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THE PRAYER TIMES CONCEPT OF SHIA ITHNA ASHARIYYAH (A Critical Study of Three Prayer Times Applied by Shia Ithna Ashariyyah) UNDERGRADUATE THESIS Submitted to the Faculty of Shari‟ah in Partial Fulfillment of the Requirement for Undergraduate Degree In Islamic Law By : MUKHSIN ARI WIBOWO NIM : 0 7 2 1 1 1 0 7 3 THE FAMILY LAW MAJOR SHARIAH FACULTY WALISONGO STATE INSTITUTE FOR ISLAMIC STUDIES SEMARANG 2011

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THE PRAYER TIMES CONCEPT OF SHIA

ITHNA ASHARIYYAH

(A Critical Study of Three Prayer Times Applied by Shia

Ithna Ashariyyah)

UNDERGRADUATE THESIS

Submitted to the Faculty of Shari‟ah in

Partial Fulfillment of the Requirement for Undergraduate Degree

In Islamic Law

By :

MUKHSIN ARI WIBOWO

NIM : 0 7 2 1 1 1 0 7 3

THE FAMILY LAW MAJOR

SHARIAH FACULTY

WALISONGO STATE INSTITUTE FOR ISLAMIC STUDIES

SEMARANG

2011

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M O T T O

“Do the Best for Others and the Others Will Do the Best for You”

م الش ا ي ر ا : ل ا

و ن رب يسطو لى رب # أحسن ن صهيل ليل ف مع

حـبي ل بن أب ط اب # أحسن ن هذ و هذ و ذ

سطريـن د خطش بل ك تب # او اـتشلو ـلب أصـ بـو ب

و حبي أهـل ا ـي ف ج نب # ا ــدل و اتـشوحيد ف ج نب

Imam Syafi‟i r.a. said:

More beautiful than a race-horse neigh in the battle field,

More attractive than a sword collides each other and tinkling

More beautiful and more attractive than anything

The pure love and affection to Ali bin Abi Thalib

If they look into my hearth they‟ll find

Two lines without a writer has been written

Justice and unity of God on the first line

Love and affection to Ahl Bayt on the other line

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DEDICATION

This thesis is dedicated to:

My beloved Parents who introduce me everything

Asātīdz and Ustādzāt in Al-Islam Modern Boarding School

All of teachers who teach me everything

A big family of Islamic Astronomy Concentration 07 (G-STAR)

and

Everybody who appreciates my work

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ACKNOWLEDGEMENT

Glory to God who created all, to man He gave special place in His

creation. He honored man to be His agent, and to that end, endued him with

understanding, purified his affections and gave him spiritual insight. So that man

should understand nature, understand him, and know God through His wondrous

Signs. Glory Him in truth, reverence, and unity. The Glorious God who sent

Muhammad (PBUH) as Messenger, preaching and working in the dim twilight of

history. He stood for all humanity, orphans, women, slaves, and whom the world

neglected or oppressed. He comes to me, bringing the light to lighten the shadow,

disclosing the cover of my indecision and inspiring me with his love to keep

struggling, to win God‟s gifts.

This final assignment entitled THE PRAYER TIMES CONCEPT OF

SHIA ITHNA ASHARIYYAH (A CRITICAL STUDY OF THREE PRAYER

TIMES APPLIED BY SHIA ITHNA ASHARIYYAH) will not be finished on

time if not with the help and encouragement of those who always take their time

to help me accomplishing this final task:

1. My dear parents who always struggle and do their best to support the writer

with everything they can do and they have.

2. My big family (my dear grandma, my cousins Mbak Nie and her husband,

Mbak Yun and her husbad, mbak Laela and her husband, Ika, Syamsul

Huda, and the others), thanks for the encouragement and motivation.

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3. The Religious and Islamic Boarding School Education (PD Pontren) of

Ministry of Religious affairs of Indonesia, thanks for fiving a chance to earn

the scholarship and supporting my undergraduate education in IAIN

Walisongo Semarang.

4. Dr. Imam Yahya, M.Ag., as the dean of Sharia Faculty of IAIN Walisongo

Semarang and Drs. H. Muhyiddin, M.Ag as the former dean.

5. Dr. H. Muh. Arja Imroni, M. Ag as the chief of Islamic Astronomy

Concentration, Drs. H. Eman Sulaeman, MH. as the former chief, and the

staff of Islamic Astronomy Concentration (Mr. Maksun, Mr. Suwanto and

Mr. Syifa‟ul Anam), my grateful for their struggle, effort and guidance to

help my study in Sharia faculty of IAIN Walisongo Semarang.

6. KH. Sirodj Chudlori, and H. Ahmad Izzuddin, M.Ag, as my spiritual

advisors who always show and guide to the straight path in Islam.

7. Drs. Slamet Hambali, Drs. Nur Khoirin Yd, Mr. Maksun, Mr. Arja Imroni

and all of the lecturers of Sharia Faculty who taught me every thing in

Islamic law especially about Islamic Astronomy as my main major.

8. Drs. H. Eman Sulaeman, MH and Ahmad Syifaul Anam, SHI, MH as the

advisor in writing this thesis, my deepest grateful for the guidance and

advice to help this thesis writing process.

9. My companions in arms (Rifa, Mannan, Eni, Fauzi, Ansor, Faqih, Hasna,

Encep, Rahman, Syamsul, Pipit, Yuyun, Beka (Arikah), Ifeh (Latifah),

Ayuk, Kitri, Anif, Adah, Faroh, Maryani, Jaelani, Obi, lifah, Oki, Hasan,

Mahya, Sri, Anis, and Inung), all of friends in Daarun Najaah Islamic

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Boarding School especially in Asemrowo massive, thanks for being such a

good friend. I‟d like to express my special thanks to Ukhty (el-Hulwy) who

gave me support and motivation, strengthened me when I was weak and

pushed me up when I was down.

