Qurban Animal Slaughtering Procedures

The following will be mentioned several laws and civilized about the slaughter of animals, whether it qurban or another.
I. Slaughtered animals declared as valid and lawful eaten if the following conditions are met:
a. Reading basmalah when about to slaughter the animal. And this is a requirement that can not be killed either because deliberately, forgotten, or ignorant (not knowing). When he intentionally or forget or do not know, so do not read basmalah when slaughtered, it was deemed invalid and the animal is forbidden to eat. This is the opinion of rajih of the existing differences of opinion. Is essentially the generality word of Allaah:
ولا تأكلوا مما لم يذكر اسم الله عليه
"And do not eat animals that are not mentioned the name of God when the slaughter." (Al-An'am: 121)
This requirement also applies to animal slaughter qurban. Is essentially the hadith Anas radi 'anhu narrated by al-Bukhari (no. 5565) and Muslim (no. 1966), that the Prophet sallallaahu' alaihi wa sallam berqurban with two goats kibasy white black mixed again horned:
ويسمي ويكبر
"He read basmalah and bertakbir."
b. That slaughter is a person of understanding. The madman is not valid sembelihannya reading even basmalah, because there is no intention and the will to him, and he was among the pen lifted from her destiny.
c. That slaughter should be Muslims or people of the Book (Jews or Christians). For Muslims, the problem is obvious. As for the book, is essentially the word of Allaah:
وطعام الذين أوتوا الكتاب حل لكم
"The food (slaughtered) the people who were given the Book is lawful unto you." (Al-Ma `Idah: 5)
And that meant 'food' scribe in this paragraph are slaughtering them, as the interpretation of some of the salaf.
Rajih opinion by the majority of scholars, scribes are required to be slaughtered according to Islamic procedures.
Some scholars claim, in particular qurban animals, should not be slaughtered by the scribes or delegated to scribes. For qurban is the practice of worship to taqarrub to Allaah, it is not valid unless carried by a Muslim. And Allaah knows best.
d. Blood Terpancarnya
And this will be realized with two provisions:
1. Sharp tools made of iron or a sharp stone. It should not be from nails, bones, or teeth. Prescribed for mengasahnya first before slaughter. Narrated Rafi 'bin Khadij radi' anhu, the Prophet sallallaahu 'alaihi wa sallam, he said:
ما أنهر الدم وذكر اسم الله عليه فكل, ليس السن والظفر, أما السن فعظم وأما الظفر فمدى الحبشة
"Everything that radiates God's blood and called the name of her then eat. It should not be from the tooth and nail. As for teeth, it is bone. The nail is the knife (a tool to bleed) Habasyah people. "(Narrated by al-Bukhari no. 5498 and Muslim no. 1968)
Also commands the Prophet sallallaahu 'alaihi wa sallam to' Aisha radi 'anha when they wanted to slaughter the animal qurban:
يا عائشة, هلمي المدية. ثم قال: اشحذيها بحجر
"O 'Aisha, ambilkanlah tool slaughtered." Then he said again: "Asahlah tool with a stone." (Narrated by Muslim, no. 1967)
2. With a cut off al-wadjan, namely two thick muscle covering the throat. These are minimum requirements and limits that must be slaughtered according to the opinion that rajih. Because, with a breakdown of the two veins, the blood will shine swift and accelerating the death of the animal.

Avail
On the neck of animals there are 4 things:
1-2. Al-Wadjan, namely two thick muscle that covers the throat
3. Al-Hulqum that is where breathing.
4. Al-Mari `, where food and beverages.
Details related to the slaughter is legal:
- When you lost all of it was more Afdhal.
- When you cut off al-al-hulqum wadjan and hence legitimate.
- When you interrupted al-wadjan and al-`then let legitimate.
- When you interrupted al-wadjan only then valid.
- When you interrupted al-hulqum and al-let `, there is a difference of opinion. What rajih is not valid.
- When you interrupted al-hulqum course it is not legitimate.
- When you interrupted al-`Just let it invalid.
- When you cut off one of al-wadjan course, it is not legitimate.(Syarh Bulugh, 6/52-53)

II. The animal lay down and put a foot on his neck ribs, so that the animal is not wriggle violently and also more calm him down, and makes for slaughter.
It was narrated from Anas ibn Malik radi 'anhu, about slaughter procedures that exemplified the Prophet sallallaahu' alaihi wa sallam:
ويضع رجله على صفاحهما
"And he put his foot on the second rib goat." (Narrated by al-Bukhari no. 5565 and Muslim no. 1966)
Also the hadith Aisha radi 'anha:
فأضجعه ثم ذبحه
"Then he lay the goat and then kill it."

