Enjoy the enjoyment and the Koran

Praise be to God alone, and after:

The Council of Senior Scientists at its eighth session held in Riyadh in the first half of the month of Rabee II in 1396 AH was presented with the theme of the enjoyment of the Quran, the time of slaughter and its place, and the rule of replacing the gift with its value and the treatment of the meat problem accompanied by research prepared by the Standing Committee for Scientific Research Ifta and the desire to inform readers (Journal of Islamic Research) on this valuable research published by the text:

Enjoy the enjoyment and the Koran

On the basis of what was decided at the seventh session of the Council of Senior Scholars held in Taif in Shaaban in 1395 AH to approve the preparation of research Huda enjoyment and the Koran has been prepared The Standing Committee for Scientific Research and Issuing Fatwas shall discuss the following matters:

First: Beginning the time of slaughtering the guidance with evidence and discussion. Second: The end of the time of slaughtering the guidance with evidence and discussion. Third: Slaughter at night with evidence and discussion. Fourth: the place of slaughter with evidence and discussion. Fifth: Ruling on replacing the slaughter of the gift of charity with its value with the evidence VI: the treatment of the meat problem in Mina. Peace be upon you - peace be upon our Prophet Muhammad and his family and companions.

First starting the time of slaughte

The scholars differed concerning the beginning of the time of slaughtering the gift of enjoyment and the Qur'aan. Is it permissible to slaughter it before the day of slaughter or is it permissible only from the day of slaughter?

First:

The time of slaughtering begins on the day of slaughter after sunrise, Eid prayer or passing of it at the Hanbalis. After throwing the Jamara of Aqaba at Malik, and the day of slaughter at the Hanafis, al-Nasafi and al-Zaili said: The slaughter of the fun and the Qur'aan is limited to the Day of Sacrifice only and at the beginning of the Mufti. On the Day of Sacrifice "and the meaning of that in many of the books of the tap we left short.

Shaykh Muhammad al-Amin al-Shanqeeti (may Allaah have mercy on him) said: The view of Malik is that it is obligatory to enjoy the Qur'aan and it is not obligatory except for the day of slaughter. After Ibn Ja`rabi said: If he slaughtered it before the day of slaughter, it is not permissible. Al-Muzni said: If a mummified animal is sacrificed after traveling around the house and seeking between Safa and Marwa before it shaves at al-Marwah, and where it is sacrificed from Mecca, even if he is a pilgrim,

Al-Rumli said: The time for slaughtering a sacrifice and giving a vow, volunteering, fun and koran after the Eid prayer in the country or for those who did not finish is over.

Ibn Qudaamah quoted Abu al-Khattaab as saying: It is obligatory if dawn comes on the day of slaughter, because it is time to take it out when it is obligatory. The evidence is that it is not permissible to slaughter it before the day of slaughtering the Qur'aan, Sunnah, consensus, impact and meaning. The book has two proofs: The first one says: “Do not lift your head until the gift is given to him. " [Al-Baqarah, verse 196] The meaning of this is the hadeeth of Hafsa, according to the hadeeth of al-Baji (may Allaah have mercy on him): "If it is permissible before the day of slaughter to break the throat before the day of slaughter, , Which she said )   O Messenger of Allah, what is the matter of people who have been removed from their age, and you have not been removed from your lifetime, and he said: "I have turned my head and restricted my guidance.

This indicates that it is not possible to break his fast because of his abstention from shaving, even if the sacrifice is permissible for the reasons of halting the substitution without delaying the slaughter. It is possible to discuss the inference with the verse that it is in the prohibition, then the verse says: " If you limit what you seek from the guidance ([Al-Baqarah verse 196], and talk in the guidance of enjoyment and the Koran does not block.

The second verse says: " It is the enjoyment of Umrah to Hajj, what is facilitated by the guidance ([Al-Baqarah verse 196], the face of significance that the verse is absolute on the one hand determine the time of slaughtering the guidance has come to indicate the identification is the Almighty:) eat them and feed the poor poor For they shall be excommunicated, and their vows shall be vindicated ([Al-Hajj, Verse 28-29]. And the significance of what Jassas and other said that the expiration of the tafs and the tawaaf of the visit is not before the day of slaughter, and when these acts were arranged on the slaughter of the guidance of the body indicated that it is the body of the Koran and to enjoy that all gifts do not result from these acts, The pleasure is undivided before the day of sacrifice.

This hadeeth was discussed in the hadeeth of al-Jassas (may Allaah have mercy on him). If fasting is not permissible, it is not permissible to slaughter it before the day of slaughter, so how is fasting permissible? Surah and one of them is fixed by agreement and with the evidence of the verse: "Fasting three days in Hajj (Al-Baqarah verse 196), and the other fixed in the Sunnah.

Also, the fast is observed and expected two things, one of completing the Umrah and pilgrimage in the months of Hajj and the second does not find until the solution if found the right to fast for fun and if one of them is a hero to be fasting fun and became voluntary, but the guidance has been arranged by other acts of shaving and spend Tafath and Tawaf The visit is therefore specific to the Day of Sacrifice.

He objected to what al-Jassas said that Allaah says (interpretation of the meaning): “He who did not find fasting for three days in Hajj [al-Baqarah, verse 196].

It is not permissible to offer it on Hajj, and he answered that by saying: It is not without the meaning of the verse: "And fasting three days in the Hajj " [Al-Baqarah verse 196], from one of Maan either wants to do in acts that are the mayor of Hajj and named by the Prophet - peace be upon him - Hijja, which is to stand at Arafah; because he said:)   Hajj is 'Arafah (in the first months of Hajj because Allaah says): Hajj is a month of knowledge [Al-Baqarah verse 197]. It is not permissible to do Hajj, which is valid only with him, because this is the day of' Arafah However, there is no difference in his permissibility before the day of 'Arafah. He invalidated this face, and he remained in the face of improbability in ihraam Hajj or in the months of Hajj and its appearance. It is permissible to do it in the presence of any one to match it in the verse. 196], it is known that his passport is suspended due to the existence of the reason of his absence If this meaning is present at the time of ihraamah for 'Umrah, then it should be recited, and it should not be contrary to the verse, as the verse says: " Whoever kills a believer is a sin, releasing the neck of a believer." (Peace and blessings of Allaah be upon him) said: There is no zakaah on money until the year has passed, and it is not permissible to accelerate it for the reason that it is permissible. In the Hajj.

Then his criticism - may God have mercy on him - by saying that we did not find a place may be presented on the time of the transferee and since fasting rather than guidance was not permissible to submit it. He answered that by saying: This objection to the verse because the text of the download has allowed it in the pilgrimage before the day of slaughter. And we also did not find that in the whole of the allowance on the time of the substitution of it, and here it is permissible to offer some fasting on the time of guidance, which is fasting three days and seven with which it is not permissible to submit them; , But it is permissible for him to do so as much as it is permissible for him to do the day of slaughter. If he does not find the guidance and the guidance of 'Umrah, it is correct to do so after' Umrah, and the ruling on enjoying it is related to the prohibition of substitution until he is slaughtered.

It is said that a positive and then a laxity is achieved by delay. If the slaughter is permitted before slaughter, it is permissible to spend one hour after the slaughter.