10. My friends in UIN Sunan Kalijaga Yogyakarta (Apit [Mu‟ammar Zayn

Qadafi], Jaja [M. Attabik Faza], Yunita, and Hanun) who help this research.

Thanks for helping me to find some books and spending your time. For

Ninuk Krismanti who has corrected this thesis, thank you very much.

11. For The Indonesian International Education Fondation and Ohio University,

thanks for the scholarship that allowed me to visit and study in United

States. That was a great chance so I can improve my capability in English.

Finally, I can effort to write this thesis in English language.

12. Last, I really thank to people in my future, my dream family, my love

estuary. I don‟t know who you are, I don‟t know who you‟ll be, but you are

deep in my hearth, in my mind, and my delusion. You are the only reason

why I have to keep fighting, keep going, and keep struggling to get there,

step my feet a head and reach our dream. Your shadow comes across my

life, smiling and strengthening me.

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ENGLISH TRANSLITERATION SYSTEM*

A. Consonant

Arabic Latin Arabic Latin

ẓ ض A ء

ṭ ط B ب

ḍ ظ T ت

‘ ع Th ث

G غ J ج

F ف ḥ ح

Q ق Kh خ

K ك D د

L ل Dz ذ

M م R ر

N ن Z ز

W و S س

H ي Sh ش

Y ي ṣ ص

B. Vowel

Short Long

a ا Ā

u و Ū

i ي Ī

C. Double and Diphthong

Double Diphthong

au or aw أوو iyy (final form i) يي

ai or ay يو uww (final form u) وي

All al ta'rīf ( اي ذعسف ) are written with “al-” except if related with the word dīn or

al-asmā‟ al-ḥusnā. For example, shihābuddīn, uṣūluddīn, abdullāh, etc.

* Quoted from Pedoman Penulisan Skripsi, Fakultas Ushuluddin IAIN

Walisongo, Semarang, 2007, p 120-121.

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TABLE OF CONTENT

PAGE OF TITTLE ........................................................................................... i

ADVISOR APPROVAL .................................................................................. ii

RATIFICATION .............................................................................................. iii

THESIS STATEMENT ................................................................................... iv

MOTTO ........................................................................................................... v

DEDICATION ................................................................................................. vi

ACKNOWLEDGEMENT ............................................................................... vii

ENGLISH TRANSLITERATION SYSTEM .................................................. x

TABLE OF CONTENT ................................................................................... xi

ABSTRACT ..................................................................................................... xiv

CHAPTER I : INTRODUCTION

A. Research Background...................................................... 1

B. Formulation of the Problem ............................................ 13

C. Aim and Significance Research ...................................... 13

D. Preview of Literature....................................................... 13

E. Research Methodology.................................................... 19

a. Research Category and Approach ............................. 19

b. The Source and Data Type ........................................ 20

c. The Method of Gathering Data ................................. 20

d. The Method of Analyzing Data................................. 21

F. Research Outline ............................................................. 22

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CHAPTER II : THE GENERAL CONCEPT OF PRAYER TIMES

A. The Obligation of Prayer (Mashrū‟iyyah al-Ṣalāh) ........ 24

B. Definition of Prayer and Prayer Time ............................. 27

C. The Legal Ground of Prayer Times ................................ 31

a. Chapter Al-Nisā Verse 103 ....................................... 31

b. Chapter Hūd Verse 114 ............................................. 33

c. Chapter Al-Isrā‟ Verse 78 ......................................... 34

d. Chapter Ṭā-hā Verse 130 .......................................... 37

e. The Hadith (Tradition) of the Prophet Muhammad

Saw ............................................................................ 39

D. Prayer Times in Islamic Jurisprudence (Fiqh) ................ 42

a. Ḍuhr .......................................................................... 42

b. Aṣr ............................................................................. 43

c. Magrib ....................................................................... 44

d. Isha ............................................................................ 45

e. Subuh ........................................................................ 46

CHAPTER III : THE PRAYER TIMES CONCEPT IN

PERSPECTIVE OF SHIA ITHNA ASHARIYYAH

A. The History of Shia Ithna Ashariyyah ............................ 48

1. The Emergence of Shia ............................................. 48

2. The Branches of Shia ................................................ 51

3. Shia Ghulat ................................................................ 52

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4. Shia Ismā‟īliyyah ...................................................... 52

5. Shia Zaidiyyah .......................................................... 53

6. Shia Ithna Ashariyyah ............................................... 53

B. Shia Ithna Ashariyyah School of Thought ...................... 54

C. The Concept of Prayer Times in Perspective of Shia

Ithna Ashariyyah ............................................................. 58

1. Zuhrain Time .................................................... 62

2. Isha‟ain Time ................................................... 66

3. Fajr Time .......................................................... 70

CHAPTER IV : ANALYZING THE PRAYER TIMES CONCEPT IN

PERSPECTIVE OF SHIA ITHNA ASHARIYYAH

A. The Concept of Shia Ithna Ashariyyah Prayer Times ..... 71

B. The Legal Grounds of Shia Ithna Ashariyyah in Prayer

Times ............................................................................... 91

CHAPTER V : CLOSING

A. Conclusion ...................................................................... 104

B. Suggestions ..................................................................... 105

C. Closing ............................................................................ 107

BIBLIOGRAPHY

CURRICULUM VITAE

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ABSTRACT

This thesis explores the concept of prayer times in perspective of Shia

Ithna Ashariyyah as one of Islamic school of thought (madzhab). The research

begins when the writer was anxious and interested to know three times of the

obligatory prayers applied by Shia Ithna Ashariyyah. The concept is clearly

different with Sunni school of thought which applies five times for the obligatory

prayers. This is one of the issues, among many others, that the Shia quarrel with

the Sunnis about the form, method, and time of the Prayer (ṣalāt) prescribed on

every male and female believer. The Shia acknowledges five daily prayers: ḍuhr,

Aṣr, Magrib, Isha, and Ṣubuh. However, in practicing these five daily prayers,

they join two prayers between Ḍuhr and Aṣr at one time, and also Magrib and Isha

at one time. The Ṣubuh prayer is prayed at the same time as the Sunnis do.

