IS IT PERMISSIBLE TO DO QURBAN BUT NOT YET PERFORM THE AQIQAH?It doesn't feel like the month of Dzulhijjah is in sight. Really, there are many good practices that fathers and mothers can do, especially in the first 10 days of the month of Dzulhijjah. In addition to multiplying alms, Sunnah prayers, to fasting, making sacrifices is one of the most important acts of worship. However, many people are still confused about the law of qurban when they have not practiced Aqiqah as a child. So, how does Islam view this? According to Ustaz Somad, people who want to sacrifice are allowed even though they have not practiced the akikah. However, if there is sustenance to fulfill it, you are welcome to carry out the aqikah right away. So, what are you waiting for, Mother, because we can carry out the sacrifice without aqiqah. Even when we carry out the Qurban worship, there are several advantages! Among them:
How about Mom & Dad, are you still hesitant to carry out the Qurban Worship even though you haven't done the Aqiqah Worship when you were a child? It was explained earlier that if it has entered 1 Dzulhijjah, then it is not permissible for the qurban shohibul to cut hair and nails until the qurban animal is slaughtered as stated here. What if someone did it on purpose? Is the sacrifice (udhiyah) still valid?
Shaykh Muhammad bin Sholih Al 'Utsaimin rahimahullah explained, ، لة لكنه اصياً ا ا اشتهر العوام ا الإنسان ام ال لا له "Na'am, The sacrifices made are still accepted (legitimate) but those who violate them hit by sin. While the perception of ordinary people who consider their qurban to be invalid if someone shaves head hair, cuts nails or plucks body hair in the first ten days of Dhulhijjah, then this is an incorrect assumption. Because actually there is no connection between the validity of the sacrifice and revoking these three things." (Syarhul Mumthi', 7:533) Wallahu a'lam. @ Sakan 27 Jami'ah Malik Su'ud, Riyadh, KSA, 29/11/1433 H What is the ruling and wisdom that it is discouraged to cut nails and hair during qurban?Shaykh Prof. Dr. Muhammad Az-Zuhaily in Al-Mu'tamad fii Al-Fiqh Ash-Shafii (2:487):
"Those who intend (desire) to sacrifice when entering 1 Dzulhijjah, let him not shave the hair of the head, face, or body. Likewise, he should not cut his nails. The suggestion was sunnahuntil the sacrificial animal is slaughtered. The evidence that underlies this is a hadith from Umm Salamah radhiyallahu 'anha, that the Messenger of Allah -peace and prayer of Allah be upon him- said, انَ لَهُ يَذْبَحُهُ فَإِذَا لَّ لاَلُ الحِجَّةِ، لاَ لاَ ارِهِ ا . "Whoever has a slaughtered animal and has entered the beginning of Dzulhijjah, let him not cut the hair and nails at all until the animal is sacrificed." (HR. Muslim, no. 1977) However, the command not to cut hair and nails is not mandatory. The prohibition is not to the degree that it is unlawful. The prohibition includes makruh tanzih. The wisdom of not cutting nails and hair is so that this part remains so that it becomes complete deliverance from hell. There are also scholars who argue, the wisdom of the prohibition is because this qurban worship has a similar part to a person who is muhrim (berihram for Hajj or Umrah). This is an excerpt from Al-Mu'tamad. What needs to be emphasized here is that the context of the hadith above is aimed at people who make sacrifices, not everyone. For a person who does not sacrifice, it does not matter if he will cut his hair, Is it obligatory for those who is doing the Qurban to attend the slaughtering procession if he has represented a sacrifice committee? What if he doesn't attend? In Islamic Web Fatwas mentioned: Attending the slaughter procession is not a requirement for the legality of the sacrifice. Even if someone represents his sacrifice on a committee, for example, then he does not attend the slaughter, then the sacrifice is still valid. Attending the procession is only a sunnah, not mandatory. Al Bahuti in Ar Roudh said, ويتولاها أي الأضحية صاحبها إن قدر أو يوكل مسلما ويشهدها ، أي يحضر ذبحها إن وكل فيه. انتهى. "Shohibul qurbani should take care of the sacrifice himself. But he may also represent other Muslims and he witnesses the slaughter procession when represented. " Was it on the last tasyrik (tasyriq) day (13 Dzulhijjah)? How are the arguments that talk about this? Meanwhile, the initial time for slaughtering the sacrifice is after the Eid al-Adha prayer as explained in the article "Time of the Sacrifice".
The scholars have disagreed over the end of the sacrificial (sacrifice) time. There are 4 opinions on this matter: First: The time of the sacrifice is only on the day of Eid al-Adha (10 Dzulhijjah) until the sun sets. This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is carried out after the priest has slaughtered the sacrifice. They argue with one interpretation of ayyam ma'lumat in the verse, ليشهدوا منافع لهم ويذكروا اسم الله في أيام معلومات على ما رزقهم من بهيمة الأنعام فكلوا منها وأطعموا البائس الفقير "So that they can witness various benefits for them and that they will chant the name of Allah on the appointed day (ayyam ma'lumat) for the provision that Allah has given them in the form of livestock. So eat a part of it and (a part more) give it to be eaten by those who are afflicted and needy. " (QS. Al Hajj: 28). What is meant by ayyam ma'lumaat is the first ten days of the month of Dzulhijjah and the last day is the day of Eid al-Adha. This is the opinion of most scholars and it is narrated from Ibn 'Abbas. Ibn Rushd in Bidayatul Mujtahid said, “As for the reason of the scholars who stated that the time of slaughter is only on the tenth day, it is because ayyam ma'lumaat is the first ten days of the month Dzulhijjah. If there is an ijma 'that slaughtering only the tenth day, then it could mean slaughtering only the tenth day. " Another reason is that the Prophet sallallaahu 'alaihi wa sallam used to slaughter a sacrifice on the tenth day, as is found in several hadiths that discuss his sacrifice. There is also another reason that the 10th of Dzulhijjah is the day agreed upon by the scholars, apart from that day it is still disputed. See Al Muhalla by Ibn Hazm, 7: 378 Second: The time of the sacrifice on the day of Eid al-Adha (10 Dzulhijjah) and 2 days thereafter (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th day of Dzulhijjah. However, this standard is dho'if. Some of the reasons put forward by scholars who chose this second opinion: 1- Among the interpretation of ayyam ma'lumat from Surah Al Hajj verse 28 is the day of Eid al-Adha and 2 days after it. That is what Ibn 'Umar said. 2- The Prophet sallallaahu 'alaihi wa sallam did not prohibit slaughtering after Eid al-Adha. 3- There is a authentic history from Ibn 'Umar which states, "The day of Adha (the day of slaughter) is 2 days after Eid al-Adha." HR. Imam Malik from Nafi ', from Ibn Umar. Also issued by Al Baihaqi and Ibn Abi Syaibah. There is also a sahih history from Anas who says, "The day of Adha (day of slaughter) is the day of Eid al-Adha and two days after that." HR. Ibn Abi Syaibah from Waki 'from Syu'bah, from Qotadah, from Anas. This second opinion is the opinion of most scholars, namely Imam Malik, Abu Hanifah, Ats Tsauri, and Ahmad. Third: The time of the sacrifice on the day of Eid al-Adha and 3 tasyriq days thereafter (11, 12, and 13 Dzulhijjah). The argument used is the hadith of Jubair bin Muth'im, أَيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْحٌ "Every day of tasyriq is a day of slaughter." HR. Ahmad (4: 82), Al Baihaqi (9: 295), and Al Bazzar in Kasyful Astaar, from the path of Sa'id bin 'Abdul' Aziz, from Sulaiman bin Musa, from Jubair bin Muth'im. Sulaiman bin Musa, one of the presidents received comments because he did not meet Jubair bin Muth'im. In this hadith there is also idhthirob (there is a dispute in the narration of the hadith and the narration is both strong and impossible to be compromised, -pen) and the mudthorib hadith is dho'if hadith. Those that indicate idthirob are Ibn 'Abdil Barr in Al Istidzkar (15: 203-204), Ibn Turkuman in Al Jauhar An Naqi (9: 296), also Ibnul Qayyim said that his sanad was broken in Zaadul Ma'ad (2: 291) , and Al Hafizh also emphasized that the hadith "every tasyriq day is a day of slaughter" is ghoiru mahfuzh (difference to a stronger narrative, -pen). Fourth: The time of the sacrifice is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. They argue with the hadith, "The sacrificial slaughter is carried out up to the hilal of Muharram (end of Dzulhijjah) for those who want to sacrifice." Al Baihaqi says that this hadith is from Abu Salamah and Sulaiman but mursal (the hadith above the tabi'in is cut off and includes the hadith dho'if, -pen). Conclusion of Opinions Shaykh Musthofa Al 'Adawi hafizhohullah said, "As for the end of the time of the sacrifice, there is no authentic hadith from the Prophet sallallaahu' alaihi wa sallam that talks about it so that the scholars disagree on this matter. 