Law of prayer Friday at the same time with Eid (Idul Fitri)


1. Introduction

As we know, sometimes eid al-Fitr or Eid-Al-Fitr falls on Friday. For example what happened in 2009, Eid 10 Dzulhijjah 1430 h fell on Friday 27 November 2009., this is where it may be between us. ? What if someone has to stand-to-be ied means not to pray Friday? These people are trying to respond to those who are in the right way.

The scholars differ about the law of prayer Friday, which has fallen on Eid Al-adha and Eid Al-Adha. In the book _ Rahmatul Ummah fi al a ' immah _ works of Imam Dimasyqi, mentioned that:

_" when the feast coincides with Friday, so in the opinion of al-Shafi ' I was the one who was Sahih, that Friday's prayer did not fall from the villagers. As for him who came from another village, he died. In the opinion of al shafi ' I the Sahih. But if they pray to the day of prayer, it will be for them to go home without prayer. Abu Hanifa is the opinion of Abu Hanifa, for the villagers to pray for Friday. According to Imam Ahmad, there is not a good Friday prayer for people who come or people in prayer Friday. Prayer for Friday falls due to eid prayer. But they are obliged to pray dhuhr. According to 'Atha', dhuhr and Friday fell together on that day. Then there is no prayer after prayer, except for prayer.

Ad Dimasyqi does not display the opinion of Imam Malik. Ibn Rusyd in the book is written in the book. Your Father and Abu Hanifa (Imam Hanifa who think," if we gather the feast and Friday, it will be prosecuted to it...."

Based on the description above, it's obvious that in this matter there are 4 (four) Opinions:

_ first _, Friday prayer did not fall from the city of the city (people amshaar / House Medina) that they were held by Friday prayers. It is for people who come from the village or the desert (members of the badaawi). So if they are the people who come from the village - have the eid prayer, can they continue home, without following Friday prayer. This is what shafi ' I do. This is the opinion of Uthman and Umar Bin Abdulaziz.

_ _, the prayer of Friday is mandatory, good by the inhabitants of the city. This and Imam Hanifa. So the prayer of Friday is obligatory, and is not due to the prayer of the day of prayer

_ third,_ is not a good Friday prayer for people who come and for people who live Friday prayers. But they are obliged to pray dhuhr. So think of Imam Ahmad.

_ fourth,_ dhuhr and Fridays are both killed on that day. So after the prayer of the feast, there is no more prayer after prayer. Is ' Atha ibn Abi Rabbah. Says, this is also the opinion of ibn zubayr and Ali.

* 2. Opinions Rajih *

We have received a conclusion, that opinion _ rajih _ (strong) is the opinion of Imam Ahmad Ibn Hanbal, _ Rahimahullah _. its legal details are as follows:

* the first law *, if someone has done the prayers of the feast of the feast-who falls coincides with Friday-waste of duty to perform Friday prayers. He can perform Friday prayers and may not.

* the second law, for those who have done the prayer of the feast, and in part of the night, it will be in the

* the third law *, if the one who has done the prayers of the eid is choosing not to perform Friday prayer, compulsory to perform prayer prayer, can not leave dhuhr.

* the fourth law *, those who in the morning do not perform the eid prayer, mandatory for him to perform Friday prayer, not allowed for him to leave Friday prayer.

A description of each of them will be described in the next point, God willing.

* 2.1. First rule of law *

Indeed, you are the one who is the one who has the right to do so.

He prayed and then a license on Friday. He said who wanted to pray.

(Prophet Muhammad saw), the prophet saw the prayer of the Sabbath. Then he said, " let him be the prayer."_ Al Khamsah, except at Tirmidhi. The Hadith of ibn Khuzaymah, Sahih.

Do not say, " yes

I've met in your day. These are chopsticks. I'll be there on Friday.

_" it has come to you for two days. So whosoever wills, sufficient for him is the prayer. And we will work on Friday."_ (hr. Abu Dawood, Ibn Majah and al-Hakim is also apes hadith of the sanad of al-Khattab, and in the isnadnya there is baqiyah ibn Walid, the differed of Imam ad judge, this hadith is Sahih. Hadith of other Hadith Judge Hadith Mursal).

Hadith is a sign of Friday's prayers after the prayer of the day of prayer. That means Friday's prayer can be done and may not. At Hadith Zayd Bin Arqam above (First Hadith) Prophet saw good deeds _"enjoin rakhkhasha al jummu ' ati"_ (then the prophet gave rukhshash in [PRAYER] Friday). The prayer of the day of prayer, the eid prayer.

According to el s, it is a law of law to relieve the law of the law, due to the presence of a udzur, but the laws of justice are not required.

So Friday's prayer at the feast of the day, be rukhshah, because there is a udzur of eid prayer. But because the rukhshah does not eliminate azimah at all, then Friday's prayer is still and, so it can be done and may not be done.