Therefore, Shia prayer times are known as three-prayer time‟s concept, because of

the joining prayer times.

The category of this research is a qualitative research and the approach of

this research is Islamic jurisprudence (fiqh). Considering that the main source and

the data input of this research is book or written text, so this research is also called

“library research” which has two types of data, primary and secondary source.

The primary data source of this research is books that are related to prayer times

of Shia Ithna Ashariyyah such as four main books of Shia (al-Kutub al-Arba‟ah):

al-Kāfī by Abū Ja‟far al-Kulainī, Man Lā Yahẓuruhu al-Faqīh by Abū Ja‟far al-

Qummī, Tahdzīb al-Aḥkām and al-Istibṣār fī Mā Ikhtalafa Min al-Akhbār by Abū

Ja‟far al-Ṭūsī. The secondary data source of this research is the books that

describe about prayer times in any Islamic legal jurisprudence (fiqh) point of

view, the history of Shia Ithna Ashariyyah and hadith books, encyclopedia or

other written text related to this research. After collecting all of the data needed,

the writer will try to analyze these data using content analyzing through

descriptive method. Then, the analysis will continue using comparative method to

compare the concept of prayer time of Shia Ithna Ashariyyah with other concept

of prayer times especially the Sunni‟s concept of prayer times.

After analyzing the sources, this research‟s result is that Shia combines

two prayers (Ḍuhr and Aṣr or Magrib and Isha) just like the Sunni does. The

different is that Sunni compels some certain conditions and requirements such as

journey, rain and fear to combine prayers (jama‟). Otherwise, Shia does not

compel those requirements and conditions to perform jama‟. They are allowed to

combine two prayers whenever and wherever they are. This difference is

produced by the different source of legal ground especially in Hadith (tradition of

the Prophet PBUH). Shia has their own books of reference in hadith which widely

known as al-kutub al-arba‟ah (the four books). On the other hand, Sunni refer

their hadith to al-kutub al-sittah (the six books) which is completely different

from al-kutub al-arba‟ah. In result, they have different opinion about the concept

of prayer times. This is reasonable because the determination of this problem is a

matter of ijtihādī which is based on the method used by jurists.

Keywords: Prayer times, Shia Ithna Ashariyyah, Combining prayers (jama’)

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CHAPTER I

INTRODUCTION

A. Research Background

Islamic astronomy is a gyroscopic of astronomy science. As the part of

astronomy, Islamic astronomy specialize the discussion on implementation of

Islamic worship. The using of Islamic astronomy in Islamic worship is to

determine when Moslems have to begin worshiping God or where they have to

face when they practice their worship. In short, Islamic astronomy is an

application of astronomy in term of Islamic worship.

Therefore, Islamic astronomy has many fields. These fields are1:

1. Determination of the direction of Qibla

2. Determination of the beginning of prayer times

3. Determination of the first of month especially lunar months

4. Determination of sun eclipse and lunar eclipse

Among those fields, prayer time is one of the most important and the

most used because Moslems in the world use it in their daily worship. This

importance relates to the Allah commandment in Qur‟an that every Moslem has

to pray every day. Allah says in the Holly Qur‟an:

1 Ahmad Izzuddin, Fiqh Hisab Rukyah di Indonesia, Yogyakarta: Logung Pustaka, 2003, p. 32-

40.

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Means: And be steadfast in prayer; practise regular charity; and bow down

your heads with those who bow down (in worship). (Al-Baqarah [2]:

43)2

The verse above is one of the verses that command people to pray (ṣalāt).

Hence, prayer (ṣalāt) is an obligatory for every Moslem wherever they are.

There are many verses of Qur‟an discuss about the obligatory of prayer. For

this reason, some Moslem scholars agree that prayer is the second of five

Islamic Pillars.

The obligatory of prayer regarding the verse above is too general. The

verse does not describe how and when a Moslem has to practice or do his

worship (prayer or ṣalāt). Without an explanation to that general verse, people

will be confused on how they implement the order. However, Allah explains

the way and the time of prayer in other verses. The great prophet Muhammad

PBUH also described the way of prayer in many of his traditions (hadith).

In the matter of prayer time, Allah explains it in a specific verse. Allah

SWT says:

2 English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir

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Means: When you pass (Congregational) prayers, celebrate Allah's praises,

standing, sitting down, or lying down on your sides; but when you are

free from danger, set up Regular Prayers: For such prayers are

enjoined on believers at stated times. (Al-Nisā [4]: 103)3

Look at the phrase موقوتا كتابا from that verse. The phrase means stated times that

indicates Allah has set up times for regular prayers. This verse asserts that

Moslems are not allowed to practice their obligatory of prayer anytime, but

there is a specific time when they have to pray.

Explicitly, Allah explains the times that obligate Moslems to pray. In the

Holly Qur‟an Allah says:

Means: Establish regular prayers - at the sun's decline till the darkness of the

night, and the morning prayer and reading: for the prayer and reading

in the morning carry their testimony. (Al-Isrā [17]: 78)4

Muhammad Al-Khuẓari Beik categorized prayer time as a wide

obligatory (al-wājib al-muwassa‟). It means that prayer can be performed on

any time as long as the time. He said that Moslem Scholars compromised that

prayer time is the cause of prayer obligatory. It is a sign and a requirement for

3 Ibid.

4 Ibid.

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Moslem to pray. Thus, prayer will not be an obligatory before the time.

