Paper Slaughter of Sacrificial Animals and Complete Aqiqah
The sharia of sacrifice began with Prophet Ibrahim (as) when he received a revelation through his dream to slaughter his son named Ismail (as). The order was a form of test from Allah swt to Prophet Ibrahim (as). He said, "If I had possessions, even children, I would sacrifice them. After having a child, that word was collected by Allah swt, because of his piety, Prophet Ibrahim (peace be upon him) fulfilled the request of Allah swt. Although Ismail was replaced by a Kibas. This is the beginning of the Shariatkannya Qurbani.
Every Muslim definitely wants children who are pious and pious, devoted to their parents, religion, nation and state. Efforts to make children pious and pious, among others, by providing them with adequate knowledge. One of the things that is no less important is the duty of both parents to their children is to give a good name for their born child. So in this case the process of naming is better known as Aqiqah.
B. Problem Formulation
So that our discussion does not come from subtitles, it is better if the speaker will formulate the problems that will be discussed in this paper:
1. Definition and legal basis of Qurban and Aqiqah
2. Animal requirements for Qurban and Aqiqah
3. Procedures for slaughtering Qurban and Aqiqah
4. Wisdom of Qurban and Aqiqah
A. Animal Slaughter
In terms of fiqh, slaughter (az-zabhu) is called az-zakat. In language, az-zakat means at-tabayyun, which is a pleasant smell. This is due to the legal permissibility of syar'I to make it smell good. According to the Hanafi and Maliki schools of thought, slaughter is the cutting of four neck veins, namely the throat, digestive and two arteries. Meanwhile, according to the Shafi'i and Hambali Schools, slaughter is the cutting of two channels in the animal's neck, namely the respiratory tract which is located in the neck and the food/digestive tract. 
So, what is meant by slaughtering is to cut the breathing and alimentary canals of an animal according to the rules prescribed by religion, except that fish and locusts are both halal to eat without being slaughtered.  Based on the hadith of the Messenger of Allah, peace be upon him, which reads:
You have permitted us dead fish and locusts. (Narrated by Ibn Majah)
“Permitted for us are two kinds of carrion; fish and locusts”. (History of Ibn Majah)
Slaughter of animals according to religious provisions, namely killing animals (halal) to be eaten with something sharp other than bones and teeth. Halal animals can become unlawful to eat because the slaughtering procedures are not in accordance with Islamic teachings. For example, not mentioning Allah's names or mentioning other than Allah's names, animals that died from being strangled, beaten, or from falling.  Based on the word of Allah SWT. Surah al-Ma'idah: 3 which reads:
Forbidden to you is dead meat, blood, pork, and that which has been sacrificed to other than God, and the suffocated, and the impaled, and the fallen, and the gored, and the beasts did not eat except what you purified. And what was slaughtered on the monument.
"It is forbidden for you (to eat) carrion, blood, pork and meat slaughtered not in the name of Allah, those that are strangled, those that are beaten, those that fall, those that are gored, and those that are eaten by wild animals, except those that you have slaughtered. And (also forbidden) slaughtered for idols ". 
If the animal to be slaughtered is a wild animal that is hard to catch or difficult to slaughter by the neck, it is permissible to injure the lethal part of the body by saying the name of Allah SWT. Rasulullah SAW said:
On the authority of Abu al-Ashra’, on the authority of his father, he said: It was said, O Messenger of God, are there no tampons except in creation and they are silent? He said: I was stabbed in her thigh to spare you. (Narrated by Al-Tirmidhi)
"From Abu Usyra ', from his father, he said that the Messenger of Allah, was asked "is there no slaughter other than the throat and neck? 
2. Provisions on Animal Slaughter
In slaughtering, there are several things that need to be known, namely about the person who slaughters, and the tools used for slaughtering.
The conditions of the person who slaughters
· In Islam, slaughter by non-Muslims is illegal;
· Reasonable, slaughter by insane people is not legal;
· Pray. because Allah SWT says:
And do not eat that which is yours, over which the name of God is invoked, and that it is debauchery.
"And do not eat from what is not called the name of Allah, that action is truly a passion."
The requirements for the animal to be slaughtered
The animal is still alive
· The animal is one of the halal animals, both the way it was obtained and its substance.
· Cutting the two veins on the left and right of the neck, so that they die quickly;
· The slaughtered animal should be tilted to the left side of the rusk, so that it is easy for the person who slaughters it;
· Facing the Qiblah;
· Reciting Bismillah and blessings upon the Prophet. 