III. Disunnahkan qurban bertakbir when they wanted to slaughter, as mentioned in the hadith Anas radi 'anhu above, and was pronounced after basmalah.

IV. When he said:
بسمك اللهم أذبح
"With thy name O Allah, I slaughtered", then the legitimate, because the same basmalah.

V. When he mentioned the names of Allaah besides God, the law specified.
a. When the name is specific for Allaah and may not be for the creature, such as Ar-Rahman, Al-Hayyul Qayyum, Al-Khaliq, Ar-Razzaq, the legitimate.
b. If the name can also be used by creatures, such as Al-'Aziz, Ar-Rahim, Ar-Ra `uf, it is not legitimate.

VI. Bershalawat not prescribed to the Prophet sallallaahu 'alaihi wa sallam when slaughtered, because there is no command and example of his sallallaahu' alaihi wa sallam and his companions.(Ash-Syarhul Mumti ', 3 / 408)

VII. Perform ablutions before slaughter qurban are heresies, because there is no example of the Prophet sallallaahu 'alaihi wa sallam and the Salaf.
But when it happens, the legitimate and lawful sembelihannya eaten, as long as provisions are met above.

VIII. Allowed to pray to Allah Subhanahu wa Ta'ala for sembelihannya received by him. As the act of the Prophet sallallaahu 'alaihi wa sallam, he prayed:
اللهم تقبل من محمد وآل محمد ومن أمة محمد
"O Allah, accept (this sacrifice) from Muhammad, the family of Muhammad, and the people of Muhammad." (Narrated by Muslim, no. 1967, from 'A'ishah radi' anha)

IX. Saying the intent is not allowed, because his place in the hearts of scholars according to the agreement. But he may say:
اللهم هذا عن فلان
"Oh God, this sacrifice of so and so."
And the speech does not include saying the intention.

X. What Afdhal is to dzabh (slaughter) cattle and goats. The camel then a Afdhal is by Nahr, that is slaughtered in a state standing camels and bound the left hand, then stabbed in the Alone among the base of the neck and chest.
Narrated Ziyad bin Jubair, he said: I never saw Ibn 'Umar radi' anhuma visit someone who tethered his camel to be slaughtered in a state of rumble. He radi 'anhuma said:
ابعثها قياما مقيدة, سنة محمد صلى الله عليه وسلم
"Awaken untamu in a state of standing and bound, (this) is the Sunnah of Muhammad sallallaahu 'alaihi wa sallam." (Narrated by al-Bukhari no. 1713 and Muslim no. 1320/358)
If the opposite occurs, namely to Nahr goats and cows and camels to dzabh, the legitimate and lawful eaten jumhur opinion. For it is not out of place penyembelihannya.

XI. Not Required exposes animals to mecca, because haditsnya contain weaknesses.
In isnaad there narrators named Abu 'al-Mu'afiri Ayyasy, he majhul.Haditsnya narrated by Abu Dawood (no. 2795) and Ibn Majah (no. 3121).

XII. Includes heresies is rubbed forehead with the blood of animals after slaughter qurban, because there is no example of the Prophet sallallaahu 'alaihi wa sallam and the Salaf. (Fatwa Al-Lajnah, 11/432-433, no. Fatwa 6667)

