Praise be to Allah, blessings and greetings hopefully devoted to our lord the Prophet Muhammad, his family, his companions and who followed them well until the Day of Resurrection. Amma ba'du:

The reader who blessed God Ta'alaa:

When sacrifice is one of the great Islamic syiar, where we realize the unity of God, grateful for his pleasure to us and a reflection of our father Abraham obedience to his Lord, so too there is much goodness and blessing in it, then a Muslim must pay attention and praise, and we submit the following glimpse of this great syiar:

Udhiyyah (qurban): the animals are slaughtered livestock (such as camels, cows, and goats) to draw closer to God Ta'alaa - the land of the living person who sacrifice - after the Eid al-Adha prayer until the end of the day Tasyriq (ie the 13th month of Dhul Hijjah ) with the intention to udhiyah (qurban).

Ta'alaa God says:

(2: فصل لربك وانحر) (سورة الكوثر)

Means: (And be steadfast in prayer as your Lord and sacrifice) [Surah Al-Kauthar: 2].

And His words also:

قل إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين لا شريك له وبذلك أمرت وأنا أول المسلمين) سورة الأنعام: 162

Meaning: (Say: Verily sholatku, sembelihanku, my life and my death are for Allah, Lord of the Worlds) [Surat al-An'am: 162]


ولكل أمة جعلنا منسكا ليذكروا اسم الله على ما رزقهم من بهيمة الأنعام فإلهكم إله واحد فله أسلموا) (سورة الحج: 34

Means: (And for every nation have We syariatkan slaughter (sacrifice), so they called the name of Allah against the animals that have been direzkikan God to them, Then the Lord your God is Almighty, am left therefore surrender unto Him) [ Surat Al-Hajj: 34].

Law of sacrifice:

Sacrifice is one syari Islam, mentioned in the book Jawahirul Iklil syarh Mukhtasar Kholil, that when people leave a country they fought for offerings including Islamic syiar (Rasail Fiqhiyyah by Shaykh Uthaymeen: 46).

The scholars have been at odds regarding the ruling into two groups:

1-That the law required, this opinion was taken by Imam Auzai, Allaits, Abu Hanifa, and one narrated by Imam Ahmad, is also the opinion of Shaykh al-Islam Ibn Taymiyyah, and is one of the opinions in the madhhab Malik or Malik dhohirnya opinion. Who take this opinion berdalilkan by:

• Word of God Taalaa:

(فصل لربك وانحر) (الكوثر

Means: (And be steadfast in prayer as your Lord and sacrifice) [Surah Al-Kauthar: 2]

This verse uses the verb command (inhar), and command basically means mandatory, unless there is a turn away from dunah nor shall be permissible. Jurisprudence, according to experts suggested.

• Hadith Jundab radi Shahihain anhu in the book and others said: The Messenger sallallaahu 'alaihi wasallam said: (whoever slaughtered before the prayer then the victim should replace it with another, and whoever has not slaughtered then let him slaughter the name of God) HR Imam Muslim: 3621.

• Word of the Prophet sallallaahu alaihi wasallam: (any who have not sacrificed the spaciousness but never approached the place of our prayers), HR Ahmad and Ibn Majah and dishahihkan by Al-Hakim from Abu Hurayrah radi haditsnya anhu, said in Fath Bari the perawinya tsiqoh .

2 - That the law sunna muakkadah, this opinion is madhahib Syafie Jumhur Ulama, Malik and Ahmad in his opinion that famous, but most who take this view say that those who are able to leave his legal makruh. While the arguments of this opinion are:

• Hadith Jabir radi anhu in Sunan Abu Dawud in which he said: I pray Eid al-Adha with the Messenger of Allah sallallaahu 'alaihi wasallam, then when finished brought in two sheep and slaughter him by saying:

بسم الله والله أكبر, اللهم هذا عني وعمن لم يضح من أمتي

Meaning: (By Name of Allah, Allah is the Greatest, O Allah is from me and from anyone who has not sacrifice from my people). (Sunan Abu Dawud with Sharh Muhammad Syamsul Haqq Abadi) (7 / 486).

• History Jamaat except Imam Bukhari in Hadith: (Any of you want to sacrifice then do not take from the hair and nails).

Shaykh Uthaymeen rahimahullah after delivering the arguments and the sunna requires muakkadah, that his arguments almost as strong, then you should take the road ikhtiyath (carefully) should not be left when able because it is a form of glorification of Allah and remember Him and release loads with confidence. (Rasail Fiqhiyyah: 50).

Sacrifice to the dead:

Basically sacrifice at the appointed time is prescribed to people who are still living for himself and his family, but he may mensedekahkan some reward to anyone who was alive or dead because the Prophet sallallaahu 'alaihi wasallam when the sacrifice he said: (O Allah, this Muhammad and the family of Muhammad), which automatically includes members of his family who had died.

