf bin Mahak, they once entered to meet Hafshah bint 'Abdirrahman. They asked him about the law of aqiqah. Hafshah reported that 'Ayesha had told him, that the Messenger of Allah -peace and prayer of Allah be upon him- ordered his companions to slaughter two goats who were almost the same age.) for boys and one tail for girls. " He said, "In this chapter there are similar hadiths from Ali and ummu Kurz, Buraidah, Samurah, Abu Hurairah, Abdullah bin Amru, Anas, Salman bin Amir and Ibn Abbas." Abu Isa said, "The hadith of 'Aisyah is hasan sahih, while the meaning of Hafshah in the hadith is (Hafshah) bint' Abdurrahman bin Abu Bakr Ash Siddiq." (HR. Tirmidhi no. 1513. Shaykh Al Albani said that this history is authentic) Fourth: Hadith Ibn 'Abbas. عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- عَقَّ عَنِ الْحَسَنِ وَالْحُسَيْبْ كَبْشًا عَا. From Ibn 'Abbas, he said, "The Messenger of Allah -peace and prayer of Allah be upon him- once beat Al Hasan and Al Husain, one gibas (ram) each." (Narrated by Abu Daud no. 2841. Shaykh Al Albani said that this hadith is authentic) Aqiqah Law After we look at the hadiths about the aqiqah syariah, then what is the law of aqiqah itself? Mandatory or sunnah? Regarding this issue, the scholars have disagreements. Based on the hadith, مَعَ الْغُلاَمِ عَقِيقَتُهُ فَأَهْرِيقُوا عَنْهُ دَمًا "From Salman bin 'Amir Adh Dhabbi, he said, the Messenger of Allah -peace and prayer of Allah be upon him- said," To (every) son (who is born) must be diaqiqahi, then slaughter (aqiqah) for him "(Narrated by Bukhari no. 5472 ), also based on other hadiths, some scholars state that the law of aqiqah is obligatory such as the Zhohiriyah ulema (Daud, Ibn Hazm, et al), and Al Hasan Al Basri. Meanwhile, jumhur (majority) of scholars are of the opinion that the law of aqiqah is sunnah. Meanwhile, Imam Abu Hanifah argues that the law of aqiqah is neither mandatory nor sunnah. - So said by Asy Syaukani in Nailul Author-- Hadith from a number of scholars who state the law of aqiqah is sunnah adhering to the words of the Prophet sallallaahu 'alaihi wa sallam, مَنْ أَحَبَّ أَنْ يَنْسُكَ عَنْ وَلَدِهِ فَلْيَفْعَلْ "Whoever is happy to act on his child, then do it."This hadith shows that aqiqah is not obligatory because it says that it is permissible to choose. This argument is an indication that diverts the commands mentioned in the hadiths that command aqiqah to the sunnah commands. Then what about the opinion of Imam Abu Hanifah and his followers who state that the law of aqiqah is neither mandatory nor sunnah? Ibnul Mundzir - as quoted by Ibn Hajar in Al Fath - said, "The Hanafiyah cleric (ashabur ro'yi) who denied the sunnah of aqiqah has discredited the authentic hadiths on this matter. Some of them argue with the hadith narrated by Imam Malik in Al Muwatho 'from Zaid bin Aslam from a Bani Dhomroh from his father, he asked the Prophet sallallaahu' alaihi wa sallam about aqiqah. The answer of the Prophet sallallaahu 'alaihi wa sallam, لَا أُحِبّ الْعُقُوق "I don't like aqiqah", as if he -allahu 'alaihi wa sallam did not like the name aqiqah. Then he said, مَنْ وُلِدَ لَهُ وَلَد فَأَحَبَّ أَنْ يَنْسَك عَنْهُ فَلْيَفْعَلْ "Whoever is born a child for him, then he likes to be stabbed (diaqiqahi), then do it." In the narration of Sa'id bin Manshur, from Sufyan, from Zaid bin Aslam from a Bani Dhomroh from his uncle, he said, “I heard Rasulullah sallallahu 'alaihi wa sallam was asked about aqiqah while he was on the pulpit at Arofah, then he mentioned something like that. " This hadith also has a support from the hadith of 'Amr bin Syu'aib from his father from his grandfather, issued by Abu Daud. These two hadiths are corroborated by one another. Abu 'Umr said, "I do not know this hadith marfu' (up to the Prophet sallallaahu 'alaihi wa sallam) except from these two narrations." Al Bazzar and Abusy Shaykh have also issued a hadith about aqiqah from Abu Sa'id, but this hadith is not evidence for those who claim that aqiqah is not recited. Even the end of the hadith clearly stipulates that aqiqah is declared. Whereas what is meant in the hadith is primarily to call aqiqah with nasikah or dzabihah, and it is forbidden to call it aqiqah. It has been quoted from Ibn Abid Dam from several friends regarding this kind of naming as it is not preferred to call Isha 'atamah. " Conclusion: Aqiqah is something that is not prescribed as the opinion of the Hanafiyah scholars. The law ranges between obligatory and sunnah. Whereas we ourselves are more inclined to the opinion of the jumhur (majority) of scholars who state that the law of aqiqah is sunnah. However, it is only fitting for a capable person who is given more rizki by Allah Ta'ala not to leave this glorious syari'at. Sayyid Sabiq –rahimahullah– has very good words. He said, "The law of aqiqah is the sunnah muakkad (the sunnah which is highly recommended), even though the father (who finances the aqiqah) is a person who is in a difficult situation. The Prophet sallallaahu 'alaihi wa sallam himself continued to do aqiqah, so did his friends. It has been narrated by the compilers of the Sunan book that the Prophet sallallaahu 'alaihi wa sallam once abused Al Hasan and Al Husain with one goat each. Meanwhile, the scholars who oblige aqiqah are Al Laits and Daud Azh Zhohiri. " Sayyid Sabiq stated that even if the father is in a difficult situation, he should do aqiqah. What he said was in line with the words of Imam Ahmad -rahimahullah-. Imam Ahmad once said, إذَا لَمْ يَكُنْ عِنْدَهُ مَا يَعُقُّ ، فَاسْتَقْرَضَ ، رَجَوْت أَنْ يُخْلِفَ اللَّهُ عَلَيْهُ ، حْنَاءَ سُ ، إََ "If someone does not have the ability to do Aqiqah (baby), then let him seek debt. I hope he gets replaced by Allah because he means that he has lived up to the teachings of the Prophet sallallaahu 'alaihi wa sallam. " Benefits of Aqiqah In the hadith it is stated, كُلُّ غُلاَمٍ رَهِينَةٌ بِعَقِيقَتِهِ "Every child is mortgaged with his aqiqah." The scholars disagree over the meaning of the above hadith. Imam Ahmad bin Hambal argues that if a child is not done Aqiqah, he will not give syafa'at to both parents. Shaykh Muhammad bin Sholih Al Uthaimin has also explained the meaning of the above hadith. He –rahimahullah– said, "Some scholars interpret" every child is mortgaged with his aqiqah "that aqiqah is the cause of the child being free from anxiety in the maslahat of religion and his world. His heart will be so spacious after he is done with Aqiqah. If a child is not exercised, his condition will always be restless like someone who owes money and pawns his belongings. This is a more accurate opinion about the meaning of the hadith. So, aqiqah is because a child will get benefit, his heart will be less restless and easier in his activities. " Who is Required to Carry Out Aqiqah? Aqiqah was sued by my father as the breadwinner. This Aqiqah is taken from the property of the father and not the property of the child. Apart from the father, he can bear the cost of aqiqah, but with his father's permission. As mentioned in Subulus Salam, Ash Shon'ani –rahimahullah– said, “According to Imam Asy Shafi'i, aqiqah is required of everyone who bears the bread for the baby. Meanwhile, according to the ulama Hambali, aqiqah is required specifically from the father, unless the father dies or is prevented from fulfilling the aqiqah. " In this matter, there is a dispute of opinion, who is required to carry out aqiqah. But of course the main thing is the father who bears this