لا تجلسوا على القبور ولا تصلوا إليها
Do not sit on graves and do not pray facing him. [Muslim (II/668 no. 972) from Abu Martsad Allaah anhu]
By:
Cleric Abdullah Zaen, Lc, MA [1]
"RIWAS (Wali Songo Pilgrimage Ritual)" a term very familiar in the ears some circles. They seemed to require myself to do it, at least once a year. Anything done to collect the cost of the trip. When asked what was being done there? Their responses are diverse. Anyone wants to pray, pray for a promotion, or for endowed rizki smooth descent and others.
To whom to ask? There are openly requested to mbah guardian. But others say that he is still asking to Allah Almighty, but so quickly granted them deliberately chose those graves 'linuwih' is.
Which will be discussed in the following simple inscription is not legal grave pilgrimage. Therefore, it is understood Sunnah in Islam, if in accordance with civilized manners outlined. But that would be observed here is: the law of prayer at the grave and prayed there. Following exposure may be useful!
FIRST: pray at the TOMB
Prayers at the grave is haraam, even some scholars categorizes major sin. [2] This practice can lead to shirk and action to make cemetery as a mosque. That's why our religion forbids the practice. Very many texts of the Prophet sallallaahu 'alaihi wa sallam that confirms it. Among them:
A. Word of his sallallaahu 'alaihi wa sallam:
لا تجلسوا على القبور ولا تصلوا إليها
Do not sit on graves and do not pray facing him. [Muslim (II/668 no. 972) from Abu Martsad Allaah anhu]
Rahimahullah Imam Nawawi (d. 676 H) concludes, "This hadeeth confirms terlarangnya pray facing toward the graves. Imam Shafi'i rahimahullah said, 'I hate the act of reverence to the tomb being used as a mosque. Fearing for her and lead to slander the people afterwards. "[3]
al-'Allamah al-Munawi rahimahullah (d. 1031 H) added, "The Prophet sallallaahu' alaihi wa sallam forbade prayer facing the grave; in order to remind his people that did not glorify his grave, or graves of saints than he sallallaahu 'alaihi wa sallam. Because they might be redundant to worship him. "[4]
Under the original law, the prohibition of the Prophet sallallaahu 'alaihi wa sallam above show that the law prohibited acts are unlawful. The statement of Imam al-San'ani rahimahullah (d. 1182 H). [5]
2. Words of the Prophet sallallaahu 'alaihi wa sallam:
اجعلوا في بيوتكم من صلاتكم, ولا تتخذوها قبورا
Laksanakanlah some prayers you in your home and you do not make the grave. [HR. Bukhari (I/528-529 no. 432) of Ibn Umar anhuma]
This hadith explains that the house should not emptied of prayer, for the house that is not used for prayer, especially praying sunnah, like a tomb that was not a place for prayer.
Imam al-Baghawi rahimahullah (d. 510 H), after bringing the hadith above, concluded, "This hadith indicates that the cemetery is not a place to pray." [6]
Similar conclusions were also presented by Ibn Batthal rahimahullah (d. 449 H) [7] and Ibn Rajab, may Allaah have mercy (d. 795 H). [8]
Ibn Hajar al-'Asqalany rahimahullah (d. 852 H) concludes more broadly. Rahimahullah he said, "Justin is not a place to worship." [9]
3. Word of the Prophet sallallaahu 'alaihi wa sallam:
الأرض كلها مسجد إلا المقبرة والحمام
The whole earth is a mosque (a place for prayer), except for grave and bathroom. [HR. Ahmad (XVIII/312 no. 11 788) from Abu Sa'id Allaah anhu. Sanadnya considered strong by al-Hakim [10], Ibn Taymiyyah may Allaah have mercy [11] and al-Albani [12].
Imam Ibn Qudama rahimahullah (d. 620 H) explain that the earth as a whole could become a place of prayer except the places forbidden to pray in it, like the grave [13].
A similar statement delivered by Imam an-Nawawi, may Allaah have mercy [14] and al-Hafiz al-'Iraqi rahimahullah (d. 806 H) [15].
4. Prayer of the Prophet sallallaahu 'alaihi wa sallam:
اللهم لا تجعل قبري وثنا يعبد, اشتد غضب الله على قوم اتخذوا قبور أنبيائهم مساجد
O Allah, do not make my grave an idol that is worshiped. Allah is angry with people who made the graves of their prophets mosque [16]
Imam Ibn Abd al-Barr rahimahullah (d. 463 H) explained, "It used to pray facing the Arab people and worshiping idols. So the Prophet sallallaahu 'alaihi wa sallam was worried his people will do what generations before them. Usually, if the death of their prophet, they will dwell around the grave, as they did against the idols. So the Prophet sallallaahu 'alaihi wa sallam said, "Oh Allah, do not make my grave an idol that is worshiped", with bershalat facing him, bow down and worship him. Allah Almighty is angry at people who do just that.
Prophet Muhammad sallallaahu 'alaihi wa sallam warned his companions and his followers to avoid falling prey to the bad behavior of the past. They pray facing graves of prophets and made it a mecca and a mosque. As the pagan practices of their idols. This is shirk akbar! "[17]
5. Hadiths which contains the prohibition to make the tomb as a mosque. Of which the Prophet sallallaahu 'alaihi wa sallam:
قاتل الله اليهود; اتخذوا قبور أنبيائهم مساجد
May Allah destroy the Jews. They made the graves of their prophets as mosques. [HR. Bukhari (I/531 no. 437) and Muslim (I/376 no. 530) from Abu Huraira Allaah anhu]
Imam Ibn Abd al-Barr said that the hadith rahimahullah above contains "ban to prostrate themselves on the tombs of the prophets. It also convey the same illegitimate prostrate to other than Allah Almighty. This hadith can also be interpreted to make the ban on graves of the prophets as the center of prayer. Any meaning in Arabic contained in this hadith: then it includes a forbidden act. "[18]
Having brought a hadith which contains a ban on building mosques over graves, Imam Ibn Mulaqqin rahimahullah (d. 804 H) said, "This hadith argument hates prayer at the grave ... Neither pray on it, beside or facing him. It makes no difference, all of them hate (religion). "[19]
Law of Prayer At Grave
HIKMAH BEHIND IN THE TOMB TERLARANGNYA Prayer
Islamic scholars agree that the resort to prayers at the cemetery is forbidden. [20] Nothing is allowed him, let alone encourage it. They differ only in determining the 'illah (cause) terlarangnya deeds; [21]
Most of scholars consider that the reason is because the tomb is identical with the unclean. Because land is mixed with the pus of human corpses. There are also other scholars who argue that the reason is because people fear it will fall into shirk.
Among those who chose this second opinion: Abu Bakr al-Atsram rahimahullah (d. 273) [22], al-Mawardi rahimahullah (d. 450 H) [23], Ibn Qudama rahimahullah [24], Ibn Taymiyyah may Allaah have mercy (d. 728 H) [25], as-Suyuti (d. 911 H) [26] and others.
