Allah says which means, then shalatlah to your Lord and slaughter of animals. “(Surat. Al Kauthar: 2). Sheikh Abdullah Alu Bassaam said, “Most scholars commentators say; What is meant by slaughtering an animal is slaughtering sacrificial animals after the Eid prayer. “This opinion dinukilkan of Qatada, Atha ‘and Ikrimah (Taisirul’ Allaam, 534 Taudhihul Ahkaam, IV / 450. See also Saheeh Sunnah Fiqh II / 366). In terms fiqh sacrificial animals commonly called by the name Al–hiyah Udh Al Adhaahi the plural form (with the letter ha ‘thin)
UDH–hiyah are cattle slaughtered on the day of Eid al-Adha and the day Tasyriq in order to draw closer to God because of the arrival of the feast (see Al Wajiz, 405 and Saheeh Sunnah Fiqh II / 366)
The virtue of Sacrifice
Slaughtering sacrificial including most major pious charity. The mother of ‘Aisha radhiyallahu’anha tells that the Prophet sallallaahu’ alaihi wa sallam said, “It is not the children of Adam do a practice on the day of Nahr (Eid al Adha) is more loved by Allah more than blood flow (Qurban), then you should feel happy about it.” (HR. Tirmidhi, Ibn Majah and Al-Hakim with valid sanad, see Taudhihul Ahkam, IV / 450)
Hadith above didhaifkan by Shaikh Al-Albani (Ibn Majah is weak, 671). But tossing the above hadith does not cause loss of virtue berqurban. Many scholars have stated that the slaughter sacrificial animals on Eid day Adlha greater than the worth or price alms sacrificial animals or even alms more than the value of sacrificial animals. Since the most important purpose in berqurban is closer to Allah. In addition, the sacrificial slaughter of Islam syi’ar exhibits more and more in accordance with the Sunnah. (cf.. Saheeh Sunnah Fiqh & Syarhul Mumthi 2/379 ‘7/521)
law of Sacrifice
In this case the scholars divided into two opinions:
First, mandatory for people who berkelapangan. Scholars who argue thus is Rabi’a (teacher of Imam Malik), Al Auza’i, Abu Hanifa, Imam Ahmad in one opinion, Layth ibn Sa’d and some scholars follower of Imam Malik, Shaykh al-Islam Ibn Taymiyyah, and Shaykh Ibn ‘‘Uthaymeen rahimahumullah. Shaykh Ibn ‘Uthaymeen said: “The views expressed obliged it looked stronger than the opinion expressed is not mandatory. However, it is only required for those who can afford … “(cf.. Syarhul Mumti ‘, III / 408) Among their arguments is the hadeeth of Abu Hurayrah stated that the Prophet sallallaahu‘ alaihi wa sallam said,” Whoever berkelapangan (treasure) but do not want berqurban then do not ever approached our prayers. “(HR. Ibn Majah 3123, Al-Hakim and dihasankan 7672 by Shaykh Al-Albani)
Opinions expressed Sunnah Mu’akkadah second (stressed). And this is the opinion of the majority of scholars Malik, Shafi’i, Ahmad, Ibn Hazm and others. Scholars who take this view postulates with a history of Abu Mas’ud Al-Ansari radi ‘anhu. He said, “Actually I‘m not going to berqurban. In fact I was the one who berkelapangan. That was because I was afraid that my neighbor thinks it is obligatory sacrificial me. “(HR. Abdur Razzaq and Bayhaqi with a saheeh isnaad). Similarly Abu Sarihah said, “I saw Abu Bakr and Umar while they both do not berqurban.” (HR. Abdur Razzaaq and Bayhaqi, isnaad is saheeh) Ibn Hazm said, “There is no authentic history of a sacrificial sahabatpun stating that it is mandatory . “(see Sahih Fiqh Sunnah, II / 367-368, Taudhihul Ahkaam, IV / 454)
The arguments above are used principal argument of the respective opinions. If translated all show each equally strong opinion. Some scholars provide a way out of a dispute with admonishes: “… appropriate for those who can afford it, do not leave berqurban. Because the berqurban be more reassuring and removing dependents, wallahu knows best. “(Tafsir Adwa’ul Bayan, 1120)
Rest assured …! for those who berqurban, Allah will soon give sacrificial fee instead he spends. Because every morning God sent two angels, one prayer: “O Allah, give change for people who berinfaq.” And the second prayer: “O Allah, give destruction to those who hold wealth (stingy).” (HR. Al Bukhari & Muslim 1374 1010).