cost, especially since it is the father who is clearly the bearer of the family. So it is not right if aqiqah is imposed on a child or mother who is not the person responsible for making a living for the family. Allah knows best. Then what about the aqiqah that was carried out by the Prophet sallallaahu 'alaihi wa sallam to his grandchildren - Al Hasan and Al Husain -? Answered by one of the Syafi'iyah scholars, Asy Syarbini -rahimahullah-, "I answered that what is meant by the aqiqah of the Prophet sallallaahu 'alaihi wa sallam in both is his orders to his parents, or maybe he also gave the animal to be used. aqiqah, or perhaps again Al Hasan and Al Husain are borne by the Prophet sallallaahu 'alaihi wa sallam because both of their parents are underprivileged people. However, if the aqiqah is taken from the child's property, then it is not permissible for the guardian (parent) to do so. Because aqiqah is a free gift (tabarru ') from parents, so it is not permissible for aqiqah to be taken from the child's property. " What If You Are Not Able To Aqiqah? Do you have to know yourself when you grow up? Aqiqah of course looks at the capabilities of the person who is responsible for aqiqah. Because Allah Ta'ala said, فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ "Fear Allah as best you can" (Surah At Taghobun: 16). Asy Syarbini –rahimahullah– explained, “If a parent is unable to perform aqiqah at birth, but after that he finds it easier to carry out aqiqah before the seventh day of birth, then at that time he is sunk out to carry out aqiqah. If parents find it easy to carry out aqiqah after the seventh day and there is still a little time left for the wife to go through childbirth, then some ulama later do not order it to be carried out aqiqah. However, the scholars of Syafi'iyah recommend the implementation of aqiqah if it is still in the puerperium, this is the opinion confirmed by Al Anwar. " Then what if the baby is actually able to be diaqiqahi at birth, but until adulthood, he is not also diaqiqahi? According to the Syafi'iyah cleric, a parent who is able to taqiqahi, he is still encouraged to taqiqahi his child even though the child is an adult. If he reaches adulthood, the child has not yet been qiqihqah, then he is allowed to qiqiqahi himself. Whereas some people who claim that the Prophet sallallaahu 'alaihi wa sallam once abused himself after being appointed as a Prophet, in Al Majmu' is called a false opinion. As it is also said in one of the books of the Shafi'iyah scholar, Kifayatul Akhyar, "The history which states that the Prophet sallallaahu 'alaihi wa sallam abided himself after being appointed as a prophet is a dho'if (weak) narrative in every way." Good opinionabout this problem was explained by Shaykh Muhammad bin Sholih Al Uthaimin. There was a question that was once asked to him –rahimahullah-, “If someone is not he qiqah when he is a child, is he still recommended to be diaqiqahi when he grows up? What are the limitations that aqiqah is still allowed to do? " He –rahimahullah– gave answers - among them-, "If his parents were incapable at the time when the aqiqah was recommended, then he would not have any obligation, even though maybe after that his parents became rich. As if someone is poor at the time of zakat collection, then he is not obliged to pay zakat, even though after that his condition is quite sufficient. So if the condition of his parents is not able to do aqiqah, then the aqiqah will fail because he does not have the ability. Meanwhile, if the parents are able to carry out aqiqah when he is born, but he delays the aqiqah until the child grows up, then at that time the child will still be diaqiqah even though he is an adult. " The bottom line, for this matter back to the ability of the father when the baby was born. If his father on the day of birth is a person who is unable to carry out aqiqah, then his aqiqah will fall, including when he grows up. Meanwhile, if the father is someone who is capable at that time, then even until adulthood the child is required to be diaqiqahi. As for the child to taqiqah himself as an adult, then this is an opinion that needs to be criticized. Because Imam Asy Shafi'i himself stated that the Prophet sallallaahu 'alaihi wa sallam did not taqiqah himself (when he was an adult) as mentioned in one of the books of the Shafi'iyah fiqh Kifayatul Akhyar. Allah knows best. The discussion of aqiqah does not end here, we are still continuing several other things related to the implementation of aqiqah. May Allah make it easy. Praise be to Allah, Rabb of the worlds. Salawat and greetings to our Prophet Muhammad, his family and friends.
Alhamdulillah, currently we are still discussing gifts on birthdays. We have entered the discussion of aqiqah. On this occasion we will continue to discuss the types and numbers of animals that to aqiqah. Hopefully this is useful for loyal readers of Sgaqiqah.com. The Ulama's Disputes Regarding the Number of Animals that are Diaqiqah Whether one goat is slaughtered during aqiqah or two, there is a disagreement between the scholars here. Imam Malik argued that men and women were qiqahi with one goat each. As for Imam Asy Shafi'i, Abu Tsaur, Abu Daud, and Imam Ahmad, argued that men should qiqahi with two goats, while women with one goat. The above disputes stem from different propositions in the matter. There are several propositions used, namely as follows. The first proposition: Hadith Ummu Kurz Al Ka'biyyah radhiyallahu 'anha. عَنْ أُمِّ كُرْزٍ الْكَعْبِيَّةِ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَشُول رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَشُو قَالَ أَبُو دَاوُدَ سَمِعْتُ أَحْمَدَ قَالَ مُكَافِئَتَانِ أَىْ مُسْتَوِيَتَانِ أَوْ مُقَارِبَتَانِ. From Umm Kurz Al Ka'biyyah, he said, I heard Rasulullah sallallahu wa 'alaihi wa sallam say, "For boys, two goats are the same and for girls one goat." Abu Daud said, I heard Ahmad say, "Mukafiatani is the same or close to each other." (Narrated by Abu Daud no. 2834 and Ibn Majah no. 3162. Shaykh Al Albani said that this hadith is authentic) Second proposition:Hadith of Ummul Mukminin, 'Aisyah radhiyallahu' anha أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- أَمَرَهُمْ عَنِ الْغُلاَمِ شَاتَانِ مُكَافِئَتَانِ وَعَنِ الْجارِيَعَنِ الْاةار "Rasululllah sallallahu 'alaihi wa sallam ordered them, for the boys of aqiqah with two goats and girls with one goat." (Narrated by Tirmidhi no. 1513. At Tirmidhi said that this hadith is authentic. Shaykh Al Albani said that this hadith is authentic) These two hadiths clearly distinguish between the aqiqah of boys and girls. A boy with two goats, while a girl with one goat. The third proposition:Hadith 'Abdullah bin' Abbas radhiyallahu 'anhuma عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- عَقَّ عَنِ الْحَسَنِ وَالْحُسَيْبْ كَبْشًا عَا. From Ibn 'Abbas, he said, "The Messenger of Allah -peace and prayer of Allah be upon him- once excused Al Hasan and Al Husain, one sheep each." (Narrated by Abu Daud no. 2841. Shaykh Al Albani said that this hadith is authentic. However, the narration which states with two goats is the more authentic) But in the history of An Nasai lafazh, عَنْ ابْنِ عَبَّاسٍ قَالَ عَقَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمنَ عَنْ الْحَسَنِ وَالْحُسَيِِْْْْْْ From Ibn 'Abbas, he said, "The Messenger of Allah -peace and prayer of Allah be upon him- once beat Al Hasan and Al Husain, two sheep each." (Narrated by An Nasai no. 