After explaining that the main purpose of prohibiting prayer at the grave was because it was feared would result in action to make cemetery as berala, Imam Suyuti njelaskan clear that the main purpose of prohibiting prayer at the grave was because people feared it would make the grave as an idol, Imam as-Suyuti memeperjelas, "This is the is why the Shari'a forbids such actions. And this also plunges into the past many people shirk shirk akbar or below it.
Not infrequently you get so many people astray who humble themselves in grave pious man, humility ', submission and worship them by heart. A form of worship which they never do, even in the houses of Allah; means the mosque! ...
This mafsadah (evil) which is prevented by the Prophet sallallaahu 'alaihi wa sallam from the source. Until he sallallaahu 'alaihi wa sallam forbade absolutely pray at the grave, though the aim is not to seek blessings of the place. In order to close the doors or gaps that could potentially deliver to the damage that can lead to idol worship. "[27]
As for the argument that because the ban is due to the place of unclean grave, it is not right and not supported by scripture. Rahimahullah Imam Ibn al-Qayyim (d. 751 H) has a wide winded in explaining it. Among the arguments which he rahimahullah describe:
A. The entire hadeeth is pray at the grave contains the prohibition does not distinguish between new and grave that was dug up old graves.
2. Place the mosque of the Prophet sallallaahu 'alaihi wa sallam used to be the tombs of the idolaters. Before the mosque was built on top of it, he sallallaahu 'alaihi wa sallam ordered that the grave is dug and the land flattened out again. And he was not told that the land was transferred. Even after the trim, directly used for prayer.
3. The Prophet sallallaahu 'alaihi wa sallam cursed the Jews and the Christians because they made the tombs of the prophets as mosques. It is understood clearly that the ban was not because of unclean, because if so the ban is not necessarily specific to the tombs of the prophets. Moreover, their graves are sacred places, and not be considered to be unclean, because Allah forbids k to eat the bodies of their earth. [28]
People prayed TOMB OF LAW
In general prayers at the cemetery area was off limits, but what about the people who did it? What is the ruling one, or what?
If we look at the facts, the people who pray at the tomb area has a variety of purposes. Based on this, then the law for each of the actors also differ based on the intention.
First: The person who prays at the grave with the aim of offering prayers for the inhabitants of the grave.
This is clearly into the category of shirk akbar (major); because he had offered worship to other than Allah Almighty. Allah Subhanahu wa Ta'ala asserted:
وأن المساجد لله فلا تدعوا مع الله أحدا
Surely it's the mosques of Allah, then you do not worship anything besides Allah. [Al-Jinn/72: 18]
Second: The person who prays at the grave with the goal bertabaruk (invoke blessings) with a certain grave. Such actions include the unjust and heretical deviations from the teachings of Almighty Allah and His Messenger sallallaahu 'alaihi wa sallam, both graves are located in the direction of qibla or not. Because it includes forges a new in the practice of worship.
as-Suyuti rahimahullah explains, "If a man resort to prayer or to pray at the tomb for himself in the interests and affairs, with the purpose of obtaining a blessing to her and expect her prayers were answered there; then this is the core of opposition to Allah and His Messenger sallallaahu 'alaihi wa sallam. (And this) deviate from the religion and the Sharia. Also considered heresy that is not allowed by the religion of Allah, k, as well as His Messenger sallallaahu 'alaihi wa sallam and the priests who are faithful Muslims to follow his teachings and the Sunnah. "[29]
Ibn Hajar al-Haitami (d. 974 H) [30], al-Munawa [31] and ar-Rumi (d. 1043 H) [32] also gave similar testimony.
Third: Prayer in the cemetery without the accident, just because it happens to coincide with the inclusion of prayer time. Without any purpose bertabarruk (ngalap blessing from him) or offering of worship to other than Allah Almighty.
About a third of this, the scholars differ [33]. But more powerful is the opinion of the ban, because the prohibition of the Prophet sallallaahu 'alaihi wa sallam is general and for the closed door meeting that potentially leads to shirk. And this is the opinion of the majority of scholars, as described Imam Ibn al-Mundhir (d. 319 H). [34]
Four: Prayer in the grave with the goal of body prayer.
Hadeeth of Abu Hurayrah Allaah anhu shows it may be done:
أن امرأة سوداء كانت تقم المسجد أو شابا, ففقدها رسول الله صلى الله عليه وسلم فسأل عنها أو عنه, فقالوا: "مات". قال: "أفلا كنتم آذنتموني". قال فكأنهم صغروا أمرها أو أمره. فقال: "دلوني على قبره!" فدلوه فصلى عليها, ثم قال: "إن هذه القبور مملوءة ظلمة على أهلها, وإن الله عز وجل ينورها لهم بصلاتي عليهم"
"It is said a black woman used to sweep the mosque or the youth. One day the Prophet Shallalalhu 'alaihi wa sallam to lose him, so beliaupun ask.
"He's dead" said the friend.
"Why do not you tell me?"
They seemed not so much concerned about the person. He sallallaahu 'alaihi wa sallam said, "Show me where his grave?"
After the show, he sallallaahu 'alaihi wa sallam prayed over it, then said, "Indeed the inhabitants of this cemetery was plunged into darkness. Now highlight it because I pray Allah over them ". [HR. Bukhari (I/551 no. 438) and Muslim (II/659 no. 956) with a Muslim editor].
[Copied from As-Sunnah magazine 03/Tahun Edition XV / Shaban 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858196]
Position Prayer In Islam
By
Sheikh Abdullah bin Abdul al-Azhim Khalafi
There are five obligatory prayers: noon, 'Asr, Maghrib,' Isha ', and Shubuh.
Anas bin Malik of Allaah anhu, he said, "On the night of Isra '(when the Prophet sallallaahu' alaihi wa sallam was raised to the sky) are required to the Prophet sallallaahu 'alaihi wa sallam prayed fifty times. Then reduced to five times. Then he called out, 'O Muhammad, the real decision on my side can not be changed. And verily, you (the reward) of five is like (reward) and fifty. '"[1]
Of Talha bin 'Ubaidullah Allaah anhu, he tells us that once a Bedouin Arab, tousle-haired come to the Prophet sallallaahu' alaihi wa sallam and said, "O Messenger of Allah, let me pray what God required of me." He replied:
الصلوات الخمس إلا أن تطوع شيئا.
"Prayer five times a day, unless you want to add something (from the sunnah prayer)." [2]
Position Prayer In Islam
Of 'Abdullah bin' Umar anhu, he said that the Prophet sallallaahu 'alaihi wa sallam said:
بني الإسلام على خمس, شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله, وإقام الصلاة, وإيتاء الزكاة وحج البيت, وصوم رمضان.