1-The time for slaughtering qurban is only on the day of Eid al-Adha (10 Dzulhijjah). This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is done after the priest has slaughtered the qurban. 2-The time of slaughtering was on the day of Eid al-Adha (10 Dzulhijjah) and 2 days after that (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if. 3-Time to slaughter qurban on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah). The basis of this opinion is the dho'if hadith and they recite it with hadyu. 4-The time of the qurban slaughter is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. There is a similar opinion regarding hadyu, but the argument is dho'if. What is careful for a Muslim for his religion is to carry out qurban slaughter on the day of Eid al-Adha (10 Dzulhijjah) as the Prophet sallallaahu 'alaihi wa sallam did and this is safer from the disputes of the existing scholars. If it is difficult to do it at that time, then it is permissible to do it on 11 and 12 Dzulhijjah as the opinion of the jumhur (majority) of scholars. Allah knows best. " (Quoted from Fiqhul Udhiyah, pp. 118-119). It is better indeed to follow the sunnah of the Prophet sallallaahu 'alaihi wa sallam, which is to do the slaughter on the tenth day. If there is udzur, then please do the slaughter on the 11th and 12th day of Dzulhijjah because there is a authentic history from Anas and Ibn 'Umar radhiyallahu' anhuma. If there are difficulties, then some scholars still allow it on the thirteenth day. Some others allow it until the end of Dzulhijjah. That is the conclusion of Shaykh Muhammad bin 'Ali Al' Alawi in Fiqhul Udhiyah, p. 118. That's a brief explanation from us, only Allah gives taufik. Praise be to Allah, Rabb of the worlds. Salawat and greetings to our Prophet Muhammad, his family and friends.
This paper is the first series of qurban jurisprudence. In the following simple articles and the following series, some discussion about udhiyah or what we know as "qurban" or "sacrifice" will be revealed. This time we will take a look at the definition of udhiyah and its relation to other forms of slaughter. Definition of Udhiyah In udhiyah language, it means a goat that is slaughtered at the start of the day and the time after that. There are also those who interpret the goat that was slaughtered in Eid al-Adha. Meanwhile, according to the term syar'i, udhiyah is something that is slaughtered in order to get closer to Allah Ta'ala on the day of nahr (Eid al-Adha) with special conditions. The connection between Udhiyah and Qurban, Hadyu and Aqiqah The term qurban is more general than udhiyah. Qurban is all forms of self-approach to Allah, either in the form of slaughter or otherwise. The relationship between udhiyah and qurban is that they are both forms of self-approach to Allah. If the form of qurban is slaughter, then it is more closely related. There is also the term hadyu, namely livestock that are slaughtered in haram land on the day of nahr (Eid al-Adha) for those who carry out the Hajj tamattu 'or qiron, or for leaving one of the mandatory stabs, or doing one of the prohibitions on stabbing, either during Hajj or Umrah. or just doing tathowwu '(sunnah) worship as a form of approaching oneself to Allah. So, udhiyah and hadyu are both slaughtered in the form of livestock and carried out on the day of nahr (Eid al-Adha) and done as a form of self-approach to Allah. However, udhiyah is not found in haji tamattu 'and qiron, nor is it as kafaroh because of pursuing the forbidden or leaving the obligation. Another term is aqiqah. Aqiqah is a livestock animal that is slaughtered as a form of gratitude to Allah for the blessing of the birth of both sons and daughters. Obviously the difference between udhiyah and aqiqah. Udhiyah is done in order to be grateful for the joys of life, not in order to be grateful for the birth of a child. If someone is blessed with a child on the same day as Eid al-Adha and then he slaughtered in order to give thanks for the birth of his child, the slaughter is called aqiqah. The next opportunity Rumaysho.com will discuss the law of sacrifice or udhiyah and its virtues. May Allah make it easy. Can money transfers for kurban in other areas, let alone be distributed to areas that need meat or to support Islamic preaching, for example to prevent Christianization?
The chairman of the Fatwa Commission of the Kingdom of Saudi Arabia in the past, Shaykh 'Abdul' Aziz bin Baz rahimahullah was asked, "A Muslim who lives in a non-Muslim country, if he slaughtered udhiyah (kurban) there, he would not find anyone who needed it who would. fed from the results of the sacrifice. For this reason, he transferred some money to the poor in other areas to make sacrifices in their country. What is the law of this thing? " The Shaykh replied, "It doesn't matter that way. If he sent money then sacrifices there. It is good as long as it is through trusted people. If he only sends a certain amount of money, that's fine. However, if you do the qurbani at the shohibul qurbani place and later make it easier for your colleagues and friends to eat it, it will be more afdhol. For example, he carried it out in an Islamic institution in his country and then he gave gifts to his colleagues and Muslims, also including infidels - apart from being infidels of harbi - because it is almsgiving sunnah, that's better. But if he sends sacrifices to Africa - for example - for the mujahidin - if there is - or he only sends a certain amount of money, then it doesn't matter. " (Fatawa Nur 'alad Darb, 18: 206) Shaykh 'Abdul' Aziz bin Baz was also asked, "Is it legal to only transfer a certain amount of money to buy a sacrificial animal and then the animal is slaughtered for the poor outside the region?" He replied, "It is okay if someone slaughtered for his family or made sacrifices outside the area. However, sacrifice in the midst of his family is even more afdhol. If someone makes a sacrifice at his house, then he eats some of it and distributes it to those around him, then it is better because he imitates the practice of the Prophet sallallaahu 'alaihi wa sallam because when he did the sacrifice in the midst of his family then it was eaten and given to others. And if he wants to make sacrifices other than in his environment to be distributed to the poor in other areas, that still gets rewarded. What is distributed is counted as alms. " (Fatawa Nur 'alad Darb, 18: 207) Shaykh 'Abdullah bin' Abdirrahman Al Jibrin rahimahullah was asked, "What is the law of sacrificing outside the Kingdom of Saudi Arabia, even though shohibul qurbani includes those who live and live there, is it legal to sacrifice outside of it?" The answer from him, "It's okay for you to transfer some money to an Islamic country where the people really need to eat, then the slaughter is left to Muslims who are truly trustworthy and knowledgeable about Islamic law. Many of the families who sacrifice a number of sacrificial animals can reach ten or twenty, which is generally a will, then after being slaughtered no one eats it on the day of 'Ied. The meat is only hoarded or given to those who really don't need it. So, transferring to other regions is better than leaving it to those who are not entitled to receive it. Allah knows best. " (Source:http://ibn-jebreen.com/fatwa/vmasal-1918-.html) Shaykh Kholid Mushlih - a student and son-in-law of Shaykh Muhammad bin Sholih Al 'Uthaimin - believes that the origin of the qurbani is indeed the sacrifice in his country. However, if there is an urge, it can be transferred to other areas. (Source:http://www.youtube.com/watch?v=EW-jD_Pf_hY) Was it on the last tasyrik (tasyriq) day (13 Dzulhijjah)? How are the arguments that talk about this? Meanwhile, the initial time for slaughtering the sacrifice is after the Eid al-Adha prayer as explained in the article "Time of the Sacrifice".