Therefore, Moslems have to pray on the time and they have to know it5.

Based on the verse, it is also appropriate if I said that prayer times is the

most used Islamic astronomy field in Islamic worship because it has to be

calculated everyday in different times. To calculate prayer times, someone has

to observe the sun motion and it is different in every time and every day, even

in one place. The sun moves every time from east when rises until west when

sunset.

The sun also has an annual motion that is the north-south motion and the

eastward motion. The north-south motion of the sun causes season

commutation like spring, summer, autumn, and winter. The north-south motion

of the sun starts with the vernal or spring equinox on March 21, the official

beginning of spring. The word equinox refers to the fact that, on this day, the

night is equal to the day: each is twelve hours long. Through March, April and

May, the sun moves north from the equator.6

Summer happens on June, July and August. It starts when the sun reaches

its most northerly point 23 1/2° above the equator. This day is called summer

solstice. It is the longest day of the year and the official beginning of summer.

On September 23, the sun, moving south, reaches the equator again. This day is

the official beginning of autumn. The day is called autumnal equinox because

5 Muhammad Khuẓari Beik, Ushūl Fiqh, Beirut: Dār al-Fikr, 1988, p. 33.

6 James Evans, The History & Practice of Ancient Astronomy, Oxford: Oxford University

Press, 1998, p. 53.

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the length of day and night is equal, 12 hours. On December 22, the sun reaches

its most southerly point. This day is called the winter solstice and is the official

beginning of winter. At noon the sun is straight overhead at points on the

Earth‟s tropic Capricon, 23 1/2° south of the equator.7

The changes produced by the sun‟s eastward motion are more subtle, that

is we can see different stars at different times of the year. Based on this, we can

see that the sun has different position at different times in the year.8 This

different also causes changing of shadow plot that prayer times are based on

this shadow. In short, prayer times have to be calculated bases on this sun

motion.

Furthermore, Allah SWT sent His Angel Jibrīl to the prophet Muhammad

PBUH to teach him more detail about prayer times that is based on sun‟s

motion. This explanation as written on the Prophet tradition narrated by Jābir

bin Abdullah r.a.:

ثن وهب ثـ بن ام رك ن حسي بن ل ل حدش ثـ يي بن آدم حدش حدشبن كيس ن ن ج بر بن د الش وهو لنص ريي أنش ا شبش صلشى الش لي

وسلشم ج ءه جبيل اـق ل م اصل اصلشى اظيهر حي ز ا الشمس ثش ج ءه ا صر اـق ل م اصل اصلشى ا صر حي ص ر ظلي كل ش ء ثـل أو ل ص ر ظلي ثـل ثش ج ءه امغرب اـق ل م اصل اصلشى حي وج الشمس

7 Ibid.

8 Ibid., p. 54.

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ثش ج ءه ا ل ء اـق ل م اصل اصلشى حي غ ب الشفق ثش ج ءه افجر اـق ل م اصل اصلشى حي بـرق افجر أو ل حي سطع افجر ثش ج ءه ن

اغد الظيهر اـق ل م اصل اصلشى اظيهر حي ص ر ظلي كل ش ء ثـل ثش ج ءه ال صر اـق ل م اصل اصلشى ا صر حي ص ر ظلي كل ش ء ثـلي ثش ج ءه المغرب امغرب و ـت و حد ل يـزل ثش ج ء ال ل ء ا ل ء حي ذهب نصف الشيل أو ل ثـلث الشيل اصلشى ا ل ء ثش ج ءه الفجر حي

رو ه )أسفر جد اـق ل م اصل اصلشى افجر ثش ل بـي هذين و (أمحد

Means: Yaḥya bin Adam Narrated from Ibnu al-Mubārak from Ḥusain bin „Alī, He

said: Wahhāb bin Kaisān Narrated me from Jābir bin Abdullah and he is an

Anṣarī, he said that Jibrīl came to The Apostle of Allah PBUH and said:

Stand up and pray it! Then he (the prophet) prayed Ḍuhr (noon) when the

sun had passed the meridian. Then the Jibrīl came to him at Aṣr (Afternoon)

time and said: Stand up and pray it! Then the Prophet prayed Aṣr when the

shadow of everything was as long as itself. Then the Jibrīl came to him at

Magrib (sunset) and said: stand up and pray it! Then the prophet prayed

Magrib when the sun sets. Then the Jibrīl came to him at Isha (Night) time

and said: stand up and pray it! Then the prophet prayed Isha when the

twilight had ended. Then the Jibrīl came to him at Fajr (dawn) time and said:

stand up and pray it! Then the prophet prayed it when the dawn rises. Then

the Jibrīl came to him on the morrow for Ḍuhr and said: Stand up and pray

it! Then the Prophet prayed Ḍuhr when the shadow of everything was as long

as itself. Then the Jibrīl came to him for Aṣr prayer and said: Stand up and

pray it! Then the prayed Aṣr when the shadow of everything was twice as

long as itself. Then the Jibrīl came to him for Magrib prayer and said: Stand

up and pray it! Then he prayed Magrib at the same time as before. Then the

Jibrīl came to him for Isha prayer and said: stand up and pray it! Then the

Prophet prayed Isha when about the half or the third of the night had passed.