Perhaps animals Used To Sacrifice
Sacrificial animals should only be from among Bahiimatul Al An’am (cattle only), namely a camel, cow or goat and should not be apart of it. Even a group of scholars menukilkan Scholarly consensus (agreement) that if invalid unless the sacrificial animals (see Sahih Fiqh Sunnah, II / 369 and Al Wajiz 406) The evidence is the word of God, which means, “And for every nation We provide guidance berqurban that you remember the name of Allah over the sustenance bestowed upon you in the form of farm animals (bahiimatul An’aam). “(Surat. Al-Hajj: 34) Shaykh Ibn ‘Uthaymeen said,” Even if there were people who berqurban with other animal species which is more expensive than on the type of livestock is then qurbannya invalid. Suppose he prefers to berqurban horse for 10,000 real goat while it costs only 300 real then qurbannya (with horses) is not valid … “(Syarhul Mumti ‘, III / 409)
A Goat For A Family
Sacrificial goat enough for one family, and the reward includes all family members although the numbers are much, or even the dead. As the hadith of Abu Ayyub radhiyallahu’anhu who said, “At the time of the Prophet sallallaahu ‘alaihi wa sallam someone (husband) as a sacrificial slaughter a goat for him and his family.” (HR. Saheeh by Tirmidhi and he votes, look Muslim Minhaajul, 264 and 266 ).
Therefore, one should not specialize Qurban for one particular family member, such as goat 1 for child A, goat kids 2 to the B, grace and mercy of God is very broad so do not need to be limited.
Even the Prophet sallallaahu ‘alaihi wa sallam berqurban for over herself and the whole community. Once when he was about to slaughter a sacrificial goat. Prior to slaughter, he said: “O Allah’s – sacrificial – from me and from my people who do not berqurban.” (HR. Abu Dawud 2810 & Hakim 4/229 and dishahihkan Al Shaikh Al-Albani in Al Irwa ‘4/349). Based on this hadith, Sheikh Ali bin Hasan Al Halaby said: “The Muslims are not able berqurban, get the reward as the berqurban of the people of Prophet sallallaahu ‘alaihi wa sallam.”
As for the question: “… goats should only be for one person, a cow for seven people, and camels 10 people …” is the cost of procurement. The cost of procurement of goats should only be from one person, the cost of procurement of cows may only be a maximum of seven people and so on.
But if there are people who want to help Shohibul sacrificial who lack the cost of buying the animal, then it is allowed and does not affect the status of qurbannya. And here is the status of support for Shohibul sacrificial gift. What must consent in advance to the owner of the animal?
Answer: Not necessarily, because the transaction is not required to notify the prize to the person who was given alms.
Cow & Conditions For Camel
A Cow used as sacrificial for 7 people. While a camel for 10 people. From Ibn Abbas radhiyallahu’anhu he said, “In the past we penah bersafar with the Prophet sallallaahu ‘alaihi wa sallam then came the day of Eid al-Adha feast we also organize ten people to sacrificial camel. While we associate a cow for seven people. “(Saheeh Sunan Ibn Majah 2536, Al Wajiz, p. 406)
In the matter of reward, the same provisions with provisions qurban qurban cattle goats. That is urunan 7 people for a sacrificial cow, the reward includes all members of the family of seven people who participated urunan.
Goat Sacrifice social gathering?
Gathering held in the framework are discussed berqurban owe for qurban. Because of the nature of social gathering is debt. Some scholars advocate for berqurban though it must be debt. Among them is Imam Abu Hatim Ibn Kathir quoted as of Sufyan At Thawri (Tafsir Ibn Kathir, Surah Al-Hajj: 36) (*) Similarly, Imam Ahmad in aqiqah problem. He suggested that people who do not have to owe aqiqah costs in order to revive the Sunnah aqiqah on the seventh day after birth.