The scholars have disagreed over the end of the sacrificial time (sacrifice). There are 4 opinions on this matter: First: The time of the qurban is only on the day of Eid al-Adha (10 Dzulhijjah) until the sun sets. This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is carried out after the priest has slaughtered the sacrifice. They argue with one interpretation of ayyam ma'lumat in the verse, ليشهدوا منافع لهم ويذكروا اسم الله في أيام معلومات على ما رزقهم من بهيمة الأنعام فكلوا منها وأطعموا البائس الفقير "So that they can witness various benefits for them and that they will chant the name of Allah on the appointed day (ayyam ma'lumat) for the provision that Allah has given them in the form of livestock. So eat a part of it and (a part more) give it to be eaten by those who are afflicted and needy. " (QS. Al Hajj: 28). What is meant by ayyam ma'lumaat is the first ten days of the month of Dzulhijjah and the last day is the day of Eid al-Adha. This is the opinion of most scholars and it is narrated from Ibn 'Abbas. Ibn Rushd in Bidayatul Mujtahid said, “As for the reason of the scholars who stated that the time of slaughter is only on the tenth day, it is because ayyam ma'lumaat is the first ten days of the month of Dzulhijjah. If there is an ijma 'that slaughtering only the tenth day, then it could mean slaughtering only the tenth day. " Another reason is that the Prophet sallallaahu 'alaihi wa sallam used to slaughter a sacrifice on the tenth day, as is found in several hadiths that discuss his sacrifice. There is also another reason that the 10th of Dzulhijjah is the day agreed upon by the scholars, apart from that day it is still in dispute. See Al Muhalla by Ibn Hazm, 7: 378 Second: The time of the sacrifice on the day of Eid al-Adha (10 Dzulhijjah) and 2 days thereafter (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if. Some of the reasons put forward by scholars who chose this second opinion: 1- Among the interpretation of ayyam ma'lumat from Surah Al Hajj verse 28 is the day of Eid al-Adha and 2 days after it. That is what Ibn 'Umar said. 2- The Prophet sallallaahu 'alaihi wa sallam did not forbid slaughtering after Eid al-Adha. 3- There is a authentic history from Ibn 'Umar which states, "The day of Adha (day of slaughter) is 2 days after Eid al-Adha." HR. Imam Malik from Nafi ', from Ibn Umar. Also issued by Al Baihaqi and Ibn Abi Syaibah. There is also a sahih history from Anas which says, "The day of Adha (day of slaughter) is the day of Eid al-Adha and two days after that." HR. Ibn Abi Syaibah from Waki 'from Syu'bah, from Qotadah, from Anas. This second opinion is the opinion of most scholars, namely Imam Malik, Abu Hanifah, Ats Tsauri, and Ahmad. Third: The time of the sacrifice on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah). The argument used is the hadith of Jubair bin Muth'im, أَيَّامُ التَّشْرِيقِ كُلُّهَا ذَبْحٌ "Every tasyriq day is a day of slaughter." HR. Ahmad (4: 82), Al Baihaqi (9: 295), and Al Bazzar in Kasyful Astaar, from the path of Sa'id bin 'Abdul' Aziz, from Sulaiman bin Musa, from Jubair bin Muth'im. Sulaiman bin Musa, one of the presidents received comments because he did not meet Jubair bin Muth'im. In this hadith there is also idhthirob (there is a dispute in the narration of the hadith and the narration is both strong and impossible to compromise, -pen) and the mudthorib hadith is dho'if hadith. That suggests the existence of idthirob is Ibn 'Abdil Barr in Al Istidzkar (15: 203-204), Ibn Turkuman in Al Jauhar An Naqi (9: 296), also Ibnul Qayyim said that his sanad was broken in Zaadul Ma'ad (2: 291) , and Al Hafizh also emphasized that the hadith "every tasyriq day is a day of slaughter" is ghoiru mahfuzh (difference to a stronger narrative, -pen). Fourth: The time of the sacrifice is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. They argued with the hadith, "The sacrificial slaughter is carried out up to the hilal of Muharram (the end of Dzulhijjah) for those who want to sacrifice." Al Baihaqi says that this hadith is from Abu Salamah and Sulaiman but mursal (the hadith above the tabi'in is cut off and includes the hadith dho'if, -pen). Conclusion of Opinions Shaykh Musthofa Al 'Adawi hafizhohullah said, "As for the end of the time of the sacrifice, there is no authentic hadith from the Prophet sallallaahu' alaihi wa sallam that talks about it so that the scholars disagree on this matter. 1-The time for slaughtering qurban is only on the day of Eid al-Adha (10 Dzulhijjah). This opinion is clear why. And there is no mistake if the time of slaughtering is at 10 Dzulhijjah after the 'Ied prayer according to the opinion of jumhur (majority) of scholars. Meanwhile, according to another opinion, the slaughter on that day is done after the priest has slaughtered the qurban. 2-The time of slaughtering was on the day of Eid al-Adha (10 Dzulhijjah) and 2 days after that (11 and 12 Dzulhijjah). There is no authentic argument that is marfu '(up to the Prophet -sallallahu' alaihi wa sallam-) other than the atsar of Ibn 'Umar who wants to (only the words of Ibn' Umar) which states that it is allowed up to two days after Eid al-Adha. There is an atsar from him that explains the interpretation of 'ayyam ma'lumaat' (a certain day as mentioned in Surah Al Hajj verse 28) and includes the 11th and 12th days of Dzulhijjah. However, this standard is dho'if. 3-Time to slaughter qurban on the day of Eid al-Adha and 3 days of tasyriq thereafter (11, 12, and 13 Dzulhijjah). The basis of this opinion is the dho'if hadith and they recite it with hadyu. 4-The time for sacrificing qurban is until the end of Dzulhijjah. This is the opinion of Ibn Hazm, but the basis used is dho'if hadith. There are similar opinions regarding hadyu, but the argument is dho'if. What is careful for a Muslim for his religion is to carry out qurban slaughter on the day of Eid al-Adha (10 Dzulhijjah) as the Prophet sallallaahu 'alaihi wa sallam did and this is safer from the disputes of the existing scholars. If it is difficult to do it at that time, then it is permissible to do it on 11 and 12 Dzulhijjah as the opinion of the jumhur (majority) of scholars. Allah knows best. " (Quoted from Fiqhul Udhiyah, pp. 118-119). It is better indeed to follow the sunnah of the Prophet sallallaahu 'alaihi wa sallam, which is to do the slaughter on the tenth day. If there is udzur, then please do the slaughter on the 11th and 12th day of Dzulhijjah because there is a authentic history from Anas and Ibn 'Umar radhiyallahu' anhuma. If there are difficulties, then some scholars still allow it on the thirteenth day. Some others allow it until the end of Dzulhijjah. That is the conclusion of Shaykh Muhammad bin 'Ali Al' Alawi in Fiqhul Udhiyah, p. 118. That's a brief explanation from us, only Allah gives taufik. How is the law of canned qurban meat (served in a can)? Is it permissible like that?
This discussion refers to the discussion of whether it is permissible to keep sacrificial meat for more than three days. From Salamah ibn Al Akwa ', he said, the Prophet sallallaahu' alaihi wa sallam said, «مَنْ ضَحَّى مِنْكُمْ فَلاَ يُصْبِحَنَّ بَعْدَ ثَالِثَةٍ وَفِى بَيْتِهِ مِنْهُ شَىْءٌ». فلما كان العام المقبل قالوا يا رسول الله نفعل كما فعلنا عام الماضى قال «كلوا وأطعموا وادخروا فإن ذلك العام كان بالناس جهد فأردت أن تعينوا فيها» "Whoever makes a sacrifice among you, do not in the morning after the third day at his house still have a little of the meat left behind." When the following year came, they said, "O Messenger of Allah, we will do as we did last year (ie do not keep the sacrificial meat for more than three days, -pen). He said, "(No), but now please you eat, feed and store it, because in fact last year humans were stricken with hardships (hunger / food crisis, -pen), so I want you to help them (who need food, - pen). " (HR. Bukhari no. 5569 and Muslim no. 1974). The hadith above shows that the prohibition on storing sacrificial meat occurred in the year 9 hijriyah, while the permission to store occurred in the year 10 hijriyah. See Fathul Bari, 10:26. From the text above, most scholars argue that it is permissible to keep the sacrificial meat for more than three days. This is the opinion of the jumhur or the majority of scholars. Meanwhile, 'Ali and Ibn' Umar still did not allow sacrificial meat to be stored for more than three days because it did not reach them regarding the hadith regarding the allowance to keep more than three days. They both heard the forbidden hadith from the Prophet sallallaahu 'alaihi wa sallam so they narrated it according to what they heard. See Al Mawsu'ah Al Fiqhiyyah, 2: 350. If it is permissible to save the sacrifice for more than three days, that means it is permissible to store the sacrificial meat in cans or canned or made into corned beef. There are even several benefits if the results of the sacrifice are canned like this: 1- Easy to last longer. 2- The size of the ration is clearer for each recipient. 3- Easy to distribute and more practical to consume. So as long as the sacrificial slaughter is carried out on the day of Eid al-Adha and the day of tasyriq (11 and 12 Dzulhijjah) and the method of slaughtering is correct, it is also processed with halal ingredients, then it is fine to can or package the sacrificial meat in a can. 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 What if the joint qurban that can be compiled from seven people is not the same among the seven people?
