Beranda Nahdlatul Ulama English Law of Prosperity to Non-Muslim Wives

Law of Prosperity to Non-Muslim Wives

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Assalamu alaikum wr. wb.

Editor of bahtsul masail in my friend's village there is a pious Muslim but married to a non-Muslim woman. Because of his piety, the man often became a priest in the mushalla. But some worshipers are not sure if he is a priest because his wife is non-Muslim. How does the law of praying to the man know? Explanation please. thanks. Wassalamu alaikum wr. wb. (M Najikun / Sidoarjo)

Answers

Dear questioners, may be blessed by Allah SWT. Prayer in congregation is an important worship that gets glory from God for those who do it. As important as this prayer, the priest has a very respectable position. Therefore, the position of the priest have the criteria as mentioned in the history of Imam Muslim.

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عن أبي مسعود الأنصاري قال قال رسول الله صلى الله عليه وسلم يؤم القوم أقرؤهم لكتاب الله فإن كانوا في القراءة سواء فأعلمهم بالسنة فإن كانوا في السنة سواء فأقدمهم هجرة فإن كانوا في الهجرة سواء فأقدمهم سلما ولا يؤمن الرجل الرجل في سلطانه ولا يقعد في بيته على تكرمته إلا بإذنه قال الأشج ف ي رِوَايَتِهِ مَكَانَ سِلْمًا سِنًّا

Meaning, “From Abu Masud Al-Ansari, he said that the Messenger of Allāh, said,‘ He who is the imam of a people is the most proficient in reading the Qur'an. If the skills of some people are generally close together, the priest is the one who understands the sunnah the most. If their abilities are close together, the priest is the one who first emigrated, and who first embraced Islam. Someone does not lead other people in his power. He also did not occupy a certain place that was honored in the eyes of the host without his permission. 'Al-Asyaj in his narration said,' the older 'as a substitute for' who first embraced Islam, '”(Muslim).

it can be understood that the priest's position is a position that should be filled by people who have certain criteria, at least a good Qur'an recitation. Then what if people who have these criteria are also not people who are well known in society, people who are evil, unjust, or do not guard themselves from big or small sins. Is it legitimate to speak to people like this?

The majority of scholars argue that prayer in congregation with an imam who is known to be not good in society is still valid because the friends also become the congregation of prayers for the wrongdoers. The majority of scholars do not require justice (righteousness or integrity) as a condition of the priesthood. [19659006] قال الجمهور بصحة الصلاة خلف الفاسق مع الكراهة لأن العدالة عندهم غير شرط في الإمامة ويقويه حديث صلوا خلف من قال لا إله إلا الله [19659005] That is, “the majority of scholars declare the validity of prayer in congregation with the wicked priest even though makruh because justice (integrity) for them is not a condition of the priesthood. This view is reinforced by the hadith, 'Pray you behind the person who says' La ilaha illallah, '' “(See Sheikh Hasan Sulaiman An-Nuri and Sheikh Alawi Abbas Al-Maliki, Ibanatul Ahkam, [Beirut, Darul Fikr: 1996 M/1416 H]first print , juz II, page 21).

Beyond the views of the majority of scholars, the ulama of the Hanbali school requires requiring justice (piety or integrity) as a condition of the priesthood. Thus, prayer in congregation with the imam is fasiq – for their circles – illegitimate.

Then how about the status of prayer in congregation with a priest who is married to a non-Muslim like the question above? Is the prayer in congregation valid, invalid, makruh, or khilaful hall (just violating the main one)?

First of all, we need to carefully place a Muslim who is married to a non-Muslim woman. This in our opinion needs further study. But related to this congregational prayer, we need to quote the views of Sheikh Wahbah Az-Zuhayli who called the imam a different view in the matter of furuiyah (particular) in religion as follows.

وتجوز بينا إمامة الأعمى, وإمامة مخالف في الفروع, وإمامة ألكن: وهو من لايكاد يخرج بعض الحروف من مخارجها لعجمة أو غيرها, مثل أن يقلب الحاء هاء, أو الراء لاما, أو الضاد دالا

That is, “(We) Can bermakmum to individuals certain even if it violates the main ones as follows: (we) as we have explained may speak to a person with a blind disability, someone who has a different view on furuiyah (particular) matters in religion, or someone who is 'less fluent', that is, a person who hardly can meny name makhraj precisely because of the (non-Arabic) sharpness factor, or other factors such as those who change the small 'ha' pronunciation to 'ha' big, 'ra' to 'lam', or 'dhad' to 'dal', “( See Sheikh Wahbah Az-Zuhayli, Al-Fiqhul Islami wa Adillatuh [Beirut, Darul Fikr: 1985 M/1305]second print, juz II, page 193-194).

From the information of Sheikh Wahbah, we can draw conclusions that the community does not need to worry and worry about the status of prayer in congregation with this imam. Prayers in congregation with the imam are still valid without makruh, moreover this priest is known to the community as a pious person in his daily life.

Thus our short answer. Hopefully it can be understood well. We are always open in accepting criticism and suggestions from readers.

Wallahul muwaffiq ila aqwathih thariq,

Wassalamu 'alaikum wr. wb.

( Alhafiz Kurniawan )

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This Article was Published On: NU Online

Translated by Google Translate

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