Reaching Forgiveness on Friday

Reaching Forgiveness on Friday
عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، قَالَ: «مَنِ اغْتَسَلَ؟ ثُمَّ أَتَى الْجُمُعَةَ، فَصَلَّى مَا قُدِّرَ لَهُ، ثُمَّ أَنْصَتَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ، ثُمَّ يُصَلِّي مَعَهُ، غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْأُخْرَى، وَفَضْلُ ثَلَاثَةِ أَيَّامٍ

 'From Abu Hurairah radhiyallahu'anhu, the Prophet sallallaahu' alaihi wa sallam said, "Whoever shower then went to Friday prayers and then he was doing prayer as much as he can do then he was silent (listen to the Khutba) until preacher completing Khutba then he running prayer with him, will be forgiven his sins between that Friday with another Friday plus three days. '"(Narrated by Muslim, see Sharh Muslim [4: 169])

The great Hadith contains pearls of wisdom, such as:
1. Virtue showers Friday (see Sharh Muslim [4: 169]). Ibn Abd al-Barr said, "I do not know, some scholars state that bathing Friday as a matter of obligatory / mandatory except Zhahiriyah scholars. They oblige it and consider a person who accidentally left it, including the class of people who engage in immoral to God. Nevertheless they are still assessing the legitimate people to attend Friday prayers without a shower before ... ".  One of the strongest arguments were considered to indicate that the shower Friday not mandatory is Samurah bin Jundab radhiyallahu'anhu hadith, the Prophet sallallaahu 'alaihi wa sallam said, "Whoever ablution on Friday, then it's enough and well while anyone who bath then a shower is better. "(Narrated by Ahmad, ad-Darimi, at-Tirmidhi and he said this is hasan hadith, but the al-Hafiz Ibn Hajar said that this hadith has a flaw / gods, see Fath al-Bari [2 : 421].  

Ikrimah tell at one time most of the population of Iraq came to Ibn Abbas and asked, "O Ibn Abbas,whether the bath on Friday is compulsory? '. He replied, "Not. But it is cleaner and nicer and better for the bath. Those who did not had a shower then it does not matter ... "(al-Istidzkar [5: 31] Ibnu Hajar berkata "The hasan hadith"  namun menurut beliau riwayat lain yang lebih kuat dari Ibnu Abbas justru sebaliknya, lihat Fath al-Bari [2: 422]

Imam Malik was asked about the law of showers Friday whether he shall, then he replied, "It it was great, but not mandatory." (al-Istidzkar [5: 32])

2. It is advisable to do the absolute sunnah prayers two rakaat - two rakaat without limitation the maximum number of rakaat before the priest / khotib comes to preaching, (ie before the khotib climbed podium) this is the Shafi'i madhhab and the majority of scholars / jumhur (see Sharh Muslim [4: 169], see also al-Sunnah wal Fiqhi Wajiz fi Kitab al-'Aziz, 146)

3. Should quietly listen to khutbah (see Sharh Muslim [4: 169])

4. Speaking before the khutbah begins or (after the khutbah) before takbiratul ihram -toFriday prayer- is it does not matter (see Sharh Muslim [4: 169])  

5. The extent of the Almighty's forgiveness. Where God was pleased to forgive sins with cause righteous deeds that can be done routinely by a servant in every week. And it also shows how great our need for forgiveness and mercy, which therefore God makes a lot of reasons to be servants can achieve forgiveness from Him. O Allah, forgive us our sins ... 

6. Supreme virtue is only for those who believe and do paganism or idolatry that kept him out of the religion. Allah ta'ala has confirmed this in His word (which means): "It has been revealed to you and the prophets before you: when you commit syirik then it would have gone all amalmu and soon you certainly belonged to the losers." (QS. az-Zumar: 65) 

 

Animal sacrifice Criteria

Criteria sacrificial animals is twofold:

1. criteria validity, that is all nature in animals, so it is worth valid if used for sacrifice.
2. criteria sunna, meaning some animals nature of advisable to take advantage more than other animals in the implementation of sacrificial worship. 

Among the criteria for the validity of animal sacrifice is
  
 

 First, the animals owned by the lawful ownership (halal). So it is not lawful to sacrifice the animals from the loot, stolen animals, or owned by the unlawful contract (haram akad), or purchased with money that pure haram, such as usury (riba). 

The Prophet sallallaahu 'alaihi wa sallam said, "Verily, Alloh is All-Good, and did not receive except the good ..." (Narrated by Muslim)

 

second, the type of sacrificial animals in accordance with the provisions of the Shari'a. 

