Minggu, 01 November 2015



Islam has become a tradition, every Idul Adha, coupled with the implementation of sacrificial worship. Sacrifice is intended as a specific ritual animal slaughter that began when incoming Duha 10 Dhuzlhijjah time and end time of sunset on the day tasyriq. And the sacrificial meat distributed to those who can not afford as a sign of approach to Allah SWT.

As a tradition, the sacrifice is not going to stop all the owners of the traditions that still exist on this earth. However, our concerns over the 2 things. First, the cessation of sacrifice in the routine tradition without meaning. Second, the cessation of passion and motivation Muslims to maintain the tradition of sacrifice, when they are no longer able to respond to what must sacrifice. This paper is a simple reflection that we are able to maintain the tradition of sacrifice that is deeply rooted in the history of monotheistic religions, as well as to develop character values through the sacrificial tradition, especially the education of empathy for others.

In the various books of jurisprudence mentioned that animal sacrifices have to be animals, such as camels, cattle, or goats and the like that have members complete body, not a severe disability and to age. Animal species of camel must have turned 5 years old, 2-year-old cow, and a 1-year-old goat, sheep species except goats minimum permissible age of 6 months. The animals are slaughtered itself if an expert, or if it represented the sacrifice of people who witnessed the slaughtering process.

Qurban legal origin is mandatory for the Prophet Muhammad, and sunnah for Muslims, (HR. Al-Turmudzi). However, as part of the worship of circumcision, he was ranked high enough, expressed in terms mu'akkad. That is, the circumcision which worship is emphasized to implement. In fact, for those who menazarkan, the law had become mandatory.

Our concern should not stop the legal status of a worship, but how to worship it to be something that really brings good in the world and the hereafter, as the real goals of any religious people who believe in life after death. No exception to the sacrifice, he should be able to become a spiritual worship and social impact.

As part of social worship that is not too bound by strict formal legal provisions, of course, the sacrifice must be addressed in an open, dynamic, and practical. With an open attitude means we are required to not close themselves to the times, so that the sacrifice of innovation at management level continuously adjustable. Dynamic attitude should we show with not too wrestle with differences of opinion among scholars in setting the terms and conditions necessary for the sacrificial services.

During the selection of an opinion which of course must be strong jurisprudence is considered more relevant to the situation, condition, and domicile, then actually we can accept and implement it by mutual agreement. As a practical attitude clearly requires us to further brainstorm on the practical level where sacrifices were to be accomplished in accordance with its social objectives, namely a variety of neighbor.

Based on that attitude, we are optimistic that the tradition of sacrifice is a strategic means of education to cultivate a character of empathy in society. This is important, especially related efforts to develop a more integral character education and widespread in our society. Therefore, the educational value of empathy that can be found and actually had to be developed in the tradition of sacrifice, inter alia in the following paragraphs.


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