AN EXPLANATION OF THE LAW CUT HIS HAIR AND NAILS FOR THE SACRIFICIAL WISH
Arguing A Second Opinion
A second opinion states that banned it's not sacrificing people's hair trim or cut his nails, but cut off the feathers and claws of sacrificial animals. The reason, because fur, nails, and skin of the sacrificial animals would be a witness in the hereafter.
This view actually is not popular in the book of jurisprudence, especially classical jurisprudence. Thus, Al-Reciter call this opinion gharib (odd/unique/foreign). He said in Mirqatul Mafatih.
وأغرب ابن الملك حيث قال: أي: فلا يمس من شعر ما يضحي به وبشره أي ظفره وأراد به الظلف
That is to say, "there are opinions of gharib Ibnul Malak. According to him, the means should not take (cut) feathers and claws of an animal sacrificed. "
The opinion is said to be a foreign Al-Mula by these Reciter, later corroborated by Kiai Ali Mustafa Yaqub. In his book Turuqus Al-Shahihah fi Fahmis Sunnatin Rather, Kiai Ali says, this needs to be dikomparasikan with the other hadeeth. Understanding the Hadith matan won't be perfect if only understand one Hadith. Therefore, the deceased often confirms Al-yufassiru ba'dhuhu ba'dhan Hadith (Hadith interpret each other between each other).
In the discipline of understanding the Hadith (Hadith fiqhul or turuqu fahmil Hadith) is known the term wihdatul mawdhu'iyah fil Hadith (Hadith theme of Unity). This theory is used to browse ' the reason or intent of a Hadith. Sometimes in one Hadith not mentioned ' the reason and purpose of the law so that it is necessary to other Hadith with dikomparasikan more fully, as long as he's still a discussion. What's more, there is one general meaning of the hadeeth, while at another hadeeth, in the same case, its meaning is more specific and clear.
According to Kiai Ali, understand the Hadith Obson above need to be dikomparasikan with a history of ' Aisha who reads as follows.
ما عمل آدمي من عمل يوم النحر أحب إلى الله من إهراق الدم، إنه ليأتي يوم القيامة بقرونها وأشعارها وأظلافها. وإن الدم ليقع من الله بمكان قب أن يقع من الأرض فطيبوا بها نفسا
That is, "the Prophet said, ' there is no practice of adam loved God on the day of Idhul Adha except sacrificing. Because he will come on the day of resurrection along with horns, feathers, and nails. It was so fast, the reward sacrifice already up to God the blood of slaughter animals before falling to the ground. Then hiasilah yourselves with sacrificing (narrated by Ibn Maajah).
So is the hadeeth narrated by al-Tirmidhi:
لصاحبها بكل شعرة حسنة
That is, "for people who are sacrificing, every strand of hair (fur animal sacrifice) is a virtue," (narrated by Al-tirmidhi).
Based on consideration of the two hadeeth, Kiai Ali concluded that prohibited the Prophet was not cut hair and nail people sacrificing, but animal sacrifice. Because the animal's hair and nails, that's what later became a witness in the next future. The late Ali said Kiai.
فالعلة في تحريم قطع الشعر والأظافر ليكون ذلك شاهدا لصاحبها يوم القيامة وهذا الإشهاد إنما يناسب إذا كان المحرم من القطع شعر الأضحية وأظافرها، لا شعر المضحى
That is, "' the reason the ban on cutting hair and nails is because he will be a witness on the day of resurrection. This is appropriate when it is associated with a ban on cutting the feathers and claws of sacrificial animals, instead of sacrificing people's hair. "
Both of the above opinion is an effort each scholars understand the proposition. That need to be asserted here is that the context of the above Hadith is sacrificing for the people only, not for everyone. For people who aren't sacrificing, no matter if he would trim his nails or cut hair.
According to our view, both opinions above can be practised at once: during the waiting process of sacrifice, it is better not to trim the hair or the cut nail, when it is indeed not needed. But suppose, her nails long and dirty already, and her hair is already long and lousy, please cut and his sacrifice is still continued. Because the hair cut is not legitimate or whether implies sacrifice.
Then to accommodate a second opinion, lest we break your horns, nails, or trim the fur animal sacrifice, because later he would be a witness in the presence of Almighty God. And Allah knows best.