Then the Jibrīl came for Fajr prayer when there was a fair amount of light

9 Aḥmad bin Ḥambal, Musnād Aḥmad, al-Maktabah al-shamilah Iṣdār Thaniy, Vol. 22, p. 408.

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and said: stand up and pray it! Then the Prophet prayed Fajr. Then the Jibrīl

said: the time is anywhere between two times. (Narrated by Ahmad)

The tradition above gives an explanation about the beginning and the end

of prayer times. The text said that prayer times is based on the sun motion

either above the horizon or under the horizon. The effects of this motion are the

change of length of shadow‟s object, the rising and the setting sun, appearing

red cloud at dawn time and after sunset. The text also tells us that the way to

determine times for prayer is by observing position of the sun. However,

technology improvement has increased so fast. People do not need to observe

directly the sun‟s motion to know prayer times. They can calculate the time

using mathematical astronomy.

From the tradition above, some Moslems scholars summarized that prayer

or ṣalāt has to be done in five separate times. Those separated times are Ḍuhr

(Noon), Aṣr (Afternoon), Magrib (Sunset), Isha (Night), and Fajr (Morning)10

.

1. Ḍuhr (Noon)

Ḍuhr time starts at a moment after the sun across the culmination

point or the middle of the day and ends when „Aṣr time is begun.

2. Aṣr (afternoon)

Aṣr time begins when the length shadow‟s object is equal the object

length or is twice the object length until the sunset in the west sky.

10

Sayyid Sabiq, Fiqh Sunnah, Vol. 1, Cairo: Daar al-Fath al-I‟lam al-Araby, 1990, p. 88-93.

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3. Magrib (sunset)

Magrib time starts from the end of „Aṣr or when the sun sets until

disappearing of the red cloud.

4. Isha (Night)

Isha time starts after disappearing of the red cloud in the west sky

until midnight or until the last third of the night or until the dawn

(fajr) rises.

5. Fajr (Morning)

Fajr time begins when the dawn rises until the sun rises in the east

sky.

The majority of Moslem scholars headed by four Imams of Sunni11

school of thought (Mālik, Shafi‟ī, Ḥanafī and Aḥmad bin Ḥambal) agree with

this concept of prayer. Their argument built on the tradition from Jābir bin

Abdullah. 12

However, there is a Community of Moslems, which have a little

difference in determining of prayer times or they have another prayer time

concept. They do not use five prayer-times concept, but they use three prayer-

11

The term of “Sunni” is derived from word Sunnah which means tadition of the Prophet

Muhammad PBUH. It refers to people who consistently follow and implement the tradition of the

Prophet Muhammad PBUH in their daily life. They are also called “Ahl al-sunnah”. According to

Abdul Ḥusain Sharafuddin al-Musāwī, this group in term of aqidah (faith) follow Ash‟ari school of

thought and in term of shariah (Islamic law) follow the four Imams of school of thought (Mālik,

Shāfi‟ī, Ḥanafī and Aḥmad bin Ḥambal). For more detail read Abdul Ḥusain Sharafuddin al-Musāwī,

Al-Murāja‟āt, Nejef: al-Adab Press , p. 31. 12

Abdurraḥman al-Jāzirī, Kitāb al-Fiqh „Alā al-Madzāhib al-Arba‟ah, vol. 1, Beirut: Dār al-

Kitāb al-„Ilmiyyah, 1990, p. 166-168.

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times concept. This three-prayer time‟s concept is day prayer, night prayer and

dawn or morning prayer. The community that applies this concept is Shia Ithna

Ashariyyah13

.

Shia Ithna „Ashariyyah or usually known as Shia Imāmiyyah or Shia

Twelve Imams is one of groups in Shia School of thought. According to al-

Baghdadi, the author of al-Farqu Baina al-Firāq, generally, Shia school of

thought is divided into four groups, which each group is also split up into some

small groups.14

These four groups are Gulāt, Ismā‟iliyyah and its parts,

Zaidiyyah and Ithna Ashariyyah. Yet the survivor among these groups or the

majority is Ithna Ashariyyah or Imāmiyyah (then called “Shia” in this paper),

which has the largest followers than other groups. This group is the majority

citizen of Iran, Iraq, and spread in some other countries like Syria, Kuwait,

Bahrain, India, Saudi Arabia and Russia.15

One of the issues, among many others, that the Shia quarrel with the

Sunnis about is the form, method, and time of the prayer (ṣalāt) prescribed on

every male and female believer. The Shia acknowledges five daily prayers:

13

The term of “Shia” refers to a community of Moslem who believed that the prophet

Muhammad PBUH has determined Imam Ali bin Abu Ṭalib as his successor after his death. Read

Muhammad Jawwād Magniyyah, Al-Shiah wa al-Ḥākimūn, Beirut: Ahliyah Press, 2nd

ed, 1962, p.14.

Ali Muhammad al-Jurjānī (1339-1413 M) also stated a same definition about Shia in his book Al-

Ta‟rifāt (Definitions), he said: “Shia is who follow Ali bin Abu Ṭalib and believe that he is the Imam

after the death of the prophet Muhammad PBUH and believe that “Imāmah” would never go out from

him and his generations. Read Ali bin Muhammad al-Jurjani, Al-Ta‟rifāt, Cairo: Dār al-Kitāb al-Miṣrī,

1991, p. 142. Whereas, the term of “Ithna Ashariyyah” or twelvers refers to the twelve Imams of Shia

who are believed as the caliphates after the death of the Prophet Muhammad PBUH. 14

Abū al-Khair bin Ṭahir al-Bagdādī, al-Farqu Baina al-Firāq, Mesir: Muhammad Ali

Shubaih Press, p. 21. 15

Muhammad Abū Zahrah, Tārīkh al-Madzāhib al-Islāmiyyah Vol. 1, Mesir: Dār al-Fikr, 1971,

p. 44.