"Islam is built upon five (cases): the testimony that there is no god has the right to be worshiped but Allah and Muhammad is the Messenger of Allah, establish regular prayer, issued alms, pilgrimage to the House, and fasting Ramadan." [3]
A. Legal person who did not pray
The entire Islamic Ummah agreed that those who deny the necessity of prayer, so he disbelieved in and out of Islam. But they disagree about the people who still believe in leaving the prayer with its legal obligations. Disputes because they are a number of hadith of the Prophet sallallaahu 'alaihi wa sallam who call people who left prayers as the heathen, without distinguishing between those who deny and lazy to do it.
Jabir anhu of Allaah, he said that the Prophet sallallaahu 'alaihi wa sallam said:
إن بين الرجل وبين الشرك والكفر ترك الصلاة.
"Surely (boundary) between shirk and kufr someone with the prayer." [4]
Of Buraidah, he said, "I heard the Prophet sallallaahu 'alaihi wa sallam said:
العهد الذي بيننا وبينهم الصلات, فمن تركها فقد كفر.
'The agreement between us and them is prayer. Whoever left it, is a kaafir. '"[5]
But the rajih of the opinions of the scholars', that is the kufr kufr here is not a small issue of religion. This is the result of a compromise between these hadiths with some other traditions, including:
Of 'Ubadah Allaah ibn al-Samit anhu, he said, "I heard the Messenger of Allah sallallaahu' alaihi wa sallam said:
خمس صلوات كتبهن الله على العباد, من أتى بهن لم يضيع منهن شيئا استخفافا بحقهن كان له عند الله عهد أن يدخله الجنة, ومن لم يأت بهن فليس له عند الله عهد, إن شاء عذبه وإن شاء غفر له.
'Five prayers of Allah upon His servants are required. Whoever do it and not waste any due regard lightly, then he has an agreement with God to put it into Heaven. And who does not do it, then he does not have a covenant with God. If He wills, then He mengadzabnya. Or if He wills, He forgives. '"[6]
We conclude that the law left the prayer is still below the degree of kufr and shirk. Because the Prophet sallallaahu 'alaihi wa sallam gave the case the person who does not do the will of God.
While Allah Subhanahu wa Ta'ala says:
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما
"Verily Allah will not forgive the sin of shirk, and He forgives all sins apart from (shirk), for whom He wills. Whoever is to Allah, then indeed he has a great sin. "[An-Nisa ': 48]
From Abu Huraira Allaah anhu, he said, "I heard the Prophet sallallaahu 'alaihi wa sallam said,' Behold the first time brought to account from a servant of the Muslims on the Day of Judgment is the obligatory prayer. If he do it to perfection (he survived). If not, then say: Look, if he had prayed the sunnah? If he had prayed the sunnah prayer is obligatory to pray sunna was refined by. Then the whole practice of obligatory prayer was brought to account as well. '"[7]
Of Hudhayfah ibn al-Yaman, he said that the Prophet sallallaahu 'alaihi wa sallam said, "Islam will vanish as the disappearance of the color in faded clothes. Until no longer know what fasting, prayer, qurban, and Sadaqah. Qur'aan will be lifted in one night, until tersisalah no single verse in the earth. Remained a party of men consisting of elderly and frail. They said, 'We found our fathers spoke the words: La ilaha illallaah and we say it.' "Shilah said to him," Is not the phrase laa ilaha illallaah no benefit to them, if they do not know what that is prayer, fasting, qurban, and Sadaqah? "
Then Hudhayfah turned away. Shilah repeated three times. Each time it is also Hudhayfah turned away. On the third time, Hudhayfah turned and said, "O Shilah, a sentence that will save them from hell. He repeated it three times. "[8]
B. To Whom Required?
Prayer is obligatory for every Muslim who has baligh and sensible
Of 'Ali Allaah anhu, the Prophet sallallaahu' alaihi wa sallam, he said:
رفع القلم عن ثلاثة: عن النائم حتى يستيقظ, وعن الصبي حتى يحتلم, وعن المجنون حتى يعقل.
"Pena (charity recorders) is lifted from three: from the sleeper to wake, from children to baligh, and from the crazy to come back unconscious." [9]
Mandatory for parents to send their children pray the prayer even though it was not required, that it is familiar to his prayers.
Of 'Amr ibn Syu'aib, from his father, from his grandfather, he said that the Prophet sallallaahu' alaihi wa sallam said:
مروا أولادكم بالصلاة وهم أبناء سبع سنين, واضربوهم عليها وهم أبناء عشر سنين, وفرقوا بينهم في المضاجع.
"Instruct your children to pray at the age of seven years. And beat them for leaving him at the age of ten years. As well as their separate beds. "[10]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
Time-Time Prayers
By
Sheikh Abdullah bin Abdul al-Azhim Khalafi
Jabir bin 'Abdillah Allaah anhu, that the Prophet sallallaahu' alaihi wa sallam Alaihissallam Gabriel had visited and he said to the Prophet sallallaahu 'alaihi wa sallam, "Get up and Pray!" So he prayed noon when the sun has slipped. Then Gabriel came to him again when the 'Asr and said, "Get up and Pray!" Then the Prophet sallallaahu' alaihi wa sallam prayed 'Asr when the shadow all the same length as the original object. Then Gabriel came to him again as the Maghrib and said, "Get up and Pray." Then the Prophet sallallaahu 'alaihi wa sallam prayed Maghrib when the sun had set. Then Gabriel came to him as 'Isha' and said, "Get up and Pray!" Then he prayed 'Isha' when the red twilight has disappeared. Then Gabriel came to him again when Shubuh and said, "Get up and Pray!" Then the Prophet sallallaahu 'alaihi wa sallam Shubuh when it appeared the dawn prayer, or Jabir said, "When it was morning."
The next day Gabriel returned to the Prophet sallallaahu 'alaihi wa sallam at noon and said, "Get up and Pray!" Then his noon prayer when the shadow all the same length as the original object. Then she came to him as 'Asr and said, "Get up and Pray!" Then he prayed' Asr when the long shadows of all objects twice their original length. Then she came to him when Maghrib at the same time yesterday and did not change. Then he came at 'Isha' when the night has passed the mid-or Jibril said a third night, - and then he prayed 'Isha'. Then Gabriel came to the Prophet sallallaahu 'alaihi wa sallam when the day was very bright and said, "Get up and Pray!" Then he prayed Shubuh then said,' In the time between the two is time to pray. '"[1]
At-Tirmidhi said that Muhammad (ie Ibn Isma'il al-Bukhari) said, "The most authentic history of the time for prayer is the hadeeth of Jabir."
A. Noon
The timing of the slipping of the sun to shadow all the same length as the original object.
2. 'Ashar
The timing of when the shadow of all things equal in length to the original until sunset.
3. Maghrib
The timing of sunset to the loss of the reddish color of twilight.
Based on the words of the Prophet sallallaahu alayhi wa sallam: "The time for Maghrib prayers reddish color in the evening has not gone away." [2]
Four. 'Isha'
The timing of the loss of red dusk to mid evening.
Based on the words of the Prophet sallallaahu a'alaihi wa sallam: "When praying 'Isha' until mid-night."