As for those who have died intestate if he had a third of his property or make it as waqaf then must be carried out.

But if he has not had time to intestate or mewaqafkan and someone wants to sacrifice for the person died as he likes then it is good according to some scholars, including from the Hanbali madhhab, and is considered as alms for the dead, but sunahnya every person to include families who are still living and already died in the victim and when the slaughter say:


اللهم هذا عني وعن آل بيتي

Meaning: (Oh God, this is from me and my family members).

So the dead do not need specialized udhiyyahnya own.

The scholars agreed that the sacrifice and the meat is the main mensedekahkan from the charity with the money amounting to or more than that because the Holy Prophet upon him blessings shallawahu sacrifice and never do unless a more mainstream and better, and the madhhab of Imam Abu Hanifah, Syafie and Ahmad rahimahumullah.

Preferment and most of them:

A goat enough for a person and his family based on the hadeeth of Abu Ayyub:

حديث أبي أيوب «كان الرجل في عهد رسول الله صلى الله عليه وسلم يضحي بالشاة عنه وعن أهل بيته فيأكلون ويطعمون» رواه ابن ماجة والترمذي وصححه.

Meaning: (formerly on the Prophet sallallaahu 'alaihi wasallam someone with a goat sacrifice to himself and his family members and then they eat it and mensedekahkannya) Reported by Ibn Majah and Turmudzi and dishahihkannya.

Mentioned in Scripture is a camel, cow and sheep and goats goat either Java, while it may be because diqiyaskan buffalo with cattle.

Some scholars argue that most afdhol is badanah (camel) for a family then the family cow for a goat to a family and then seven or ten families in a joint venture for a camel then a family of seven joint venture for a cow based on the words of the Prophet sallallaahu alaihi wasallam about the reward Friday prayers : (Anyone go to the mosque at first it was as if he bertaqarrub with a camel, at the time of the second as if he bertaqarrub with a cow, the third time as if he bertaqarrub with a goat ...), this opinion taken by the priest who three of Abu Hanifa, and Ahmad Syafiie.

Thus, a goat is more major than a camel or a cow for seven families.

Imam Malik said: The most afdhol jadz'u (which have been aged eight or nine months) from the type dzo'ni (sheep) and cattle and camels, because the Prophet upon him blessings and sacrifice with two goats kibasy (ram) and he sallallaahu alaihi wasallam did not do except the most afdhol.

And the answer to it is that He sallallaahu alaihi wasallam sometimes choose the most important to ease his people because they imitate him, and he did not want to incriminate them. Edicts quoted from Shaykh Abdul Aziz Bin Bazz.

A camel and cow enough for seven people, based on the history of Jabir radhiallahu anhu said: (We slaughtered in Hudaibiyyah with the Prophet sallallaahu alaihi wasallam a camel for seven people, a cow for seven people, and in another narration: The Prophet sallallaahu alaihi wasallam ordered us for every seven people associate in a camel and cattle) and in another narration: (and a cow slaughtered for the seven people they associate him) HR Imam Muslim.

Terms of sacrifice:

1 - She is already sufficient, for the six-month sheep, and goats a year, while cows two years and five camels.

2 - Congratulations from disgrace and disability, based on the words of the Prophet shallawahu alihi wasallam: (There are three things that are not allowed in the sacrifice, which obviously blind blindness, the pain obvious pain, a limp clear pincangnya, which thin invisible meat) Saheeh, ( See Saheeh al-Jami: 886).

There is also a defect that is lighter than this one that does not preclude its validity but makruh slaughtered like a broken horns or off his ear, or split ear, etc., because sacrifice is taqarrub to God, but God is good and does not accept except what is good, and he who exalts syiar-syiar Islam then that is a heart piety.

3 - Haram sell it: if animal sacrifice has been determined it should not be sold or presented him except replace it with something better, if the sacrificial animals give birth then sacrificed with his son, as permitted to ride if necessary, and theses are issued by Imam Bukhari and Muslim from Abu Hurairah radhiallahu anhu that the Prophet sallallaahu 'alaihi wasallam saw a man who leads a camel and then he said: (Naikilah him, she said: she camel sacrifice, then he said: naikilah him until the second or third time).

4 - kill time when a determined, after the Eid prayer and sermon, not after entering the prayer time, until the end of the day before sundown Tasyriq the thirteenth day of Dhul Hijjah month based on the words of the Prophet sallallaahu 'alaihi wasallam: (whoever slaughtered before the prayer then let repeat) HR Imam Bukhari and Muslim, also based on the words of Ali radi anhu: (day-to-day is the day of Eid al-Adha slaughter and three days afterwards) and this madhhab Hasan Al-Basri, Ata ibn Abi Rabah, Auzai, and Syafiie, and selected Ibn Mundhir may Allah have mercy on them all.

