@phdthesis{digilib65022,
           month = {February},
           title = {QADA SALAT SUNAH BA?DIYAH ZUHUR DI WAKTU SETELAH ASAR (STUDI KOMPARASI DALAM KITAB BADAI? AS-SANAI? FI TARTIB ASY-SYARAI? DAN AL-MAJMU? SYARH AL-MUHAZZAB)},
          school = {UIN SUNAN KALIJAGA YOGYAKARTA},
          author = {NIM.: 20103060005 Dianita Rahma Dina},
            year = {2024},
            note = {Pembimbing: Mu?tashim Billah, S.H.I., M.H.},
        keywords = {Qada Salat Rawatib, Waktu Dilarang Salat, Tarjih},
             url = {https://digilib.uin-suka.ac.id/id/eprint/65022/},
        abstract = {The study of fiqh of worship has explained the permissible and prohibited times to pray. One of the forbidden times to pray is after 'Asr. Rawatib is a voluntary prayer that is performed either before (qabliyah) or after a fard prayer (ba'diyah). The performance of these voluntary prayers is actually limited to the time of the fard prayer as it should be either before or after the fard prayer. In one hadith narration, the Prophet prohibits prayers performed after 'Asr until sunset. But on the other hand, the Prophet made up the voluntary prayer of ba'diyah zuhr after asr once for a reason. These two narrations have caused debate among scholars, which is represented in the fiqh of worship. This research will examine the issue of the ba'diyah zuhr prayer in the books Bad{\=a}i' a{\d s}-San{\=a}i' f{\=i} Tart{\=i}b ash-Shar{\=a}i' and al-Majm{\=u}' Syar{\d h} al-Muha{\.z}{\.z}ab whose legal status is sunnah muakadah.
Based on the above issues, this research proposes two problem formulations. First, what causes the differences in the rulings on the qada of the noon prayer in the books Bad{\=a}i' a{\d s}-San{\=a}i' f{\=i} Tart{\=i}b ash-Shar{\=a}i' and al-Majm{\=u}' Syar{\d h} al-Muha{\.z}{\.z}ab when analyzed from the perspective of tarj{\=i}{\d h}. Secondly, the similarities and differences related to the ruling on the qada of the voluntary prayer of ba'diyah zuhr in the two books. This type of research is qualitative using the library research method which is comparative-analytical in nature by using the tarj{\=i}{\d h} process as one of the theories of ta'{\=a}ru{\d d} al-adill{\=a}h.
Based on the study that has been conducted, this research produces two findings. First, the cause of the difference in legal provisions is the use of hadith with the tarj{\=i}{\d h} method. The hadith of Ibn '?Abb{\=a}s about the forbidden time for prayer is equally used in both books. On the other hand, the Had{\=i}th about the Prophet praying the ba'diyah Zuhr prayer after 'Asr is equally reported by Umm Salamah, but the transmission route is different. Bad{\=a}i' a{\d s}-San{\=a}i' f{\=i} Tart{\=i}b ash-Shar{\=a}i' uses the tradition narrated by an-Nas{\=a}?i, while al-Majm{\=u}' Syar{\d h} al-Muha{\.z}ab uses the tradition narrated by Bukh{\=a}r{\=i} Muslim. Secondly, although both use the tarj{\=i}{\d h} method, the resulting legal provisions are different. This is because Bad{\=a}i' a{\d s}-San{\=a}i' f{\=i} Tart{\=i}b ash-Shar{\=a}i' prioritizes the forbidding traditions over the traditions that state that the Prophet (peace be upon him) performed them, resulting in the ruling that there is no expiation for the voluntary prayer of ba'diyah zuhr especially when it is performed at forbidden times. Whereas in al-Majm{\=u}' Syar{\d h} al-Muha{\.z}{\.z}ab it is permissible to make up the voluntary prayer of ba'diyah zuhr for certain reasons.}
}