It is reinforced and clear with the word of the prophet in the continuation of Hadith Zayd Ibn Arqam on the top _" This is _ manthuq _ (is). _ magneto mukhalafah _ (expression expression) from the hadith _, in this is a magneto condition _, because there is an lafazh " man " as a condition-" who does not wish to pray Friday, then do not need Friday prayer."

In conclusion, the one who has run the eid prayer, all its obligations to perform Friday prayers. He can do Friday prayers and he can't.

There may be a question, whether the martyrdom of this Friday is only for the village / village of badaawi or the family of the house is not held by the city of the city. The place they held Friday-stayed prayers Friday?

Which is more accurate to us, martyrdom of this friday prayer applies in general, good for the villagers / village or town. That is because of Nash, the hadith of all of them. And general lafazh remained in keumumannya as long as there was no sign of mengkhususkannya. In this case there is no evidence that specializes in keumumannya, therefore remain lafazh "man" in Hadith-Hadith above. (see imam shawkani, _ NAILUL AUTHAR _, 2/273)

* 2.2. Second Legal description *

For those of the prayer, which is more main, pay prayer Friday Basically, between Azimah (original law) and rukhshah his position is equal, there is nothing more main than the other, unless there is nash that explains the priority one, either preferences azimah or rukhshah.

But in this case there is a nash that shows the priority of prayer Friday than leaving it. At The Hadith of Abu Hurayrah Ra (the second hadith) is the word of the prophet _" the compromisers-we'll return to him, and we will do

It shows that even though the prophet saw the prayer of Friday as a rukhshah, it could be done, but the prophet saw the fact that the fact of prayer is on Friday It is not for you to pray. So the acts of Prophet are not obligatory.

* 2.3. Third Legal description *

If the man who has the prayers of the day chooses to leave Friday prayer, wajibkah is his prayer prayer? The answer, he is obliged to pray dhuhr, must not leave him.

Rain Prayer, because of Nash-Nash Hadith that has been mentioned above, just drop the obligatory prayer of Friday, does not include an abortion of the dhuhr. In fact, the duty of prayer is due to the prayer of al-Fadhu. Then, if it is a prayer, the prayer will not be done. That is in the state of the heavens and the earth.

Then, if a man is praying for the prayer of Friday, then he shall perform the prayer.

* 2.4. Fourth Legal description *

In the morning they do not perform the prayers of the Sabbath. Not allowed for him to leave Friday prayer. In other words, rukhshah to leave this friday prayer is special for those who have performed the eid prayer. Those who do not pray for the prayers of the day of prayer.

Covenant is the hadith of Abu Hurayrah (Hadith of the second) where the prophet saw it. That day, there's no need to pray Friday. This is _ manthuq _ Hadith. _ magneto _- he is the one who does not perform the eid prayer, he continues to invoke Friday prayers.

The Imam of al Shan ' ani in the name of Hadith. Can be done and be left behind. But (Rukhshah) it is special for those who perform the prayer of the ied, do not include people who do not run the prayer of the ied." (Imam Shan ' Ani, _ subulus

So, the people who do not perform the eid prayer, exclude the excluded from keumuman nash who require Friday prayers. The exception of keumuman nash is who has the eid prayer. But those who do not worship the day of prayer, pray for the prayers of Friday.

* 3. Review another opinion *

* 3.1. Imam Shafi ' I *

In Essence, priest, stay stay, the prayer of Friday. But he set the obligation only applies to the inhabitants of the city. As for the people of the village or the inhabitants of the desert, who came to the city to pray to the prayer of the IED (and Friday prayer), while they were not held by Friday's prayer, then they could not perform Friday

I'm not aware of what you think. So he wasn't forgiven. This is what I do. In response to Imam Shafi ' I, the Imam of Ash Shan ' ani in the subulus said: " Ash Shafi ' I and a party of scholars argue that Friday prayer does not become rukhshah. They argue that Friday's prayers are public. What is in the name of Hadith and atsar-Atsar (who made the prayer Friday as a rukhshah) is not strong enough to be a takhsis. I said, 'Hadith of the Zayd Ibn Arqam has been judged by ibn khuzaymah... then the hadith can be takhsis ( exception )..." ( Imam Shan' Ani, _ subulus greetings _, 2/112 .

Thus, it is obvious that I do not judge the hadith of the zayd. He then cling to keumuman nash who requires Friday prayers at all days (QS AL JUMMU ' AH VERSE 9), both day or not. But, priests of Ash Shan ' ani declare, that hadith of Zayd Ibn Arqam is sahih according to ibn Khuzaymah.