5. Shubuh
Time from dawn until the sun rises.
Based on the words of the Prophet sallallaahu 'alaihi wa sallam:
وقت صلاة الصبح من طلوع الفجر مالم تطلع الشمس.
"The time of issuance of the dawn prayer Shubuh up before sunrise." [4]
A. What is meant by al-al-Wustha Prayer (mid)?
Allah Ta'ala says:
حافظوا على الصلوات والصلاة الوسطى وقوموا لله قانتين
"Keep all the prayers (mu), and (guard) Wusthaa prayer. Stand up for God (in prayers) with humility. '"[Al-Baqarah: 238].
Of 'Ali Allaah anhu, he said that on the day of the Battle of al-Ahzab Prophet sallallaahu' alaihi wa sallam said:
شغلونا عن الصلاة الوسطى صلاة العصر, ملأ الله بيوتهم وقبورهم نارا.
"They have occupied us from praying al-Wustha (ie) pray 'Asr. May Allah fulfill their homes and their tombs with fire." [5]
B. Advancing Sunnah noon prayers in the Start Time When the day is not too hot.
Jabir bin Samurah, he said:
كان النبي صلى الله عليه وسلم يصلى الظهر إذا دحضت الشمس.
"Once the Prophet sallallaahu 'alaihi wa sallam noon prayer when the sun has slipped (to the west)." [6]
C. If the weather is very hot, Sunnah Delaying prayer until noon, weather a bit Cold (Over Not Out of Time, Ed.)
From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
إذا اشتد الحر فأبردوا بالصلاة, فإن شدة الحر من فيح جهنم.
"If a very hot day, it is not praying to the weather became quite cold. Truly a very hot it is part of Jahannam seethe." [7]
D. Hasten Sunnah Prayers' Asr
From Anas Allaah anhu:
أن رسول الله J كان يصلى العصر والشمس مرتفعة حية, فيذهب الذاهب إلى العوالي فيأتي العوالي والشمس مرتفعة.
"That the Prophet sallallaahu 'alaihi wa sallam never pray' Asr, while the sun is still high and bright. Then someone went and visited al-'Awali (a place on the corner of Medina) while the sun is still high." [8]
E. Skipping sin People who pray 'Asr.
From Ibn 'Umar anhuma, the Prophet sallallaahu' alaihi wa sallam said, "People who skip pray 'Asr like a reduced family and his property."
Of Buraidah Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
من ترك صلاة العصر فقد حبط عمله.
"Whoever leaves pray 'Asr, then terhapuslah deeds." [10]
F. People sin Mengakhirkannya Toward Dusk Till (When the sun will set)
From Anas Allaah anhu said, "I heard the Messenger sallallaahu 'alaihi wa sallam said:
تلك صلاة المنافق, يجلس يرقب الشمس حتى إذا كانت بين قرني الشيطان قام فنقرها أربعا لا يذكر الله إلا قليلا.
'That's the prayer of hypocrites. He sat down and watched the sun. Up when the sun is between the two horns of Satan (the time of sunrise and sunset), he rose and prayed four rak'ahs quickly. He does not remember Allah but little. "[11]
G. Maghrib prayers and Sunnah urge Dimakruhkan Mengakhirkannya
Of 'Uqbah bin' Amir Allaah anhu, the Prophet peace and blessings a'alaihi wa sallam said:
لا تزال أمتى بخير أو على الفطرة مالم يؤخروا المغرب حتى تشتبك النجوم.
"My Ummah is always in good or in a state of nature are as long as they do not pray Maghrib mengakhirkan popping up a lot of stars." [12]
Of Salamah ibn al-Akwa 'Allaah anhu: "Once the Prophet sallallaahu' alaihi wa sallam prayed Maghrib when the sun had set and hide behind a curtain (not visible)." [13]
H. Mengakhirkan Sunnah Prayers 'Isha' As long as not to burden
Of 'Aisha anhuma Allaah, he said, "On the night of the Prophet sallallaahu' alaihi wa sallam mengakhirkan pray 'Isha', until berlalulah most of the night and the occupants of the mosque had been asleep. Then he came out and prayed, and said, 'Surely this is the time, only I did not want to burden my people. [14]
I. Dimakruhkan Sleep Earlier and Later Conversation is Not Useful.
From Abu Barzah Allaah anhu: "The Messenger sallallaahu 'alaihi wa sallam hate sleep before the' evening 'and a chat afterwards." [15]
From Anas Allaah anhu, he said, "One night we waited for the Prophet sallallaahu 'alaihi wa sallam until the middle of the night. Then he came and prayed with us, then we advise. He said:
ألا إن الناس قد صلوا ثم رقدوا, وإنكم لم تزالوا في صلاة ما انتظرتم الصلاة.
'
Know, verily the people have prayed and then slept. And indeed you continue in prayer as long as you waiting for the prayer. '"[16]
J. Shubuh hasten Sunnah Prayers in Early Timing (When Still Dark)
Of 'Aisha anhuma Allaah, he said, "It used to believing women to attend prayers with the Messenger of Allaah Shubuh' alaihi wa sallam with their clothes wrapped. Then return to their homes when it has completed the prayer. No one has recognized them for the night. "[17]
K. When is Someone Considered Still Time to Get Prayer?
From Abu Huraira Allaah anhu, the Prophet sallallaahu alaihi wa sallam said:
من أدرك من الصبح ركعة قبل أن تطلع الشمس فقد أدرك الصبح, ومن أدرك ركعة من العصر قبل أن تغرب الشمس فقد أدرك العصر.
"He who finds one rak'ah prayer Shubuh before sunrise, then pray he has found Shubuh. And whoever finds one rak'ah prayer 'Asr before sunset, he has found praying' Asr." [18]
This law is not in the prayer Shubuh specialize and 'Asr, but for the entire prayer.
From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
من أدرك ركعة من الصلاة فقد أدرك الصلاة.
"He who finds one rak'ah prayer, then pray he has found it" [19]
L. Mengqadha the Missed Prayers
From Anas Radhiyiallahu anhu, he said that the Prophet of Allah sallallaahu 'alaihi wa sallam said:
من نسى صلاة أو نام عنها فكفارتها أن يصليها إذا ذكرها.
"Anyone who forgot or slept on a prayer from him, then kaffarat (ransom) it is prayed that if he had in mind." [20]
M.Apakah People Prayer With Intentionally Left Out of Time Required Up To Mengqadha Such prayer?