1. Definition and Law of Sacrifice
Qurban in terms of language means "close" or "closer to oneself". Meanwhile, according to syara', the meaning of Qurban or Udhiyah is slaughtering animals for the purpose of worshiping Allah on Adha and Tasyriq days, namely the 11th, 12th and 13th of Dzulhijjah.  With the intention of worship to get closer to Allah SWT. Animals used for qurban are livestock, such as goats, cows, and camels. 
Sacrifice worship is a muakkad sunnah, meaning a highly recommended sunnah for people who can afford it. As the word of God swt:
"Indeed, We have given him many blessings. So establish prayer for your Lord, and sacrifice." (Al-Kausar: 1-2)
"And for every nation we have prescribed slaughtering (sacrifice), so that they mention the name of God over the livestock that God has provided for them, so your God is the One and Only God, therefore surrender yourselves to Him. and give glad tidings to those who submit (to God)."
And in the hadith it is stated, from Abu Hurairah ra said, that the Messenger of Allah. said:
On the authority of Abu Hurairah, the Messenger of God, may God bless him and grant him peace, said: He who finds abundance and does not sacrifice, then let him not accept our prayer.
"Whoever has enough to sacrifice and he does not like to sacrifice, then do not come near my place of prayer." (Reported by Ahmad, Ibn Majah). 
2. Provisions on Sacrificial Animals
What is meant by sacrificial animals are livestock kept and consumed for their meat, such as camels, cows, buffaloes, goats or sheep. Animals that are legal to be qurbani are those that do not have defects such as; limping, very thin, sick, cut off his ear, etc.  It is said to be legal, if the animal meets the requirements for an animal/animal that has been stipulated by the Shari'a.  The requirements for animals/animals to be used as qurban are:
o Sheep at least one year old;
o Goats, at least two years old;
o The camel is at least four years old and entering its fifth year;
o Cows, at least two years old and entering the third year.
The time for slaughtering is after the 'Eid al-Adha prayer, and the end of the time is 'Asr tasyriq day, which is from the 10th of Dzulhijah until the sun sets on the 13th of Dzulhijah.
3. The sunnahs when slaughtering the Qurban
It is sunnah when slaughtering a sacrifice for the following cases:
Read "Bismillah Wallahu Akbar" and Shalawat on the Prophet
The person who sacrifices himself is circumcised to slaughter it, and if he is a deputy to slaughter it, then it is circumcised that he be present during the slaughter.
Pray for the sacrifice to be accepted by God.
Sunnah read the prayer:
O God, accept it from Muhammad and the family of Muhammad and from the nation of Muhammad. (Ru ah Ahmad and Muslim)
"O Allah, accept the sacrifice of Muhammad, his family and from the Ummah of Muhammad."
Animals that are slaughtered are circumcised facing the Qibla. 
4. The Wisdom of Sacrifice
Sacrifice is a form of worship that has two dimensions, namely the divine dimension and the social dimension. Carrying out qurban means obeying Allah's law, which will bring him rewards. In addition, qurban means giving happiness to other people, especially the poor to be able to enjoy the meat of qurban animals. 
There are several lessons that we can take from the law on qurbani, including:
· Will increase his love and faith in Allah SWT.
· As gratitude to Allah SWT. for the gifts bestowed upon him.
Adding a sense of caring and helping others who are less fortunate.
· It will add to the unity and oneness because the sacrificial service involves all levels of society. 
Every Muslim definitely wants children who are pious and pious, devoted to their parents, religion, nation and state. Efforts to make children pious and pious, among others, by providing them with adequate knowledge. One of the things that is no less important is the duty of both parents to their children is to give a good name for their born child. 
Definition of Aqiqah
Aqiqah according to language means "feather" or "hair" of a newborn child. Meanwhile, according to the term means: slaughtering certain animals in connection with the birth of a child, in accordance with the provisions of syara'.  Meanwhile, according to another opinion, it is to slaughter a goat on the seventh day from the birth of a baby. If the baby born is a boy, his aqiqah is two goats. If the baby is a girl, the aqiqah is one goat. On the day of slaughtering the animal for aqiqah, the baby is given a good name and his head is shaved. 
