Undertanding carcasses.
Carcasses in Arabic called Al Mayyitah. Understanding, namely that die without slaughtered [1] While the meaning of Shari'ah scholars, Al Mayyitah (carcass) is an animal that died without slaughtering syar'i, by his own death without cause human intervention. And sometimes the cause of human actions, if done not in accordance with how slaughter is allowed [2].
Thus the definition of carcass includes:
[A]. Who died without being slaughtered, goats who die alone.
[B]. Slaughtered with no syar'i sacrifices, such as the goat that was slaughtered the idolaters
[C]. Which does not become lawful by being slaughtered, like pigs slaughtered according to Muslim requirements syar'i slaughter. [3]
The scholars argue, a member of the body (flesh) is cut from the animal is still alive, into the category of the carcass, with basic word Rasululloh sallallaahu 'alaihi wa sallam
"It means: Everything that is cut from the animal in a state of still life is dead" [4] Thus the law with the law of the carcass.
Filthy carcass.
Given the state of animal carcasses, then divided into three parts:
[1]. Which is beyond the skin, such as fur and hair and the like.
Not defiled the sacred legal [5], based on the word of God:
"It means: And (also maketh) of wool, camel hair and goat hair, household tools and jewelry (which you use) until the time (certain)" [al-Nahl: 80]
This verse is general, which includes animals that are slaughtered and butchered. God also gave this verse to explain the gift of His servants who show kehalalannya. [6]
[2]. The bottom of the skin such as meat and fat.
Odious ruling by consensus' [7] and can not be purified with tanned [8]. Based on the word of Allah, the Exalted.
"It means: Say:" I will not get the revelation that revealed to me, something that is forbidden for people who want to eat it, unless the food is carrion, or blood flow or pork - for that verily is dirty - or an animal slaughtered in the name other than God ". [Al An'am: 145]
Excluded in this case, viz.
[A]. Carcasses of fish and locusts, are based on the words of the Prophet sallallaahu 'alaihi wa sallam.
"It means: Permitted bagu you two carcasses and two blood. The two corpses are fish and locusts. While the two blood is the liver (liver) and spleen. [Reported by Ibn Majah no. Dishohihkan 3314 and Sheikh Al-Albani in al ahaadeeth Al Shohihah Genealogy no.1118]
[B]. Carcasses of animals that do not have blood flowing like flies, bees, ants and the like, based on the word Rasululloh sallallaahu 'alaihi wa sallam.
"It means: If a fly landed on one of your drinks, then he should sink it and then throw it away, because, on one of the two wings have the disease and the (wing) the others (there is) the cure (antidote)" [Reported by al Bukhari no . 3320]
[C]. Bone, horn and nail carcass. It's all sacred as described Imam Al Bukhari from al-Zuhri about carcass bone, such as elephants and other, with chains mu'allaq in shohih Al Bukhari (1 / 342).
Imam al-Zuhri said: "I have met some people from salaf scholars use it as a comb and greasy with it, they allow" [9]
[D]. Human carcasses with basic word Rasululloh sallallaahu 'alaihi wa sallam.
"Which means: Verily Allah Almighty a Muslim saint was not unclean" [Reported by al-Bukhari]
Majduddin Shaykh Ibn Taymiyyah said: "(Understanding), this generally includes the living and the dead.". Imam Al-Bukhari said, Ibn Abas said: "A Muslim is not unclean, whether still alive or after death" Imam Al-Bukhari also create chapters in the book of Sahih Bukhari, is chapter explaining that Muslims were not unclean. [10]
The body of the unbelievers dispute concerning purity. Yang rojih, ie the majority opinion stating scholars holiness, according to marry women Ahlu Book of permissibility, but obviously will be in contact and tida inevitable, especially when related entities. The word of God:
"It means: O ye who believe, in fact the people who were unclean idolaters" [At-Tauba: 28]. So, here unclean because of their beliefs and nasty. Allaah knows best.
[3]. Skin.