Source : AnnisObik el_Qurrota And Various Sources
Arguing A Second Opinion
A second opinion states that banned it's not sacrificing people's hair trim or cut his nails, but cut off the feathers and claws of sacrificial animals. The reason, because fur, nails, and skin of the sacrificial animals would be a witness in the hereafter.
This view actually is not popular in the book of jurisprudence, especially classical jurisprudence. Thus, Al-Reciter call this opinion gharib (odd/unique/foreign). He said in Mirqatul Mafatih.
وأغرب ابن الملك حيث قال: أي: فلا يمس من شعر ما يضحي به وبشره أي ظفره وأراد به الظلف
That is to say, "there are opinions of gharib Ibnul Malak. According to him, the means should not take (cut) feathers and claws of an animal sacrificed. "
The opinion is said to be a foreign Al-Mula by these Reciter, later corroborated by Kiai Ali Mustafa Yaqub. In his book Turuqus Al-Shahihah fi Fahmis Sunnatin Rather, Kiai Ali says, this needs to be dikomparasikan with the other hadeeth. Understanding the Hadith matan won't be perfect if only understand one Hadith. Therefore, the deceased often confirms Al-yufassiru ba'dhuhu ba'dhan Hadith (Hadith interpret each other between each other).
In the discipline of understanding the Hadith (Hadith fiqhul or turuqu fahmil Hadith) is known the term wihdatul mawdhu'iyah fil Hadith (Hadith theme of Unity). This theory is used to browse ' the reason or intent of a Hadith. Sometimes in one Hadith not mentioned ' the reason and purpose of the law so that it is necessary to other Hadith with dikomparasikan more fully, as long as he's still a discussion. What's more, there is one general meaning of the hadeeth, while at another hadeeth, in the same case, its meaning is more specific and clear.
According to Kiai Ali, understand the Hadith Obson above need to be dikomparasikan with a history of ' Aisha who reads as follows.
ما عمل آدمي من عمل يوم النحر أحب إلى الله من إهراق الدم، إنه ليأتي يوم القيامة بقرونها وأشعارها وأظلافها. وإن الدم ليقع من الله بمكان قب أن يقع من الأرض فطيبوا بها نفسا
That is, "the Prophet said, ' there is no practice of adam loved God on the day of Idhul Adha except sacrificing. Because he will come on the day of resurrection along with horns, feathers, and nails. It was so fast, the reward sacrifice already up to God the blood of slaughter animals before falling to the ground. Then hiasilah yourselves with sacrificing (narrated by Ibn Maajah).
So is the hadeeth narrated by al-Tirmidhi:
لصاحبها بكل شعرة حسنة
That is, "for people who are sacrificing, every strand of hair (fur animal sacrifice) is a virtue," (narrated by Al-tirmidhi).
Based on consideration of the two hadeeth, Kiai Ali concluded that prohibited the Prophet was not cut hair and nail people sacrificing, but animal sacrifice. Because the animal's hair and nails, that's what later became a witness in the next future. The late Ali said Kiai.
فالعلة في تحريم قطع الشعر والأظافر ليكون ذلك شاهدا لصاحبها يوم القيامة وهذا الإشهاد إنما يناسب إذا كان المحرم من القطع شعر الأضحية وأظافرها، لا شعر المضحى
That is, "' the reason the ban on cutting hair and nails is because he will be a witness on the day of resurrection. This is appropriate when it is associated with a ban on cutting the feathers and claws of sacrificial animals, instead of sacrificing people's hair. "
Both of the above opinion is an effort each scholars understand the proposition. That need to be asserted here is that the context of the above Hadith is sacrificing for the people only, not for everyone. For people who aren't sacrificing, no matter if he would trim his nails or cut hair.
According to our view, both opinions above can be practised at once: during the waiting process of sacrifice, it is better not to trim the hair or the cut nail, when it is indeed not needed. But suppose, her nails long and dirty already, and her hair is already long and lousy, please cut and his sacrifice is still continued. Because the hair cut is not legitimate or whether implies sacrifice.
Then to accommodate a second opinion, lest we break your horns, nails, or trim the fur animal sacrifice, because later he would be a witness in the presence of Almighty God. And Allah knows best.
Source : AnnisObik el_Qurrota And Various Sources
The Law Cut The Nails And Hair While Sacrificing 2
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