4219. Shaykh Al Albani said that this hadith is authentic) The hadith of Ibn 'Abbas issued by Abu Daud is what Imam Malik holds to state that the aqiqah of a boy is the same as a girl, namely with one goat. Which one is right in this problem? Strongest Opinion on the Issue of Number of Aqiqah Animals Regarding the hadith of Ibn 'Abbas issued by Abu Daud above, Shaykh Muhammad Nashiruddin Al Albani rahimahullah said, صحيح لكن في رواية النسائي: كبشين كبشين. وهو الأصح "The hadith of Ibn 'Abbas issued by Abu Daud is authentic. However, in An Nasai's history it is said that the Prophet sallallaahu 'alaihi wa sallam slaughtered two goats each. This is a more authentic history. " Ibn Hajar Al Asqolani rahimahullah explained, وهذه الأحاديث حجة للجمهور في التفرقة بين الغلام والجارية, وعن مالك هما سواء فيعق عن كل واحد منهما شاة, واحتج له بما جاء "أن النبي صلى الله عليه وسلم عق عن الحسن والحسين كبشا كبشا" أخرجه أبو داود ولا حجة فيه فقد أخرجه أبو الشيخ من وجه آخر عن عكرمة عن ابن عباس بلفظ "كبشين كبشين" وأخرج أيضا من طريق عمرو بن شعيب عن أبيه عن جده مثله, وعلى تقدير ثبوت رواية أبي داود فليس في الحديث ما يرد به الأحاديث المتواردة في التنصيص على التثنية للغلام, بل غايته أن يدل على جَوَاز الِاقْتِصَار ، وَهُوَ كَذَلِكَ ، فَإِنَّ الْعَدَد لَيْسَ شَرْطًا بَلْ مُسْتَحَبّ "These hadiths (a kind of hadith from Umm Kurz, -pen) are a strong argument for the jumhur (majority) of scholars in distinguishing aqiqah for boys and girls. However, Imam Malik was of the opinion that aqiqah in both of them is the same. Imam Malik argued with the hadith that the Prophet sallallaahu 'alaihi wa sallam taqiqahi Al Hasan and Al Husain with one goat each. This hadith was issued by Abu Daud, but it cannot be used as an argument. There is also a history issued by Abusy Shaykh from another route from 'Ikrimah from Ibn' Abbas with the words "two goats each". Also expelled from the path of 'Amr bin Syu'aib from his father from his grandfather such a history. Based on the history of Abu Daud, This hadith does not negate the mut worries which clearly explain that aqiqah for boys is with two goats. However, this history shows that it is possible for less than two goats to aqiqah. That's the point. So that from here, the number of goats (ie two goats for men, pen) is not a requirement in aqiqah, but only just being singled out (recommended). "[3] The same is said by Ash Shon'ani in Subulus Salam. Ibn Qudamah Al Maqdisi rahimahullah said, عن الغلام, وعن الجارية شاة .هذا قول أكثر القائلين بها وبه قال ابن عباس, وعائشة, والشافعي, وإسحاق, وأبو ثور .وكان ابن عمر يقول: شاة شاة عن الغلام والجارية. "Aqiqah for boys and girls may be the same, that is, with one goat. This is the opinion of most scholars. This is what Ibn 'Abbas,' Aisyah, Asy Shafi'i, Ishaq and Abu Tsaur chose. Even Ibn 'Umar himself once said, "Aqiqah for boys and girls each with a goat." Shaykh Muhammad bin Sholih Al 'Uthaimin rahimahullah explained, فإن لم يجد الإنسان ، إلا شاة واحدة أجزأت وحصل بها المقصود ، لكن إذا كان الله قد أغناه ، فالاثنتان أفضل "If someone does not find aqiqah animal except for one, then the meaning of aqiqah will still be realized. However, if Allah gives him sufficient wealth, aqiqah with two goats (for boys) is more afdhol. " The scholars who sat on the fatwa commission of Saudi Arabia, Al Lajnah Ad Daimah lil Buhuts Al 'Ilmiyyah wal Ifta' explained, "It is said that aqiqah for boys is two goats, for example, while for girls is one goat. This is based on the hadith 'Aisyah radhiyallahu' anha, the Prophet sallallaahu 'alaihi wa sallam said, "A boy is diaqiqahi with two goats like, while a girl is with one goat" (HR. At Tirmidzi 794, Ahmad 5/40 . At Tirmidhi confirmed it). There is a hadith from Ibn 'Abbas radhiyallahu' anhuma, he said, "Rasulullah sallallaahu 'alaihi wa sallam gave one goat each aqiqahi" (HR. Tirmidhi 794, Ahmad 5/39). However, in the history of Abu Daud and An Nasai, it is said that the aqiqah performed on Al Hasan and Al Husain was each with two goats. This is what is more afdhol. If it is said to be valid with one goat, the answer is still valid as it is with other meat slaughtered. As for the opinion that states that girls do not need to be qiqahi, as held by Al Hasan Al Basri and Qotadah is a weak opinion because it contradicts the argument that aqiqah is required for girls with a goat. ConclusionIt is recommended that aqiqah for boys with two goats, while for girls with one goat. However, if he is unable, it is permissible for a boy with one goat and that is considered valid. Allah knows best. Is Aqiqah Allowed Other Than Goats? If we pay attention to the arguments that talk about aqiqah, then we find that aqiqah is specific to goats or sheep, not with other animals. As mentioned in the hadith of Umm Kurz, عَنِ الْغُلاَمِ شَاتَانِ مُكَافِئَتَانِ وَعَنِ الْجَارِيَةِ شَاةٌ "For boys, two goats are the same and for girls one goat." And also we can see in the hadith of Ibn 'Abbas and' Aisyah. Whereas muthlaq hadith such as from Salman bin 'Amir issued in Sahih Bukhari, مَعَ الْغُلاَمِ عَقِيقَتُهُ فَأَهْرِيقُوا عَنْهُ دَمًا وَأَمِيطُوا عَنْهُ الأَذَى "On (every) boy (who is born) must be diaqiqahi, then slaughter (aqiqah) for him and eliminate the interference from him", this muthlaq hadith was brought to the hadith muqoyyad, which is a kind of hadith Umm Kurz. So from here, no aqiqah except with goats only. Not with cows, camels, or even chickens. This is the strongest opinion on this matter, in contrast to the Hanafi, Hambali and Syafi'iyah schools that allow non-goats, that is, al an'am (cows and camels). The best possible guidance is the guidance of the Prophet sallallaahu 'alaihi wa sallam. Animal Aqiqah Apart from 'Disgrace Animals that are diaqiqahi are not valid if they have 'disgrace, they must be released from' disgrace. This is based on the generality of the word of Allah Ta'ala, يا أيها الذين آمنوا أنفقوا من طيبات ما كسبتم ومما أخرجنا لكم من الأرض ولا تيمموا الخبيث منه تنفقون ولستم بآخذيه إلا أن تغمضوا فيه واعلموا أن الله غني حميد (267) "O you who believe, spend (in the way of Allah) a portion of the results of your efforts are good and part of what We put out of the earth for you. And do not choose bad things and then you spend from them, even though you do not want to take them yourself but by drawing your eyes to them. And know that Allah is Rich, Praiseworthy. " (Surah Al Baqarah: 267) The Prophet sallallaahu 'alaihi wa sallam also said, أَيُّهَا النَّاسُ إِنَّ اللَّهَ طَيِّبٌ لاَ يَقْبَلُ إِلاَّ طَيِّبًا "O all human beings, verily Allah does not accept except from the thoyyib" (HR. Muslim no. 1015). Thoyyib here means surviving ugliness (disability) Provisions for the Selection of Aqiqah Animals
This is not justified. The truth is that the aqiqah animal must be slaughtered, not just by buying goat meat at the market and then distributing it to others. The ulama who sat at Al Lajnah Ad Daimah lil Buhuts Al 'Ilmiyyah wal Ifta' Kingdom of Saudi Arabia were asked, "Can the slaughter of aqiqah goats be replaced by buying a few kilos of meat or does aqiqah have to be slaughtered?" Answer: You can't. Aqiqah had to slaughter one goat for a girl and two goats for a boy. That is our presentation of aqiqah on this occasion. We are still continuing this paper on the last article relating to the implementation of aqiqah. May Allah make it easy. Alhamdulillahilladzi bi ni'matihi tatimmush sholihaat. Praise be to Allah, the Rabb of all favors. Salawat and greetings to our Prophet Muhammad, his family and friends.
