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,