Ibn Hazm said in al-rahimahullah Muhallaa (II/235), "Verily, Allah Ta'ala has made a certain time, the beginning and end, for each obligatory prayer. Entrance and exit at a certain time at a particular time. There was no difference between people who pray and those who prematurely after prayer time. Because both are in addition to prayer time. Making up the obligations of religion. While religion should not be apart from God through His Apostles orally. If it is mandatory for those making up those who deliberately leave the prayer until the exit time, then surely Allah and His Messenger will not be neglected and forgotten. Nor intentionally make it difficult by not giving an explanation about it. "And forget not thy Lord." (Maryam: 64). And each of the Shari'ah is not from al-Qur'an and Sunnah is a falsehood. "
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
Time-Time Prayers ban
By
Sheikh Abdullah bin Abdul al-Azhim Khalafi
N. Time-Time Prayers ban
Of 'Uqbah bin' Amir Allaah anhu, he said:
ثلاث ساعات كان رسول الله صلى الله عليه وسلم ينهانا أن نصلي فيهن أو أن نقبر فيهن موتانا: حين تطلع الشمس بازغة حتى ترتفع, وحين يقوم قائم الظهيرة حتى تميل الشمس, وحين تضيف الشمس للغروب حتى تغرب.
"Three times the Prophet sallallaahu 'alaihi wa sallam forbade us to pray or bury our dead at the time: when the sunrise to go up, when mid-afternoon until the sun slipped, when the sun is to the west to the sink." [1]
The Prophet sallallaahu 'alaihi wa sallam has explained the reasons for the banning of prayer in these times through his words to' Amr bin 'Abasah: "Work Shubuh prayer. Then stop praying until the sun rises and rises. For surely as sunrise, the sun is between the two horns of Satan. At that time the unbelievers prostrate to the sun. After that The prayer, because prayer is witnessed and actually attended. Till shadows climbed as high as a spear. Then stop praying. Since that time Jahannam turbulent. If the image has been skewed to the west, Pray, because prayer is actually attended and witnessed. Until you pray 'Asr. Then stop praying until the sun sets. For verily he goes on between the two horns of Satan. And when the unbelievers prostrate to the sun. "[2]
O. Excluded from this prohibition Certain Time and Place
As for time, is when the sun is directly above on Friday:
The evidence is the statement of the Prophet sallallaahu 'alaihi wa sallam:
لا يغتسل رجل يوم الجمعة فتطهر ما استطاع من طهر ويدهن من دهن أو يمس من طيب بيته, ثم يخرج فلا يفرق بين اثنين, ثم يصلى ما كتب له, ثم ينصت إذا تكلم الإمام, إلا غفر له, ما بينه وبين الجمعة الأخرى.
"It is not someone a bath on Friday, then purification as well as possible, wear a hair oil, or wear perfume house. Then go out and do not separate between the two men, then pray sunnah can. After that he was silent when the priest berkhutbah, but will be forgiven his sins between that Friday with each other Friday. "[3]
He advocated sunnah prayer and did not prohibit their best but after the release of the priest. Therefore, many previous scholars, among them 'Umar ibn al-Khattab Allaah anhu, followed by al-Imam Ahmad bin Hanbal, said the release of the priest to stop the prayers, and sermon stop words. They made the release of the priest as a barrier to prayer, not a mid-afternoon.
The exceptions are places, Makkah, may God add glory and grandeur-. Because Allah Ta'ala has melebihkannya with glory and majesty. Pray there is not a dimakruhkan at earlier times.
Based on the words of the Prophet sallallaahu 'alaihi wa sallam: "O Bani' Abdi Manaf, do you guys prevent anyone who did tawaf and pray in the House at any time. Both night and day. "[4]
Prayers are prohibited at these times is sunnah prayer pure there is no why. At times it is allowed to mengqadha missed prayers, whether obligatory or sunnah.
The evidence is based on the words of the Prophet sallallaahu 'alaihi wa sallam:
من نسى صلاة فليصل إذا ذكرها لاكفرة لها إلا ذلك.
"Whoever forgot to a prayer, then let him pray when remembered. No kaffarat to him unless (prayer) was." [5]
Prayer after wudoo 'is also allowed to do at any time.
The evidence is based on the hadeeth of Abu Huraira Allaah anhu, in which the Prophet sallallaahu 'alaihi wa sallam said to Bilal when Shubuh, "O Bilal, I let the deeds of the most you'd expect (the reward) that you do in Islam. For verily I heard the sandals are in front of me in Heaven. "Bilal replied," It is not a practice I do the most I'd hoped (reward). It's just not me purification, both during the evening or afternoon, but I pray sunnah with him. "[6]
Also allowed tahiyyatul mosque prayers.
Based on the words of the Prophet sallallaahu 'alaihi wa sallam:
إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتين.
"If one of you enter the mosque, then do not sit down to pray two rak'ahs." [7]
P. Sunnah Prayers banned after Sunrise and Before the Dawn Prayer Shubuh.
Of former slaves Yasar Ibn 'Umar, he said, "Ibn' Umar saw me pray after daybreak. Then she said, 'O Yasar, indeed the Prophet sallallaahu' alaihi wa sallam came out to meet us when we're doing this prayer. Then he said, 'Let the people present of you to tell that is not present. Do you pray after dawn except two rak'ah. '"[8]
Q. Sunnah Prayers banned after Iqamat
From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
إذا أقيمت الصلاة فلا صلاة إلا المكتوبة.
"If iqamat prayer is voiced, then there is no prayer except the obligatory prayer." [9]
R. Places prohibition of Prayer
From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
فضلت على الأنبياء بست: أعطيت جوامع الكلم, ونصرت بالرعب, وأحلت لي الغنائم, وجعلت لي الأرض طهورا ومسجدا, وأرسلت إلى الخلق كافة, وختم بي النبيون.
"I exaggerated on the Prophets with six cases: (1) I was given a short speech and full of meaning, (2) I helped with the fear (an enemy upon me), (3) made lawful unto me the spoils of war, (4) of the earth used as a means purification and mosque for me, (5) I have been sent to all beings, and (6) of the Prophets was closed to me. "[10]
All the earth is a mosque other than those exempted in some hadith below:
Of Jundub bin 'Abdillah Allaah al-Bajali anhu, he said, "Five days before the Prophet sallallaahu' alaihi wa sallam died I heard he sallallaahu 'alaihi wa sallam said:
ألا وإن من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد, ألا فلا تتخذوا القبرر مساجد, إنى أنهاكم عن ذلك.
'Behold, verily those before you make the graves of their Prophets and righteous people they called a mosque. Know, do not you make the tomb as a mosque. Indeed I forbid you to do that. '"[11]
From Abu Sa'id al-Khudri Allaah anhu, he said that the Prophet sallallaahu 'alaihi wa sallam said:
الأرض كلها مسجد إلا المقبرة والحمام.
"All the earth is a tomb and the mosque except the bathroom." [12]
From al-Bara 'bin' Azib Allaah anhu, he said that the Prophet sallallaahu 'alaihi wa sallam was asked about prayer in penderuman camel. He replied:
لا تصلوا في مبارك الإبل فإنها من الشياطين.
"Do not pray in penderuman camel. Because it includes the devil. "
And he asked for prayers on belay goat. He replied:
صلوا فيها فإنها بركة.
