CHEAP QURBAN CAMPAIGN: A QURBAN HADITH ANALYSIS WITH JADZA‘AH LAMB PERSPECTIVE OF FIQH AL-TAYSÎR

The ritual of sacrificing animals known as Qurban is one of the most prominent worships in Islam. Nevertheless, on account of the highly criteria of qurban’s animals , the price of animals often very excessive. Hence, qurban is considered as an expensive kind of worship for many Indonesian Muslims, to be specific, for the middle to low economic class of Muslims. Whereas in fiqh literature, there is an opinion that it is permissible to perform sacrifice with jadza‘ah sheep whose price is more affordable. Unfortunately, this opinion is not well known among the Indonesian Muslim community. This article will analyze the hadith of qurban with jadza‘ah sheep in the perspective of fiqh al-taysîr . This article is considered as qualitative research that use literature references that are relevant to the theme. The methods of research are content analysis and descriptive-analytical method. Fiqh al-taysîr emphasizes a notion that are easier for Muslims to implement. In its implementation, fiqh al-taysîr considers these matters; a more moderate aspect, emergency factor, easier opinion, being careful in deciding between obligatory and sunnah, free from mahdzab fanaticism, facilitating things that cannot or might be difficult to avoid, taking into maqâṣid syarî'ah consideration and applying the rules: changes in fatwas due to the change of times, places, conditions, and habits. In the context of the criteria for jadza‘ah sheep as an alternate animal for Qurban, the concept of fiqh al-taysîr takes the opinion of ulemas who state that jadza‘ah sheep are sheep that are perfectly six months old and the price is relatively affordable in price, thus they are easier to practice by the Muslim community of the middle to lower economic class.


INTRODUCTION
Animal sacrifice (Qurban) or in fiqh terms is called uḍḥiyyah is a worship that is highly recommended in Islam. Because of this recommendation, several ulemas from the Ḥanafiyyah, one version of the opinion in the Malikî school, al-Tsawrî, al-Awzâ'î and al-Layts argue that the legal sacrifice is obligatory for people who can afford it. It's just that the majority of ulemas are of the opinion that the law of sacrifice is a sunnah mu'akkad, a sunnah that is highly recommended. Qurban itself is a form of self-approach to Allah by slaughtering animals that have been determined by the Shari'a (camels, cows and goats) which are carried out on Eid al-Adha and the following three tasyrik days. Qurban itself by many Muslim communities in Indonesia among the lower middle class is still considered an expensive worship, only people who have excess wealth can carry out this worship. Data from several sacrificial animal distribution agencies, the cheapest qurbani prices are in the range of two million rupiah. Several sacrificial animal distribution agencies in collaboration with Bank Syariah Indonesia (BSI), the institutions that set the lowest price for sacrificial goats are the Baitul Wakaf and Baitul Maal Hidayatullah (BMH) which cost Rp. 1,392,000.00 and Rp.
1,500,000.00 respectively. However, the two goats offered at such low prices are African goats which are likely to be distributed in Africa as well. As for the goats that will be distributed in Indonesia, Baitul Wakaf sets a price of Rp. 1,758,000.00 for goats in NTT and Rp. 2,200, The minimum standard price for sacrificial animals which is quite high -especially for the lower economic classcould be caused by several reasons. First, the influence of the Shafi'i school which is followed by the majority of Muslims in Indonesia which states that the minimum qurban or sacrificial animal is a sheep (al-ḍa'n) that has entered the age of one year (one year more). 2 The Indonesian Ulema Council (MUI) itself through fatwa No. 32 of 2022 concerning Laws and Guidelines for the Implementation of Qurban Worship During the Foot and Mouth Disease Epidemic, it states that lambs that are legally used as sacrifices are sheep that are one year old and are entering their second year. This opinion quotes from the opinion of the Shafi'i school of thought. 3 Nahdlatul Ulama (NU) on its official NU website also argues that the criteria for a sheep that can be used as a sacrifice is one that has reached one year of age, or has lost its teeth (al-jadza'). While the peanut goat (al-ma'z) must have reached the age of two years. 