(*) Sufyan At Thawri rahimahullah said: Abu Hatim used to never go into debt to buy a sacrificial camel. He asked: “You owe it to buy a sacrificial camel?” He replied: “I heard Allah says: لكم فيها خير (you gain a lot of goodness in the sacrificial camels) (Surah: Al-Hajj: 36).” (Cf.. Tafsir Ibn Kathir, Surah Al-Hajj: 36).
Most other scholars suggest to prioritize debt repayment than on berqurban. Among them is Shaykh Ibn Uthaymeen and scholars fatwa islamweb.net team under the supervision of Dr. Abdullah Al-Faqih (cf.. Syabakah Islamic Fatwa no. 7198 and 28 826). Shaykh Ibn ‘Uthaymeen said: “If people have a debt, the article should prioritize debt repayment than on berqurban.” (Syarhul Mumti‘ 7/455). He never even asked about the legal person who is not so sacrificial because the money handed over to his friend who was in debt, and he replied: “When faced with two problems between berqurban or the debt paid more mainstream Faqir then pay off the debt, the more so if the person who being in debt is a close relative. “(cf.. Majmu ‘Fataawa Ibn‘ Uthaymeen, 18/144 & Minutes).
But the scholars statements above are not mutually contradictory. Because of this difference is based on the difference in looking at the state of the debtor. The attitude of scholars who suggest to owe when qurban understood for those cases in which the condition was easily pay off debt or debt due case is still long. While some scholars recommended to prioritize debt repayment of the sacrificial understood for the case of people who struggle to pay off debt or debts which demand immediate repaid. Thus, if we classify as a sacrificial gathering of debt with maturities of long or the debt is repaid berqurban the gathering is a good thing. And Allah knows best.
The scholars‘ equalize buffalo with cattle in various legal and both are treated as one type (Mausu’ah Fiqhiyah Quwaithiyah 2/2975). There are some scholars who explicitly allow berqurban with buffalo, among Shafi’ites (cf.. Hasyiyah Al Bajirami) or from Hanafiyah (cf.. Al ‘Inayah Sharh Hidayah Fath 14/192 and 22/106 Qadir). They consider them a kind.
Shaykh Ibn Al Utasimin never asked about the buffalo sacrificial law.
“The buffalo and cows have differences in many traits as goats with sheep. But God has detailed mention of goats with sheep but does not specify any mention of buffalo with cattle, as mentioned in Surah Al An’am 143. Is it okay berqurban with buffalo? “
“If the essence of buffalo including the buffalo as beef cattle, but if not then the (type of animal) that Allah mentioned in the Qu’ran is the type of animal that is known to the Arabs, while the buffalo did not include known animal Arabs.” (Liqa ‘Babil Maftooh 200 / 27)
If Shaykh Ibn Uthaymeen statement we take the clerical explanation above, we can conclude that the sacrificial buffalo valid law, as a kind of buffalo with cattle. And Allah knows best.
Urunan Sacrifice The Schoolgirl
There is a tradition in educational institutions in our area, when Eid al adha arrived most schools promote training activities for students qurban. Each student tuition charged certain amount of money. The results are used to buy goats and slaughtered in sacrificial days. Whether this can be considered as a sacrificial worship?
It should be understood that it is one of the sacrificial worship in Islam which has certain rules as outlined by the shari’ah. Out of this rule it can not be considered as a sacrificial worship aka qurbannya invalid. Among these rules is the issue of financing. As is understood in advance, the cost of procurement for a goat should only be taken from one person. Therefore the case of tradition ‘sacrificial’ as above can not be considered as sacrificial.
Berqurban on Behalf of a Deceased Person?
Berqurban for people who have died can be broken down into three forms:
* The person who died was not the main goal but his status following qurban qurban surviving family. For example, someone berqurban for himself and his family while his family were among the dead. Berqurban this type is allowed and reward qurbannya covering himself and his family even though there were already dead.
