SHALAT QABLIYAH DAN BA’DIYAH DALAM PANDANGAN ULAMA HADIS

Abstrak

Hadith has a central position in Islam. It is the second
source after the Qur'an, which functions to detail the messages of
the Qur'an which are mujmal, so that clear information is obtained
in carrying out daily amaliah worship, including qabliyah and
ba'diyah prayers. However, in fact, the hegemony of fiqh thought is
deeper than understanding the hadith in determining the practice
of worship of Muslims, especially Indonesian Muslims. Fiqh seems
to be the first and main benchmark in dealing with problems.
Therefore, the researcher will present how the hadith actually
describes the af'aliyah of the Messenger of Allah regarding the pure
qabliyah and ba'diyah prayers in accordance with the views of
hadith scholars. In this study, the method used is the thematic
method of hadith. That is by collecting the same hadiths that
discuss the qabliyah and ba'diyah prayers. In this study, before
moving on to understanding hadith, the validity of the quality of
hadith will be explained, so that it can be used as a guideline. The
local hadith research is the pole of al-tis'ah, while the understanding
is taken from the sharh of the hadith books. From the results of the
study, it was explained that the Prophet carried out the qabliyah
and ba'diyah prayers. Qabliyah dawn as much as two raka'at and
after that he slept lightly until the muezzin iqamat. Qabliyah
Dhuhur he performs two raka'at and sometimes four raka'at. While
ba'diyah Dhuhur he carried out two raka'at. Qabliyah 'As{ar he
performed four raka'at with two greetings. For qabliyah Maghrib
Rasulullah ordered to run it for those who want, but with a note do
not consider it as a strengthened Sunnah. While ba'diyah Maghrib,
he runs two raka'at. As for ba'diyah 'Isha, he performed two raka'at.