The discussion this time is our last discussion regarding aqiqah. We enter into the discussion of the time for implementing aqiqah and several other things. Hope it is useful. Implementation Time of Aqiqah Aqiqah is carried out on the seventh day. This is based on the hadith, عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال «كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى» From Samuroh bin Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no.2838, An Nasai no.4220, Ibn Majah nil. 3165, Ahmad 5/12. Shaykh Al Albani said that this hadith is authentic) What aqiqah wisdom is carried out on the seventh day? Asy Syaukani's student, Shidiq Hasan Khon rahimahullah explained, "There should be an interval between birth and the time of aqiqah. At the beginning of birth, of course, the family is busy caring for the mother and baby. So that at that time, they should not be burdened with other activities. And of course looking for goats also takes effort. If aqiqah was prescribed on the first day of birth this would be very troublesome. The seventh day is quite an airy day for the implementation of aqiqah. " From when is the seventh day counted? Mentioned in Al Mawsu'ah Al Fiqhiyah, وذهب جمهور الفقهاء إلى أنّ يوم الولادة يحسب من السّبعة ، ولا تحسب اللّيلة إن ولد ليلاً ، بل يحسب اليوم الّذي يحسب اليله الّذي "The majority of scholars of fiqh have the view that it is daytime on the day of birth is the beginning of the count of seven days. Meanwhile, at night it doesn't count if the baby is born at night, but what counts the next day. "Perhaps what is used as evidence is the following hadith, تبَحُ عَنْهُ يَوْمَ سَابِعِهِ "Slaughtered for him on the seventh day." The day referred to is the daytime. For example, if a baby is born on Monday (21/06), at six in the morning, then the count of the seventh day starts to be counted on Monday. So that the baby's aqiqah was carried out on Sunday (27/06). If the baby is born on Monday (21/06), at six in the afternoon, the initial count does not start from Monday, but starts on the following Tuesday. So that the baby's aqiqah on Monday (28/06). Hopefully you can understand this given example. What if aqiqah cannot be carried out on the seventh day? On this issue there is a disagreement among the scholars. According to scholars Syafi'iyah and Hambali, the time of aqiqah starts from birth. The previous aqiqah was not valid and was only considered an ordinary slaughter. According to Hanafiyah and Malikiyah scholars, the time of aqiqah is on the seventh day and should not be before. Malikiyah scholars also limit that aqiqah is dead after the seventh day. Meanwhile, Syafi'iyah scholars allow aqiqah before the age of puberty, and this is the duty of the father. Meanwhile, the scholar Hambali argues that if aqiqah is not carried out on the seventh day, it will be carried out on the fourteenth day. If you don't have time for that day, you may do it on the twenty-first day. As this is narrated from 'Aisyah radhiyallahu' anha. As for the Syafi'iyah scholars, it is argued that aqiqah is not considered to be missed if the time is ended. However, it is recommended that aqiqah should not be ended until puberty. If you are already baligh and you are not being diaqiqah, then your aqiqah will fail and the child may choose to do it yourself. From the above dispute, the authors suggest that aqiqah be carried out on the seventh day, not before or after. It is better to stick to the time agreed upon by the scholars. As for stating that it was transferred on the 14th, 21st day and so on, the determination of this kind of date must require argument. Meanwhile, stating that aqiqah can be done by the child himself when he is an adult while he has not been qiqah, then if this is argued by the actions of the Prophet sallallaahu 'alaihi wa sallam who said he was adulthood, it is not correct. The reason is, because the history which mentions this kind is weak in every way. Imam Asy Syafi'i himself stated that the Prophet sallallaahu 'alaihi wa sallam did not taqiqah himself (when he was an adult) as mentioned in one of the book of fiqh Syafi'iyah Kifayatul Akhyar. Allah knows best. Is Aqiqah Sunnah for Babies Who Miscarry? Shaykh Muhammad bin Sholih Al 'Uthaimin -rahimahullah- was once asked, "A baby who is born and when he is born dies immediately, is it obligatory for him to be aqiqah?" He replied, "If a baby is born after the baby is fully completed for four months, it is still diaqiqahi and given a name. Because a baby who has reached four months in the womb has been blown by the spirit and he will be resurrected on the Day of Resurrection. " In another meeting, Shaykh Ibn 'Uthaymeen was asked, "If a child dies after he is born for a while, does it have to be heqiqahi?" The answer, "If the child is considered dead some time after birth, he is still diaqiqahi on the seventh day. This is because the child has been blown by the spirit at that time, so he will be resurrected on the Day of Judgment. And among the faedah aqiqah is a child will give syafa'at to both parents. However, some scholars argue that if the child dies before the seventh day, then aqiqah will fall. The reason was that aqiqah was only prescribed on the seventh day for children who were still alive at that time. If the child is dead before the seventh day, then the aqiqah will fall. However, whoever is provided with rizki by Allah and has been given various facilities, then he should slaughter aqiqah. If he is not capable, then he is not forced. " The questioner asked again, "Was he given a name at that time?" His answer was, "Yes, it is given a name if it comes out after blowing the spirit, that is, when it completes four months in the womb." Recommended Aqiqah Meat for Cooking An Nawawi Asy Syafi'i stated in Minhajuth Tholibin's eyes, "(Aqiqah meat) is sunk for cooking (before being distributed)."By cooking this aqiqah slaughter, it shows that someone is doing good by increasing the blessings of Allah. It also shows noble morality and a sign of generosity. The author Kifayatul Akhyar –Taqiyuddin Abu Bakr rahimahullah– explains, "Let the results of the aqiqah animal slaughtered not be given raw material, but it is cooked. This is more precise. Better yet, if served with sweet spices according to a more correct opinion. " Inviting Eating Aqiqah Taqiyuddin Abu Bakr rahimahullah explained, "What is more afdhol is the result of the aqiqah slaughter that is sent to the poor. This is the opinion of Imam Asy Shafi'i. But if you have to invite people to enjoy it (at home), that's okay too. " So, it is permissible if someone invites others to eat the results of the aqiqah slaughter and enjoy it as it was during a marriage. Ulama who sat at Al Lajnah Ad Daimah lil Buhuts Al 'Ilmiyyah wal Ifta' were once asked, "What is the law of celebrating aqiqah and holding a walimah for aqiqah?" The scholars replied, "What is meant by aqiqah is something that is slaughtered for the child on the seventh day after birth. While walimah is food served at a party in the form of slaughter or something else. Aqiqah and walimah are two things that are punished. Get together to enjoy this kind of food and rejoice together and announce marriage when it is a good thing. " No Why Is The Bones of Aqiqah Slaughter Broken Some scholars forbid this because if the bones were not crushed, it was assumed that the child's bones would survive. Among the Syafi'iyah scholars, Asy Syarbini rahimahullah said, "It is not harmed if the aqiqah slaughtered meat is broken because there is no argument against this." In essence, it is not forbidden to break the bones resulting from the slaughter of the aqiqah because there is no authentic argument against this. No Need to Rub Aqiqah Animal Blood on Babies This is an act of the era of the Jahiliyah which was forbidden to do when Islam came. From Buraidah, he said, كنا فى الجاهلية إذا ولد لأحدنا غلام ذبح شاة ولطخ رأسه بدمها فلما جاء الله بالإسلام كنا نذبح شاة ونحلق رأسه ونلطخه بزعفران. “In the past, during the era of ignorance, when one of us was born a child, he slaughtered a goat and covered the child's head with the blood of the slaughter. Then when Allah came with Islam, we slaughtered a goat and shaved its hair and covered it with za'faran. " (Narrated by Abu Daud no. 2843. Shaykh Al Albani said that this hadith is hasan sahih) Alhamdulillah, our discussion about aqiqah is over. Hopefully this is useful for visitors to Rumaysho.com. Alhamdulillahilladzi bi ni'matihi tatimmush sholihaat. Wa sallallahu 'ala Nabiyyina Muhammad wa' ala aalihi wa shohbihi wa sallam. From when is the seventh day counted? Is it from the day of birth or the day after?
It is stated in Al-Mawsu'ah Al-Fiqhiyah (30: 278), “The majority of scholars of fiqh are of the view that the time of day on the day of birth is the beginning of a count of seven days. Meanwhile, night time does not count if the baby is born at night, but it will be counted the next day. " For example, if a baby is born on Monday (21/06), at six in the morning, then the count of the seventh day starts to be counted on Monday. So that the baby's aqiqah was carried out on Sunday (27/06). If the baby is born on Monday (21/06), at six in the afternoon, the initial count does not start from Monday, but starts on the following Tuesday. So that the baby's aqiqah on Monday (28/06). Imam Nawawi rahimahullah stated, "It is Sunnah to slaughter aqiqah on the seventh day of birth. Do birthdays count as seventh? Here are two opinions as mentioned by Ash-Syasyi and other scholars. The most authentic opinion is that the day of birth is counted, so that the number of days of slaughtering aqiqah is six days after birth. The second opinion states that the day of birth is not included in the count, so the slaughter of aqiqah is carried out seven days after birth. This second opinion is mentioned in the book Al-Buyuthi. However, the opinion chosen in the Shafi'i school is the first opinion, that is what is meant by textual hadith. If the baby is born at night, then the aqiqah time starts counting from the day after birth. This is not in dispute as stated by Al-Buyuthi. Even though he mentioned that birthdays don't count as seven days. " (Al-Majmu ', 8: 250) The hadith that supports the above opinion is the hadith, عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى From Samuah ibn Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no. 2838, An-Nasai no. 4225, Ibn Majah no. 3165, Ahmad 5: 12. Al-Hafizh Abu Thahir said that this hadith is authentic). The day referred to is the daytime. For Affordable Aqiqah in Singapore go to Sgaqiqah.com Can parents eat their child's aqiqah meat? Are there any restrictions?