"Pray on it, because he is blessed." [13]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
Law Athan, Adhan Virtue and Procedures Athan
By
Sheikh Abdullah bin Abdul al-Azhim Khalafi
A. Athan law
Athan is a notice about the arrival time of prayer with a special lafazh [1]. The statute is mandatory.
Of Malik ibn al-Huwairits, the Prophet sallallaahu 'alaihi wa sallam said:
إذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم.
"If it has come (time) prayer, then let one of you a call to prayer for you. And about the one who most of you lead the old you." [2]
The Prophet sallallaahu 'alaihi wa sallam ordered the call to prayer, and contains the command known as compulsory.
From Anas Allaah anhu, that when the Prophet sallallaahu 'alaihi wa sallam with us to fight against a people, is not he fight until daybreak. He waited, when I hear a call to prayer, he did not fight them. Conversely, if you do not hear the call to prayer, then he attacks them. "[3]
B. Virtue Athan
Of Mu'awiyah Allaah anhu, that the Prophet sallallaahu 'alaihi wa sallam said:
إن المؤذنين أطول الناس أعناقا يوم القيامة.
"Verily, the mu-adzin was the most long neck on the Day of Judgment." [4]
Of 'Abdurrahman ibn' Abdillah bin 'Abdirrahman Sha'sha'ah bin Abi al-Ansari and al-Mazini of his father, he reported that Abu Sa'id al-Khudri said to him, "Truly I see thee like sheep and desert (inland ). If you were among the goats or the gurunmu, then adzanlah keraskanlah prayers and your voice to this appeal. For surely it is not the jinn, humans, and other mu-adzin heard but they would testify for him on the Day of Judgment. "Abu Sa'id continued," I heard from the Prophet sallallaahu 'alaihi wa sallam. "[5]
C. Athan Procedures
Of 'Abdullah bin Zaid bin' Abdi Rabbih, he said, "When the Prophet sallallaahu 'alaihi wa sallam has agreed to beating the bell, but he hated it because it resembles the Christians, I dreamed I ran into a man at night. He wore a green dress holding two bells. 'I said to him, "O servant of Allah, do you sell a bell?" He asked, "What did you do with it?" I replied, "We used to call prayer." He said, "Will you kutunjuki (way) more better than that? "I said," Sure. "He said," Say:
ألله أكبر ألله أكبر, ألله أكبر ألله أكبر.
أشهد أن لا اله إلا الله, أشهد أن لا اله إلا الله.
أشهد أن محمدا رسول الله, أشهد أن محمدا رسول الله.
حي على الصلاة, حي على الصلاة.
حي على الفلاح, حي على الفلاح.
ألله أكبر ألله أكبر. لا اله إلا الله.
Somewhat later he continued, "Then if you want to establish the prayer (peal iqamat) you say:
ألله أكبر ألله أكبر.
أشهد أن لا اله إلا الله, أشهد أن محمدا رسول الله.
حي على الصلاة, حي على الفلاح.
قد قامت الصلاة, قد قامت الصلاة.
ألله أكبر ألله أكبر, لا اله إلا الله.
When morning came, I went to the Prophet sallallaahu 'alaihi wa sallam and I told him about what I saw (in a dream). Then the Prophet sallallaahu 'alaihi wa sallam said, "Truly this is a dream come true, God willing." Then he ordered prayer. And Bilal slaves who were freed by a call to prayer with Abu Bakr (lafazh it). [6]
Sunnah in order to combine the two Takbir mu'adzin in one breath.
From 'Umar ibn al-Khattab Allaah anhu, he said that the Prophet sallallaahu' alaihi wa sallam said, "If mu'adzin say, 'Allahu Akbar, Allahu Akbar.' Then let one of you says, 'Allahu Akbar, Allahu Akbar . 'Then if to say,' ASYHADU allaa ilaaha illallaah. 'So he said,' ASYHADU allaa ilaaha illallaah. '... "[7] Here, there is a clear sign that the muezzin combining any two Takbir in one breath. And listeners also answer like that. [8]
Disunnahkannya at-Tarjiil (Repetition).
At-tarjiil are two sentences creed recited aloud twice, after the pronunciation of the two sentences creed twice with a soft voice. [9]
From Abu Mahdzurah, that the Prophet sallallaahu 'alaihi wa sallam taught him Adhan (the way) is, "Allahu Akbar, Allahu Akbar. ASYHADU allaa ilaaha illallaah, ASYHADU allaa ilaaha illallaah. ASYHADU Muhammadar Rasulullaah anna, anna ASYHADU Muhammadar Rasulullaah. "Then repeat and say," ASYHADU allaa ilaaha illallaah, ASYHADU allaa ilaaha illallaah. ASYHADU Muhammadar Rasulullaah anna, anna ASYHADU Muhammadar Rasulullaah. Hayya 'alash Shalaah. two times. Hayya 'alal Falaah. two times. Allahu Akbar, Allahu Akbar. La ilaha illallaah. "[10]
At-Tatswib (*) In the First Shubuh Athan.
From Abu Mahdzurah, that the Prophet sallallaahu 'alaihi wa sallam taught prayer, in which there is lafazh, "Hayya' alal falaah, Hayya 'alal falaah. Ash-shalatu Khairun nauum dominant, dominant Khairun nauum shalatu Ash. "On the (prayer) beginning Shubuh. (Then continue with) "Allahu akbar, Allahu akbar. La ilaha illallaah. "[11]
Al-Amir al-Salaam San'ani said in Subulus (I/120): Ibn Ruslan said, "At-Tatswib only Shubuh disyari'atkan on the first call to prayer. Because it serves to wake the sleeping. The second prayer notify the entry function of time and a call to prayer. "
Sunnah prayer at the beginning of time and priority to pray specifically for Shubuh.
Jabir bin Samurah, he said, "Bilal prayer when the sun has slipped, and he did not reduce (the least of lafazh prayer). And he did not iqamat to the Prophet sallallaahu 'alaihi wa sallam out. If he came out, so he declared iqamat when to see it. "[12]
From Ibn 'Umar anhuma, the Prophet sallallaahu' alaihi wa sallam said, "Verily Bilal prayer at night, then eat and drink until Ibn Umm Maktum you call to prayer." [13]
The Prophet sallallaahu 'alaihi wa sallam has explained the wisdom of putting prayer Shubuh of his time with his saying, "Do not call to prayer Bilal blocking any one of you from the meal. Because he actually call to prayer, or he said: calling in the evening so that people who pray of you again tonight (break) and also to awaken the sleeper of you. "[14]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
What Should Hear Athan And Pronounced When Iqamat.
By
Sheikh Abdullah bin Abdul al-Azhim Khalafi
D. What Should Hear Uttered When Athan and Iqamat.
Sunnah for those who hear the call to prayer and to say iqamat pronounced as muezzins.
