Tafsir al-Azhar adalah hasil karya terbesar dari ulama ternama yaitu Prof. Tafsir Al-Qur'an dengan hadits, pendapat sahabat dan tabi'in, tafsir dengan tafsir.
In the Name of Allah, the most Merciful, the most Kind Noteworthy is that there is no difference amongst all the Islamic schools of thought, the ahl al-qibla, in allowing the combination of the two obligatory prayers; al-zuhr and al-`asr, at `Arafa [ground which is included in the rites of ‘Hajj’ (the Pilgrimage to Mecca, Saudi Arabia)] at the time of the noon (al-zuhr) prayer. Technically, this is [called] ‘jam' al-taqdim’ (the preceding combination). Similarly, there is no difference between them in allowing the combination of the two obligatory [prayers] - al-maghrib and al-`isha' - at al-Muzdalifa [another ground near Mecca, Saudi Arabia] at the time of the `isha' [prayers]. Technically, this is called ‘jam' al-ta'khir’ (the delayed combination). There is no difference [amongst the scholars] in preferring these two combinations.
Indeed, they are amongst the prophetic practices. However, they (the scholars) have differed as to the permissibility of combining the prayers in daily performances. The point of disagreement here is the permissibility of combining two [individually performable] obligatory prayers by performing them together at the time stipulated for one of them either by bringing it forward (taqdiman) as at `Arafa, or, by delaying it [until the time stipulated for the later prayer] (ta'khiran) as done at al-Muzdalifa [for al-maghrib and al-isha prayers respectively]. The Imams [twelve] from the family of Muhammad (S) have declared that this is permissible at all times although it is better to separate them [prayers].
Their followers (Shi`as) have followed them in this [ruling] at all times and places. Most of the time, they combine al-zuhr and al-`asr, and al-maghrib and al-`isha' [prayers], whether they are traveling, are at home, or, they have an excuse [to combine], and without no excuse at all. ‘Jam' al-taqdim’ and ‘jam' al-ta'khir’ are equally valid for them [at all times]. As for the School of Hanafis [jurisprudence], they have prohibited the combination [of prayers] absolutely, with exception being at `Arafa and al-Muzdalifa. [This is] despite the presence of numerous clear sahih (authentic traditions) which allow the combination, especially when traveling.
However, despite the clear [traditions], they (the School of Hanafis) interpreted them to refer to an unintentional combination (al-jam' al-suri). The invalidity of this [view] will become clear to you soon, God willing.
As for the School of Shafi`is, Malikis and Hanbalis (three differing jurisprudence respectively), they have allowed it (the combination) when travelling although there are differences between them. Otherwise, they are not allowed to combine except for [genuine] excuses; for example, when there is rain, soil, sickness and fear.
There are also differences between them on the conditions which consider traveling as a legitimate requisite to combine chronologically separated prayers. K2000 saison 2 vf torrent. Our proofs, for the issue whether the chronologically separated prayers could be combined, or, not, rely on between us, and our God, the Almighty, as well as other issues on the authentic [traditions] from our Imams (twelve, utmost chaste, males from the progeny of the Prophet Muhammad A.S.), peace be upon them.
Reset paint tool sai to default means. We shall argue with the masses (jumhur) by referring to their authentic traditions since they clearly point to what we claim. For our sake of discussion, the sufficient proofs are [provided by] the two Shaykhs have reported in the Sahihs (the reporters of Prophet’s sayings’ recorded). We present to you what [Sahih] Muslim (one of the reporters) has narrated in his ‘Sahih’ in the chapter on the combination of prayers at home. He says: 'Yahya b. Yahya reported: `I read from Malik from b. Abu al-Zubayr from Sa`id b.
Jubayr from Ibn `Abbas [who] said: `The Prophet of God (S) prayed the zuhr and `asr prayers together and [he also offered] the maghrib and `isha' prayers together even though there was neither any fear, nor was he traveling.' ' Muslim said: 'And, Abu Bakr b. Abi Shayba narrated to us that Sufyan b. `Uyayna reported from `Amr b. Dinar from Abu Sha`sha' Jabir b.
Zayd from Ibn `Abbas who said: `I prayed with the Prophet (S) the eight [‘rakahs’(standings)] (of prayer) together and the seven [standings] together.' Dinar said: `I said: `O Abu Sha`sha' I think he delayed the zuhr and hastened [to pray] the `asr and he delayed the maghrib and hastened [to pray] the `isha'.' He (Abu Sha`sha') said: `I think so too.' ' I (the author) say: 'They only follow [their] conjectures, and the conjecture does not lead to the truth.'