4 Muhammadiyah through the Tarjih and Tajdid Council of the Muhammadiyah Central Executive believes that the criteria for a goat that can be used as a sacrifice is that it is at least one year old. 5 The National Amil Zakat Agency (Baznas) also stipulates the criteria for one-year-old lambs that may be used as sacrifices. While the goat is at least one year old and has entered the second year. 6 Second, the number of preachers in the areas conveying to the wider community that animals that are used as sacrifices will later become vehicles in the afterlife or will become vehicles when passing al-Ṣirâṭ. This kind of information actually refers to the hadith of the Prophet. which reads istafrihû ḍaḥâyâkum fa innahâ maṭâyâkum 'alâ al-ṣirâṭ, improve your sacrificial animals (qurban), because these sacrificial animals will later become your vehicles passing ṣirâṭ. In another narration using the editorial 'aẓẓimû ḍaḥâyâkum fa innahâ 'alâ al-ṣirâṭ Based on the two factors above, many Indonesian people have high criteria for their sacrificial animals. It is not surprising that the price of their sacrificial animals for goats or sheep ranges from two million, three million, four million rupiah or even more. There are also many people who think that sacrificing using a lamb that is 6 months old is not legal or not perfect. Even though regarding the minimum criteria for this sacrificial animal, regarding the age of the sheep that can be used as a sacrifice, the ulemas differed. Although the Syafi'i school of thought, the school followed by the majority of Indonesian Muslims, believes that the minimum criterion for a sheep to be used as a sacrifice is one year old, in fact the Hanafi and Hanbali schools argue that the minimum criterion for a sheep to be used as a sacrifice is 6 months old. This last opinion is indeed not well-known, or more precisely, no one has campaigned for it or socialized it in general among Indonesian people. In fact, this opinion can be used and is a solution for Muslims who are economically mediocre to be able to carry out sacrifices and carry out the Shari'a of Prophet Abraham. With cheaper animal prices, of course it will further encourage and attract the interest of the grassroots community to participate in this sacrificial service. Thus the number of Muslims who perform the sacrifice will be more.

Several articles about qurban have been written by academics and researchers.
However, as far as the authors have searched, none of these articles have specifically written about the low-cost sacrifice campaign with 6-month-old lambs from the perspective of fiqh altaysîr. Several articles about qurbani published in scientific journals include discussing collective qurbani as written by Jayusman with the title "Review of Islamic Law on Collective Sacrifice Worship". This article examines the phenomenon of collective sacrifices carried out by the wider community, especially in educational institutions -with a large number of participants for goat sacrifices-in a review of Shari'a. As a result, contributions made by many people with a certain nominal value and then buying sacrificial animals cannot be categorized as sacrifices, but only ordinary charity. 10 The next article is titled "Metamorphosis of Sacrificial Worship in the Qur'an" written by Durratul Faridah Based on the articles mentioned above and as far as the author has searched, it appears that there are no scientific articles that specifically examine the sacrifice of six-month-old lambs. Therefore this article will examine in more detail the validity of sacrificing with sheep that are six months old from the perspective of hadith and fiqh al-taysîr, fiqh which makes it easy to implement, especially for the lower economic class.
This article is a qualitative research that utilizes library research in the form of dissertations, theses, journal articles, books and other literary sources that are relevant to the themes discussed. 15 The primary data source for this article is the hadiths which explain the legality of sacrificing with jadza'ah sheep contained in the main books of hadith. While secondary data sources were obtained from books, scientific journal articles, research, books and fatwas of ulemas, both those that have been recorded and those that are spread on websites and social media that are relevant and related to the theme of this article. The data analysis method that will be used in this study is content analysis and descriptive-analytical.
Content analysis was carried out by analyzing the legality of qurbani with jadza'ah sheep in the perspective of fiqh al-taysîr. While descriptive-analytical is an attempt to describe, record, analyze and interpret the concept of fiqh al-taysîr on the hadith on the legality of sacrificing with jadza'ah sheep.

A. Fiqh al-Taysîr, The Helpful Fiqh
The term fiqh al-taysîr is formed from two words, namely fiqh and al-taysîr.