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Ḍuhr (Noon), Aṣr (Afternoon), Magrib (Sunset), Isha (Night), and Fajr

(Morning).16

However, in practicing these five daily prayers, they join two

prayers between Ḍuhr and Aṣr at one time, and also Magrib and Isha at one

time. The fajr (Morning) is prayed at the same time as the Sunnis do.17

Shia

prayer times are known as three-prayer time‟s concept, because of the joining

prayer times.

Although Shia joins some prayer times, the prayers in all cases are

distinct or separate. It is not that they pray eight raka'at for Ḍuhr and Aṣr

straight, or seven raka't for Magrib and Isha straight, as part of one prayer. It is

the same regular form of prayer, but combined into one time, not one prayer.

It should also be noted that the Sunnis agree to the combining of prayers

in the case of rain, travel, fear, or other emergencies18

. Two forms are allowed:

Jama‟ Taqdīm (Early Combination) or Jama‟ Ta‟khīr (Late Combination). An

example of Early Combination is the combining of Ḍuhr and Aṣr to be

performed in the time of Ḍuhr, which the example of Late Combination is the

combining of the Ḍuhr and Aṣr to be performed in the time of Aṣr. The

exception among the Sunni schools is the Hanifites (Followers of Abū

16

http://wiki.answers.com/Q/Why_Shias_pray_five_prayers_in_three_times, accessed on

Monday, 10 January 2011. 17

M. Quraish Shihab, Sunnah-Syiah Bergandengan Tangan! Mungkinkah?, Jakarta: Lentera

Hati, 2007, p. 245. 18

Mālikiyyah, Shafi‟iyyah and Hambaliyyah said that the combining of prayers is allowed in

case of travel, rain and sick. Imam Ahmad bin Hambal added that it is recomended to combine early

combination (Jama‟ Taqdīm) between Ḍuhr and Aṣr when wuqf (stop) in Arafah and late combination

(Jama‟ Ta‟khīr) when passing the night in Muzdzalifah. For more detail read Kitāb al-Fiqh „Alā al-

Madzāhib al-Arba‟ah, vol. 1, p. 438-442.

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Hānifah): They contend that combination of prayers is not legal even in

traveling19

.

The Shi‟ites (followers of Shia) said that one could combine the prayers

anytime without any cause of fear, rain, or whatever. The Shia followers are

allowed to pray noon and afternoon prayer one after another without a lot of

delay between the two. Similarly, they are allowed to pray sunset prayer and

night prayer one after another. Thus instead of five separate times, they can

pray all the five daily prayers only in three separate times.

Their argument based on what Allah SWT says in the Holy Quran,

chapter Al-Isra verse 78:

“Establish regular prayers - at the sun's decline till the darkness of the night,

and the morning prayer and reading: for the prayer and reading in the morning

carry their testimony.”

The verse above only mention that prayer times is only three times, not five.

These three times are: the sun's decline, darkness of the night, and the morning

prayer.20

This statement also supported by the hadith in their book written by Abū

Ja‟far Al-Ṣādiq Al-Qummī:

ن زر رة ن أب ج فر ل إذ ز ا المس دخل او ت ن اظهر و ... ا صر

19

Ibid. According to Hanafiyyah combination of prayers is only allowed in case of Iḥrām for

hājj, wuqf in Arafah and overnight in Muzdzalifah. 20

http://wiki.answers.com/Q/Why_shias_pray_five_prayers_in_three_times, accessed on

January 8th

2011.

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12

Means: “Narrated from Zurārah, from Abū Ja‟far, he said: when the sun‟s

decline, two times is begun, Ḍuhr (Noon) prayer and Aṣr (Afternoon)

prayer…”

Their argument about three prayer times which means combining two prayer

times into one time is real and based on. No doubt that combining prayer

times is clearly allowed in Shia Ithna Ashariyyah school of thought.

According to the description above, there is a clear difference between the

prayer concept of Shia and Sunni. The difference is the Shia‟s rule in permitting

combination of prayers (Jama‟) between Ḍuhr and Aṣr or Magrib and Isha is

clearly violates the concept applied by Sunni school of thought. For this point,

Shi‟ites (the Shia followers) does not require a special reason to combine

prayers. They are allowed to pray two prayers in one time without any case of

emergencies as the Sunnis do.

Looking at this difference, the writer is interested to research deeply and

examine carefully about the model of prayer time concept applied by Shia Ithna

Ashariyyah. This concept is not a popular concept regarding prayer time,

because some Moslems do not know or even understand this model well. A

Moslem who prays every day in separate times will be confused and feel

strange or freakish when he faces this model. The writer assumes that research

to this concept of prayer time is important to clarify the concept. Consequently,

the writer does this research.

21

Abū Ja‟far Muḥammad bin Ḥasan Al-Ṭūsī, Al-Kutub Al-Arba‟ah Taḥdzīb Al-Aḥkām, Qum:

Muassasah Anṣāriyyan li al-Ṭibā‟ah wa al-Naṣr, ed. I, 2005, p. 194.

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13

B. Formulation of the Problems

Concluding the background that I have described above, I formulate some

main problems, which I want to discuss in this thesis. Therefore, I will address

my study on several questions as bellow:

1. How is the concept of prayer times applied by Shia Ithna Ashariyyah

in their daily prayers?

2. How valid is Shia Ithna Ashariyyah legal ground in applying the

concept of prayer times?

C. Aim and Significance Research

Based on the problems which I have formulated above, this research has

some specific purposes. These purposes are:

1. To know how the concept of prayer times applied by Shia Ithna

Ashariyyah in their daily prayers.

2. To know how the Shia Ithna Ashariyyah legal ground in applying the

concept of prayer times.