* Berqurban specifically for people who have died without a will of the deceased. Some scholars Hanbali schools regard this as a good thing and the reward can be up to the deceased, as alms in the name of deceased (cf.. Majlis Ulama Fatwa No. Arabia. 1474 & 1765). But some scholars ‘get tough and assess these actions as a form of heresy, since there is no guidance from the Prophet sallallaahu‘ alaihi wa sallam. No history berqurban behold him on behalf of Khadijah, Hamzah, or other relatives who preceded him, he sallallaahu ‘alaihi wa sallam.
* Berqurban specifically for people who died of deceased family berqurban been willed to him when he died. Berqurban for the deceased for this case is allowed if in order to fulfill the will of the deceased. (Quoted from Syarhul footnote Mumti ‘taken from the Minutes of UDL–Shaykh Ibn Uthaymeen hiyah 51.
Age Animal Sacrifice
For camels and cattle: Jabir narrated Rasulullahshallallahu ‘alaihi wa sallambersabda, “Do not slaughter (sacrificial) except musinnah. Except where it is difficult for you then you may menyembelihdomba jadza’ah. “(Muttafaq ‘alaih) is Musinnah adult cattle, with details:
Sheep / goat trash
(see Sahih Fiqh Sunnah, II / 371-372, Syarhul Mumti ‘, III / 410, Taudhihul Ahkaam, IV / 461)
Disabilities Animal Sacrifice
Defects sacrificial animals were divided into 3:
Defect that causes invalid for berqurban, there are 4 (**):
* Blind blind side and clear: If the blind is not clear – those who have not seen it blind judging – although in fact the goat in one eye does not work then it may diqurbankan. Similarly, animals that night blindness. scholars‘ schools Shafi’ites confirms blindness animals be used for sacrificial animals for not including blind eye.
* Pain and looked very sick.
* Lame and limp evident: That is lame and can not walk normally. However, if the new look limp but could go well then it should be used as sacrificial animals.
* Very old as to not have the bone marrow.
And if there are animals that disability is more severe than the above 4 types of defects it is not allowed to use berqurban. (cf.. Saheeh Sunnah Fiqh, II / 373 & Syarhul Mumti ‘3/294).
Defects that cause makruh to berqurban, there are 2 (***):
* Some or all of his ears cut off
* The horns cracked or broken (see Sahih Fiqh Sunnah, II / 373)
Defects which do not affect the sacrificial animals (may be used for sacrificial) but less than perfect.
6 In addition to the above types of defects or defects that are not more severe than that it does not affect the status of sacrificial animals. For example, not toothed (toothless), tailless, pregnant, or not-nosed. And Allah knows best
(see Sahih Fiqh Sunnah, II / 373)
(**) The Prophet sallallaahu ‘alaihi wa sallam was asked about disabled animals what to avoid when berqurban. He replied: “There are four handicapped … and he berisyarat with his hands.” (HR. Ahmad 4/300 and Abu Dawud 2802, declared Hasan–Saheeh by Turmudzi). Some scholars explained that the gesture of the Prophet sallallaahu ‘alaihi wa sallam with his hands when it mentions four such defects indicates that the Prophet sallallaahu‘ alaihi wa sallam limit the types of defects are prohibited. So that instead of including four types of defects as in the hadith may be used as sacrificial. (Syarhul Mumthi ‘7/464)
(***) There is a hadith that states ban berqurban with animals that have two defects, ear horn cut or broken. However Hadith dlo’if, so most scholars classify these two types of defects cause only makruh used for qurban. (Syarhul Mumthi ‘7/470)
Preferred Animals and More Key for Diqurbankan
Should animals diqurbankan is animal fat and perfect. The evidence is the word of Allah Ta’ala which means, “… whosoever syi’ar–syi’ar glorifies God then surely it is derived from the piety of hearts.” (Surat. Al-Hajj: 32). Based on this verse Imam Shafi’i rahimahullah stated that people who berqurban disunnahkan to select the sacrificial animals big and fat. Umaamah bin Abu Sahl said, “Once we were in Medina used to select obese animals in berqurban. And it is the habit of the Muslims when it is berqurban with animal fat. “(HR. Bukhari in mu’allaq but firmly and dimaushulkan by the Al Abu Nu’aim Mustakhraj, hasan isnaad)
Among the three kinds of sacrificial animals according to the majority of scholars, the most important is berqurban with a camel, then a cow then a goat, if the procurement cost of each bear a person (not urunan). The evidence is the answer to the Prophet sallallaahu ‘alaihi wa sallam when asked by Abu Dharr radhiallahu‘ anhu more about the major slave. He said, “That slave is more expensive and more valuable in the eyes of its owner” (HR. Bukhari and Muslim). (see Sahih Fiqh Sunnah, II / 374)
Which is Better, Participate urunan Sacrifice One Cow or Goat?
