AN EXPLANATION OF THE LAW CUT HIS HAIR AND NAILS FOR THE SACRIFICIAL WISH
Be or not cut his nails and hair for people wanting to sacrificing indeed still a debate. This debate does not just happen later on, as seen in the medsos, but also already discussed by earlier scholars.
These problems originated from the difference in understanding the hadith scholars Tunisi history documented in many books of Hadith. He had heard the Messenger of ALLAH said:
إذا دخل العشر من ذي الحجة وأراد أحدكم أن يضحي فلا يمس من شعره ولا بشره شيئا حتى يضحي
That is, "In the first ten days Dzulhijjah has entered and one of you wants to sacrificing, do not touch the hair and skin, to sacrificing (finish)," (narrated by Ibn maajah, Ahmad and others).
The understanding of scholars toward this Hadith can be divided into two categories. The first opinion understand this Hadith says that the Prophet forbade the people sacrificing cut nails and hair. While the second opinion says, it was not barred from cutting the nails and hair of people sacrificing (al-mudhahhi), but the animal sacrifice (al-mudhahha). His following.
Arguing The First Opinion
The first opinion says the above Hadith the Prophet's prohibition intends not to cut his hair and nails for people wanting to sacrificing. The ban started from since the beginning of the first ten days of the month of Dzulhijjah. That is, he was allowed to cut his hair and nails after completion of sacrifice.
Although the first group agreed would purport this Hadith aimed at people sacrificing, but they differed the meaning and implications of the prohibition of these Prophets: do implies kerahaman? Makruh? Or only permissible reason alone? Mula Al-Reciter in Mirqatul Mafatih concluded.
الحاصل أن المسألة خلافية، فالمستحب لمن قصد أن يضحي عند مالك والشافعي أن لا يحلق شعره، ولا يقلم ظفره حتي يضحي، فإن فعل كان مكروها. وقال أبو حنيفة: هو مباح ولا يكره ولا يستحب، وقال أحمد: بتحريمه
That is, "the bottom line is this problem khilafiyah: according to Imam Malik and Al-Shaafa'i it is desirable not to cut his hair and nails for the sacrificial, until completion of the slaughter. When he cut his hair or nails before the slaughtering rather makruh. While Abu Hanifah argued cutting the nails and hair that is only mubah (permissible), not reported if cut, and not Sunnah, if not cut. As for Imam Ahmad again outlaw.
That's the opinion of scholars the ability to cut the nails and hair at the time of sacrificing. There are scholars advocate, allow, even banned. Imam al-Nawawi in Al-Majmu'mengatakan, the wisdom of kesunahan this is so that the whole body in the afterlife would later be saved from the fire of hell. But as the sacrificial worship is known, can save a person from the torment of hell fire.
In addition, it is also argued that prohibition cut hair and nail it likened people who do. That is, for ten days beginning the month of Dzulhijjah aren't allowed to cut hair and nails as well as the person in ihram. This opinion was criticized by some scholars because the analogy is not exact. Imam An-Nawawi says as follows.
قال أصحابنا الحكمة في النهي أن يبقى كامل الأجزاء ليعتق من النار وقيل للتشبيه بالمحرم قال أصحابنا وهذا غلط لأنه لا يعتزل النساء ولا يترك الطيب واللباس وغير ذلك مما يتركه المحرم
That is, "our view of the Scholars say wisdom behind the prohibition is that all members of the body remain/perfect and free from the fires of hell. There are unisex which argues, because it lumped in with those (tasyabbuh) of ihram. According to our opinion, this is an ashab is not appropriate, because of the impending sacrifice should keep their intercourse, wearing perfumes, clothes, and other actions that are prohibited for the ihram.
Sources : AnnisObik el_Qurrota And Various sources
Be or not cut his nails and hair for people wanting to sacrificing indeed still a debate. This debate does not just happen later on, as seen in the medsos, but also already discussed by earlier scholars.
These problems originated from the difference in understanding the hadith scholars Tunisi history documented in many books of Hadith. He had heard the Messenger of ALLAH said:
إذا دخل العشر من ذي الحجة وأراد أحدكم أن يضحي فلا يمس من شعره ولا بشره شيئا حتى يضحي
That is, "In the first ten days Dzulhijjah has entered and one of you wants to sacrificing, do not touch the hair and skin, to sacrificing (finish)," (narrated by Ibn maajah, Ahmad and others).
The understanding of scholars toward this Hadith can be divided into two categories. The first opinion understand this Hadith says that the Prophet forbade the people sacrificing cut nails and hair. While the second opinion says, it was not barred from cutting the nails and hair of people sacrificing (al-mudhahhi), but the animal sacrifice (al-mudhahha). His following.
Arguing The First Opinion
The first opinion says the above Hadith the Prophet's prohibition intends not to cut his hair and nails for people wanting to sacrificing. The ban started from since the beginning of the first ten days of the month of Dzulhijjah. That is, he was allowed to cut his hair and nails after completion of sacrifice.
Although the first group agreed would purport this Hadith aimed at people sacrificing, but they differed the meaning and implications of the prohibition of these Prophets: do implies kerahaman? Makruh? Or only permissible reason alone? Mula Al-Reciter in Mirqatul Mafatih concluded.
الحاصل أن المسألة خلافية، فالمستحب لمن قصد أن يضحي عند مالك والشافعي أن لا يحلق شعره، ولا يقلم ظفره حتي يضحي، فإن فعل كان مكروها. وقال أبو حنيفة: هو مباح ولا يكره ولا يستحب، وقال أحمد: بتحريمه
That is, "the bottom line is this problem khilafiyah: according to Imam Malik and Al-Shaafa'i it is desirable not to cut his hair and nails for the sacrificial, until completion of the slaughter. When he cut his hair or nails before the slaughtering rather makruh. While Abu Hanifah argued cutting the nails and hair that is only mubah (permissible), not reported if cut, and not Sunnah, if not cut. As for Imam Ahmad again outlaw.
That's the opinion of scholars the ability to cut the nails and hair at the time of sacrificing. There are scholars advocate, allow, even banned. Imam al-Nawawi in Al-Majmu'mengatakan, the wisdom of kesunahan this is so that the whole body in the afterlife would later be saved from the fire of hell. But as the sacrificial worship is known, can save a person from the torment of hell fire.
In addition, it is also argued that prohibition cut hair and nail it likened people who do. That is, for ten days beginning the month of Dzulhijjah aren't allowed to cut hair and nails as well as the person in ihram. This opinion was criticized by some scholars because the analogy is not exact. Imam An-Nawawi says as follows.
قال أصحابنا الحكمة في النهي أن يبقى كامل الأجزاء ليعتق من النار وقيل للتشبيه بالمحرم قال أصحابنا وهذا غلط لأنه لا يعتزل النساء ولا يترك الطيب واللباس وغير ذلك مما يتركه المحرم
That is, "our view of the Scholars say wisdom behind the prohibition is that all members of the body remain/perfect and free from the fires of hell. There are unisex which argues, because it lumped in with those (tasyabbuh) of ihram. According to our opinion, this is an ashab is not appropriate, because of the impending sacrifice should keep their intercourse, wearing perfumes, clothes, and other actions that are prohibited for the ihram.
Sources : AnnisObik el_Qurrota And Various sources
The Law Cut The Nails And Hair While Sacrificing 1
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