The truth is, it is permissible for the child's parents to eat their child's meat aqiqah. This is based on the hadith from 'Aisyah on the issue of aqiqah, يُجْعَلُ جُدُوْلاً ، يُؤْكَلُ وَيُطْعَمُ "Finally it is made into bones (which are not broken) to eat and feed the others." (Narrated by Ibn Abi Syaibah juz 5). Judulan or jadl is any bone that is stored without being broken down and does not mix with others. This is mentioned in Al-Qamus Al-Muhith, p. 975. Shaykh Muhammad bin Salih Al-'Uthaimin said in Syarh Al-Mumthi '(7: 545), that the title is an animal limb in the form of a bone that is not broken. The bone is taken from the joints. It is also stated in the Fatwa Al-Lajnah Ad-Daimah, people who have aqat aqiqah can share the results of aqiqah meat in the form of raw or cooked meat. These results can be left to the poor, neighbors, relatives or close friends. His family can eat from him. He can also invite the poor, the rich to eat at his house. This matter is spacious. That is what Shaykh Muhammad Salih Al-Munajjid's fatwa has been extracted from in his dataAl-Islam Sual wa Answers no. 20646. Read also the fatwa of Shaykh Muhammad bin Salih Al-'Uthaimin here. Hope it is of benefit. Only Allah gives taufik and guidance. - Done compiled in Darush Sholihin, Bake, Gunungkidul, 28 Muharram 1437 H in the afternoon while waiting for the rain to flush the village. Aqiqah is carried out on the seventh day. This is based on the hadith, عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى From Samurah bin Jundub radhiyallahu 'anhu, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slain for him on the seventh day, has his hair shaved and is given a name." (Narrated by Abu Daud, no. 2838; An-Nasa'i, no. 4225; Ibn Majah, no. 3165; Ahmad 5: 12. Al-Hafizh Abu Thahir said that this hadith is hasan) The meaning of the seventh day is counted from the day of birth. If the baby is born before Maghrib time, that day is counted as the seventh day. See Imam Nawawi's previous statement here: Calculation of the Seventh Day of Aqiqah. The following is information from the scholars whether it is legal if it is done before the seventh day. The scholars Syafi'iyah and Hambali stated that the time of slaughtering aqiqah can be started from the time of birth. Meanwhile, if done before, it is not valid and is considered an ordinary slaughter. The Hanafiyah and Malikiyah scholars state that the time of aqiqah starts from the seventh day of birth and cannot be before that. However, the scholars agree that the aqiqah time is sunnah on the seventh day. Meanwhile, errors or differences of opinion occurred during the slaughtering time before that. The information above, we extract from Al-Mawsu'ah Al-Fiqhiyyah volume 30, p. 278. If you look at its validity, aqiqah before the seventh day is still valid which is important after the baby is born. But the good thing is on the seventh day after birth because that time is agreed upon. Hopefully it will be useful knowledge. Because it could be that his parents (his father) are out of town. Regarding the transfer of fees to other places for aqiqah, there is indeed a disagreement between the scholars, which is the more significant between the two. However, this method is still legal. Ibn Hajar Al-Haitami rahimahullah said that aqiqah can be equated with zakat fitrah, it may be issued outside the region. However, the best option is that the aqiqah is slaughtered at the place where the parents are, because it is the parents who are required to do aqiqah. This is stated in Al-Fatawa Al-Kubra, 4: 257. Shaykh Ibn Jibrin rahimahullah stated that the more afdhal aqiqah slaughtered in the country of the child is located. Shaykh Ibn Jibrin rahimahullah was also asked whether the aqiqah was slaughtered in the country the child was in or in the country the child was born in. It was the answer from Shaykh rahimahullah, which was even more afdhal, aqiqah was held in the country where the child was. If the parents are in different places, the cost of aqiqah will be transferred later, then the slaughter can be represented by someone else. Then the parents from different places pray for aqiqah because the blessing prayer is needed by the child. Shaykh Al-Albani rahimahullah was asked whether it was required that aqiqah be held at the place where the child was born. The answer is, no. The discussion above is taken from the discussion of Shaykh Muhammad Shalih Al-Munajjid at Fatawa Al-Islam Sual wa Answers, no. 132524. What is read when slaughtering aqiqah? Is it also prescribed to present a baby when aqiqah is slaughtered?
What is prescribed when aqiqah is the same as that which is stated at qurban. There is a reading guide:
أن رسول الله صلى الله عليه وسلم: عق عن الحسن والحسين شاتين يوم السابع وأمر أن يماط عن رأسه الأذى وقال اذبحوا على اسمه وقولوا بسم الله والله أكبر اللهم لك وإليك هذه عقيقة فلان That the Messenger of Allah -peace and prayer of Allah be upon him- wished to taqiqahi Al-Hasan and Al-Husain with two goats on the seventh day, and ordered that his head be shaved. Then he said, slaughter in his name, say, "Bismillah wallahu akbar. Allahumma laka wa ilaik. Hadzihi aqiqah fulan. " (In the name of Allah, Allah is Great. O Allah, this is yours and for You. This is aqiqah for the so-called. " In the history of Ibn Abi Syaibah in his mushannaf, as in qurban (udhiyah) it is read bismillah, then in aqiqah it is also read, "Bismillah, 'aqiqah fulan (called the baby's name, pen.)." Not only say a special prayer to the baby on aqiqah slaughter, but also should praise and thank Allah for the gift of the child that has been given. Please pray for blessings for the baby. Take the example of Al-Hasan Al-Basri ... Al-Hasan Al-Basri once taught someone about the words of someone who just got a baby: "Barokallahu laka fil mawhuubi laka wa syakarta al waahib, wa balagho asyuddahu, wa ruziqta birrohu" (May Allah bless you with the child given to you. May you also be grateful to the Giver, and he can reach adulthood, and you will be blessed with his kindness). It is not a requirement to present a baby when slaughtering aqiqah. Because none of the Prophet sallallaahu 'alaihi wa sallam and the companions of radhiyallahu' anhum gave such an example. First Sermon الحَمْدُ للهِ الَّذِي أَرْسَلَ رَسُوْلَهُ بِالهُدَى وَدِيْنِ الحَقِّ لِيُظْهِرَهُ عَبَى دِيْشنِ كُلِّهِ وِكَفَ وَأَشْهَدُ أَن لاَّ إِلَهَ إِلاَّ الله وَحْدَهُ لَا شَرِيْكَ لَهُ وأشهد أن محمدا عبده ورسوله صلى الله عليه وعلى آله وأصحابه ومن سار على نهجه القويم ودعا إلى الصراط المستقيم إلى يوم الدين وسلم تسليما كثيرا اللهم علمنا ما ينفعنا, وانفعنا بما علمتنا, وزدنا علما, وأرنا الحق حقا وارزقنا اتباعه, وأرنا الباطل باطلا وارزقنا اجتنابه Amma ba'du: The congregation praying Friday uterusani wa rahimakumullah ... We are commanded to always be grateful to Allah for the blessings that have been given to us all. And we are grateful, we can be reunited with Friday, which is our 'ied every week. Therefore, this Friday 'ied when you meet Eid al-Fithri or Eid al-Adha, you may choose to pray on Friday to the mosque or to pray the Zhuhur prayer alone. Narrated from Iyas bin Abi Romlah Asy Syamiy, he said, "I had accompanied Mu'awiyah bin Abi Sufyan and he asked Zaid bin Arqam, أَشَهِدْتَ مَعَ رَسُولِ اللَّهِ -صلى الله عليه وسلم- عِيدَيْنِ اجْتَمَعَا فِى يَوْمٍ قَالَ نَعَمْ. قَالَ فَكَيْفَ صَنَعَ قَالَ صَلَّى الْعِيدَ ثُمَّ رَخَّصَ فِى الْجُمُعَةِ فَقَالَ «مَنْ شَلِِّّ» أَنْ يُصَلِّ »أَنْ يُصَلِّ. "Have you ever witnessed the Prophet sallallaahu 'alaihi wa sallam meeting two' ied (the day of Eid al-Fitr or Eid al-Adha meets Friday) in one day?” "Yes", replied Zaid. Then Mu'awiyah asked again, "What was he doing at that time?" "He performed the 'Ied prayer and gave relief to leave Friday prayers," replied Zaid again. The Prophet sallallaahu 'alaihi wa sallam said, "Who wants to pray Friday, please." (Narrated by Abu Daud no. 1070, An-Nasai no. 1592, and Ibn Majah no. 1310. Al-Hafizh Abu Thahir said that this hadith sanad is hasan.) Remember the benefits of giving thanks, لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ "If you want to be grateful, then I will really add to your blessings." (Surah Ibrahim: 7) In Imam Ahmad's musnad mentioned the hadith from Tsauban, إِنَّ الْعَبْدَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيبُهُ وَلاَ يَرُدُّ الْقَدَرَ إِلىاَّ الدُّعَاءُ وَلاَ يَمرُُّ "Surely I have been hindered by sustenance because of the sins he committed. Nothing can reject destiny but prayer. Age increases only by the practice of kindness. " (Narrated by Ahmad, 5: 282. Shaykh Syu'aib Al-Arnauth stated that this hadith is hasan. While the sentence "actually the servant is hindered by sustenance because of the sins he committed", this hadith is dha'if) This gratitude is what we must prove with piety as Allah Subhanahu wa Ta'ala commands, يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ "O you who believe, fear Allah and truly fear Him; and do not ever die, but in a Muslim state. " (Surah Ali Imran: 102) Hopefully prayers and greetings go to the prophet of the end of time, who has obtained the greatest miracle and opened the door to heaven, namely our great prophet Muhammad sallallaahu 'alaihi wa sallam, to his family, friends and everyone who follows the salaf well until the end of time. The congregation praying Friday, hopefully they