Legal filthy follow the laws of the carcass. If dead animals are sacred, the holy kulitnyapun and when the unclean, the unclean kulitnyapun. Among the examples are fish with a basis of pure word of God.
"It means: lawful unto you the sea animals and food (which comes) from the sea as a delicious food for you" [Al-Maidah: 96]
Ibnu Abas stated: 'shoydul Bahri "is taken alive and" wa tho'amuhu "is taken already dead. So that her skin was pure [11]
LEGAL scavenged.
Islamic Shari'ah has forbidden to eat carrion. Forbid carcass basis, there in the Qur'an and Sunnah.
Proscribe carcasses in the Qur'an in several verses, among others.
God's Word:
"It means: He hath only forbidden you dead, blood, pork, and animals (which when slaughtered) are called (name) besides Allah" [Al Baqarah: 173]
"It means: Forbidden to you (to eat), carrion, blood, pig meat, (meat animals) are slaughtered in the name of other than Allah, the strangled, battered, falling, that headlong, who pounced on wild animals, except the time you kill it" [ Al Maidah: 3]
"It means: Say:" I will not get the revelation that revealed to me, something that is forbidden for people who want to eat it, unless the food is carrion, or blood flow or pork - for that verily is dirty - or an animal slaughtered in the name other than of God. " [Al An'am: 145]
As in the Sunnah Rasululloh, is the hadeeth of Ibn Abas radi 'anhuma he said.
"It means: The Prophet sallallaahu 'alaihi wa sallam found a dead goat from shodaqah given to Maula (former slaves) belonging Maimunah then the Prophet sallallaahu' alaihi wa sallam said:" Why do not you take advantage of his skin? ". They answered. "This is a carcass." He said: "What is forbidden is to eat" [Agreed upon]
Therefore the Muslims agree on the prohibition of eating carrion in a state of emergency. [12]
Lawful FROM WHICH Caracass
All carcasses above the law takes effect on all carcasses except the two species.
[1]. Marine animal carcasses.
Based on the word of God.
"It means: lawful unto you the sea animals and food (which comes) from the sea as a delicious food for you" [Al-Maidah: 96]
And the word Rasululloh sallallaahu 'alaihi wa sallam in the hadeeth of Abu Hurayrah, which reads.
"It means: Someone asked the Messenger of searaya said:" O Rasululloh! We sailed the seas and brought only a little water. If we perform ablution with it (the water), then we are thirsty. Are we allowed to perform ablution with sea water? "Rasululloh alaihi was Allam said:" Sea water is pure and halal carcass "[Sunan al Arba'ah HR, Ibn Khuzaimah and Hibban and dishohihkan Ibn Al-Albani in al-Irwa 'no.9 and Genealogy of Al ahaadeeth Al Shohihah no. 480]
Also the word Rasululloh sallallaahu 'alaihi wa sallam
"It means: Permitted to you two carcasses and two blood. The two corpses are fish and locusts. While the two blood is the liver (liver) and spleen "
This is confirmed by deeds Rasululloh sallallaahu 'alaihi wa sallam and his companions, who ate dead fish found on the shore, as described Jaber in his statement.
"It means: We fight on the forces of Al Khobath [13] And the amir (chief) is Abu Ubaidah, and we felt very hungry. Suddenly the sea of tossing dead fish that we never see that big, fish called Al-Anbar (the pope). We also ate the fish for half a month. Then Abu Ubaidah attach one bone, then the drive can pass underneath. When he reached Medina, we submit the matter to the Prophet sallallaahu 'alaihi wa sallam, then he said: Eat! That which God gave rizki. Give us a meal when the (now) is still there with you ". Then some of them handed and he sallallaahu 'alaihi wa sallam eat it "[Reported by al-Bukhari and Muslim]
[2]. Grasshopper.
Based on the hadith of the Prophet sallallaahu 'alaihi wa sallam which reads.
"It means: Permitted to you two carcasses and two blood. The two corpses are fish and locusts. While the two blood is the liver (liver) and spleen "
This has supported the act Rasululloh sallallaahu 'alaihi wa sallam and his companions, who ate locusts as narrated Abdullah ibn Abi' Aufa.