D. Preview of Literature

In this phase, the writer is going to search some literatures or sources

from books, generally about prayer times and especially about prayer times of

Shia Ithna Ashariyyah. In addition, some sources and information from

journals, articles, magazines or other previous research are also important to be

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served. These sources will make the research easier and solve the problems of

this research.

The aim of previewing the literature in this research is to describe the

relationship between the writer's research and the researches done by some

other researchers before. It is possible if this research is same with the previous

researches. By previewing some literatures, the writer hopes that there is no

repetition or even a plagiarism that should be avoided in any scientific research.

Moreover, the aim of previewing literature is to differentiate the writer's

research and other previous researches, because there are many possibilities of

resemblance in the contents.

As far as the writer observation, there is no special and detail research

discussed about Prayer times concept of Shia Ithna Ashariyyah in Islamic

astronomy fiqh. Although there is some research about prayer times or about

Shia Ithna Ashariyyah, that research does not discuss deeply about the prayer

time concept applied by Shia Ithna Ashariyyah especially in study of Islamic

astronomy fiqh. Those researches only discuss about five times of prayer or

only about the group of Shia Ithna Ashariyyah in school of thought point of

view.

Some researches which are related to this research are:

1. “Sunnah-Syiah Bergandengan tangan! Mungkinkah? Kajian Atas Konsep

Ajaran dan Pemikiran” written by M. Quraish Shihab.

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This book tries to give an explanation to the reader about appearing

the difference in Islam. This difference caused disunity and emerging some

schools of thought in Islam especially Shia and Sunni. Then, it explains

what Sunni and Shia are, the history and the genesis. Quraish Shihab tells

the reader how Shia appears as one of schools of thought in Islamic world.

He also describes the parts of Shia that spread in some countries.

Specifically, he focuses the discussion about Shia Ithna Ashariyyah that still

exists and more equal to Sunni school of thought.

Moreover, he describes their main doctrines, and the main difference

between Sunni and Shia Ithna Ashariyyah. One of the discussions in this

point is about combination of prayer times into three times. He also

mentions some verses or traditions that Shia Ithna Ashariyyah built on in

applying three times of prayer. The last discussion in this book is about the

strategy to unite the groups in Islam under the flag of Tauhīd (the unity of

God).

The discussion of three prayer-times of Shia Ithna Ashariyyah in this

book is not detail because the purpose in mentioning this part is to give an

example of how Shia Ithna Ashariyyah and Sunni differ. The main purpose

of this book is to unite Shia and Sunni in order to go hand in hand each

other.

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2. Perbandingan Mazhab Syiah; Rasionalisme Dalam Islam, written by Abū

Bakar Aceh.

The writer starts this book with an explanation about Ahl Bait (the

closest family of the prophet Muhammad PBUH), the generations of Ali bin

Abū Thalib, the birth history of Shia, and its growth. Moreover, the writer

explains the root of difference in Islamic legal decision between Shia and

Ahl Sunnah (Sunni). This difference appeared because they differ in

understanding the tradition of the Prophet PBUH about “al-Thaqalain”.

According to Sunni, al-Thaqalain means Kitābullah (the holly Qur‟an) and

Sunnah (the tradition of the Prophet PBUH), while Shia interpreted the

Kitābullah (the holly Qur‟an) and Ahl Bait (the closest family of the prophet

Muhammad PBUH). This difference interpretation produced some groups of

the tradition narrators, fuqahā (Islamic law scholars), and also the Qur‟an

interpreters. The implication of this difference of groups is the difference on

method of Ijtihād (individual interpretation and judgment).

Looking at the contents of this book, the prayer time concept of Shia

Ithna Ashariyyah is not discussed at all. However this book is important for

this research to know how the legal ground of shia Ithna Ashariyyah in

applying three times of prayer.

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3. “Studi Komparatif Ayat-Ayat Waktu Shalat dalam Perspektif Sunni Syiah” a

thesis by Jakfar (the student of theology faculty) 1997.

This thesis has a specific discussion in prayer times because the author

tries to explain and interpret the verses related to prayer times in Sunni and

Shia point of view. The thesis also states the different of argument in

concept of prayer, but the point of view of this thesis is the interpreter point

of view. The author compares how the interpretation of Sunni scholars and

how the interpretation of Shia scholars regarding prayer times verses.

This thesis (Jakfar‟s thesis) is completely different from my research.

My point of view in this research is Islamic jurisprudence (fiqh), whereas

the thesis by Jakfar takes Tafsir (interpretation) point of view.

4. “Menjamak Salat Tanpa Halangan Boleh Atau Tidak?” written by Alwi

husein.

This book explores about permitting of combining two prayers without

any condition. This is a new formula to perform the obligatory prayers. A

person is allowed to combine Ḍuhr and Aṣr prayer or Magrib and Isha

prayer without any cases of journey, rain or fear. The main point of this

book is that a person is allowed to combine two prayers when he is in a

dificult condition. It does not mean that someone must combine two prayers

in their daily prayers, but in a such dificult and bad condition he gets

dispensation. The dispensation is to perform prayers not in the exact time,

but by combining a prayer with another prayer. This this model of

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performing prayers is only an alternatif for a person who does not want to

miss any single of prayers in his daily activity.

Alwi Hesein as the author also try to strengthen his argument by

giving some legal ground from hadith and also Qur‟an. He also mentions

some arguments of muslim scholars who allow this concept. The stressing

point in this book is that combining prayers is allowed for someone who is

busy with his activity, eventhough to perform a prayer in its own time is

afẓal (worthier).

Looking at the content of this book, the writer realize that the were a

similarity of discussion between this book and the research done by the

writer, it is about combining prayers time. But, the writer differenciate that

his research takes another angle point of this probem. If this book only try to

give a valid argument or a strong ground in applying combination of

prayers, this research is try to give a explanation about the prayer times

concept of Shia Ithna Ashariyyah which is also combined. the writer also try

to examine the strong argument and the valid legal ground of Shia Ithna

Ashariyyah in Appliying their concept.