Etymologically the word fiqh consists of fa'-qâf-hâ' which means idrâk al-syai' wa al-'ilm bih, knowing something. 16 Ibn al-Mandhûr mentions that fiqh is al-'ilm bi al-syai' wa alfahm lah, knowing and understanding something. In the development of knowledge and understanding referred to here then tend to lead to knowledge and understanding of religious knowledge. 17 The definition of fiqh which means knowing and understanding refers to several editorials of the word "fiqh" contained in QS.  and also the hadith of the Prophet. which states that the length of one's prayer and the summary of one's sermon is a sign of one's faqihan (understanding of religion). The definition of fiqh in terms is knowledge of sharia laws that are amaliyah in nature from their detailed arguments. Or also fiqh is the knowledge of Shari'a laws relating to the activities of the face-to-face which is explored from the detailed arguments, namely the texts of the Qur'an, al-Sunnah, Ijma' and Ijtihad (Qiyas). 18 While the word taysîr is etymologically a form of maṣdar from the word yassara which means easier/facilitating. 19 It is mentioned in the Qur'an itself: "Truly, We have really made the Qur'an easy as a lesson. So, is there anyone willing to take lessons?" 20 While in the hadith, the Prophet SAW. said: "Yassirû walâ tu'assirû", make it easy, don't make it difficult. 21 From the two meanings of the words fiqh and taysîr above, fiqh al-taysîr can be activities of everyday life. Second, it makes it easy for the fiqh laws themselves to be easily practiced and realized, away from being heavy and favoring those that are easy and light. 24 The second is what is meant in this paper, namely taysîr which is related to fiqh law itself, so that it is easy for Muslims to practice and realize today, both related to worship, muamalah and all matters of individual and social life. In the context of sacrificial animals, it is also easy for Muslims from the lower middle class to practice.
Al-Qaraḍâwî emphasized that the taysîr meant here is not making a new sharia, then aborting things that have been made obligatory by Allah SWT, making things lawful that Allah SWT has forbidden. or make something new in religion that is not approved by Allah SWT. Al-Qaraḍâwî further explained that the concept of taysîr in question is based on several reasons; First, Regarding rukhṣah aspect (dispensation). This is because everyone has different abilities from one another. Thus it is not appropriate to apply the same provisions to everyone. Weak people are certainly not given a burden as strong people. The same goes for people who are just getting to know Islam or have just repented Third, Choosing an easier opinion (al-aysar) over a more careful opinion (alaḥwaṭ) today. This views the weakness of religion in most Muslims as expressed by the muta'akhkhirîn ulemas with the term taghayyur al-zamân (a changed era) or fasâd alzamân (a corrupted era) which causes a change in fatwa. Ibn 'Âbidîn in his treatise entitled Nasyr al-'Arf Fî Binâ'i Ba'ḍ al-Aḥkâm 'Ala al-'Urf said: "Many laws have changed due to changing times, due to changes in the habits of the people or because of an emergency or breakdown. society, so that when the law is the same as the law stipulated in the past, it will undoubtedly cause objections, fatigue and make it difficult for humans. That would certainly be contrary to the Shari'a which was built on convenience and rejecting difficulties and damage, so that this world continues to exist based on the perfect and best rules." 27 According to al-Qaraḍâwî, if in one case there are two different opinions, one is aḥwaṭ (more careful) and the other is aysar (easier), then the one chosen to be given fatwa to the majority of Muslims is the one that is easier, not more careful. The argument is what was conveyed by 'Â'ishah that Rasulullah SAW. when faced with two choices, he will definitely choose the easiest of the two choices, as long as that choice is not a sin. But if that choice is a sin, then Rasulullah SAW. are the ones who stay away from it the most. 28 Fourth, careful in deciding on obligatory and unlawful las. Including al-taysîr which is needed in the context of fiqh al-taysîr is to narrow or be careful in deciding laws, especially those relating to obligatory and unlawful. This means that a person cannot be arbitrary in deciding the law on a matter related to obligatory and unlawful with reasons that are invalid but ṣarîḥ (clear) or valid but not ṣarîḥ, moreover it is invalid and not ṣarîḥ.

Determination of obligatory and unlawful laws must be based on valid arguments and the ṣarîḥ (clear) dalâlah.
Fifth, Free from madhhab fanaticism. The freedom from madhhab fanaticism that is meant here is not then anti or even denouncing the existing fiqh schools, or criticizing the school's scholars. Being free from madhhab fanaticism does not mean not using or making use of the existing schools and their books. What is meant by being free from madhhab fanaticism is not limiting oneself by continuing to follow one particular school of thought in various kinds of legal issues, even though sometimes the opinion of that school is difficult, hard to work on or when its evidence is deemed weak. Free from the fanaticism of the schools referred to here is that a faqih does not limit himself to taking the opinion of only one school of thought, but can take the opinion of any school which is judged to be a stronger opinion in the argument and in accordance with the values of the maqâṣid al-syarî'ah. 29 This is certainly a breadth and convenience for Muslims.