For example, the price of a cow is 21 million rupiah. Five people joint venture for three million rupiah, while the sixth person joint venture 3.5 million rupiah. The seventh provides support for only 2.5 million rupiah. Is the above example permissible? Shaykh Muhammad Shalih Al-Munajjid hafizhahullah was asked, "Can one of those who participate in the qurban joint venture provide less than 1/7 of the joint for cow sacrifice? Does it affect other shahibul qurban who join together? " Shaykh hafizhahullah replied, "It is permissible to unite in a cow or camel as qurban for seven people. No one of the participants in the joint venture is allowed to be less than 1/7. This is if the goal is to sacrifice. If the intention is only to enjoy meat (not to make qurban), then it is permissible to join together as you wish. Shaykh Ibn 'Uthaimin rahimahullah stated in the treatise of Ahkam Al-Udhiyyah gave the statement, "The goat is valid for one person. As for cows and camels, seven people are allowed. If the goats form a union of two or more people in their possession to be used as qurban, it is not valid. It is not legal to form an association except for camels and cows for a joint venture of seven people. Because remember udhiyyah (qurban) is a form of worship and qurbah (self-approach) to Allah. Because qurban is worship, it should be practiced in a way that is prescribed, namely following the time, amount, and method stipulated by the Shari'a. Summarized from Rasail Fiqhiyyah, p. 58, 59. If one of those who cooperates with seven cows or camels is less than 1/7, it is not valid as a sacrifice. However, this has no effect on other shahibul qurban who are in the same group. Because it doesn't matter if it's in a beef joint venture, some intend to sacrifice, and some just want the meat (meaning: the intention of each participant is not the same). " (Fatwa Al-Islam Sual wa Answers, no. 111887) Imam Nawawi rahimahullah in Al-Majmu '(8: 372) said, "You may associate in seven for camel or cow sacrifice. It could be that the union is one house or different houses. There could also be some in the union who intend to seek meat only. So those who intend to be made qurban are still valid, even though others intend to only get the meat. Likewise, including if the intention is for nadzar or qurban sunnah. This is the opinion in our madzhab (Syafi'i school) and also the opinion of Imam Ahmad and the jumhur (majority) of scholars. " Imam Ibn Qudamah rahimahullah in Al-Mughni (13: 363) states that there are those who intend to sacrifice and some are only looking for meat, لِأَنَّ كُلَّ إِنْسَانٍ مِنْهُمْ إِنَّمَا يُجْزِئُ عَنْهُ نَصِيْبُهُ, فَلاَ تَضُرُّهُ نِيَّةُ غَيْرِهِ "Every one of them is considered to get the part that he intended and does not accuse the other's intentions." Conclusion:Back to the problem of joint sacrifice of cows that are not the same, it does not include qurban because in the end one person ration is less than 1/7. This can be overcome by means of shahibul qurban who give a joint giving more to those who are less (patchwork) for their pleasure. May Allah give understanding If we don't make qurban or don't have qurban animals to eat at Eid al-Adha, is it still advisable to eat (breakfast) before Eid al-Adha prayers?
From 'Abdullah bin Buraidah, from his father, he said, كَانَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- لاَ يَغْدُو يَوْمَ الْفِطْرِ حَتَّى يَأْكُلَ وَليه وسلم- لاَ يَغْدُو يَوْمَ الْفِطْرِ حَتَّى يَأْكُلَ وَلاَ يَأْكُلُ عيَن "The Messenger of Allah -peace and prayer of Allah be upon him- used to go to the 'Ied prayer on the day of Eid al-Fithri and he ate first. Meanwhile, on the day of Eid al-Adha, he does not eat first, except after returning from the 'Ied prayer, then he will eat the results of his qurban. " (Narrated by Ahmad, 5: 352. Shaykh Syu'aib Al-Arnauth said that this hadith is hasan). People who go to the id prayer cannot be separated from two possibilities, having qurban animals, not having sacrificial animals. First, who has a sacrificial animal, agreed the scholars, it is sunnah for him to postpone eating on Eid al-Adha. It is recommended that he later break the fast by eating the heart of his qurban animal. This is based on the hadith from Buraidah radhiyallahu 'anhu, he said, وَكَانَ إِذَا رَجَعَ أَكَلَ مِنْ كَبِدِ أُضْحِيَتِهِ "When the Prophet sallallaahu 'alaihi wa sallam returns, he will eat from the heart of his sacrificial animal." (Narrated by Al-Baihaqi in As-Sunan Al-Kubra, 3: 283) Second, who do not have qurban animals, jumhur ulama (majority of ulama: Hanafiyah ulama, Malikiyah ulama, an expression of Shafi'iyah), are praised to continue to postpone eating (until the id prayer). Meanwhile, the scholars of Hambali, for those who do not have qurban animals, it is okay to eat before prayer or after. From the Buraidah hadith mentioned above, the scholar Hambali said that if you don't have a sacrificial animal, it is okay to eat beforehand. A few notes
What is expected foremost is not the flesh or blood that flows after slaughter. The most important thing that Allah expects from the Qurban service is our piety and sincerity. Allah Ta'ala said, لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ "Camel flesh and blood can never reach (the pleasure) of Allah, but your piety can achieve it." (Surah Al Hajj: 37) Shaykh As Sa'di said regarding the above verse, "Remember, what Allah hopes is not the flesh and blood of the sacrifice, because Allah does not need everything and He is the one who deserves to be exalted. What Allah expects from this sacrifice is sincerity, ihtisab (always expecting a reward from Him) and sincere intentions. Therefore, Allah said (which means), "It is your faith that can reach His pleasure". This should be the motivation when someone makes a sacrifice, namely sincerity, not riya 'or being proud of their assets, and not running it because it has become an annual routine. This is what must be present in other worship. Do not let our practice show only skin with no visible contents or visible bodies without souls. Have we performed this sacrificial service to gain piety? Maybe our intention is not right because we want to show off our wealth with the amount of sacrifice that was slaughtered? Be careful with unwilling intentions. The ugliness of non-sincere practices is explained in the following hadith. عن محمود بن لبيد أن رسول الله -صلى الله عليه وسلم- قال «إن أخوف ما أخاف عليكم الشرك الأصغر». قالوا وما الشرك الأصغر يا رسول الله قال «الرياء يقول الله عز وجل لهم يوم القيامة إذا جزى الناس بأعمالهم اذهبوا إلى الذين كنتم تراءون فى الدنيا فانظروا هل تجدون عندهم جزاء» From Mahmud bin Labid, the Messenger of Allah -peace and prayer of Allah be upon him- said, "Indeed, what I fear most will happen to you is Shirk Ashgor." The companions asked, "What is Shirk Ashgor, O Messenger of Allah?" He said, "(Shirk ashgor is) riya '. Allah Ta'ala said to those who do riya 'on the Day of Resurrection when people get rewarded for their deeds:' Go on to the person you are addressing riya deeds' in the world. Then see if you get a reply from them? ' (HR. Ahmad 5: 429. Shaykh Syu'aib Al Arnauth said that this hadith sanad is authentic). Only Allah gives taufik. How does the law combine Qurban and Aqiqah? Is it allowed?