From Abu Sa'id Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said, "If you hear the call to prayer, the muezzin's just say as pronounced." [1]
From 'Umar ibn al-Khattab Allaah anhu, he said that the Prophet sallallaahu' alaihi wa sallam said, "If the muezzin saying, 'Allahu akbar, Allahu akbar.' Then let one of you (also) say, 'Allahu akbar, Allahu akbar. "Then if the muezzin to say, 'ASYHADU allaa ilaaha illallaah.' So he said, 'ASYHADU allaa ilaaha illallaah.' Then if the muezzin to say, 'ASYHADU Muhammadar Rasulullaah anna.' So he said, 'ASYHADU Muhammadar Rasulullaah anna.' Then if the muezzin to say, 'Hayya' alash shalaah. 'So he said,' Laa haula walaa quwwata illaa billaah. 'Then if the mu-adzin say,' Hayya 'alal falaah.' So he said, 'Laa haula walaa quwwata illaa billaah . "Then if the muezzin saying, 'Allahu akbar, Allahu akbar.' So he said, 'Allahu akbar, Allahu akbar.' Then if muezzin say, 'La ilaha illallaah.' So he said, 'La ilaha illallaah,' with a heart sincere, then he will go to Heaven. "[2]
Whoever said as mu-adzin utterance, or when the muezzin saying Hayya 'alatain ("Hayya' alash shalaah" and "Hayya 'alal falaah"), he said, "Laa haula walaa quwwata illaa billaah," or combine between what was said by and hauqalah muezzin ("Laa haula walaa quwwata illaa billaah."), then he has to do right, God willing.
If the muezzin call to prayer and iqamat completed and the listener has to answer, then let say what is in the two following hadith:
Of 'Abdullah bin' Amr, he heard the Prophet sallallaahu 'alaihi wa sallam said:
إذا سمعتم المؤذن فقولوا مثل ما يقول, ثم صلوا علي, فإنه من صلى علي صلى الله بها عليه عشرا, ثم سلوا الله لي الوسيلة, فإنها منزلة في الجنة لا تنبغى إلا لعبد من عباد الله, وأرجو أن أكون أنا هو, فمن سأل الله لي الوسيلة حلت عليه الشفاعة.
"If you hear the mu-adzin, then just say as he spoke. Then bershalawatlah for me. For those who bershalawat me once, then Allah will bershalawat with him ten times. Then have al-Wasilah to God for me. It is a place in Heaven is not achieved except by a servant of the servants of God. And I hope it is me. Whoever Wasilah ask me to God, then he deserves a syafa'atku. " [3]
Of Jabir, the Prophet sallallaahu 'alaihi wa sallam said:
من قال عند يسمع النداء: "اللهم رب هذه الدعوة التامة, والصلاة القائمة, آت محمدا الوسيلة والفضيلة وابعثه مقاما محمودا الذي وعدته," حلت له شفاعتى يوم القيامة.
"Whoever said that when he heard the call to prayer, 'O Allah, the Lord of this perfect call and established prayer and virtue Wasilah Muhammad. Put it in a glorious position as you promised. "So he deserves a syafa'atku on Judgment Day." [4]
Note:
Sunnah for a Muslim in order to expand the call to prayer and supplication iqamat. Because prayer was granted at that time.
From Anas Allaah anhu, he said that the Prophet sallallaahu 'alaihi wa sallam said:
الدعاء لايرد بين الأذان والإقامة.
"Ruling the call to prayer and iqamat not rejected." [5]
E. It is Sunnah for Mu-adzin [6]
For mu-adzin Sunnah to follow the following things:
A. Expect the face of God with adzannya, then let him take a wage.
Of 'Uthman ibn Abi al-`anhu Allaah, he said," I said,' O Allah, make me a priest for my people '. He said, 'Thou art a priest them. Follow one of the weakest among them (make it as a benchmark-ed.), And a mu-adzin lift that takes no salary from adzannya. "[7]
2. Hadats saint of large and small
As has been reviewed in the discussion of "things are Sunnah wudu 'in it."
3. Stand facing the Qiblah
Ibn al-Mundhir said, "It was agreed that the stand when a call to prayer is sunnah. Because the call to prayer became more audible. And includes the Sunnah is to face the qiblah when a call to prayer. Because of the mu-adzin Prophet sallallaahu 'alaihi wa sallam used to call to prayer while facing the Qibla. "
4. Turn his head and neck to the right in saying, "Hayya 'alash shalaah," and to the left as to say: "Hayya' alal falaah."
From Abu Juhaifah, he saw Bilal being prayer. He said, "I followed his mouth back and forth as prayer." [8]
5. Inserting two fingers into the ear
Based on the words of Allaah Abu Juhaifah anhu, "I see the call to prayer was Bilal and follow his mouth, rolling to and fro. While the two fingers are in his ears. "[9]
6. Raising his voice when calling
Based on the words of the Prophet sallallaahu 'alaihi wa sallam, "It is not the jinn, humans, and others hear your voice-adzin but would testify for him on the Day of Judgment." [10]
F. How long is Distance Between Adhan and Iqamat?
Between prayer and iqamat should be separated enough time to prepare to attend the prayer. That is the purpose disyari'atkannya prayer. Otherwise, the lesson is lost.
Ibn Baththal said [11], "There is no limitation in this case except the certainty of the entry time and the gathering of people who want to pray."
G. Exit banned from the mosque after the Athan
From Abu Sya'tsa ', he said, "We never sit in the mosque along with Abu Huraira Allaah then the mu-adzin anhu was a call to prayer. Then there is a man who got up and walked out of the mosque. Abu Huraira then follow it with his eyes until he left the mosque. Then Abu Hurairah said, 'This person has disobeyed Abul Qasim (Prophet Muhammad). Sallallaahu 'alaihi wa sallam' "[12]
H.Adzan and Iqamat For the Missed Prayers
Of prayer who is asleep or forget, then disyari'atkan for him to call and iqamat.
Based on the hadith narrated by Abu Dawud in the story of the Dormition of the Prophet sallallaahu 'alaihi wa sallam and his Companions on a journey to pray Shubuh missed. That the Prophet sallallaahu 'alaihi wa sallam asked Bilal (for prayer and iqamat), then any call to prayer and iqamat Bilal. "[13]
If prayer is missed more than one, then the call to prayer once and iqamat for every prayer.
Based on the hadith of Ibn Mas'ud Allaah anhu, he said, "Verily, the polytheists had occupied the Prophet sallallaahu 'alaihi wa sallam of work on four prayers on the day of the battle of the Trench. Until berlalulah night according to the will of God. Then he ordered Bilal to call to prayer and then iqamat past noon prayers. Then iqamat and pray 'Asr. Then iqamat then pray Maghrib. Then iqamat then prayed' Isha '. "[14]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
Prayer of Legal Terms
By
Sheikh Abdullah bin Abdul al-Azhim Khalafi
In order for prayer to be valid, the following is required:
A. Knowing the Time Entry
Based on the word of God:
إن الصلاة كانت على المؤمنين كتابا موقوتا
"... Indeed it is the obligation of prayer is timed for those who believe. "[An-Nissa ': 103].