"It means: We fought alongside the Prophet sallallaahu 'alaihi wa sallam in seven or six wars. We ate locusts with him "[Reported by al Jamaat except Ibn Majah]
Similarly, the scholars agreed to allow eating grasshoppers.
Selling Carcass Law
Islamic law forbids selling carcasses, as described Prophet sallallaahu 'alaihi wa sallam in his saying.
"Which means: Verily Allah and His Messenger have forbidden selling khomr (liquor), carcass, swine and graven images. Then there is the saying: "O Rasululloh! How do you think of carcass fat, because it can be used to paint (mendempul) boat, oiling the skin and to fuel lamps. " And he answered: "Not allowed! It's forbidden. " Then Rasululloh sallallaahu 'alaihi wa sallam said when it: May the God of the harm of the Jews, Indeed Allah has forbidden fat, and their melting (the oil) and then sell it and take the proceeds "[Reported by al Jama'ah]
This prohibition is general in all the carcase, including humans, except for marine animals and locusts. Prohibition of selling human corpses include Muslims and unbelievers. Therefore, Imam Al-Bukhari wrote a chapter in the book shohihnya by title: Chapter Thorhu Al-league under the new Fund Wala Yu'khodz Lahum Tsaman. That chapter explains throw carcasses idolaters and not take ransom for her property.
Ibn Hajar gives an explanation of this chapter, that the statement of Imam al-Bukhari: "It does not take ransom for her property", (this) hinted to the hadeeth of Ibn Abas, which reads:
"It means: It's the idolaters wanted to buy the body of a polytheistic, but the Prophet sallallaahu 'alaihi wa sallam was reluctant to sell it to them" [Reported by al Tirmidhi and otherwise] [14].
As for Ibn Al Maghazi Ishaaq in the book mentions
"It means: It's the idolaters ask the Prophet sallallaahu 'alaihi wa sallam to sell to their bodies bin Abdillah bin Nawfal Al Mughiroh. He had come to attack Khondak. ', The Prophet' alayhi wa sallam said: No need to value price and not also his body "
Ibn Hisham said, "It has come to us from Az-Zuhri, that they have released ten thousand for it"
Imam Bukhari took pendalilan upper side of the hadith chapter reinforce customary, that makes the above hadith as arguments in this chapter based on the habits that kelurda lantaram Gentiles killed in the battle of Badr, should know their ransom will be accepted to get their bodies (who killed ), they will spend as much as possible to it. This is as a reinforcement of the hadeeth of Ibn Abas isnaad is not strong though. [15]
Wisdom Of carcasses Forbid[16].
Some scholars say a few lessons forbidaram carcass, including:
[1]. In general, the carcass was dangerous because of death, illness, weakness or because of microbes, bacteria and viruses and the like that remove toxins. Sometimes the disease microbes survive in such a long time dead.
[2]. Human nature reject it and consider it disgusted and dirty
[3]. The existence of bad blood that did not come out that is not blocked out and not be lost unless the sacrifices syar'i.
Similarly, with regard to law carcass, hopefully make us more careful in choosing food. Allaah has said.
"It means: O messengers, eat of the good food, and do good deeds. Verily I Knower of what ye do. " [Al-Mu'minun: 51]
"It means: O ye who believe, eat of the good rizki which We have given you ..." Wabillahi Al Taufiq.
References.
1. Al Qamus Al Muhieth, Al Fairuzzabadi, tahqiq Muhammad Na'im AL 'Urqususi, prints the fifth year 1416H, Muassasah Al Minutes, Beirut
2. Al at'imah wa'l Wa Al Shoid Wal Ahkaam DZabaa'ih, DR. Sholeh bin Abdillah Al-Fauzan, second printing year 1419H, Maktabah Al Ma'arif, Riyadh,
3. Note the authors of the statement Syeikhuna Abdulqayyum bin Mohammed Al Syahibani in lessons diFakultas Hadith Hadeeth, Islamic University of Medina.