will continue to get blessings and mercy from Allah ... We are at the beginning of Dzulhijjah where now is the best time to do charity. Among the best practices is fasting sunnah, from 1-9 Dzulhijjah. It is also recommended to multiply the takbir at the beginning of Dzulhijjah as instructed in the verse. وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَعْلُومَاتٍ "And so that they would chant the name of Allah on the appointed day." (QS. Al Hajj: 28). The meaning of 'Ayyam ma'lumaat' according to one interpretation is the first ten days of Dzulhijjah. Imam Bukhari rahimahullah said, وَقَالَ ابْنُ عَبَّاسٍ وَاذْكُرُوا اللَّهَ فِى أَيَّامٍ مَعْلُومَاتٍ أَيَّامُ الْعَشْرِ ِ وَالأَيََّّامُ الْمَعُِ وَكَانَ ابْنُ عُمَرَ وَأَبُو هُرَيْرَةَ يَخْرُجَانِ إِلَى السُّوقِ فِى أَيَّامِ الْعَشْرِ يُكَبِّرَانِ َُِّّ وَكَبَّرَ مُحَمَّدُ بْنُ عَلِىٍّ خَلْفَ النَّافِلَةِ. Ibn 'Abbas said, "Do your zikirlah to Allah on the appointed days (ayyam ma'lumaat), namely the first 10 days of Dzulhijah and also on tasyrik days (included in ayyam ma'dudaat)." Ibn 'Umar and Abu Hurairah once went out to the market in the first ten days of Dzulhijah, they took takbir, then people took part in it. Muhammad bin 'Ali took takbir after the sunnah prayer. (Issued by Imam Bukhari without sanad - called the hadith mu'allaq -, in the Chapter "The virtue of doing good on tasyrik days") However, there is another main practice in the month of Dzulhijjah, which is to sacrifice. The command to sacrifice is mentioned in the verse, فَصَلِّ لِرَبِّكَ وَانْحَرْ "Establish prayers and make qurban (an-nahr)." (QS. Al Kautsar: 2). Among the interpretations of this verse is "sacrifice on the Eid al-Adha (yaumun nahr)". This interpretation is narrated from Ibn 'Abbas and others. How did the Prophet sallallaahu 'alaihi wa sallam offer qurban? عن أنس بن مالك - رضي الله عنه - - أن النبي - صلى الله عليه وسلم - كان يضحي بكبشين أملحين, أقرنين, ويسمي, ويكبر, ويضع رجله على صفاحهما. وَفِي لَفْظٍ: ذَبَحَهُمَا بِيَدِهِ - مُتَّفَقٌ عَلَيْه ِ. وَفِي لَفْظِ: - سَمِينَيْنِ - وَلِأَبِي عَوَانَةَ فِي “صَحِيحِهِ”: - ثَمِينَيْنِ -. بِالْمُثَلَّثَةِ بَدَلَ اَلسِّين ِ وَفِي لَفْظٍ لِمُسْلِمٍ, وَيَقُولُ: - بِسْمِ اَللَّهِ. وَاَللَّهُ أَكْبَرُ -. From Anas bin Malik radhiyallahu 'anhu, he said, "The Prophet sallallaahu 'alaihi wa sallam used to offer qurban with two white gibas (rams) with horns. When slaughtering he uttered the name Allah and took takbir, and he put his feet on the cheeks of the two gibas (while slaughtering). In other lafazh it is stated that he slaughtered it with his hands. (Muttafaqun 'alaih) In another lafazh it says, "Saminain, means two fat gibas." In Abu 'Awanah's lafazh in his Sahih book with the lafazh, "Tsaminain, means special (valuable) gibas." (HR. Bukhari, no. 5565; Muslim, no. 1966) From the hadith Anas above shows several benefits:
Regarding the virtue of qurban, it is said by scholars such as Ibnul Qayyim rahimahullah, "Slaughter that is done at a glorious time is more effective than alms that is worth the slaughter." If qurban is an animal that is slaughtered in the context of offering to Allah on the day of Nahr and Tasyrik, with special conditions that must be met. This is done in order to be grateful for the blessings, namely the joy of life. Aqiqah is also done in order to be grateful for the blessings, namely the blessings that parents have received because they have had a baby. Regarding the aqiqah statement, it is mentioned in the following hadiths. عن سمرة بن جندب أن رسول الله -صلى الله عليه وسلم- قال كل غلام رهينة بعقيقته تذبح عنه يوم سابعه ويحلق ويسمى From Samurah bin Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged with his aqiqah, is slaughtered for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud, no. 2838, An-Nasa'i, no. 4220, Ibn Majah, no. 3165, Ahmad, 5:12. Shaykh Al-Albani said that this hadith is authentic) عن يوسف بن ماهك أنهم دخلوا على حفصة بنت عبد الرحمن فسألوها عن العقيقة فأخبرتهم أن عائشة أخبرتها أن رسول الله -صلى الله عليه وسلم- أمرهم عن الغلام شاتان مكافئتان وعن الجارية شاة .. From Yusuf bin Mahak, they once entered to meet Hafshah bint 'Abdirrahman. They asked him about the law of aqiqah. Hafshah reported that 'Ayesha had told her, that the Messenger of Allah -peace and prayer of Allah be upon him- ordered his companions to slaughter two goats of almost the same age for boys and one for girls. " (HR. Tirmidhi, no. 1513. Shaykh Al-Albani said that this history is authentic) Imam Ahmad is of the view that it is still advisable to do aqiqah even though it is by way of debt so that this sunnah remains. What if you didn't know him when he was little? Syafi'iyah scholars say that aqiqah is still the responsibility of the father until the time the child reaches puberty. When he is an adult, aqiqah will fall. However, children have the option of self-righteousness. See Al-Mawsu'ah Al-Fiqhiyyah, 30: 279. Shaykh Muhammad bin Salih Al-'Uthaimin rahimahullah argued, "The law of aqiqah is the sunnah of mu'akkad. Aqiqah for boys with two goats, while for women with one goat. If it is sufficient to provide a goat for a boy, that is also allowed. This aqiqah suggestion is the responsibility of the father (who supports the child). If at the time aqiqah is recommended (for example, seven days of birth, pen), the parent is in an indigent state (unable), then he is not ordered to aqiqah. Because Allah Ta'ala said (which means), "Fear Allah as best you can." (Surah At-Taghabun: 16). However, if at the time aqiqah is recommended, the parents are well off, then the aqiqah is still an order for the father, not the mother and not the child. Thus this first sermon about the law of qurban and aqiqah briefly, I hope it is useful. أَقُوْلُ قَوْلِي هَذَا أَسْتَغْفِرُ اللهَ لِي وَلَكُمْ وَلِسَائِرِ المُسْلِمِيْنَ وَالمُسْلِمَاتَِِ Second Sermon أحمد ربي وأشكره, وأشهد أن لا إله إلا الله وحده لا شريك له, وأشهد أن نبينا محمدا عبده ورسوله اللَّهُمَّ صَلِّ عَلَى نَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَمَنْ تَبِعَهُمْ بِإِحْسَانٍ إِلَى يَوْمِ الدِّيْن Amma ba'du Ma'asyirol Muslims in congregation Friday prayers rahimani wa rahimakumullah ... There are questions that often arise, is it permissible to sell qurban products such as leather? Can the committee also exchange the skin for meat and the goal is to be divided again? It is enough to answer the words of our great scholar below. Imam Shafi'i rahimahullah said, "Animal qurban including nusuk (animal slaughtered to be offered to Allah, pen.). The results of the slaughter can be eaten, may be given to others and may be stored. I do not sell anything from the sacrifice (such as meat or skin, pen.). Barter between the results of the sacrifice with other goods, including buying and selling. " See Tanwir Al-'Ainain bi Ahkam Al-Adhahi wa Al-'Idain, p. 373, Shaykh Abul Hasan Musthofa bin Isma'il As Sulaimani, published by Maktabah Al Furqon, first printed, year 1421 H. Remember also the words of the Prophet sallallaahu 'alaihi wa sallam, مَنْ بَاعَ جِلْدَ أُضْحِيَّتِهِ فَلاَ أُضْحِيَّةَ لَهُ "Whoever sells the skin from the sacrifice, there is no sacrifice for him." (Narrated by Al-Hakim. He said that this hadith is authentic. Shaykh Al-Albani said that this hadith is authentic.) Our suggestions for qurban skin problems: 1- All the sacrifices, including the skin, were given to the poor for free or for free, without expecting anything in return, nor were they bartered. So that later the poor will take advantage of it, like he sold it but profit for himself. 2- The skins are given to the skin collectors free of charge (free of charge), without expecting meat or mutton. That is our sermon for this Friday. May Allah bless our worship in the month of Dzulhijjah and accept our qurban. Shalawat is highly recommended once every Friday and we are also encouraged to pray on Fridays because it is one of the most important prayers. Hopefully our prayers will continue to be allowed by God. إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلمماً اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيْمَ ََعَلَهَمإِإِ ِِ وبارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم, إنك حميد مجيد اللهُمَّ اغْفِرْ لِلْمُسْلِمِيْنَ وَالمسْلِمَاتِ وَالمؤْمِنِيْنَ وَالمؤْمِنَاقتِ الأَحْيَاءِ وَنْهُمْ معال اللهم ألف بين قلوبنا, وأصلح ذات بيننا, واهدنا سبل السلام, ونجنا من الظلمات إلى النور, وجنبنا الفواحش ما ظهر منها وما بطن, وبارك لنا في أسماعنا, وأبصارنا, وقلوبنا, وأزواجنا, وذرياتنا, وتب علينا إنك أنت التواب الرحيم, واجعلنا شاكرين لنعمك مُثْنِينَ بِهَا عَلَيْكَ ، قَابِلِينَ لَهَا ، وَأَتِمِمْهَا عَلَيْنَا اللَّهُمَّ إنَّا نَسْأَلُكَ الهُدَى ، والتُّقَى ، والعَفَافَ ، والغِنَى اَللَّهُمَّ اكْفِنا بِحَلاَلِكَ عَنْ حَرَامِكَ وَأَغْنِنَا بِفَضْلِكَ عَمَّنْ سِوَاكَ اللَّهُمَّ أَحْسِنْ عَاقِبَتَنَا فِى الأُمُورِ كُلِّهَا وَأَجِرْنَا مِنْ خِزْىِ الدُّنْيَا وَعَذَابِ الآخِرَةِ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ وَصَلَّى اللهُ عَلَى نَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحْبِهِ و َمَنْ تَبِعَهُمْ بِإِحْوْانٍ إِّيْن بِإِحْوْانٍ إِّ الْن بِإِحْوْانٍ إِإِِْن وَآخِرُ دَعْوَانَا أَنِ الْحَمْدُ لله رَبِّ الْعَالَمِيْنَ Friday sermon, Friday Pon, 19 Dzulqa'dah 1438 H (11-08-2017) @ Masjid Adz-Dzikro, Ngampel, Warak, Girisekar, Panggang, Gunungkidul Birth and death are certain in this world. Everyone who is born on earth, at the same time someone dies.