The Laws Regarding Qurban
The following will be mentioned several general laws relating to animal qurban, to complement the previous discussion:
1) According to the opinion that rajih, officially declared qurban animals (ta'yin) as أضحية with two things:
a. with the words: هذه أضحية (These animals are animals qurban)
b. with action, and this in two ways:
1. Taqlid is tied sandals / shoes animals, pieces of qirbah (where the water that hangs), clothing worn and the semisalnya the animal's neck. This applies to camels, cows and goats.
2. Isy'ar namely disobeknya hump camel / cow so that blood flow to the hair. This only applies to camels and cattle only.
It was narrated from 'A'ishah radi' anha, she said:
فتلت قلائد بدن رسول الله صلى الله عليه وسلم بيدي ثم أشعرها وقلدها
"I spun the bonds of the camels of the Prophet in my hands. Then he taqlid isy'ar and download it. "(Narrated by al-Bukhari no. 1699 and Muslim no. 1321/362)
Both these acts specifically on animals hadyu, while qurban enough with words. The sole has intended to buy it or just without any lafadz, then not yet expressed (ta'yin) as an animal qurban. The following will be mentioned several law if the animal had been ta'yin as animal qurban:
2) Allowed to ride the animal if necessary or without purpose, as long as no memudaratkannya.
It was narrated from Abu Hurayrah radi 'anhu, he said: The Messenger sallallaahu' alaihi wa sallam saw someone lead camel (qurban / hadyu) then he said:
اركبها
"Ride the camel." (Narrated by al-Bukhari no. 1689 and Muslim no. 1322/3717)
Also coming from Anas ibn Malik radi 'anhu (Al-Bukhari no. 1690 and Muslim no. 1323) and Jabir bin Abdillah radi' anhuma (Narrated by Muslim, no. 1324). Lafadz hadith Jabir radi 'anhu as follows:
اركبها بالمعروف إذا ألجئت إليها حتى تجد ظهرا
"Naikilah camel in a good way when you need it until you get a mount (other)."
3) Allowed to take benefit from these animals before / after slaughter than riding it, such as:
a. shave the animal, if it is more beneficial for the animal. For example: the fur on his body is too thick or there are injuries.
b. Drinking milk, provided that no such animal memudaratkan and the excess milk from the animal needs of children.
c. Utilizing everything that exists in the animal body, such as the bridle and saddle.
d. Utilizing his skin to cushion or pad prayer after tanned.
And various other side benefits. Is essentially the generality word of Allaah:
والبدن جعلناها لكم من شعائر الله لكم فيها خير
"And We made for you the camels were part of syi'ar God, you get a lot of goodness to him." (Al-Hajj: 36)
4) Not allowed to sell animals or menghibahkannya except if you want to replace it with a better animal. So it should not be menyedekahkannya except after the slaughter at the time, and menyedekahkan flesh.
5) No animal is allowed to sell skins or whatever there is to it, but for dishadaqahkan or utilized.
6) No animals are allowed to give the wages of any nature to the handyman slaughtered. However, when given in the form of money or any part of the animal as a charity or a gift rather than as wages, then allowed.
Postulate of a series of cases above is the hadith Ali bin Abi Tahlib radi 'anhu, who said:
أمرني رسول الله صلى الله عليه وسلم أن أقوم على بدنه وأن أقسم لحومها وجلودها وجلالها على المساكين ولا أعطي في جزارتها شيئا منها
"The Prophet ordered me to handle (slaughter) camels, to distribute their meat, skin, and devices to poor people and not give something from him as a (wage) penyembelihannya." (Narrated by al-Bukhari no. 1717 and 1317)
7) In the event of defects in these animals after in-ta'yin (inaugurated as animal qurban) then elaborated:
- When his disability made them invalid, then slaughtered as a charity rather than as a syar'i qurban.
- If a mild disability then there is no problem.
- If the defect occurs due to (act) the owner, he has to replace a like or better
- When his disability through no fault of the owner, then there is no obligation to replace, because the legal origin of berqurban is sunnah.
8) If the animal is lost or run away and not found, or stolen, there is no obligation nothing for the owner. Except when it happens because of his mistake then he should replace it.
9) When the animals escape or are lost are found, even though the owner had bought instead and kill it, then simply for his animal such as a change qurban. While the animals are met should not be sold, but slaughtered, because the animal had been ta'yin.
10) If the animal is contained a fetus, it is enough for him to slaughter his mother to menghalalkannya and her fetus. But if the animal had given birth before being slaughtered, so he slaughtered the mother and the fetus as qurban. The evidence is the hadith:
ذكاة الجنين ذكاة أمه
"Sacrifices fetus (enough) with her mother's sacrifices."
This hadith comes from many friends, see details in Irwa `ul Ghalil (8 / 172, no. 2539) and Ash-Shaykh Al-Albani rahimahullahu menshahihkannya.
11) But when the animal is not in-ta'yin then allowed him to sell it, menghibahkannya, menyedekahkannya, or kill it for meat and other animal like usual.
And Allaah knows best-bish shawab.