 Animals were allowed to sacrifice is of a kind bahimatul An'am, which include: camels, cows, goats, and sheep. Alloh says: 

وَلِكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا لِيَذْكُرُوا اسْمَ الله عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الأَنْعَامِ

And for every nation have We define sharia slaughter (sacrifice), that they may mention the name of Alloh the animals that have been in Alloh's sustenance to them ... (Surat al-Hajj: 34)

Imam An-Nawawi said the consensus of the scholars that the sacrifice is not valid unless the type of camels, cows, and goats. (Sharh Saheeh Muslim, An-Nawawi's work).
 

Third, animal sacrifice has a minimum age specified

Minimum age of sacrificial animals to be used for sacrifice is as follows: 

no.    animals                            Minimum age        

-1. Sheep.                                 Even 6 months, entered the seventh month
-2. Goat.                                   Even one year, entered in the second year
-3. Cattle.                                 Even 2 years old, entered the third year
-4. Camel.                                 Even 5 years old, entered the sixth year

 The table above according to the hadith narrated by Muslim.

Other proposition, the hadith of Mujasyi 'bin Mas'ud radliallahu' anhu said: "Verily, sheep age 6 months is equal to 1 year old goat." (Narrated by Abu Dawud, an-Nasa'i, Ibn Majah, and  Al-Albani).   Fourth, was clean from defect which causes unauthorized to be sacrificial animals.

There are four defects that cause unauthorized animal to be sacrificed animals: blind in one eye and obviously blind, sick and obviously pain, limping and obviously limp, and very thin as to not have the bone marrow. 

From Al-Bara' bin Azib radliallahu' anhu,verily the Prophet sallallaahu 'alaihi wa sallam said with a gesture with his hand like that(four fingers open): "There are four defects that should not be in the animal sacrifice: blind in one eye and obviously blind, sick and obviously pain, limping and obviously limp, and very thin as to not have the bone marrow. "Al-Bara 'said," Whatever animal traits you do not like then leave and do not be made unlawful for others. (Narrated by An-Nasa'i, Abu Dawud and  in his saheeh by Al-Albani)

Fifth, if the provision of sacrificial animals from joint result, the joint venture participants may not exceed the maximum. To beef up to 7 people, and Camel maximum of 10 people. Whereas for the goats, there can be no joint.

but there is a difference of opinion concerning this opinion
.
 

While the criteria of the Sunnah in animal sacrifice, among other horned rams, black mixed white around his eyes and legs. These traits are favored goat Prophet sallallaahu 'alaihi wa sallam, and he used to sacrifice.

From 'Aisha and Abu Hurairah radliallahu' anhuma, that one day the Prophet sallallaahu 'alaihi wa sallam wanted to sacrifice, then bought two large sheep , fat, horned, white mixed with black, and neutered. Then he slaughtered it ... (Narrated by Ibn Majah and saheeh by Al-Albani).  

wallahu a'lam

 

Punishment for lesbianism

Lesbians (Arabic: sihaq) is an unlawful act, The scholars classify it as a major sin, The scholars agree that lesbians had not punished, Because lesbians is not adultery. Punishment for lesbians is ta'zir, where the government has the right to determine the most appropriate sentence, so that it can provide a deterrent effect for these unlawful acts. 
Mentioned in Fiqh Encyclopedia, Scholars agree that no punishment had to lesbians. Because lesbianism is not adultery. But shall be punished ta'zir (determined by the government), because this includes immoral act. (Mausu'ah fiqhiyah, 24: 252). Ibn Qudama said, "If there were two women who each put a body that both adultery and doomed.
Based on the history of the Prophet sallallaahu 'alaihi wa sallam, that he said, "If there are women who rape women, then they commit adultery." There is no had punishment for the lesbians,  because lesbians do not contain jima (insert genitals to genitals). Thus equated with advances in addition to the pubic. But both shall be punished ta'zir. "(Al-Mughni, 9:59). 
Just that, the hadith of Ibn Qudama above mentioned hadith is weak(da'eef). As explained Shaikh Al-Albani in a da'eef al-Jami '. Therefore, lesbians are not equated with adultery. As-Sarkhasi said, "Suppose that authentic hadith, meaning of course is that both sin as the person who committed adultery, but not punished as those who commit adultery. "(Al-Mabsuth, 9: 78)

Details on both a correction of errors assumption, that the penalty for the lesbian,same sentence with homo. while the punishment for lesbians is ta'zir punishment and not the death penalty, with scholars agreed.
Wallahua'lam/Allah knows best ..

Eid al Fitr prayers at the mosque or the Field?

question:

Assalamualaikum wr. wb.


Ustadz Rahimakumullah,
In our discussions at the mosque there is disagreement about whether the Eid al Fitr prayer later on 1 Shawwal 1433 H. held in the mosque or outside the mosque. Since the year 2002 (the mosque stood partially) and do not have additional land, we always carry in the mosque (on the 2nd floor) plus hall of the mosque on the first floor (with a TV monitor). Praise be to Allaah now we have obtained additional land (approximately 620 m2) in addition to the results of the waqf mosque community that is now installed paving-block is pretty neat and is used daily as a place to park the car / motorcycle.

