THE LAW INCORPORATES THE QURBAN AND AQIQAH
Merge with Qurban Aqiqah
Scholars dispute the opinion in this issue. There is permitted and consider it valid as qurban aqiqah at once and there are who think can not be combined.
Berqurban can not be combined with aqiqah. This is the maalikis, Syafi’iyah, and one opinion of Imam Ahmad.
jasa aqiqah surabaya, among other things, that the aqiqah and qurban is a stand-alone two-worship, thus in practice can not be combined. In addition, each has a different cause. So could not replace each other.
Al-Haitami said in Syarh Al-Muhtaj Tuhfah Al-Minhaj (9/371):
وَظَاهِرُ كَلَامِ َالْأَصْحَابِ أَنَّهُ لَوْ نَوَى بِشَاةٍ الْأُضْحِيَّةَ وَالْعَقِيقَةَ لَمْ تَحْصُلْ وَاحِدَةٌ مِنْهُمَا ، وَهُوَ ظَاهِرٌ ; لِأَنَّ كُلًّا مِنْهُمَا سُنَّةٌ مَقْصُودَةٌ
“The outward opinions of our friends (ulama Syafi’iyah) is: If someone intends with one goats to qurban aqiqah and simultaneously to ‘ then both are rather not Shah. This is the more appropriate, since each of the two this is the sunnah maqshudah (had a goal of its own). “
Abu Bakr Al-Fihri Allaah said concerning the law combines the intention, qurban, aqiqah walimah (wedding reception):
إذَا ذَبَحَ أُضْحِيَّتَهُ لِلْأُضْحِيَّةِ وَالْعَقِيقَةِ لَا يُجْزِيهِ ، وَإِنْ أَطْعَمَهَا وَلِيمَةً أَجْزَأَهُ ، وَالْفَرْقُ أَنَّ الْمَقْصُودَ فِي الْأَوَّلَيْنِ إرَاقَةُ الدَّمِ ، وَإِرَاقَتُهُ لَا تُجْزِئُ عَنْ إرَاقَتَيْنِ ، وَالْمَقْصُودُ مِنْ الْوَلِيمَةِ الْإِطْعَامُ ، وَهُوَ غَيْرُ مُنَافٍ لِلْإِرَاقَةِ ، فَأَمْكَنَ الْجَمْعُ
“If he killed the animal with the intention of qurbannya qurban aqiqah at once, then it’s not Shah. But if he offers an animal qurbannya in walimah, then it is legitimate. The difference between the two is this merger: the purpose of both worship the first (qurban aqiqah with) is a stream of blood, the blood stream so that one can not replace the position of the two blood stream. While the purpose of eating, the member is walimah and this purpose is not contrary to the blood stream (which became the goal of qurban), so both can be digabungan (intentions). “ Samaahat Al-Mawahib vol Haththab said in Al-Jalil (3/263)
A second opinion
Can be combined with qurban aqiqah. It is the opinion of the Hanafi madhhab, one of Ahmad‘s opinion, and the opinion of a few successors such as Hasan al-Basri, Muhammad Ibn Qatadah Sirrin, and rahimahumullah.
The evidence for this opinion, that the purpose of qurban aqiqah and is worship to God by slaughtering. So it could be combined with qurban aqiqah. As tahiyatul mosque can be combined with a compulsory prayer, for those who entered the mosque and immediately follow the worshipers. Referred to Ibn Abi shaybah in al-Musannaf (5/534) some history of the successors, among them:
Hasan al-Basri said,
إذَا ضَحُّوا عَنْ الْغُلَامِ فَقَدْ أَجْزَأَتْ عَنْهُ مِنْ الْعَقِيقَةِ
“If there are people who are sacrificing on behalf of then qurbannya at once replace aqiqahnya“
From Hisham and Ibn Sirrin both, he says,
“on behalf of qurban, aqiqah and to it could.”
“qurban is not valid for him, until he diaqiqahi.”
“If aqiqah and qurban time simultaneously, and European hewannya for both then the ruling is valid for both, based on information from Imam Ahmad firmly.” (Kasyaful Qana ‘, 3/30)
Meanwhile, al-Shaykh Muhammad Ibn ibraaheem Alu Shaykh choose opinions that allow combining and qurban aqiqah. He declared in fatwanya,
Qurban aqiqah and “had occurred simultaneously then the one doomed to be sufficient for the slaughter. He niatkan to qurban on behalf of himself, and then slaughter the animal, and already covered in it aqiqah. According to some scholars can qurban aqiqah and concluded that it could be merged if ‘ name ‘ is the same. This means that the aqiqahnya and sacrifices on behalf of one of his children. While according to other scholars, there is no requirement that. That is, if a father wants to berqurban then qurbannya could be the name of the father, and to his son aqiqah. In summary, if there are people killing the animals, he niatkan for berqurban, and it is already sufficient for aqiqah. “ (Fataawa al-Shaykh Muhammad Ibn ibraaheem, 6/159)
The opinion that rajih
Actually, the answer to this problem is built on one of the ushuliah, namely: the law of combining two intentions in worship. Whether this is allowed or not?
In summary, the Usul mention 2 terms that will combine 2 worship in 1 intention, namely:
The second is the same type of worship and time. But if the two were not the same type of worship and different time implementation, then both should not be digab