The laws and Adab-adab Related to People Berqurban
1. Shari'a berqurban are common, including men, women, who are already married, single people from among the Muslims, because the arguments that there is a general.
2. Allowed berqurban of the orphan's property when the habits they wish. That is, if not slay qurban, they will be sad not to eat meat qurban as the children age. (Ash-Syarhul Mumti ', 3 / 427)
3. Permissible for a person owes to berqurban if he is able to pay.For berqurban is Sunnah and Islamic efforts to turn syi'ar. (Syarh Bulugh, 6 / 84, the footnote)
Al-committees to Ad-Da `Imah also has a fatwa on the permissibility of slaughtering qurban although not yet paid the price. (Fataawa al-Lajnah, 11/411 no. Fatwa 11 698)
4. Required animal is his property by buying or otherwise. But when the animal is stolen or ghashab then he slaughtered as qurbannya, it is not legitimate.
إن الله طيب لا يقبل إلا طيبا
"Surely God is the Essence is either not accept unless the good." (Narrated by Muslim, no. 1015 from Abu Hurayrah radi 'anhu)
Similarly, when he slaughtered the animal people to him, such as animal hock, it is not legitimate.
5. When he died after downloading ta'yin qurbannya animals, then animals should not be sold to cover debts. But the animal is still slaughtered by his heirs.
6. Disunnahkan qurban for him to slaughter his own hands and permissible for him to mewakilkannya. Both have done the Prophet sallallaahu 'alaihi wa sallam as the hadith:
ذبحهما بيده
"The Prophet slaughtered two (goat) with her hands." (Narrated by al-Bukhari no. 5565 and Muslim no. 1966)
Also the hadith 'Ali ibn Abi Talib radi' anhu that has passed, where he was ordered by the Prophet sallallaahu 'alaihi wa sallam to handle camels.
7. Berqurban is prescribed for people who have entered the month Dhu al-Hijjah when not to take the hair and nails until qurbannya animals slaughtered.
It was narrated from Umm Salamah radi 'anha, she said: The Messenger sallallaahu' alaihi wa sallam said:
إذا دخل العشر وأراد أحدكم أن يضحي فلا يأخذ من شعره ولا من أظفاره شيئا حتى يضحي
"Where has signed the first 10 days (Dhu al-Hijjah) and one of you guys want berqurban, so let him take a bit of hair and nails until he slaughtered qurbannya." (Narrated by Muslim, no. 1977)
In other lafadz:
ولا بشرته
"There is no skin."
The prohibition in this hadith berqurban addressed to the party, not on animals. Because animal fur is taking to their emergence as has been described previously permitted.
Also, permissible (pronoun) ه on the above hadith going back to the person berqurban. The prohibition in the hadith is intended specifically for people who berqurban. As for his family or the party that came, not why it took the skin, hair and nails. Because, called in this hadith is that berqurban only.
- When he took the skin, nails, or hair before the animal is slaughtered, then qurbannya legitimate, but the sinner if he did intentionally. But if he forgot or accidentally it does not matter.
- When he was only able to berqurban in the first 10 days of Dhu al-Hijjah middle, then this prohibition applies when he's intent and ta'yin qurbannya.
- People who represent others qurban animal slaughter, is not affected by the ban on top.
- Prohibition of the above are exempt if there is something that requires her to take the skin, nails, or hair.
And Allaah knows best-bish shawab.
8. Is prescribed to take some of these qurban animals. The evidence is the word of Allaah:
فكلوا منها
"So eat a portion of it." (Al-Hajj: 28)
Also acts Prophet sallallaahu 'alaihi wa sallam which takes up most of the animals qurbannya.
9. Qurban meat is allowed to save even more than three days. He sallallaahu 'alaihi wa sallam said:
كنت نهيتكم عن ادخار لحوم الأضاحي فوق ثلاث, فأمسكوا ما بدا لكم
"Once I forbid you to save qurban meat more than 3 days. (Now) resist (keep) one likes you. "(Narrated by Muslim, no. 1977 from Buraidah radi 'anhu)
10. Menyedekahkan prescribed for some of these animals to the poor. Allaah says:
وأطعموا البائس الفقير
"Give me to eat those poor miserable anymore." (Al-Hajj: 28)
His words also:
وأطعموا القانع والمعتر
"Give people are willing to eat what there is to it (which does not beg) and those who ask." (Al-Hajj: 36)
What is meant by البائس الفقير was Faqir who guard the honor he did not beg and she desperately needed. Explained Ikrimah and Mujahid.
As for the meaning of القانع are people who ask, qurban meat. While المعتر are people who do not beg for meat, but he expects it.Explains Ibn Jarir At-Tabari rahimahullahu.
11. Allowed to give some meat to the rich as a gift to develop a sense of compassion among Muslims.
12. Allowed to give some flesh to the heathen as a gift and attempts to soften the heart. Because qurban Sunnah is like charity that can be given to the heathen. The charity must like charity, it should not be given to the Gentiles.
And here is the infidel is in addition to disbelieve harbi. Al-committees to Ad-Da `Imah issued a fatwa on this subject (11/424-425, no. 1997).
13. Allowed qurban distribute meat in a raw state or cooking. Also allowed to break the bones of the animal.
Similarly, some legal and related adab qurban sheet that can be presented in this magazine, may be useful. And Allaah knows best-bish shawab.