Some scholars explain the sacrificial goat is better than cows or camels urunan participate, because seven goats more benefits than a cow (cf.. Sahih Fiqh Sunnah, 2/375, Fatwa Standing Committee Daimah no. Syarhul Mumthi 1149 & ‘7/458 ). In addition, there are other reasons such as:
* Sacrifice is often carried the Prophet sallallaahu ‘alaihi wa sallam is the tail intact, either goat, cow, or camel, cow instead of seventh or tenth camel.
* Activity slaughter more. The more so if the hadith which mentions above sacrificial virtue authentic status. It is also in accordance with what is stated by the author of the book Al Muhadzab Al Fairuz Abadzi As Shafi. (cf.. Al Muhadzab 1/74)
* There are some scholars who forbid urunan in berqurban, such as Negri Saudi Mufti Sheikh Muhammad bin Ibrahim (cf.. Fatwa Standing Committee 11/453). However, this prohibition constituted by qiyas (analogy) that contrary to the argument of the Sunnah, so obviously wrong.
What Should Males?
No provision of sex sacrificial animals. Perhaps males and females. From Umu Kurzin radliallahu ‘anha, the Prophet sallallaahu‘ alaihi wa sallam said: “Aqiqah for male anal two girls one goat and goat. It does not matter male or female. “(HR. Ahmad 27900 & An Nasa’i 4218 and dishahihkan Shaykh Al-Albani). Based on this hadith, Al Fairuz Abadzi As Shafi’i said: “If allowed to use female animals when aqiqah based on this hadith, shows that it is also allowed to berqurban.” (Al Muhadzab 1/74)
However, the males are generally better and more expensive than female animals. Therefore, should not male animals but preferably male.
For the Prohibition of Interlocking berqurban
People who want berqurban prohibited nails and cut his hair cut (that is, those not wishing sacrificial animals qurbannya). From Umm Salamah from the Prophet sallallaahu ‘alaihi wa sallam, he said, “When you have entered the first ten days (Dhul-Hijjah) while one of you want berqurban then let him touch the slightest part of the hair and skin.” (HR. Muslims). The ban applies to any manner and for any part, include a ban or partially shaved, or just pull them out. Whether it grows hair on the head, mustache, around the genitals or in the armpit (see Sahih Fiqh Sunnah, II / 376).
Is this ban only applies to heads of families or apply also to family members Shohibul sacrificial?
Answer: This prohibition applies only to the head of the family (Shohibul Qurban) and does not apply to family members. For 2 reasons:
* Dlahir hadith indicates that this prohibition applies only to that want berqurban.