The scholars on this issue have different opinions. Shaykh 'Abdullah bin' Abdirrahman Al Jibrin rahimahullah was asked, "If the time for akikah falls on Eid al-Adha, is it legal to carry out akikah and Qurban at the same time with one Qurban? How is the intention? " He replied, "It cannot be combined between the intention of Qurban and akikah. What must be done is to slaughter one or two goats individually. I cannot combine it with qurban. Because akikah and Qurban each have their own causes and time relations. Between akikah and Qurban can be done in the field or in a narrow time. Qurban is made on the day of Eid al-Adha or tasyriq day. Even more afdhol, the qurbani shohibul eats 1/3 of it, gives 1/3 of it, and gives 1/3 of it. While akikah is done on the seventh day of birth. If you miss the seventh day, you can do it on the 14th day. If you can't on that day, then on the 21st day. Best of all, the ceremony is held like a walimah by inviting relatives and friends to pray for the newborn. However, if you are in an emergency condition to slaughter a Qurban and Aqiqah at one time, then it is permissible because both of these practices are sunnah. The virtue of Qurban is greater than the virtue of akikah. "[1] Sayyid Sabiq said, "Ulama Hambali argues that if you meet between the day of nahr (Eid al-Adha) and the day of akikah, it is permissible to suffice with one slaughter as it is enough to take a bath if you meet on Eid and Friday." [2] However, if you have the space for sustenance, separating the Qurban and akikah is better. If you are in difficult conditions, choosing Imam Ahmad's opinion to combine it is more important. Allah knows best. Only Allah gives taufik. [2] Fiqh Sunnah, 3: 33. Alhamdulillah. First, Qurban is prescribed and recommended. It includes muakkadah or mandatory sunnah. Among the differences of the scholars'. Second, One goat is accepted for a person and his family even though there are many (family members). As narrated by Tirmizi, (1505) and Ibn Majah, (3147) from Atho 'bin Yasar said: سألت أبا أيوب الأنصاري كيف كانت الضحايا على عهد رسول الله صلى الله عليه وسلم فقال: "كان الرجل يضحي بالشاة عنه وعن أهل بيته فيأكلون ويطعمون حتى تباهى الناس فصارت كما ترى). "I asked Abu Ayyub Al-Anshory, how was the condition of the qurban at the time of the Prophet sallallahu'alaihi wa sallam, so he said," In the past someone sacrificed with one goat for himself and his family. They eat and feed. Until people are racing up to what you can see. " Nawawi rahimahullah said, "One goat is accepted for one person and not more than one person is accepted. However, if a family member makes a sacrifice, then he has carried out the message for all (his family). So that the sacrifice for him is included in the Sunnah of the kifayah (which is sufficient). Completed from 'Al-Majmu', (8/370). If he slaughtered more than one, it was fine while not because he wanted to show off. Shaykh Ibn Baz rahimahullah was asked, "Does Islam specify the number (animal) for qurban, where a Muslim sacrifices on the Eid al-Adha? And what are the numbers if there are numbers? He replied, "There is no number stipulation. In the past the Prophet sallallahu'alaihi wa sallam sacrificed with two (goats) one of them for him and his family and the second for the people of Muhammad sallallahu'alaihi wa sallam who obeyed Allah. If a person sacrifices one, two or more of these, that is fine. Abu Ayyub Al-Anshori radhiallahu'anhu said, “In the past we sacrificed at the time of the Prophet sallallahu'alaihi wa sallam with one goat, we ate and we fed. Then people show off after that. In conclusion, one (goat) is sufficient if a person sacrifices for his family with one goat for himself and his family. He has earned the sunnah by doing that. If you sacrifice two, three or a camel or a cow, that's okay. " Finish from Sheikh Bin Baz's website: What is more important is that one goat is enough for himself and for his family. Because this is the guidance of the Prophet sallallahu'alaihi wa sallam. عن جابر بن عبد الله قال شهدت مع رسول الله صلى الله عليه وسلم الأضحى بالمصلى فلما قضى خطبته نزل من منبره وأتي بكبش فذبحه رسول الله صلى الله عليه وسلم بيده وقال بسم الله والله أكبر هذا عني وعمن لم يضح من أمتي) رواه أبو داود (2810 ) وصححه الشيخ الألباني في صحيح أبي داود. From Jabir bin Abuddllah said, I witnessed with the Prophet sallallahu'alaihi wa sallam qurbani in the mushollah (place of prayer). When he finished giving the sermon, he got down from the pulpit. The sheep were brought in and the Prophet sallallahu'alaihi wa sallam slaughtered them with his hands. By saying, بِسْمِ اللَّهِ وَاللَّهُ أَكْبَرُ هَذَا عَنِّي وَعَمَّنْ لَمْ يُضَحِّ مِنْ أُمَّتِي (In the name of Allah and Allah is Great, this is for me and for my people who have not yet sacrificed). Hr. Abu Dawud, (2810) declared shoheh by Sheikh Al-Albany at Shoheh Abi Dawud. Shaykh Ibn Uthaimin rahimahullah said, "There is no doubt, that sticking to the sunnah is better than not. If we say, “It is in accordance with the sunnah that the householder is sufficient to make a sacrifice with one that is done by the head of the family. Not that if he slaughtered more than one they were sinners. They are innocent. However, keeping the sunnah is better than many practices. Allah subhanahu wata'ala said, "He (Allah) tests all of you, who is the best at his practice. SQ. Al-Mulk: 2. Therefore, when the Prophet sallallahu'alaihi wa sallam sent two people in a need and both of them did not get water, so both of them prayed and prayed. Then after that get water. One of them performs ablution 'and repeats the prayer. While others do not perform ablution and do not repeat prayers. Then it was told to the Prophet sallallahu'alaihi wa sallam. He said to those who do not repeat (ablution and prayer), “You are according to the sunnah. And said to the second one, “You are rewarded twice. Which of the two is better? That is in accordance with the sunnah, even though the other one gets two rewards. He got two rewards, because he had done two practices with the intention of getting closer to Allah Azza wajalla. So that he gets two rewards, but not like those who do according to the sunnah. " Finish from Fatawa Nurun 'Alad Darbi. Allah knows best. Is the kurban animal required to be 2 years old? The answer will be seen in the following hadith. From Jabir radhiyallahu 'anhu, he said, Rasulullah sallallahu' alaihi wa sallam said, "لَا تَذْبَحُوا إِلَّا مُسِنَّةً, إِلَّا أَنْ يَعْسُرَ عَلَيْكُمْ فَتَذْبَحُوا جَذَعَةً مِنَ اَلضَّأْنِ" "Do not you slaughter unless it is Musinnah. Unless it is difficult for you, then slaughter jadza'ah from the sheep. " (HR. Muslim no. 1963) Musinnah of goats is one year old (entering the second year). Meanwhile, cows are those who are already two years old (entering their third year). Meanwhile, camels are those who have completed five years (entering their sixth year). This was a popular opinion among the fuqoha. Jadza'ah are sheep that are six to one year old. In summary, the age requirements for sacrificial animals are presented in the following table: Sacrificial animals Minimum Age Requirements Camel 5 years Cow 2 years Goat 1 year Sheep 6 months
The answer, okay and fine. Because the requirements for kurban do not necessarily have to be married or do not have to have children. The conditions for people who do kurban are set by the scholars: 1- Muslim 2- rich (moderately) Sufficiency is meant to have property for sacrifice, more than what he needs on the day of Eid al-Adha, at night and during the three tasyriq days as well as the nights. 3- Has matured (adult) and sensible. (See Al Mawsu'ah Al Fiqhiyyah Al Kuwaitiyyah, 5: 79-80) This means that if a student or a single student is well off, then he does not matter to sacrifice. In fact, there is no reason why he sacrifices in a way of debt as exemplified by Abu Hatim and suggested by Imam Ahmad in matters of aqiqah, although the law of sacrifice is sunnah according to most scholars. Imam Shafi'i rahimahullah said, لاَ أُرَخِّصُ فِي تَرْكِهَا لِمَنْ قَدَّرَ عَلَيْهَا "I do not give relief to leave the sacrifice for those who are able to do it." (Ahkamul Udhiyah wal 'Aqiqah wat Tadzkiyah, p. 12). What he meant was that it was meant to leave the sacrifice for those who were able to do it. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest.
Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. Walillahil hamd. Alhamdulillahi Rabbil 'aalamiin. Allahumma shalli 'ala Muhammad wa' ala aali Muhammad. Ayyuhan naas, ittaqullaha haqqa tuqootih. Innaa a'thainaakal-kautsar, fashollii li robbika wanhar, innaa syaaniaka huwal abtar. Jama'ah rahimani wa rahimakumullah, a congregation who is always blessed and blessed by Allah ... This Friday coincides with two Id. Narrated from Iyas bin Abi Ramlah Asy-Syamiy, he said, "I had accompanied Mu'awiyah bin Abi Sufyan and he asked Zaid bin Arqam," Have you ever witnessed the Prophet sallallaahu 'alaihi wa sallam meeting two Id (the day I met with Friday) in one day? " "Yes", replied Zaid. Then Mu'awiyah asked again, "What was he doing at that time?" "He performed the Eid prayer and gave relief to leave Friday prayers," replied Zaid again. The Prophet sallallaahu 'alaihi wa sallam said, "Who wants to pray on Friday, please." (Narrated by Abu Daud, no. 1070; An-Nasa'i, no. 1592; Ibn Majah, no. 1310. Al-Hafizh Abu Thahir said that this hadith sanad is hasan). The above argument is that you can choose between Friday prayer and Eid prayer. However, doing both prayers is better. For those who choose not to pray on Friday because the Eid prayer is already in the morning, they should replace it with the Zhuhur prayer. Regarding qurban, as we all know that this worship comes from the story of the Prophet Ibrahim when he wanted to slaughter his son Ismail. This story can be explored further in Surah As-Saffat verses 99-111. Prophet Ibrahim was ordered by Allah to slaughter his own son, Ismail 'alaihis salam as mentioned in the verse, فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا ََ قَالَ يَا أَبَتِ افْعَلْ مَا ُؤْ سَتَجِدُنِي إِإِ شَاءَ اللَّهُ منَ الصَّابِرِينَ "So when the child arrived (at the age of being able) to work with Ibrahim, Ibrahim said," O my son, I actually saw in a dream that I slaughtered you. Then think about what you think? " He replied, "O my father, do what you are told; God willing, you will find me including those who are patient. " (QS. As-Saffat: 102) When Isma'il is in the wee age and he has reached the age of sa'ya, that is the age at which the child is able to work. At that age, Ibrahim loved him very much and Prophet Ibrahim felt that his son could really bring many benefits. When his son was like that, Ibrahim got a tough test. See when he heard his father's dream of slaughtering him, Ismail was very obedient. He also stated that he could be patient and encouraged his father to be patient too. This is what our role model should be, namely obedience, patience, and trust in Allah. Hopefully we get wives and children who are obedient to God, patient and truly put their trust in Him, so we become such people. Then in the continued verse it is mentioned, فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ "When both of them had surrendered and Ibrahim laid his son on his temples, (both of them were patient)." (QS. As-Saffat: 103) وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ "And We call him," Hi Ibrahim. " (QS. As-Saffat: 104) قَدْ صَدَّقْتَ الرُّؤْيَا إِإِ كَذَلِكَ نَجْزِي الْمُحْسِنِينَ "Surely you have confirmed that dream, indeed this is how We reward those who do good." (QS. As-Saffat: 105) إِإِ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ "Surely this is really a real test." (QS. As-Saffat: 106) With this attitude, Prophet Abraham 'alaihis greetings is praised, كَذَلِكَ نَجْزِي الْمُحْسِنِينَ "Thus We reward those who do good." (Surah As-Saffat: 110). Ibrahim was one of those who did good (doing ihsan) in worship, had good faith with others, he got a way out of the difficulties he was facing, and he got a good reward. Then it is mentioned, إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ "Indeed he is one of Our servants who believe." (Surah As-Saffat: 111). Lessons from the story of the Prophet Ibrahim making qurban
Second sermon Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. Allah is the Greatest, Allah is the Greatest, Allah is the Greatest. Allah is the Greatest. Walillahil hamd. Alhamdulillahi Robbil 'aalamiin. Allahumma shalli 'ala Muhammad wa' ala aali Muhammad. Wal 'ashr, Innal insaana lafii khusr, illalladziina aamanuu wa' amilush sholihaati wa tawaa-show bil haqqi wa ta-waashow bish shobr. Ayyuhan naas, ittaqullaha haqqa tuqootih. Allahummaghfir lil muslimiina wal muslimaat, wal mu'miniina wal mu'minaat, al-ahyaa 'minhum wal amwaat. Robbanaa aatinaa fid dunyaa hasanah wa fil aakhirooti hasanah wa qinaa 'adzaban naar. Bi rohmatika yaa arhamar roohimiin. Taqobbalallahu minna wa minkum. Wassalaamu 'alaikum wa rahmatullah wa barakatuh. Khutbah Reference: Tafsir As-Sa'di.The second printing, Year 1433 H. Shaykh 'Abdurrahman bin Nashir As-Sa'di. Muassasah Ar-Risalah Publisher. The explanation of the Eid al Adha prayer
Eid al-Adha sermon rules
The Qurban is the slaughter of certain animals on the 10th, 11th, 12th and 13th of Zulhijjah with the intention of getting closer to Allah SWT. The commandment to sacrifice was revealed by Allah to us in the 2nd year of the Hijrah along with the command to pray Eidul Adha and zakat. The Word of Allah SWT which means: "So pray to your Lord and slaughter. " Al-Kautsar: According to a famous opinion, the purpose of prayer in that verse is Eidul Adha prayer and what is meant by slaughtering is sacrifice. Ibn Jarir interpreted the verse as follows: “Make your prayers sincere only for Allah alone by not expecting anything other than Him. Likewise, the sacrifice that you have made, intend only for Allah, not for idols, as gratitude for what Allah has bestowed on you which is innumerable. " The Prophet SAW has also said which means: "There is no practice that is most loved by Allah than the Children of Adam during the Eidul Adha other than slaughtering the animal of sacrifice. Surely the animal will come on the Day of Resurrection (as a witness) with horns, feathers and nails. And behold, the blood of the animal sacrifice lay somewhere beside Allah before it flowed on the ground. Because of that, make yourself happy with it. " (History of Tirmizi, Ibn Majah and Hakim) Law of Qurban The law of sacrifice is the sunnah muakkadah. Some scholars of the Hanafi school argue that sacrificing is obligatory for people who fulfill zakat's lineage. Among their references is the hadith which means: "Whoever is excess (in property) but does not slaughter the animal victim, let him not approach my mosque." (History of Ahmad and Ibn Majah) Fadhilat of Qurban The privilege of people who make sacrifices. Saidina Ali Bin Abi Talib RA has narrated that anyone who leaves his house with the intention of buying the victim's animal, then every step 10 virtues are purified, 10 mistakes are eliminated, their dignity is increased by 10 degrees. If he chatted with the seller when buying it, then every word he uttered was the same as one tasbih. And if the price is paid, then every one dirham, he will get 700 virtues. If the animal is laid on the ground, then every drop of blood that is shed will be made by Allah 10 angels who pray and ask Allah to forgive his mistakes until the Day of Resurrection. If the meat is distributed, then every bite people eat, for him is like liberating a child and grandchild of Prophet Ismail AS. Those who are sacrificed will become vehicles for those who sacrifice them on the Day of Resurrection. In this case Rasulullah SAW has said which means: "Give glory to your victims, because later he will become your vehicle when you pass the Siratal Mustaqim bridge. " Apart from that, people who perform sacrificial worship are seen as good people among the people of the Prophet Muhammad SAW in accordance with the meaning of the words of the Prophet Muhammad: "My good people are those who make sacrifices and my evil people are those who do not sacrifice." Qurban can also save the person who did the Qurban from the crimes of this world and the hereafter. In this case Rasulullah SAW has said which means: "Isn't that a victim of worship that saves people, that is, saves those who own it from the crimes of the world and the hereafter." Those who wants to do Qurban in Singapore, can visit www.sgaqiqah.com Shaykhul Islam Ibn Taimiyyah rahimahullah was asked:
What about people who are unable to make qurban, is it permissible to seek debt? He answered: الحَمْدُ للهِ رَبِّ العَالميْنَ إِنْ كَانَ لَهُ وَفَاءٌ فَاسْتَدَانَ مَا يُضَحِّي بِهِ فَحَسَنٌ وَلاَ عا Alhamdulillah rabbil 'alamin. If this person has the ability to pay off, then he can seek debt to be able to sacrifice, that is good. But it is not obligatory for him to do so. Allah knows best. (Majmu'ah Al-Fatawa, 26: 305) This means that it is still permissible to make qurban in a state of debt, for example, he believes that his debt can be paid in full from the salary that will come out at the end of the month. But remember, making qurban with debt according to Shaykhul Islam Ibn Taymiyyah is not necessary. May be useful. - Every 10th of Dzul Hijjah, all Muslims who do not perform Hajj celebrate Eid al-Adha. On that day, Muslims are highly worshiped to make qurban where they slaughter sacrificial animals to be distributed to all Muslims in an area. Then what exactly is Qurban? Below will be explained in full.