4. Syarhul Mumti '' Ala Al Mustaqni Zaad ', Sheikh Ibn Uthaymeen, tahqiq DR. Kholid Al Musyaiqih and Sulaimin Abu Khoil, second printing in 1414 H, Muassasatu Aasaam,
5. Shohih Fiqhus Sunnah, Abu Malik Kamal ibn al-Sayyid Saalim, without the years, Al maktabah Al Taufiqiyah, Cairo, Egypt 1 / 73.
6. Author Nailul Bi Syarhi Al Muntaqa Lil Akhbaar, Mohammed bin Ali Al Syaukani, Verification saalim Haasyim Muhammad, first printed in 1415H, Pole Dar Al 'Ilmiyah, Baerut
7. Al Mughni, Ibn Qudama, Tahqiqi Abdulmuhsin Abdullah bin Al-Turk, second printing year 1413H, Dar Hajar.
8. Fath al-Baari Sharh Shohih Bokhori, Ibn Hajar Al Asqalani, Al Maktabah Al Salafiyah, without mold and year
[Copied from the magazine edition of As-Sunnah Foundation 01/Tahun XI/1428H/2007M.Diterbitkan Lajnah Istiqomah Surakarta, Jl. Solo Solo Purwodadi Km.8 Selokaton Gondanggrejo 57 183, Tel. 0271-5891016]
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Foote Notes
[1]. See, Al Qamus Al Muhieth, Al Fairuzzabadi, tahqiq Muhammad Na'im AL 'Urqususi, prints the fifth year 1416H, Muassasah Al Treatise, Beirut. p. 206.
[2]. Al at'imah wa'l Wa Al Shoid Wal Ahkaam DZabaa'ih, DR. Sholeh bin Abdillah Al-Fauzan, second printing year 1419H, Maktabah Al Ma'arif, Riyadh, p.. 195
[3]. Note the authors of the statement Syeikhuna Abdulqayyum bin Mohammed Al Syahibani in lessons diFakultas Hadith Hadeeth, Islamic University of Medina on 13 Jumadal Ula 1418H.
[4]. HR Abu Dawud no. 2858dan Ibn Majah no. 3216 and dishohihkan Al Albani in Sunan Abu Daud shohih
[5]. Syarhul Mumti '' Ala Al Mustaqni Zaad ', Sheikh Ibn Uthaymeen, tahqiq DR. Kholid Al Musyaiqih and Sulaimin Abu Khoil, second printing in 1414 H, Muassasatu Aasaam, 1 / 78
[6]. Note the authors of the statement SyeikhUNA Abdul Qayyum. Bin Muhammad Syahibani
[7]. Shohih Fiqhus Sunnah, Abu Malik Kamal ibn al-Sayyid Saalim, without the years, Al maktabah Al Taufiqiyah, Cairo, Egypt 1 / 73.
[8]. Syarhul Mumti '1 / 78
[9]. Shohih fiqhus Sunnah 1 / 73.
[10]. See Nailul Author Syarhil Muntaqa lil bi Akhbar, Muhammad ibn Ali ash-Syaukani, Verification Muhammad Salim Hashim, the First Matter, Th 1415H, Dar Al-Ilmiyah Pole, Beirut (1 / 67)
[11]. Syarhul Mumtu '1 / 69
[12]. Al Mughni, Ibn Qudama, Tahqiqi Abdulmuhsin Abdullah bin Al-Turk, second printing year 1413H, Dar Hajar. 13/330
[13]. So named because they eat the leaves that fall from the tree
[14]. Didhoifkan Sheikh Al Albani in Sunan al-Tirmidhi Dho'if
[15]. Fath al-Baari Sharh Shohih Bokhori, Ibn Hajar Al Asqalani, Al Maktabah Al Salafiyah, without mold and years, 6 / 283
[16]. See Al at'imah wa'l works of Sheikh Al-Fauzan Sholeh things. 196
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