* The Prophet sallallaahu ‘alaihi wa sallam often berqurban for himself and his family. But history has not been found behold he told family members not to cut nails and hair. (Syarhul Mumti ‘7/529)
Time is the sacrificial slaughter on Eid al-Adha day and 3 days later (day Tasyriq). Prophet sallallaahu ‘alaihi wa sallam said, “Every day taysriq is (today) to slaughter (qurban).” (HR. Ahmad and Bayhaqi) There is no difference in the time of day or night. Both day and night are equally allowed. But according to Shaykh Al Uthaymeen, do it during the slaughter at a better time. (Sacrifice Procedures Guidance of the Prophet, p. 33). The scholars agreed that the sacrificial slaughter should not be carried out before dawn on the day of Eid al-Adha. The Prophet sallallaahu ‘alaihi wa sallam said, “Whoever slaughtered before the Eid prayer then indeed he slaughters for himself (not sacrificial). And whoever slaughtered it after the prayer, the qurbannya perfect and he has kept Sunnah of the Muslims. “(HR. Bukhari and Muslim) (see Sahih Fiqh Sunnah, II / 377)
Disunnahkan place to slaughter is the field where the soil Salaah held. Especially for priests / rulers / community leaders, it is recommended to slaughter qurbannya in the field in order to inform the Muslims that the sacrificial already be done and taught good sacrificial ordinances. Ibn ‘Umar said, “Once the Prophet sallallaahu‘ alaihi wa sallam usual slaughtering goats and camels (sacrificial) in the field of prayer.” (HR. Bukhari 5552).
And allowed to slaughter qurban preferred in any place, either at home or elsewhere. (See Saheeh Sunnah Fiqh, II / 378)
Disunnahkan for Shohibul sacrificial animal for slaughter qurbannya itself but may be delegated to others. Sheikh Ali bin Hasan said: “I am not aware of any difference of opinion among scholars in this matter.” It is based on the hadeeth of ‘Ali ibn Abi Taalib in Saheeh Muslim that tells that when the sacrificial Prophet sallallaahu’ alaihi wa sallam never slaughter some camels qurbannya with his own hands then the rest is left to Ali ibn Abi Taalib for slaughter. (cf.. Ahkaamul Idain, 32)
* Should the owner qurbannya sacrificial slaughter animals themselves.
* If the owner can not sacrificial slaughtering his own then he should come out to see gifts have.
* Should be wearing a sharp tool for butchering.
* Animals were slaughtered laid on her left stomach and faced toward Mecca. Then the knife pressed against breaking up so fast.
* When will slaughter disyari’akan read “Bismillaahi wallaahu grand” when slaughtered. For reading bismillah (no need to add Ar Rahman and Ar Raheem) is obligatory according to Imam Abu Hanifa, Malik and Ahmad, while according to Imam Shafi’i legal Sunnah. As for reading Takbir – Allahu Akbar – the scholars have agreed that the law reads takbir when this slaughter is sunnah and not obligatory. Then followed the reading:
o hadha Minka wa laka. “(HR. Abu Dawud 2795) or
o hadha Minka wa laka ‘anni or‘ an so and so (name mentioned shahibul qurban). “or
o Pray that God accepts qurbannya with prayer, “Allahumma taqabbal min minni or so and so (name mentioned shahibul Qurban)” (cf.. Sacrifice Procedures Guidance of the Prophet, p. 92) Note: There is a special prayer for the long sacrificial Shohibul when about to slaughter. And Allah knows best.
Can Say When Slaughtering segue?
Not allowed to say prayers when they wanted to slaughter, for 2 reasons:
* There is no argument that the Prophet sallallaahu ‘alaihi wa sallam say prayers when slaughtered. While the proposition is an act of worship without heresy.
* It may be that people will make the name of the Prophet Muhammad sallallaahu ‘alaihi wa sallam as wasilah when qurban. Or it could be someone even imagine the Prophet sallallaahu ‘alaihi wa sallam when slaughtered, so sembelihannya not pure for God. (cf.. Syarhul Mumti ‘7/492)
Utilization of slaughter
For owners of sacrificial animals allowed to use meat qurbannya, through:
* Eaten himself and his family, even some scholars claim Shohibul obliged to eat the sacrificial animals qurbannya. Included in this is because nadzar berqurban according to the correct opinion.
* Wherewithal to people in need
* Awarded to the rich
* Saved for groceries in the other day. But storage is only allowed if there is no famine or food crisis.