Aqiqah is the rule of circumcision for the person who is obligated to support the child.  The origin of the circumcision of slaughtering the aqiqah is in accordance with the hadith of Aisha and Samurah, that the Messenger of Allah, may God bless him and grant him peace, said:
The boy was ordered to give his ‘aqeeqah a pledge, to be sacrificed on his behalf on the fourth day, to shave his head, and to give him a name. (Narrated by Ahmad, according to Tirmidhi)
"Each child is pledged with his aqiqah which is slaughtered for him on the seventh day, and shaved, then given a name". (HR Ahmad and confirmed by Turmudzi)
Aqiqah animal provisions
Aqiqah animals are goats or sheep. For boys two goats while for girls one goat. As the hadith of the Prophet SAW, which reads:
The Messenger of God, may God’s prayers and peace be upon him, commanded them to aqeeq on behalf of a boy, a sheep, and a sheep, and a sheep for a slave girl. (Related by Al-Tirmidhi)
"That the Messenger of Allah ordered people to slaughter aqiqah for a boy, two goats, of the same age, and for a girl, a goat." (HR Turmudzi) [21 ]
Animals that are legal for my aqiqah are the same as animals/animals that are legal for qurban, both in terms of age, type, and without blemishes. 
The implementation of aqeeqah is recommended on the seventh day from birth, this is based on the words of the Prophet, peace be upon him, which reads:
The boy is pledged for his aqeeqah. It is slaughtered on his behalf on the seventh day, and he is named.
"Each child is pledged with his akiah animal, slaughtered from him on the seventh day, and he is shaved, and given a name." (HR: Imam Ahmad and Ashhabus Sunan, and authenticated by At Tirmidhi)
And if you can't do it on the seventh day, then you can do it on the fourteenth day, and if you can't do it, then on the twenty-first day, this is based on the hadith of Abdullah Ibnu Buraidah from his father from the Prophet sallallaahu alaihi wa sallam, he said which means : "The akiah animal is slaughtered on the seventh, fourteenth, and twenty-first day." (Hasan hadith narrated by Al Baihaqi)
As for babies who die before the seventh day, it is also sunnah to slaughter their aqiqah, even if the baby who miscarries is provided that it is four months old in the mother's womb. However, if someone has not yet slaughtered the akikah animal by his parents until he is large, then he can slaughter the aqiqah from himself, Shaykh Salih Al Fauzan said: And if his father does not marry him and then he commits himself, then that is okay. 
4. The wisdom of the law on Aqiqah
There are several functions or wisdom for people who do aqiqah, including:
· As proof of the gratitude of parents to Allah SWT, for the blessings he has given in the form of children.
· Familiarize parents to sacrifice for the benefit of their newborn child.
· As a redeemer of child mortgages from Allah SWT, so that children become rights for him in charity and worship.
· Relations with neighbors and relatives are closer with the distribution of aqiqah meat.
· As an example of the Sunnah of the Messenger of Allah, peace and blessings be upon him, so that he will gain the value of reward from the side of Allah swt.
Eliminate distractions from something that is not good for the child. 
There are several conclusions that we can draw from the discussion of this paper, including:
Slaughtering is cutting the respiratory and food channels of an animal according to rules that have been prescribed by religion, except for fish and grasshoppers, both of which are lawful to eat without slaughtering them.
Sacrifice is slaughtering animals for the purpose of worshiping Allah on the Adha holidays and Tasyriq days, namely the 11th, 12th and 13th of Dzulhijjah. With the intention of worship to get closer to Allah SWT. Animals used for qurban are livestock, such as goats, cows, and camels.
Sacrifice is a form of worship that has two dimensions, namely the divine dimension and the social dimension. Carrying out qurban means obeying Allah's law, which will bring him rewards. In addition, qurban means giving happiness to other people, especially the poor to be able to enjoy the meat of qurban animals.
Aqiqah is Slaughtering certain animals in connection with the birth of a child, in accordance with the provisions of syara'. Meanwhile, according to another opinion is to slaughter a goat on the seventh day of the birth of a baby. If the baby born is a boy, his aqiqah is two goats. If the baby is a girl, the aqiqah is one goat.
From our brief paper, hopefully it can be useful for all of us, in general, we personally. The good comes from Allah, and the bad comes from us. And we realize that our paper is far from perfect, there are still many mistakes from various sides, so we expect constructive suggestions and criticism, to improve further papers.
Dian Rosyidah, et al, Fiqh for Class IX for MTs and Islamic Middle Schools, Jakarta: Arafah Mitra Utama, 2008.
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