Qurban comes from Arabic, "Qurban "Which means near (قربان). Sacrifice in Islam also called al-udhhiyyahandadh-dhahiyyahwhich means animal slaughtered, such as camels, cows (buffalo), and goats that are slaughtered on Eid al-Adha and tasyriq days as a form of taqarrub or closer to Allah. The proof of the Declaration of Sacrifice Allah SWT has decreed sacrifice with His word, "Indeed, We have given you many favors. So establish prayers for your Lord, and make sacrifices. Indeed, it is those who hate you that are cut off.(Al-Kautsar: 1 - 3). "And We have made camels for you as a message of Allah. You get a lot of good from it, so say the name of Allah when you slaughter it.(Al-Hajj: 36). The Virtue of Sacrifice From Aisyah ra, the Holy Prophet said, "There is not a single practice carried out by humans on the feast of the Sacrifice that Allah SWT loves more than slaughtering the sacrificial animals. Indeed, the animal that is sacrificed on the Day of Resurrection will come, with its horns, hair and hooves. And before the blood of the Sacrifice touches the ground, it (the reward) has been received in the sight of Allah, so lucky you all with (reward) of the Sacrifice.. " (HR Tirmidhi). The Law of Sacrifice Its legal sacrifice sunnah muakkadah(highly recommended sunnah). For a person who is able to do so and then he leaves it, he is punished as makruh. This is based on the hadith narrated by Bukhari and Muslim that the Prophet had sacrificed with two kibasy goats, both of which were blackish white and had horns. He himself slaughtered the sacrifice, and recited the name of Allah and took takbir (when cutting it). From Umm Salamah ra, the Holy Prophet said, "And if you have seen the hilal (date) of the entry of the month of Dzul Hijjah, and one of you wants to sacrifice, then let him leave his hair and nails.. " HR Muslim The meaning of the words of the Prophet, " want to sacrifice"Is the argument that this sacrifice is sunnah, not obligatory. It was narrated from Abu Bakr and Umar that they both had never made a sacrifice for their families, because both were afraid that the sacrifice was considered obligatory. The Wisdom of Sacrifice Sacrificial worship is mandated by God to remember History of Eid Al Adha himself experienced by Prophet Ibrahim as and as an effort to provide convenience on the day of Eid, as said by the Prophet Muhammad, "These days are none other than the days of eating and drinking and making dhikr to Allah Azza wa Jalla. " Qurban requirements Animals Allowed for Sacrifice The animals that are allowed for sacrifice are camels, cows (buffalo) and goats. For other than these three types are not allowed. Allah SWT said, "so that they will chant the name of Allah on the livestock which Allah has given them.(Al-Hajj: 34). And it is considered adequate to sacrifice with a sheep that is half a year old, a Javanese goat that is one year old, a cow that is two years old, and a camel that is five years old, be it male or female. This is in accordance with the traditions below: From Abu Hurairah ra said, I have heard Rasulullah SAW say, "The best sacrificial animal is a goat that is jadza '(powel / one year old)."(HR Ahmad and Tirmidhi). From Uqbah bin Amir ra, I said, O Messenger of Allah, I have jadza ', Rasulullah SAW replied, "Sacrifice with it."(Narrated by Bukhari and Muslim). From Jabir ra, the Messenger of Allah said, "Do not sacrifice animals except those that are one year old and above, if it is difficult for you, then slaughter the sheep Jadza '." Sacrifice with the Castrated Goat It is okay to sacrifice with a castrated goat. Narrated by Ahmad from Abu Rafi ', that Rasulullah saw sacrificed with two kibasy goats, both of which were white mixed with black and again castrated. Because the meat is tastier and tastier. Animals Not Allowed to Sacrifice The conditions for the animal for sacrifice were the stars free from disgrace (defects). Therefore, it is not permissible to sacrifice with disgraceful animals as below: 1. Whose disease is clearly visible. 2. The blind and clearly visible blindness 3. Whose bone marrow is absent, because it is very thin. Rasulullah SAW said, "There are four diseases in sacrificial animals for which the sacrifice is not sufficient. Namely the blind with visible blindness, and the very sick and sickly visible, the very lame, and the emaciated. " (HR Tirmidhi while saying this hadith is hasan sahih) 4. Those with defects, namely those whose ears or horns were mostly missing. Apart from the five animals above, there are other animals that are not allowed for sacrifice, namely: 1. Hatma '(toothless front teeth, all of them) .2. Ashma '(whose horn skin is broken). 3. Umya '(blind) .4. Taula '(who forage on plantations, are not pastured). 5. Jarba '(who has a lot of scurvy). Nor is it okay to sacrifice with animals that are silent, whose tail is cut off, which are pregnant, and where there is no part of their ears or most of their rump. According to the most valid in the Shafi'i school, it is insufficient for the buttocks / buttocks to be cut off, as well as those whose nipples are not there, due to the loss of some of the edible organs. Likewise, the tail is cut off. Imam Shafi'i said, "We don't get hadiths about teeth at all." Time for Slaughtering Sacrificial Animals For sacrifice, it is required not to be slaughtered after sunrise on the day of 'Eid al-Adha. After that, you can slaughter it on any day, including the Tasyrik days, either night or day. After three days there was no more time to slaughter him. From al-Barra 'ra the Holy Prophet said, "In fact, the first time we do this today (Eid al-Adha) is we pray, then we go back and cut the sacrifice. Whoever does that means he will get our Sunnah. And whoever slaughtered before that, then the slaughter was none other than the meat he offered to his family which did not belong to the sacrificial service at all." Abu Burdah said, "On the day of Nahar, the Messenger of Allah (PBUH) preached before us, he said: 'Whoever prays according to our prayers and faces our Qibla, and worships in our way of worship, then he does not slaughter the qirban before he pray'. " In another hadith, the Messenger of Allah said, "Whoever slaughtered before praying, actually he slaughtered for himself. And whoever slaughtered after the prayer and sermon, in fact he had perfected and he received the sunnah of the Muslims."(Narrated by Bukhari and Muslim). Join in the Sacrifice In sacrificing, it is permissible to join if the sacrificial animal is a camel or cow (buffalo). Because, a cow (buffalo) or camel applies to seven people if they all intend to sacrifice and taqarrub to Allah SWT. From Jabir ra said, "We slaughtered a sacrifice with the Prophet at Hudaibiyyah a camel for seven people, as well as a cow (buffalo)."(Reported by Muslim, Abu Daud, and Tirmidhi) Distribution of Sacrificial Meat It was prescribed for those who sacrificed to eat the sacrificial meat, presented it to their relatives, and gave it to the needy. Rasulullah saw said, "Eat and give food to (the poor) and keep it." In this case the scholars say, what is afdhal is to eat one-third of the meat, give one-third of it and save one-third of it. Sacrificial meat may be transported (transferred) even to other countries. However, it cannot be sold, nor the skin. And, not to give a butcher as a wage. Butchers are entitled to receive it as employee benefits. People who sacrifice can give charity and can take the sacrifice to be used (eaten). According to Abu Hanifah, it is permissible to sell the skin and the money to be donated or buy useful items for the house. The Sacrificer Slaughtered Himself People who sacrifice who are good at slaughtering are sacrificed to slaughter their sacrificial animals themselves. When slaughtering is put down read, "Bismillahi Allahu Akbar, Allahumma haadza 'an? " (In the name of Allah and Allah is the Greatest, O Allah this sacrifice is from? [State his name]). Because, Rasulullah saw slaughtered a goat and read, "Bismillahi wallahu Akbar, Allahumma haadza 'anni wa'an man lam yudhahhi min ummati."(Narrated by Abu Daud and Tirmidhi). If the person making the sacrifice is not good at slaughtering, he should attend and witness the slaughter. From Abu Sa'id al-Khudri ra, the Messenger of Allah said, "O Fatimah, wake up. And behold your sacrifice. Because, a drop of blood will ask forgiveness for every sin you have committed. And read: 'Verily, my prayers, my worship - my victims - my life, and my death are to Allah, the Lord of the Worlds. And for that I was ordered. And I am the ones who first surrendered to Allah, 'A friend then asked,' O Messenger of Allah, is this for you and your family specifically or for the Muslims in general? ' Rasulullah SAW replied, 'Even for Muslims in general'." By KH. Ishomuddin (Lecturer at FAI Univ Darul Ulum Jombang)http://jombang.nu.or.id/apa-dan-bimana-kurban Can I sacrifice with female goats or female cows? Do you have to always be male both in sacrifice and in aqiqah (akikah)? Some people argue that this is not allowed. But of course our reference is not what people think. Everything is returned to the arguments and words of the scholars.