What was done to animal sacrifice:

- For those who have first disunahkan sacrificial animals to eat from it if possible based on the hadith: (let each person eating from the sacrificial animals) in Saheeh al-Jami dishahihkan: 5349, and shall eat after the Eid prayer and sermon, and this opinion of the scholars such as Ali, Ibn Abbas, Malik, and Syafiie and others. And the argument above is the hadith Buraidah radhiallahu anhu: (formerly Prophet sallallaahu 'alaihi wasallam did not come out on the feast of Eid prayers Eid until he ate, and did not eat at the feast of Eid al-adha until he bleed) Sheikh Albani rahimahullah said: isnaad saheeh: Al Misykat 1 / 452.

- The most afdhol kill himself, if not then disunahkan to attend penyembelihannya.

- Disunahkan divide the meat of three parts, one third for food, a third was awarded, and one third wherewithal, as stated by Ibn Umar Ibn Masud and radi anhum, as the scholars agree that it is illegal to sell meat, fat or skin, in the saheeh hadeeth: (Whoever sells sacrificial skin then there is no sacrifice for him) in Saheeh al-Jami dihasankan: 6118, and should not be given a bit of the victim to the butcher as wages based on the words of Ali radhiallahu anhu: (Prophet sallallaahu 'alaihi wasallam commanded to slaughter a camel and mensedekahkan flesh and skin and leash and must not give to the butcher any part) and he said: and we give it from our own property. Agreed upon.

And he is allowed to give him as a gift, and allowed to give it to the heathen because kefakirannya or kekerabatannya or because a neighbor or to soften his heart. Taken from Fataawa Shaykh Abdul Aziz Bin Bazz.

The dizaman now, where people can not sacrifice its own leather processing, then a scholar berfatwa that allowed a sacrifice mensedekahkan to a body representing the virtues of the poor position if this agency to sell off their skin.

The joint offerings in school-grade school that every child collect some money, then the cleric berfatwa allowed to practice sacrifice, but not including a syar'ie offering legitimate, if the wherewithal is hopefully worth the reward, but should not be done by adults, because it is not the time to exercise.

The problem: what should be avoided by a Muslim in the month Dhul-Hijjah ten days if you want to sacrifice?

Mentioned in the Sunnah that anyone who wishes to sacrifice then obliged not to take some of his hair or nails or feathers from the beginning of Dhul Hijjah to slaughter the victim based on the words of the Prophet sallallaahu 'alaihi wasallam: (if you see the moon Dhul Hijjah and one of you would sacrifice the should not take the hair or nails until the sacrifice) and in another narration: (then do not touch the hair or fur sediktpun) HR Muslim Imam of four roads: 13 / 146.

And this command shows the obligation and the ban showed pengharaman opinion, the most powerful, because the order was absolute and pure ban her turn nothing into the sunna.

However, if deliberately take part then she must beristighfar and no penalty for him and the legitimate victim.

And anyone who needs to take a little bit annoyed with him because of his existence as a broken fingernail or the injuries are behind the hair then why not take it, because of this matter no more weight than people who are allowed berihram shaved his head because there are distractions.

And why not a man or woman washing her hair in ten days Dhul Hijjah because the Prophet sallallaahu 'alaihi wasallam forbade only took it, and because the berihram allowed to wash his head.

And wisdom of the ban for those who sacrifice to take the hair or nails is when he resembled the person in some practice Hajj berihram namely taqarrub to God with the sacrifice given to him in part to its laws.

And whoever has taken some of the hair or nails at the beginning of Dhul Hijjah ten days because they do not want to sacrifice then intend to sacrifice in the middle ten days of Dhul Hijjah then he should not take it when there is intention of sacrifice.

And women who represent children of his brother or son to menyembeih sacrifice should not take one bit of his hair or nails in the middle ten days of Dhul Hijjah, while the assumption that this prohibition also applies to his deputy then this is not true, because the law relating to the people who sacrifice, be it depute to others or not, and representatives are not bound by the ban, because its ban specifically for people who want to sacrifice to himself Sebagimana stated in the hadith, as for a sacrifice for others because it will or representatives of the ban was not binding.

Later that this prohibition dhohirnya only bound to have sacrifices and do not include his wife nor his son except when one of them has its own offerings, and because the Prophet sallallaahu 'alaihi wasallam sacrifice for the family of Muhammad and no history that he forbade them to take their hair or nails.

And whoever has the sacrifice then berazam for Hajj then he does not take away from hair and nails when going berihram because these traditions when there is a need. But when he performed Hajj tamattu shorten his hair when he finished from umrahnya because it includes rituals.

And the only restrictions mentioned in the hadith above for those who sacrifice so not forbidden for people who sacrifice to wear perfume or sexual relationships or wearing seamless clothing and such.

Source:voa-islam.com