Unauthorized entry of prayer is performed before or after the time out of time unless there is a hitch.
B. Hadats saint of Large and Small
Based on the word of God:
أيها الذين آمنوا إذا قمتم إلى الصلاة فاغسلوا وجوهكم وأيديكم إلى المرافق وامسحوا برءوسكم وأرجلكم إلى الكعبين وإن كنتم جنبا فاطهروا
"O ye who believe, when ye pray, then wash your faces and your hands up to the elbows, rub your heads and (wash) your feet to the ankles, and if you junub then wash ..." [Al- Maa-Idah: 6].
And the hadeeth of Ibn 'Umar, the Prophet sallallaahu' alaihi wa sallam said:
لا يقبل الله صلاة بغير طهور.
"God did not receive prayer (done) without purification." [1]
C. Sanctity Clothes, Body, and the place is used for prayer
The argument for the sanctity disyaratkannya shirt is the word of God:
وثيابك فطهر
"And clean outfit." [Al-Muddatstsir: 4].
And the words of the Prophet sallallaahu 'alaihi wa sallam:
إذا جاء أحدكم المسجد, فليقلب نعليه, ولينظر فيهما فإن رأى خبثا, فليمسحه بالأرض ثم ليصل فيهما.
"If one of you went to the mosque, let him turn and look sandal. When he saw the filthy, let him rub it with earth. Then let him pray with him." [2]
The argument for the sanctity of the body is disyaratkannya Prophet sallallaahu 'alaihi wa sallam to' Ali. She asked him about madhiy and said:
توضأ واغسل ذكرك.
"Wudu 'and wash your nakedness." [3]
He said to the woman who istihadhah:
اغسلي عنك الدم وصلي.
"Wash the blood from you and Pray." [4]
As justification for its holy places are words of the Prophet sallallaahu 'alaihi wa sallam told his Companions when a Bedouin urinating in the mosque:
أريقوا على بوله سجلا من ماء.
"Siramlah urine with a bucket of water." [5]
Note:
Anyone who has been praying and he did not know if he's exposed to unclean, then his prayer is invalid and must not repeat. If he knew when the prayer, then if possible to eliminate it-like sandals, or something more than to cover nakedness, then he should take it off and completes his prayer. If it does not allow for that, then she continued to repeat his prayer and not mandatory.
Based on the hadith of Abu Sa'id: "The Prophet sallallaahu 'alaihi wa sallam never prayed and took off both sandals. So people were helped off their sandals. When finished, he turned and said, 'Why did you take off your slippers?' They answered, 'We saw you take it off, so we let him go.' He said, 'Verily Jibreel came to me and said that on both sandals are unclean. If one of you went to the mosque, let her slippers and turned to see it. If he saw unclean, let him rub it into the ground. Then let him pray with him. '"[6]
D. Close Aurat
Based on the word of God:
يا بني آدم خذوا زينتكم عند كل مسجد
"Son of Adam, wear beautiful clothes in every (enter) the mosque ..." [Al-A'raaf: 31].
That is, the nakedness of your voluntary. Because they used to circumambulate the House naked.
Also words of the Prophet sallallaahu 'alaihi wa sallam:
لا يقبل الله صلاة حائض إلا بحمار.
"Allah does not accept the prayers of women who had menstruation (baligh) except by wearing a head covering (hijab)." [7]
Male genitalia between the navel and the knees. As in the hadeeth of 'Amr ibn Syu'aib anhum Allaah, from his father, from his grandfather, a marfu':
ما بين السرة والركبة عورة.
"Between the navel and the knees is nakedness." [8]
Of Jarhad al-Aslami, he said, "The Prophet sallallaahu 'alaihi wa sallam passed when I was wearing a cloth that looks lifted up my thigh. He said:
غط فخذك فإن الفخذ عورة.
"Close your legs. Because the real thigh is nakedness." [9]
As for women, it is the nakedness of his entire body except the face and his hands in prayer.
Based on the words of the Prophet sallallaahu 'alaihi wa sallam:
المرأة عورة.
"Women are a nakedness." [10]
His words also:
لا يقبل الله صلاة حائض إلا بحمار.
"Allah does not accept the prayers of women who have had menstruation (baligh) except by wearing a cloth cover." [11]
E. Facing the Qiblah
Based on the word of Allah, the Exalted:
فول وجهك شطر المسجد الحرام وحيث ما كنتم فولوا وجوهكم شطره
"... palingkanlah the face to the Grand Mosque. And wherever ye (all) are, then your face towards him palingkanlah ... "[Al-Baqarah: 150].
Also words of the Prophet sallallaahu 'alaihi wa sallam to poor people in prayer:
إذا قمت إلى الصلاة فأسبع الوضوء ثم استقبل القبلة.
"If you want to pray, then berwudhu'lah perfectly. Then face the Qibla ... "[12]
Allowed (prayer) by not facing the Qibla when in a state of fear and when the prayer is voluntary on the vehicle while in transit.
He said:
فإن خفتم فرجالا أو ركبانا
"If you are in a state of fear (danger), then Pray while walking or driving ..." [Al-Baqarah: 239].
Ibn 'Umar anhuma said, "Facing the Qibla or not facing it."
Nafi 'said, "I think, not Ibn' Umar anhuma mention it but from the Prophet sallallaahu 'alaihi wa sallam." [13]
From Ibn 'Umar anhuma, he said, "Once the Prophet sallallaahu' alaihi wa sallam prayed over the vehicle facing in any direction and pray Witr on it. However, he is not obligatory prayer on it. "[14]
Note:
Whoever tried to find the direction of Qiblah and he prayed facing the Qibla direction by him as alleged, but it turns out wrong, then he must not repeat.
Of 'Amir bin Rabi'a Allaah anhu, he said, "We've shared the Prophet sallallaahu' alaihi wa sallam on a journey on a dark night and we did not know the direction of Qiblah. Then each one of us pray according to their direction. When it was morning, we tell that to the Prophet sallallaahu 'alaihi wa sallam. Then the verse came down:
فأينما تولوا فثم وجه الله
"... then wherever ye turn there is the Face of God ... "[Al-Baqarah: 115]." [15]
F. Intention
Let those who want to pray a prayer intention and decide he wanted to do with his heart, such as (intention) noon prayer, 'Asr, or Sunnah prayers [16]. Disyari'atkan not say it because the Prophet sallallaahu 'alaihi wa sallam never pronounce. If the Prophet sallallaahu 'alaihi wa sallam stood up for prayer, he mengucapan, "Allahu Akbar," and not say anything before. Previously he melafazhkan no intention at all, nor say, "I pray to Allah, this prayer, facing the Qiblah, four rak'ahs, as a priest or congregation." Not to say, "Cash or making up '..."
These are all heretics. No one was narrated with a saheeh sanad or Da'eef, Musnad or mursal. No one else lafazh. Not from one of his friend, nor is it considered good by Tabi'in, or the four Imams. [17]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
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