Allah Ta'ala said, " For every community We appointed a rite of sacrifice so that they may pronounce the Name of Allah over the sacrificial animals He has provided for them. For your God is only One God, so submit yourselves to Him ˹alone˺. And give good news ˹O Prophet˺ to the humble" (Surah Al Hajj: 34). Asy Syairozi said, "It is okay to sacrifice with male and female animals." Then Asy Shirozi brought the evidence from Umm Kurz, from the Prophet sallallaahu 'alaihi wa sallam, he said, "Boys should be qiqahi with 2 goats, while girls should be with 1 goat. It is okay for you to choose a male or female from the goat. " (Narrated by An Nasai no. 4222 and Abu Daud no. 2835. Al Hafizh Abu Thohir said that this hadith is authentic). After bringing this argument, Asy Syairozi rahimahullah said, "If it is permissible for males and females in aqiqah based on the hadith above, it is the same as sacrifice (udhiyah) can be male or female. Because male goat meat is more delicious (thoyyib). Meanwhile, female goats are wetter. " (See Al Majmu ', 8: 222) Imam Nawawi rahimahullah gave information to Asy Syairozi's explanation, "The legal requirements for sacrifice, sacrificial animals must come from livestock, namely camels, cows and goats. It also includes various types of camels, all types of cows and all types of goats, namely sheep, ma'iz and the like. Meanwhile, other than livestock such as deer and donkeys, it is not legal as sacrificial animals without any disputes among the scholars. Likewise, it is legal to sacrifice the male and female animals of all the livestock. There is no mistake at all about this in our opinion. " (Al Majmu ', 8: 222). From here it is clear, it is permissible or legal to sacrifice or marry a goat or female cow. Male or female sacrifices are an annual topic of discussion that Muslims always talk about. Because every Muslim certainly endeavors to provide sacrificial animals as well as possible, as far as possible and of course most importantly.
Before discussing further about male or female sacrificial animals, we need to know the rationale for making sacrifice and the law of sacrifice. The arguments that provide for the sacrifice The basis for sacrificial worship can be read in QS. Al-Kautsar verse 2 as follows: Meaning: "So pray for your Lord, and sacrifice (as worship to get closer to Allah)." While the argument based on the Prophet's hadith, namely the hadith of Imam Bukhari's history from Anas bin Malik, is as follows: Meaning: "Prophet SAW. sacrifice with two fat and horned goats. I saw the Prophet. put both feet on the shoulders of the goat, then the Prophet. read basmalah, takbir and slaughter with his own hands. " In addition, there is also a hadith narrated by Imam Ahmad and Ibn Majah from Abu Hurairah, the Prophet. say; Meaning: "Whoever gets space but does not sacrifice, then he should not approach our place of prayer." Those were the arguments that emphasized the sacrifice. There is still one discussion before getting into what animal sacrifices are the main, male or female sacrifices. Namely regarding the law of sacrifice. Sacrifice Law The law of sacrifice on Eid al-Adha is the sunnah muakkad. However, the Prophet Muhammad (PBUH) never left this worship, even since it was prescribed until he died. So it can be said that this sacrifice is mandatory for the Prophet Muhammad. This is based on one of his sayings narrated by at-Tirmidhi; Meaning: "I was ordered (obliged) to sacrifice, and that is a sunnah for you" (Narrated by At-Tirmidhi). The legal provisions of the sunnah muakkad were pinned by Imam Malik and Imam Shafi'i. Meanwhile, Imam Abu Hanifah said that for people who are able and not traveling, the law is obligatory. In the Imam Syafii school of thought, the sunnah muakkad here is kifayah. So if one family already sacrifices with enough animals for seven people, such as cows, buffaloes and camels. So, other family members no longer have the pressure to sacrifice. This Sunnah is also imposed on people who are mature, intelligent and capable. Muhammad al-Khathib asy-Syarbini, in al-Iqna 'fi halli Alfazhi Abi ash-Syuja' said that the law of sacrifice is the sunnah muakkad which is kifayah if there are many in one family, so if one of them has done it it is sufficient to everything, if not then it becomes Sunnah others. While mukhatab (people who are subject to khitab / burden of worship) are Muslims who are free, mature, intelligent and capable. After knowing the original law of sacrifice, namely the sunnah muakkad, we now enter into the criteria for sacrificial animals. Criteria for Sacrificial Animals To find out which is greater, male or female sacrifice. We must read about the good criteria for sacrificial animals.
Explicitly, it turns out that there is no text, either the Koran or a hadith, which discusses the virtues of male or female sacrificial animals. However, the scholars confirmed the issue of the sex of the sacrificial animals with the animals intended for aqiqah. In Al-Majmū 'Syarḥ al-Muhadzzab, Imam An-Nawawi has also explained this. According to him, the sex of the sacrificial animals is analogous to the hadith which explains the ability to use both male and female animals for aqiqah. Meaning: "And it is permissible to sacrifice with both male and female animals. As referring to a hadith narrated by Umm Kuraz from the Prophet sallallaahu 'alaihi wasallam, that he once said "(aqiqah) for boys are two goats and for women one goat. Either male or female, it doesn't matter. " According to Imam Nawawi, the type of male or female animal is not a problem, so it is the same with the sacrifice. There are no problems and nothing more important. Meaning: "If in terms of aqiqah alone it is allowed on the basis of the hadith, then this shows the ability to use both male and female animals in sacrifices. Because male meat is more delicious than female meat, and female meat is more moist. " (See: An-Nawawi, al-Majmū 'Syarḥ Muhazzab, Beirut, Dār al-Fikr, j. 8, p. 392) This is the answer which is more important between male or female sacrifice. Nothing is more important. The most important thing is to meet the criteria as stated earlier. Tips for Choosing a Sacrificial Animal To perform a sacrifice, one must choose between raising livestock by themselves or buying from a market or animal sacrificial outlet. Of course, criteria such as adequate age, have experienced a change of teeth, no disease (such as lack of appetite, fever, scabies, excreta (waste) from the nostrils, dull and standing hair, sunken and dirty eyes, diarrhea, and weakness ), and not experiencing any disabilities. As additional information when choosing sacrificial animals, because healthy sacrificial animals have wet nostrils (not due to flu), clean and shiny fur, normal breath and heart rate, normal appetite, clean drinking holes and pink in color. Allah knows best |