Sixth, Facilitate things that have become 'umûm al-balwâ (things that are impossible or difficult to avoid. An important concept in fiqh al-taysîr is to provide convenience to problems that have become 'umûm al-balwa, both in matters of worship and muamalah. For example, when there are schools of thought that are very strict on the issue of ṭahârah (purification) and uncleanness, such as the Syafî'î school of thought, for example, which argues that the dung of animals that are lawful to consume is unclean and a little water that is contaminated with impurity becomes unclean even though the water has not changed, then the concept of fiqh al-taysîr does not force people to follow this opinion if indeed this opinion is burdensome, especially for people who live in rural areas, who interact with their livestock every day. In cases like this a faqih can direct people to follow the opinion of the Malikî and Ḥanbalî schools which state that animal dung that is lawful to consume is not najis (holy) and a little water that is exposed to impurity does not automatically become unclean if it does not change its nature. This kind of opinion is the opinion stated by Ibn Taymiyyah which is supported by several arguments. 30  it as the argumentatively stronger opinion. 31 Al-Bâjûrî, the former Grand Shaykh of al-Azhar who belongs to the Syâfî'î school of thought, advises Muslims to follow this opinion in order to avoid sin, because the practice of buying and selling without consent of this kind cannot be avoided anymore by the majority of Muslims. 32 Seventh, the concept of fiqh al-taysîr considers universal maqâṣid syarî'ah which aims to realize the benefit of humans in their life in this world and the hereafter, and to prevent harm to humans. Fiqh al-taysîr does not ignore maqâṣid which is universal because of the existence of partial texts, but rather combines the two.

B. Hadith About Qurban With Jadza'ah Sheep and Explanation of the Ulemas
The hadith which explains the permissibility of performing sacrifice with jadza'ah sheep is an authentic hadith narrated by Muslim, from Jâbir ra. that the Prophet said: "Do not slaughter the sacrificial animals (qurban) except the musinnah, unless you have difficulty getting the musinnah, then slaughter the jaza'ah of the sheep." 35 The ulemas explained that al-musinnah is al-Tsaniyyah and above from camels, cows and goats. The editorial of this hadith clearly shows that the qurban may not use al-jadza' other than al-jadza' of the type al-ḍa'n (sheep). This opinion is agreed upon by the ulemas as cited by al-Qâḍî 'Iyâḍ. According to al-Awza'î as quoted by al-'Abdarî and others, it is permissible to sacrifice al-jadza' from camels, cows, al-ma'z (bean goat) and al-ḍa'n (sheep). This opinion is narrated from 'Aṭâ'. The Syafi'î school and the majority school of ulemas allow sacrifices with jadhâ' from sheep, whether there is musinnah or not. History from Ibn 'Umar and al-Zuhrî says it is not permissible to sacrifice with jadhâ' from sheep if there is musinnah. This opinion refers to the textual meaning of the hadith.
It's just that the majority of ulemas are of the opinion that this hadith leads to sunnah and virtue (afḍaliyyah). The hadith seems to say, "It is sunnah for you not to slaughter sacrifices except for the musinnah, if you have difficulty getting the musinnah, then you may slaughter the jadza'ah of the sheep. Thus this hadith does not clearly explain prohibiting the sacrifice of jadza'ah sheep. The majority of ulemas agree that the hadith is not interpreted textually, but is directed to sunnah and afḍaliyyah. 36 The ulemas then differed in understanding al-jadza' and al-Tsaniy (musinnah) in the hadith as follows; Fisrt, According to Ḥanafiyyah, jadza'ah of the type of al-ḍa'n (sheep) are sheep that are 6 months old with the record that the sheep are large and when collected with tsaniyyah from afar they look the same. According to al-Za'farânî from the Ḥanafî school of thought, 7 months. Another opinion says 8 months and 9 months. Al-Tsaniy of the type of sheep and goat kacang (al-ma'z) is a goat that is one year old. While al-Tsaniy of the cow is a cow that is two years old. While al-tsaniy of the camel is a camel that is five years old. 37 Second, according to Malikiyyah, al-jadza' of this type of sheep is a sheep that is one year old and has entered its second year. Al-Tsaniy of the Peanut Sheep and Goat breed is a goat that is perfectly two years old. Al-Thaniy of cows is a cow that is three years old and has entered its fourth year. Al-Tsaniy of camels is a camel that is five years old and is in its sixth year. 38 Thrid, according to Syafi'iyyah in his qaul aṣah, al-jadza' of the type of sheep is a sheep that has completed one year of age and is entering its second year. Al-Tsaniy of the peanut goat breed is a goat that has been perfect for two years. According to another 36 Yaḥyâ bin Syaraf al -Nawawî, al-Minhâj Syarḥ Ṣaḥîḥ Muslim bin al-Ḥajjâj, Vol. 6 (Beirut: Dâr Iḥyâ' al-Turâts al-'Arabî, 1392 H.), 456. 