Categories of Hadith

 Categories of Hadith

The khabar (report) which is synonymous to the terms hadith and sunnah is divided, in terms of the line of transmission (sanad), into the khabar mutawatir (continuously recurrent report) and khabar ahad (isolated report).

Mutawatir

The mutawatir comprises of four issues, and these are:

1. The number of transmitters should be such that they are a group and not be restricted to any specific number. So whatever number proves to be a group, that is considered mutawatir. However, the minimum requirement is five. Four is not enough, because four are in need of another to attest their integrity (tazkiyah) if nothing is known about them when they give testimony for zina. The group accredited for tawatur (continuous transmission) is that it should not need any attestation (tazkiyah) so as to be definite by the mere notification of the report.

2. It should preclude collusion on a possible lie. It differs according to the difference between persons and locations. So five people like 'Ali b. Abi Talib are sufficient to consider their report as mutawatir. However for other types of people, five may not be a sufficient figure. Five transmitters who have not met from five different countries may be enough for the report to be considered as muttawatir, for they did not meet together in one place for collusion to occur. Probably a notification by the same number of people in one country may not suffice.

3. That they transmit the report from a group like them from the beginning to the end of the transmission, in a manner that precludes collusion on a possible lie, even if they were not of the same number. In other words, the first two conditions should be met in every tier of transmitters.

4. The basis of their report should be sensory perception, like hearing and the like, but not what is established by pure reason, because the pure reason can make mistakes if not based on sensory perception, thus not indicating certainty.

The value of the mutawatir report is that it yields positive knowledge ('ilm daruri). It is what one is compelled to accept, such that he is unable to refuse it. It is compelling, because it does not require study, meaning the mutawatir report imparts certainty (yaqin).

The mutawatir report is divided into two categories:

1. The verbal (lafzun) mutawatir like the hadith: 'Whosoever intentionally lies about me, let him reserve his place in the Hellfire.' and the hadith of wiping on the socks (khuff), hadith of hawdh (river in paradise), hadith of intercession (shafa'ah) and the hadith of raising the hands in prayer.

2. The mutawatir by meaning (ma'nun), such as when the transmitters concur on a matter occurring in different incidents such as the sunnah of the morning prayer being two rakats, a category which does exist. Numerous mutawatir hadiths have been reported even though the 'Ulema differ on what constitutes mutawatir according to their different views about the mutawatir report.

Khabar ul-ahad

As for the isolated report (khabar ul-ahad). It is the report whose narrators have not reached the number required for the muttawatir, whether it was reported by one or four narrators, meaning it is the report which falls short of the preceding four conditions for the mutawatir report. It is divided, in terms of the number of narrators, into three categories:

1. Gharib (Alien)

It is the report narrated by a single transmitter, meaning there is a single narrator throughout the narration at any stage in the isnad (line of transmission). It is divided into: gharib in isnad only, and gharib in isnad and matn (wording of hadith) together. There is no such report as gharib only in matn. The gharib in matn and isnad is that whose narration is by a single narrator. For example the hadith prohibiting and donating the sale of wala'a (patronage). The gharib in isnad and not in matn is the matn narrated by a group of Sahabah, but a single transmitter narrated it from another Sahabi, like the hadith: ‘Actions are judged according to intentions.'

2. Aziz (scarce)

It is a report transmitted by more than one narrator but less than four, meaning it is narrated by two or three narrators, even at one tier. It is called aziz (scarce) due to its rarity.

3. Mashur (famous)

A report which has been narrated by more than three narrators, but still it did not reach the level of mutawatir. It is called mashur due to it being clear and widely mentioned on the lips of people, irrespective of a sanad (chain) being found for it or not found. It is also the mustafid (abundant). It has two categories: mashur according to the scholars of hadith and mashur for the general public.

The first is like the hadith of Anas, that the Prophet صلى الله عليه وسلم made du'a (qunut) for one month against (the tribes of) Ra'al and Dhakwan.

The second category is like the hadith: 'A Muslim is someone from whose (sharp) tongue and hands other Muslims are safe.'

Not every mashur report among people is sahih. Some ahadith which have no basis or are entirely fabricated may become famous and well known. These are many, like the hadith: ‘the day of your fast is (identical to) the day of your sacrifice', which has no basis. The Khabar al-ahad also, whether gharib, aziz or mashur, the isnad has a termination point, either ending with the Prophet صلى الله عليه وسلم or with a Sahabi or tabi'i. In terms of the end of the chain (isnad) there are three types:

1. Marfu'

It is a report which has been specifically ascribed to the Prophet in terms of his actions, sayings, consent or description, whether the one who attributed it to the Prophet صلى الله عليه وسلم was a Sahabi, tabi'i or someone who came after them. An example of that is when the Sahabi says: ‘we used to do or say such and such (thing) during the lifetime of the Messenger صلى الله عليه وسلم , ‘or when he was among us', or ‘when he was amongst us', or ‘we did not see anything wrong with such and such thing', or the Sahabah used to do or say such and such (thing); or such and such (thing) was said during the lifetime of the Messenger صلى الله عليه وسلم.