Of Salamah bin Al-Akwa ‘he said; Prophet sallallaahu ‘alaihi wa sallam said, “Whoever amongst you who berqurban then do not let him find dawn after the third day of Eid, while the meat is still left although a bit.” When it comes next year then the companions said, “O Messenger of Allah, if we have to do as last year? “then he said,” (the current) Eat most, some give to others and some store. In the past year the community was experiencing difficulties (food) so I’m willing to let you help them in that regard. “(HR. Bukhari and Muslim). According to the majority of scholars commands contained in this hadith indicates legal Sunnah, not obligatory (see Sahih Fiqh Sunnah, II / 378) Therefore, all results should mensedekahkan sacrificial slaughter. As permitted not to present it (to the rich, ed.) At all to others (Minhaajul Muslim, 266). (meaning only for Shohibul qurban and alms to the poor, ed.)
Can Deliver To Sacrifice Meat kaafir?
Cleric schools Malikiyah argue makruhnya provide sacrificial meat to the heathen, as Imam Malik said: “(given) to other than them (the disbelievers) more I like.” While Shafi’ites argue illegitimate provide sacrificial meat to the heathen for compulsory qurban (eg sacrificial vow, pen.) and makruh for qurban the sunnah. (cf.. Syabakah Islamic Fatwa no. 29,843). As Baijuri Al Shafi’i said: “In Al Majmu ‘(Syarhul Muhadzab) mentioned, should provide most of the infidel dhimmi sacrificial sunnah that Faqir. But this provision does not apply to the mandatory qurban. “(Hasyiyah Al Baijuri 2/310)
Daimah Standing Committee (Majlis Ulama ‘saudi Arabia) was asked about whether an provide sacrificial meat to the heathen.
Answer the Standing Committee:
“We are allowed to give to the heathen sacrificial meat Mu’ahid (****) status as well as the poor, relatives, neighbors, or because in order to attract their sympathy … but not allowed to provide sacrificial meat to the heathen Harby, because the obligation us to disbelieve harby is degrading them and weaken their strength. This law also applies to giving alms. It is based on the generality of the word of God:
“God does not forbid you to do good and be fair to those who do not fight you because of religion and do not expel you from your homes. Indeed, Allah loves those who act justly. “(Surat. Al Mumtahanah 8)
Similarly, the Prophet sallallaahu ‘alaihi wa sallam never ordered Asma‘ bint Abu Bakr radhiallahu ‘anhu to meet his mother to bring her mother still treasures when Mushrik. “(Fatwa Standing Committee Daimah no. 1997).
In conclusion, giving the sacrificial animals to the heathen permissible because the status of sacrificial animals is equal to alms or gifts, and allowed to give alms and gifts to Gentiles. While the opinion does not prohibit is a strong opinion because it does not postulate.
(****) Pagans Mu’ahid: Pagans binding peace treaty with the Muslims. Mu’ahid unbelievers are unbelievers who enter the Islamic country with official permission from the government. Kafir Harby: The disbelievers who fight the Muslims. Kafir dhimmi: Pagans who live under the rule of the Muslims.
Results resell ban the slaughter
Not allowed to buy and sell parts of slaughtered animals, good meat, skin, head, teklek, fur, bones and other parts. Ali radhiallahu ‘anhu said, “The Prophet sallallaahu‘ alaihi wa sallam commanded me to take care of slaughtering camels qurbannya. He also instructed me to share all the skin and skin of his back. And I am not allowed to give any part of it to the butcher. “(HR. Bukhari and Muslim). In fact there is a strong threat in this matter, as the following hadith:
من باع جلد أضحيته فلا أضحية له
From Abu Hurayrah radhiallahu ‘anhu, the Prophet sallallaahu‘ alaihi wa sallam said: “He who sells animal hides qurbannya qurbannya then worship is of no value.” (HR. Al Hakim 2/390 and Al-Bayhaqi. Shaykh Al-Albani said: Hasan)
Neighbor illicit pet owner selling sacrificial skin is the opinion of the majority of scholars, although Imam Abu Hanifa menyelisihi them. However, given the arguments were very firm and clear the view of anyone should be removed.
* Includes resell the sacrificial animals are swapped skin or head with meat or skins to sell then buy goats. Due to the nature of the sale is the exchange despite the addition of money.
* Transactions sale of sacrificial animals skins which have not been distributed is unauthorized transactions. This means that the seller can not receive money from the sale of the skin and the buyer is not entitled to receive skin he bought.