37 Fakhr al-Dîn al-Zayla'î, Tabyîn al-Ḥaqâ'iq Syarḥ Kanz al-Daqâ'iq, Vol. 16 (t.t.: t.p., t.th.), 305. Abû Bakr bin Mas'ûd al- Kâsânî,Vol. 10 (t.t.: t.p opinion, it has been perfect one year and entered the second year. Al-Tsaniy of the cow is a cow that is two years old and is in its third year. Al-Tsaniy of camels is a camel that has completed five years and is entering its sixth year. 39 Fourth, according to Ḥanabilah, al-jadza' of this type of sheep is a sheep that is six months old and enters its seventh month. Al-Tsaniy of the peanut goat breed is a goat that is one year old and is entering its second year. Al-Tsaniy of the cow is a cow that is two years old and is entering its third year. Al-Ttsaniy of camels is a camel that is five years old and has entered its sixth year. 40 The difference of opinion of the jurists in explaining the meaning of al-jadza' and al-tsaniy is due to the absence of evidence from both the Qur'an and Hadith which clearly explains these criteria. This difference stems from differences in linguists in explaining the two terms, so that in explaining the two terms they refer to linguists.

C. Cheap Qurban Jadza'at al-Ḍa'n (six months lamb) Fiqh al-Taysîr Perspective
One of the concepts of fiqh al-taysîr as explained above is to take an opinion that is easier when there is a choice of several opinions among the ulemas. Fiqh al-taysîr emphasizes taking opinions that are easier to practice (aysar) than opinions that are more careful (aḥwaṭ). In the case of qurban using jadza'ah sheep, fiqh al-taysîr will take the opinion of the ulemas who state that jadza'at al-ḍa'n is a sheep that is six months old perfect. This opinion will be more easily practiced by lower-economic class Muslim communities and rural communities who have a mediocre income but have a high desire and enthusiasm to carry out qurbani worship. With this opinion, it will be easier for the lower-class Muslim community to carry out the qurbani ritual, without having to buy a super goat that costs more than two million or even more than three million rupiah, because the price for sheep at the perfect age of six months is relatively cheaper. At the time this article was written, the price of sheep at the perfect age of six months in the Semarang area was around 1.2 million rupiah at the price of goat breeders. 41 In a review of the opinions of the ulema, the opinion that says that jadza'at al-ḍa'n is a perfect lamb aged six months is not only the opinion of Ḥanafiyyah and Ḥanabilah, While easy opinions are reserved for those who are weak. In the context of the victims, they are those who are financially weak and those in the mediocre economy. 50

CONCLUSION
Fiqh al-taysîr is the objective implementation of Shari'a laws as contained in the Qur'an and al-Sunnah without exaggerating by forbidding what is lawful and also conversely justifying what is unlawful. Fiqh al-taysîr pays attention to the condition of the face-to-face and prioritizes the shari'a laws that have been determined by al-Syâri' taking into account the conditions, time and place. Fiqh al-taysîr also emphasizes the opinion that is easier for the face to practice. In the context of the criteria for qurban animals with jadza'at al-ḍa'n (sheep), the concept of fiqh al-taysîr takes the opinion of ulemas who state that jadza'at al-ḍa'n is a sheep that is six months perfect in age which is relatively cheaper and affordable, so it is easier to practice by the Muslim community in the lower economic class.
Because of this opinion, the lower class Muslim community will find it easier to carry out qurban, not insisting and struggling to buy super goats which are relatively expensive.
This opinion means providing choices and solutions for lower-income Muslims to participate in carrying out qurban according to their financial capabilities. This opinion is also very appropriate to be voiced and campaigned for in difficult times like today. Moreover, this opinion is also widely supported and fatwaed by Middle Eastern ulemas.