Another example is when the Sahabi says: ‘We were ordered to do such and such (thing)', or ‘we were forbidden from doing such and such (thing)' or ‘such and such (thing) is from the Sunnah'.

It is also considered a marfu' report when the Sahabi says: 'We used to do or say such and such (thing)' even if they did not attribute it to the Prophet صلى الله عليه وسلم, because it indicates a consent. Likewise, the saying of Anas b. Malik is considered as a marfu' report when he said: ‘The Prophet's doors used to be knocked using the fingernails', and when Anas said; Bilal was ordered to double the azan and make iqamah one.'

Similarly the tafseer of the Sahabah concerning the cause of revelation comes under the rule of marfu'. Anything other than that from the tafseer of the Sahabah is not considered part of the hadith. That is because the Sahabah performed many ijtihads in explaining the Qur'an and they disagreed as a result. We find also many of them used to narrate isra'illiyyat from the people of the Book. That is why their tafseer is not considered part of the hadith, let alone considered as a marfu' hadith.

2. Mawquf

It is the narration from the Sahabah in terms of their sayings and actions. It is specifically related to the Sahabah. Its isnad can be continuous or broken. It is the report many of the Fuqaha and muhaddithun also call ‘athar'. The mawquf does not serve as a proof, because Allah سبحانه وتعالى said:

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
"And whatsoever the Messenger gave you, take it, and whatsoever he forbade you abstain (from it)." [59:7]

This means that whatever came to us from other than the Messenger صلى الله عليه وسلم do not take it. Therefore, there is no proof in the saying of anyone except Rasool Allah صلى الله عليه وسلم. It is not permitted to ascribe it to Rasool Allah صلى الله عليه وسلم, because it is a mere possibility and not a prevalent opinion (zann), and possibilities are not recognised.

3. Maqtu'

It is not the same as munqati'. It is that whose chain stops at the Tabi'i in terms of sayings and actions. A proof is not established by it, and it is weaker than the mawquf.

Categories of the Khabar al-Ahad

The khabar al-ahad (isolated report) in its three forms: gharib, 'aziz or mashur, whether marfu', mawquf or maqtu' is divided by the scholars of hadith, in terms of its acceptance or rejection, into three categories: sahih, hasan, da'eef. The following is a clarification of each category:

1. Sahih

The hadith whose isnad continues through transmission of the reliable ('adl) narrator whose retention is accurate (dhabit) from another reliable (‘adl) transmitter who has an accurate retentive ability, and so on until the end of the chain, and is not shadh (irregular) or mu'allal (defective).

In other words, the isnad of the hadith continues through by the transmission of the reliable ('adl) and accurate (dhabit) narrator from another of same quality until it ends with Rasool Allah صلى الله عليه وسلم or a Sahabi or someone after him.

The statement of the scholars of hadith that the ' the isnad of the hadith continues through the transmission of the reliable ('adl) and accurate (dhabit) narrator from another same as him', excludes the mursal, munqati' and mu'dhil hadiths, from the category of sahih.

The mursal is what the Tabi'un have narrated from the Prophet صلى الله عليه وسلم without mentioning the Sahabi.

The munqati' is when a single narrator is omitted in one or more places in the isnad.

The mu'dhil has two or more narrators missing from one or more places in the isnad.

These three all have discontinued isnads which takes them out of the sahih category. The statement that "the hadith should not be shadh" (irregular) excludes from the sahih hadith the shadh report where a trustworthy narrator goes against the narration of narrators who are more reliable than him. Their statement: ‘It should not be mu'allal (defective)' excludes from the sahih hadith the mu'allal report which has a defect. The 'illah (defect) consists of a weakness in the hadith, causing its rejection, a matter which appears to the critics when collecting and examining the various transmission routes of the hadith.

For example, the chain of a narrator being continuous while a group has transmitted it as mawquf. Their statement: ‘By the transmission of the reliable (‘adl) narrator', it excludes the report narrated by a transmitter whose apparent and hidden condition is not known, majhul al-'ayn (not known personally), or he is known to be weak. Such a hadith is not considered as sahih. Their statement: ‘by the transmission of a narrator who has accurate retentive ability (dhabit)' excludes what has been narrated by someone who is not retentive and aware, that is his transmission is negligent and he commits many mistakes. This report is not considered a sahih hadith, rather, all the conditions which have been clarified should be met in the sahih ahadith. If one condition is missing then the hadith is not sahih.