In this case it should be affirmed, that the refusal of Imam Shafi ' I against Hadith Zayd Ibn Arqam did not prevent us from receiving the hadith. Shafi ' I against the hadith of the Zayd Ibn Arqam it does not mean the hadith of the absolute _ (_. because it has become a measure in Hadith of Hadith, that a hadith could have been accepted by some of the muhaddits, while others refused. . In this relation of taqiyuddin al-Syakhshiyyah Al-Syakhshiyyah Al-Islamiyah-juz I said: " we can not quickly decline a hadith. Only because of the hadith of the hadith. The other hadith. We will also not be able to decline a hadith because of the hadith of the Hadith, because it is possible that the hadith is used by the priest or general the...

In that case, even if the hadith of the people of shafi 'I did not mean that we should not use the hadith as a question of syar' I. Because of the fact that there is a hadith of the other hadith as a hadith of the hadith. So, beristidlal with Hadith of the Zayd Ibn Arqam is allowed, so that the laws that are based on the hadith are the is of syar ' I.

* 3.2. of Imam Malik and Abu Hanifa *

Imam Malik and Abu Hanifa keep the prayer for Friday, good for the inhabitants of the city _. (People Medina) or the village / village or resident of the desert _. (people badawi) _. Malik and Abu Hanifa said, " the prayer of the day of the feast is the Sunnah, the prayer Friday is enjoined, and one cannot replace the others. This is the original principle, but if there is a decree of syara, it should refer to him..."

From That description, see that the Imam of Imam and Abu Hanifa also have not received a hadith that explains the fear of Friday. The consequences, the two of him then hold on to the original law of each, namely the prayer of ieds and obligations of Friday. They are exactly the same as shafi ' I.

Nevertheless, he has made an exception to the exception that the law may change, if there is a sign of syar ' I.

At the bottom of it, because there is a hadith of the Zayd Ibn Arqam (the Sahih Ibn Khuzaymah), or the hadith of the abu of ra. Rukhshah (not required).

It is for those who perform the prayers of the day of prayer. This is a better opinion.

* 3.3. Opinion ' Atha ibn abi rabah *

' Atha ibn Abi Rabbah thinks that if fridays coincide with Hari Raya, then prayer Friday and dhuhr fall all. There is no prayer on that day after prayer, except for prayer.

Imam Al-ani explains that the 'Atha' opinion is based on 3 (three) reasons, namely:

_ first _, based on the works of ibn zubayr ra as so imam Abu Dawood, that:

Chopsticks met in one day, all of them were reunited with two pray, and they did not increase until the age of the day

_" Two Hari Raya (holiday and Friday) have gathered on the same day. Then he will gather them together, and pray for them in the morning. He did not increase you for two you until he did the prayers of ashar."_ (hr Abu Dawood).

_ second,_ Friday prayer is the original law (AL ASHL) on Friday, while prayer dhuhr is the law of the replacement (al badal) for Friday's prayer. Then, if the law is to fall, it will be the law.

_ third,_ the zahir of the hadith of Zayd Ibn Arqam, that the apostle saw has given you a rukhshah on Friday prayer. But The Messenger (Muhammad saw) is not an order for those who do not pray for the prayers of

That is the reason of 'Atha' ibn Abi Rabbah. The Priest of al Shan ' ani has not received such opinions and has denied it. According to him, that after the Eid Al-Zubayr is not out of his house for Friday prayer at the mosque, it can not be confirmed that ibn zubayr does not pray Because there is a possibility _ (Ihtimal) _ that ibn zubayr prayer prayer at his house. For sure, the name of the priest of al Shan ' Ani, the prayers that were not done ibn zubayr was a Friday prayer, instead of prayer prayer

For the second and third, the priests of Ash Shan ' ani explain that it is not true that Friday prayer is the law of origin (AL ASHL) in the prayers of dhuhr is the law of the Indeed, the prayer is due to you. Because, the duty of prayer is set first than Friday prayer. The prayer is set on the night of isra 'MI' Raj, while praying Friday is set for more time. So if Friday's prayer is not implemented, then it is obligatory to return to the original law, to perform the prayer (Imam Shan ' Ani, _ subulus greetings _, 2/112)

* 4. Conclusion *

From the entire description of the above, it can be concluded that if the day coincides with Friday, the law is as follows:

* first *, if someone has done the eid prayer (IED), there is no good prayer for Friday. He can perform Friday prayers and may not. But, in part of the night, it would be good for him

* second *, if the man who has done the prayers of the day chose not to perform the prayer Friday, compulsory him perform the prayer of dhuhr. Can't leave dhuhr.

* third *, as for those who in the morning do not perform the eid prayer, mandatory for her Friday prayer. Not allowed for him to leave Friday prayer. Unable to perform the prayers of dhuhr.

This is how we found our signs. _ magnify._

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* M Siddiq Al Jawi, s. SI, MSI, the nanny pondok pesantren hamfara yogyakarta.

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