There are some questions to ask us to Ustadz enlightenment in accordance with the proposition that syar'i, so we (mosque officials) can implement the Eid prayer worship according to his religious beliefs are true:

1. Eid al Fitr prayer whether implement (Eid al-Adha also later) in the field or just outside the mosque is a sunnah khilafiyah or mu'akkadah based on the hadith of the Prophet Muhammad shohih? If you can, please also quoted hadith.
2. If we are supposed to implement the law outside the mosque in obedience to the sunnah of the Prophet Muhammad, is there any considerations that allow (such as the space constraints and the constraints that we face at the top) so it can be judged as "dharurat"?
3. And other matters that Ustadz deem necessary so that we can keep in ukhuwah and deliberation in the correct guidance.

Thus, the explanation Ustadz in the not too long, we pronounce the name of the mosque committee jazakumullahu khairon katsiro.

Wassalamu'alaikum wr. wb.

jurisprudent (fuqoha) have agreed that all the place is clean and can accommodate a congregation that much amount can be used as a place to implement the Eid prayer. Be it in the mosque or in the field. However, they stated the implementation of the prayer in the field is more important, because it usually can accommodate more number of pilgrims.

The evidence is the following hadeeth:

From Abi Sa'id Al-Khudri r.a. said, "Usually the Prophet Muhammad came out on the feast of 'Eid al-Fitr and' Eid al-Adha to mushalla and the first undertaken Salaah then stood facing the people to advise them and to teach them." (Bukhari and Muslim)

This hadeeth explicitly states that the Prophet prayed on Eid mushalla. But understanding is not as we commonly now call it, is building a similar but smaller mosques. Mushalla which he is referred to in the shakhra ', ie land in the desert.

Although he lived in Medina, in addition to the An-Nabawi mosque, but the Eid prayer is not done in it. Instead, prayer is performed in a vast desert, as is usually done at the time of prayer istisqa 'and others.

Based on the above hadith, most ulama determined that Eid prayer should be done in the field. Appropriate example of the Prophet SAW.

But some other ulama do not make the desert as a condition of validity of the Eid prayer. For them, both in mosques and in the desert, both are fine to be a place of Eid prayer. Although still more mainstream can be done in the field.

It's just the Shafi'i madhhab fuqoha stated that the primacy of prayer 'Eid in the field is only valid if it is a mosque used for prayers too narrow.

Whereas if the mosque area, then pray at the mosque is more mainstream, as is usually done in the Haram.
The reason they are because the mosque was definitely cleaner and more noble than the terrain.
Al-Imam An-Nawawi, one of the ulama of the Shafi'i school of As-quotes in his book, Al-Majmu 'Syarahul Muhazzab, Imams saying: if the mosque enough extensive and prayers performed in the field, no problem. Meanwhile, when the mosque was a small but nonetheless performed the Eid prayers in it, then hated.

Because when it left the mosque and praying in the desert, will not cause harm. Conversely, when the mosque narrow but nonetheless performed the Eid prayers in it, people will be crowded, even in part will be left behind.

Such statements can we read more widely in the book of Al-Al-Fiqhiyyah Mausu'ah Al-Kuwaitiyah volume 27 page 245.

Wallahu a'lam bishshawab, wassalamu 'alaikum warahmatullahi wabarakatuh,

The recommended prayer for Laylat al-Qadr

There is a history of Aisha, who recommended that the prayer for Laylat al-Qadr is read when

اللهم إنك عفو تحب العفو فاعف عني

ALLAHUMMA  INNAKA 'AFUWWUN TUHIBBUL' AFWA FA'FU 'ANNII
...

  "Ya Allah, Thou art the One Who is merciful and Gracious so please forgive me."

More Hadith:

From Aisha radhiallahu 'anha, he asked the Prophet sallallaahu' alaihi wa sallam:

يا رسول الله أرأيت إن علمت أي ليلة ليلة القدر ما أقول فيها? قال: قولي: اللهم إنك عفو تحب العفو فاعف عني "

" Ya Rasul Allah, if  I see one night is Laylat al-Qadr, what should I say at night? He said: Say: Allahumma ALLAHUMMA  INNAKA 'AFUWWUN TUHIBBUL' AFWA FA'FU 'ANNII ."

Basically, Laylat al Qadr includes an efficacious time to pray. Because every Muslim can read any prayer for the good of his world and the hereafter. Aisha and prayer above is the best prayer, because prayer is taught by the Prophet sallallaahu 'alaihi wa sallam told his beloved wife. Therefore, prayer is encouraged to read over and over again.