2. Hasan

It is a report whose collector is known and its transmitters are well known. It is the most regular hadith, and most scholars accept it, and it is used by the fuqaha generally, meaning that in its isnad there are no narrators that have been charged with lying, nor it is a shadh (irregular). It is of two types:

First: a hadith whose isnad is not free from a transmitter who is mastur (of hidden condition) and whose capacity is not realized, but not negligent nor prone to make many mistakes or charged with mendacity. However, a hadith of similar matn might have been narrated from another way, and it is thus excluded from being shadh or munkar (rejected).

Second: The narrators must be known for their trustworthiness and honesty, but they do not attain the level of the transmitters of the sahih category in retention and percesion; and what he narrates of reports singularly is not considered as munkar (rejected), nor is the matn irregular (shadh)or defective (mu'allal). So the hasan ahadith is the report transmitted by a reliable ('adl) narrator who is of lesser retentive capacity, but its isnad is continuous and not irregular (shadh) or defective (mu'allal). The hasan hadith is used as proof exactly as the sahih hadith.

3. Da'eef

It is the hadith which does not have the qualifications of the sahih or hasan hadiths. The weak hadith is not used as evidence at all. It is a mistake to say that when a da'eef hadith comes via numerous lines of transmission then it rises to the level of hasan or sahih. For when the hadith is weak because its narrator has actually committed transgression or has been accused of actual lying, and the hadith came through other lines of transmission which are of this type, then it has increased in iweakness. As for when the meaning contained in the da'eef hadith is also contained in the sahih ahadith, then the sahih hadith is cited and the da'eef hadith is rejected. Therefore, the da'eef hadith is not used as proof in any way whatsoever.

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 ..

Traces Menstrual Blood Was Dried

Bismillah. traces of menstrual blood that had dried, either attached to the pants or in other places, just washed and status is sacred, even after that still leave a mark.

This conclusion is based on a history of Abu Hurairah, that Khaulah bint Yasar asked the Prophet sallallaahu 'alaihi wa sallam,
"O the Prophet, I only have one clothes, and I was menstrual using these clothes, "The Prophet sallallaahu 'alaihi wa sallam advised," If your menstrual period has stopped, wash the your clothes section, were exposed to menstrual blood, then Pray using the clothes. ", Khaulah asked, "O Messenger of Allah, even though traces of blood is not lost?", He answered, " just wash with the water, and do not care about the scars." (Narrated by Abu Dawud and Bayhaqi) 

Can menstruating women entering the mosque?

Ulama disagree about the law menstruating woman entering the mosque. There are allowed and there is a ban. Opinions are closer to the truth is the opinion that allowing menstruating women entered the mosque. Among the arguments are:


First proposition: It is mentioned in Bukhari hadith history, that at the time of the Prophet sallallaahu 'alaihi wa sallam was a black woman who lived in a mosque. Meanwhile, there is no information that the Prophet sallallaahu 'alaihi wa sallam ordered the women to leave the mosque when the menstrual period arrives.


The second proposition: When the hajj, Aisha having periods. Then, the Prophet sallallaahu 'alaihi wa sallam ordered him to undertake any activity, as did the pilgrims, besides tawaf in the Kaaba. The side making the argument: The Prophet sallallaahu 'alaihi wa sallam only prohibits Aisha to tawaf  at the Kaaba, and does not prohibit Aisha to enter the mosque. History is mentioned in Sahih Bukhari.

The third proposition: It is mentioned in Sunan Sa'id ibn Mansur, a valid sanad, that a tabi'in, Atha ibn Yasar, said, "I saw some companions of the Prophet (Shohabat) sallallaahu 'alaihi wa sallam sitting in the mosque, while there are junub between them. But, they perform ablution(wudhu) first. "Side understanding the proposition: Ulama Why the qiyas (qiyas: analogy) that the status junub with menstrual status; equally large hadats. 




The fourth proposition: Narrated from Aisha radhiallahu 'anha that the Prophet sallallaahu' alaihi wa sallam used to say to him, "Bring me a prayer rug in the mosque!" Aisha said, "I'm menstruating." Prophet sallallaahu 'alaihi wa sallam said, "Verily, your menstruation is not in your hands. "(Hadith narrated by Muslim). Some scholars make this tradition as the argument about permitted menstruating woman entered the mosque.


The fifth proposition: There is no prohibition of menstruating women decisively to do not enter the mosque. Arguments as a reason for banning women entered the mosque can not be separated from two circumstances:

1. Not unequivocally demonstrate ban.
2. Isnaad is weak, so it can not be used as arguments.


wallahu'alam 

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,