Not only every day, but every second the sound of crying babies must be heard in one part of the world. When someone dies, there needs to be an agenda that must be prepared. Among them are baths for the body, prayer for the body, delivery to the cemetery and so on. Then, what for those who are just born to the face of the earth? They also have an agenda to prepare. In Islam, there is worship that is intended for humans who are just born into this world. This worship is called aqiqah. Well, in this article, we will discuss in more detail about aqiqah. Definition When referring to Arabic, aqiqah means cutting and making a hole. In a general sense, aqiqah is a religious activity of slaughtering an animal in the form of a goat as a form of gratitude for the birth of a child. The laws on worship differ based on the opinion of the scholars. Some say that worship aqiqah is obligatory, some say sunnah mu'akad and some say sunnah. Of all the opinions that exist, the most authentic is the opinion that says that the law of aqiqah is the sunnah of mu'akad. This means that this is worship which is recommended to be carried out. Theorem The evidence for this command of worship is the hadith of the Prophet SAW. The Prophet sallallaahu 'alaihi wa sallam said. "All babies were pawned with their aqiqah, which on the seventh day was slaughtered by an animal (goat), given a name, and had their hair shaved." (Saheeh, HR. Abu Dawud, Tirmidhi, and others). Then from Salman bin 'Amir Ad-Dhabiy said if Rasulullah said, "Aqiqah is carried out because of the birth of a baby, then slaughter the animal and remove all disturbances from it." (Sahih Hadith History of Bukhari). Then from Samurah bin Jundab said if the Prophet said, "All babies are mortgaged with their aqiqah which on the seventh day are slaughtered by animals (goats), given names and their hairs are shaved." [Saheeh, Hadith narrated by Abu Dawud 2838, Tirmidhi 1552, Nasa'I 7/166, Ibn Majah 3165, Ahmad 5 / 7-8, 17-18, 22, Ad Darimi 2/81, and others]. History The implementation of aqiqah, namely the slaughter of an animal as part of the ceremony for the birth of a child has actually been done in the era of ignorance. However, the implementation is certainly different from what has been guided by the Prophet Muhammad. Buraida said that in the old days of ignorance, if one of them had a child, that person would slaughter a goat and smear the baby's head with goat's blood. Smear a baby's head with goat blood? looks creepy, right? In Islam this procedure is changed to be more humane. Then, what are the procedures for aqiqah that has been taught by Islam? Procedures 1. Implementation Time This day of worship is usually held 7 days after the child is born. It can also be held 14 or 21 days later. As the hadith of the Prophet SAW. Abdullah bin Buraidah from his father, stated that the Prophet Muhamaad SAW said, "Aqiqah was slaughtered on the 7th day or the 14th or 21st day (HR. Baihaqi). However, it is okay to carry out aqiqah at other times. No need to be fixated on the seventh day and its multiples. If the condition of the parents is financially difficult, then aqiqah can be conditioned at a time when the parents are able to do it. 2. Number of Animals There are differences in the number of animals slaughtered between boys and girls. For a boy who was just born, the aqiqah was by slaughtering two goats. As for girls, he qiqqah with only one goat. As in the hadith of the Prophet SAW. Aisyah said if the Prophet said, "A baby boy is diaqiqahi with two of the same goats and a baby girl one goat." [Saheeh, Ahmad's Hadith History] source: unsplash.com 3. Shaving Baby Hair. After the goat slaughter has been carried out. So the next service is to steal / shave the baby's head. As the hadith of the Prophet SAW, "All babies are mortgaged with their aqiqah, who on the seventh day are slaughtered by animals (goats), are given names and have their hair shaved." [Saheeh, Hadith narrated by Abu Dawud 2838, Tirmidhi 1552, Nasa'I 7/166, Ibn Majah 3165, Ahmad 5 / 7-8, 17-18, 22, Ad Darimi 2/81, and others]. 4. Smear with perfumed oil. After the baby's head is shaved, the head can be smeared with perfumed oil. This is what distinguishes it from the era of ignorance. At that time, the baby's head was covered with goat's blood, while in Islam, the baby's head was smeared with perfumed oil. 5. Charity The last is by giving alms. The alms calculation is taken from the weight of the baby's hair that is cut. After the baby's hair is cut, the hairs are collected and then weighed. The resulting weight of these scales is then converted into silver. Say, after being cut, you collect 2 grams of weight. So, the owner must give 2 grams of silver or its equivalent. Conclusion That is the explanation of aqiqah that needs to be known. Hopefully this explanation can add insight into worship aqiqah as a form of gratitude to Allah SWT. In Arabic the word aqiqah means cutting, but it is also often interpreted as an animal to be slaughtered. In addition, some scholars also interpret aqiqah as the process of shaving a newborn's hair on the seventh, fourteenth or twenty-first day after birth. In essence, according to the term, aqiqah is the slaughter of animals which is usually done after a newborn or when he shaves his hair for the first time on the seventh, fourteen or twenty-first day. The animals that are slaughtered during the ritual are goats or sheep.
The law of carrying out Aqiqah is sunah muakkadah or it is emphasized that the process is very important, if Muslims who perform this worship have the ability and space for wealth. From Samuroh bin Jundub, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Every child is mortgaged according to his akikah, is slain for him on the seventh day, has his hair shaved and given a name." (Narrated by Abu Daud no. 2838, An Nasai no. 4220, Ibn Majah nil. 3165, Ahmad 5/12. Shaykh Al Albani said that this hadith is authentic). What if Aqiqah missed the Seventh Day? The Malikiyah scholars argue that aqiqah will fall if it is missed from the seventh day. Meanwhile, the Ulama Hambali argued that if you missed the seventh day, the ritual could be carried out on the fourteenth day and if not on the fourteenth day it could be on the twenty-first day. And Syafi'iyah scholars say that aqiqah is still the responsibility of the father until the time the child reaches puberty. If you are an adult, I will die. However, children have the choice to marry themselves. See Al Mawsu'ah Al Fiqhiyyah, 30: 279. The author of the book Mughnil Muhtaj, Asy Syarbini rahimahullah said, "If you have reached the age of adulthood, let the child taqiqah themselves to find those who have missed." (Mughnil Muhtaj, 4: 391). Aqiqah When Adults Shaykh Muhammad bin Sholih Al 'Uthaimin rahimahullah said, "The law of aqiqah is of sunnah mu'akkad for those who are able (to have property). Aqiqah for boys with two goats while for girls with one goat. If it is sufficient to provide a goat for a boy, that is also allowed. The suggestion to carry out the worship is the responsibility of the father (who bears the breadth of the child). If when the time is recommended for aqiqah, which is on the seventh day of birth and the parents are in a state of poverty (incapacity), then he is not ordered to do so. Because Allah Ta'ala said (which means), "Fear Allah as much as you can" (Surah At Taghobun: 16). But if when the time is recommended for marriage, the parents are well off, then marriage is still an order for the father, not the mother and not the child. " (Liqo-at Al Bab Al Maftuh, Shaykh Muhammad bin Sholih Al 'Utsaimin, cassette 214, no. 6) Based on the explanation above, it can be concluded that the sunnah of implementing aqiqah will fail when it is an adult. There is no Hadith that supports or commands one to carry out the ritual when we are adults. Essentially Aqiqah is the responsibility of the parents and not the child. And if you want to continue to carry out the ritual when you grow up, it will still be the responsibility of your parents. Judging whether at birth, parents are in a state of being able or not. If you are unable at that time, then there is no need for aqiqah because it is not compelling. If they are able at that time, then let the parents fulfill aqiqah for their children. Wallahua'alam Bisahwab ... For an affordable and reliable Aqiqah Service go to https://www.sgaqiqah.com/#/ For the father and mother who are waiting for the birth of their baby and want to plan the implementation of aqiqah, are they still confused or maybe you already have a picture? For new couples it may still be unfamiliar with the ritual event and there was a sense of confusion in preparing it. Yaps! In this article, SG Aqiqah will share tips on what to pay attention to when planning your little one's aqiqah when it is born. This ritual is a form of gratitude for a servant to Allah SWT. The law of aqiqah is the sunnah of muakad. It is highly recommended for those who are able and of course there are rewards for those who carry it out. Aqiqah itself means slaughtering. The animals that are commonly slaughtered for this ritual are goats or sheep. Usually done when the baby is 7 days old, provided that the concerned is in a capable condition. However, if you can't, you can do it on another day when you are able. For Father and Mother who are currently planning their little one's aqiqah, let's see what things must be considered. Planning a Budget Right from the Start Father and Mother must be able to plan a budget well, it can be started by planning the details by making a schedule for organizing the event. Plan through the estimated days the baby is born. It is recommended that the program be held on the 7th, 14th and 21st day after birth. Or it could be on another day, as long as the child has not passed his puberty. By planning a date for the implementation of aqiqah it will be easier to describe other needs. That way father and mother can balance to meet the necessary budget, because there is a period of time. Determining the Concept of Aqiqah If you want to hold an affordable event, you should also determine what the concept of the event is like. Because the concept of the event will have a lot of influence on the budget that is issued. The simpler the concept that is planned for the event, the less it will cost. Plan the concept of aqiqah event that is simple but still has the same meaning. Usually, in the event it is enough to present an ustadz to be able to accompany and lead the prayer event together at the ritual event. Invitation in moderation Try not to invite too many people to the aqiqah event. Because, the number of invited guests will make you overwhelmed to provide a banquet and this will make this event budget swell. The thing to remember is that during the Aqiqah event, you have to slaughter a goat or sheep. Don't forget to make sure the goat meat that will be provided is enough for invited guests who are present. Choosing Suitable Aqiqah Services The people used to be in general were still preparing for the aqiqah event independently, which would have taken a lot of time and energy. Because of course you have to find animals, slaughter and cook your own sheep or goats. However, as the times go on to hold the program there is no need to bother wasting time and draining more energy. Parents only need to order according to their wishes through catering services or Aqiqah services. Along with the times, people are increasingly busy with various activities and jobs. Therefore, when they want to hold an event such as aqiqah, parents can choose to use the services so as not to be bothered, rather than having to cut and process their own dishes. SG Aqiqah was founded and strives to be a Reliable and Professional Aqiqah Service. With Allah's permission, we are able to carry out and proceed with the amanah given to us. SG Aqiqah Always providing excellent service and presenting various packages, we hope customers can make the most appropriate choice for their special event. Have you made your choice of the aqiqah service you want to use? We, SG Aqiqah always respond fast and are ready to serve wholeheartedly! Ready to be one of our next customers? What are you waiting for, immediately use the best aqiqah services for your beloved daughters, only at SG Aqiqah, Practical, Reliable, and Professional Services. Allah commands humans to worship and follow the Sunnah of the Prophet. Of course it has enormous benefits and goals for the good of Muslims. Allah commands prayer, which aims to prevent heinous and evil deeds (Surah Al-Ankabut [29]: 45). Fasting aims to form a pious Muslim personality (QS Al-Baqarah [2]: 183). Zakat aims to cleanse oneself and property (Surah At-Taubah [9]: 103). Likewise with other worship, the sacrificial pilgrimage, aqiqah, or ablution. Everything has a purpose and benefits for humans. In fact, in the creation of the heavens and the earth, there is wisdom for those who are wise (Surah Ali Imran [3]: 190-191).
Aqiqah a form of gratitude for the gifts of Allah Muslims are recommended to carry out aqiqah worship for newborn babies, namely by slaughtering two goats or sheep for boys and one goat or sheep for girls. Based on the words of the Prophet Muhammad regarding the time of the implementation of aqiqah, the most important thing is on the 7th day from the day of birth. However, if you are unable for some reason or another, it can be carried out on the 14th or 21st day. During the Jahiiah era, when one of us had a child, he slaughtered a goat and covered its head with the goat's blood. So, after Allah brought Islam, we slaughtered the goat, shaved (shaved) the baby's head, and covered it with perfumed oil. " (Narrated by Abu Dawud from Buraidah). This is also explained in the hadith narrated by Ibn Hibban. From Aisyah RA, he said, In the past, in the days of ignorance, when they gave alms for a baby, they covered cotton with the blood of aqiqah. Then, when they shave the baby's hair, they smear it on his head. " So, the Prophet SAW said, Replace the blood with perfumed oil. " Apart from slaughtering animals, in the tradition of aqiqah it is also mandated to shave a baby's hair and give it a good name. Every newborn child was mortgaged with his aqiqah until the animal was slaughtered for him on the seventh day, then shaved and given a name. " (HR Ahmad and Tirmidhi). When Allah gives the trust to give the trust of a child to us, the obligation as parents is to be grateful for these blessings. Carrying out the ritual is a form of gratitude that was exemplified by the Prophet Muhammad. The other benefits are as follows: Form of Gratitude Allah SWT gives various blessings to His servants every day. Starting from health, sustenance in the form of money, to friends or good friends. Everything you must be grateful for. This includes when you and your partner are gifted with a little angel in the middle of the household. As a form of gratitude for this one blessing of Allah, you can also do aqiqah. "And for the blessings of your Lord, then you should state it (with gratitude)." (Surah Adh-Dhuha [93]: 11). Protects Children Disturbance to babies can be anything. One of them is the disturbance that comes from Satan. Children who have been given aqiqah will be better protected as said by Imam Ibn Qayyim al-Jauziyah "that his release from the devil was pawned by his aqiqah." So protect the baby by means of aqiqah. It is also mentioned in Tuhfah al-Maudud, page 74, that when a baby is born into the world, he is already bound or restrained by the devil. Aqiqah is a form of parental ransom that is able to free the baby from the demon's restraint. Remember that if the devil's snare is not released, it will be a barrier for the child to do good behavior and commendable deeds for provisions in the afterlife. Strengthening Relationship Ropes How can aqiqah strengthen your friendship with other people? When doing this sunnah, you will offer aqiqah to those around you. Of course, by distributing it, the relationship will automatically be established. Who didn't know before, so they know. The public will better know who you are, your family, and the child. Follow the Prophet Muhammad From Salman bin 'Amir Adl-Dlabiy, he said: I heard Rasulullah SAW say, "Every child has aqiqah. So slaughter aqiqah animal for him and remove the dirt from it (shave his hair). " (Narrated by Bukhari juz 6, p. 217). All the actions, behavior, and utterances of the Prophet Muhammad are the best role models for all Muslims. So, if the advice of aqiqah is this straightforward, there is no reason for those of you who are able or in a stable economic condition to be reluctant to slaughter animals and cook them as aqiqah dish. It has many virtues and a myriad of benefits for both children and parents. So it is advisable for a Muslim who is able to perform aqiqah worship (because he has sufficient assets) to do this main sunnah immediately to achieve the blessings of the afterlife. What are you waiting for, immediately use the best aqiqah services for your beloved daughters, only at the SG Aqiqah, Practical, Reliable, Reliable, and Professional Aqiqah Services. |