5. “Inikah Keyakinan Kita?” written by Nasir Makarim Syirazi.

This is a book that expalins about the believes of Shia. One of the topics in

this book is about the prayer times concept of Shia ithna Ashariyah. Shia

believe that the Prophet PBUH ever combined two prayers without any

strict condition such as safar, fear or rain. Combining prayers is allowed to

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omit the difficulties of performing prayer. Comparing the book with this

research, the writer assume that this book is no specifically talk about prayer

times concept of Shia Ithna Ashariyah. This book generally clarifies the

believes of Shia including the prayer times concept.

E. Research Methodology

1. Research Category and Approach

The category of research applied by the writer in analyzing the

research under the title "The Prayer Times Concept of Shia Ithna

Ashariyyah (A Critical Study of Three Prayer Times Applied by Shia Ithna

Ashariyyah)" is a qualitative research22

and the approach of this research is

Islamic jurisprudence (fiqh) and Islamic astronomy.

Islamic Jurisprudence or fiqh in Arabic term, is the study of the

secondary commands (not the principle matters of believe and moral

perfection, but the commands regulating actions) of the Sharia of Islam

gained from detailed sources and proofs. The purpose of using fiqh to study

the prayer concept of Shia Ithna Ashariyyah is to understand the thought of

Shia scholars so the writer can give a deep explanation about the prayer-

times concept of Shia Ithna Ashariyyah. The using of this approach is also

useful to examine their strength argument or legal ground in applying the

22

Qualitative research basically is a research that emphasizies the analyzing at inductive and

deductive process and at the phenomenon dinamics perceived, by using erudite logic. Read Saifuddin

Azwar, Metode Penelitian, Yogyakarta: Pustaka Pelajar, ed. 5, 2004, p. 5.

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20

prayer-times concept. As a result, this research will solve the problem stated

in the background research.

The benefit of using Islamic astronomy as the approach is to determine

the exact time of prayers applied by Shia Ithna Ashariyyah. The writer will

try to formulate the mathematic astronomical concept to calculate the times

of prayer in perspective Shia Ithna Ashariyyah.

2. The Source and Data Type

Considering that the main source and data input of this research is

book or other written text, so this research is also called “library research”

which has two types of data, primary and secondary source. The primary

data source of this research is books that are related to prayer times of Shia

Ithna Ashariyyah such us four main books of Shia (al-Kutub al-Arba‟ah):

al-Kāfī by Abū Ja‟far al-Kulainī, Man Lā Yaḥẓuruhu al-Faqīh by Abū Ja‟far

al-Qummī, Taḥdzīb al-Aḥkām and al-Istibṣār fā Mā Ikhtalafa Min al-

Akhbār by Abū Ja‟far al-Ṭūsī. The secondary data source of this research is

the books that describe about prayer times in any Islamic legal jurisprudence

(fiqh) point of view, the history of Shia Ithna Ashariyyah and hadith books,

encyclopedia or other written text related to this research.

3. The Method of Gathering Data

The method of gathering the data for this research is “documentation

method” - gathering data and information relates to prayer times of Shia

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Ithna Ashariyyah. This information can be from books, articles, documents

in internet sites, or other written information.

4. The Method of Analyzing Data

After collecting all of the data, the writer will try to analyze these data

using content analyzing through descriptive method. The purpose is to

describe the phenomenon written in the text (primary data) to get a clear

explanation or description and facts. The descriptive methods, in other

congeniality, is not limited to coming up with gathering and arranging the

data, but covering the interpretation and analysis about the meaning of the

data. Therefore, descriptive method compares equation and difference of

certain phenomenon, and then takes comparability study form, specifying

the relation and domicile (status) with other element. 23

Then, the analysis will continue using comparative method to compare

the concept of prayer time of Shia Ithna Ashariyyah with other concept of

prayer times especially the Sunni‟s concept of prayer times. This method

will also compare the thought of the masters of jurisprudence (fuqahā) from

Shia Ithna Ashariyyah and the majority fuqahā of Sunni Schools.

23

Read Winarno Surakhmad, Pengantar Penelitian Ilmiah: Dasar, Metoda, dan Teknik

Bandung: Tarsito, 1985, Ed. 7th, p. 139-141. Read also Imam Suprayogo dan Tobroni, Metodologi

Penelitian Sosial-Agama, Bandung: P.T. Remaja Rosdakarya, 2003, p. 136-137.

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F. Research Outline

To complete the writing of this thesis, the writer will divide this thesis

into five separate chapters. These chapters are:

CHAPTER I : INTRODUCTION

This chapter explains the background of this research (what

causes the research should be done), the problems that should

be solved by this research, the purpose of the research,

previewing the literature, research method and the research or

writing outline for this thesis.

CHAPTER II : THE GENERAL CONCEPT OF PRAYER TIMES

The explanation in this chapter is about prayer times in a

general point of view (the majority of Moslems point of view).

The description is about: the definition of prayer times, legal

ground of prayer times, and the interpretation of verses relates

to prayer times.

CHAPTER III : PRAYER TIME IN PERSPECTIVE OF SHIA ITHNA

ASHARIYYAH

The discussion in this chapter is about the history of Shia Ithna

Ashariyyah, their thought and believes, the prayer times in

Shia Ithna Ashariyyah point of view, their legal ground in

applying the concept of prayer times, and the opinion or

argument of Shia scholars relates to prayer times.

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CHAPTER IV : ANALYZING THE PRAYER TIMES CONCEPT IN

PERSPECTIVE OF SHIA ITHNA ASHARIYYAH

This chapter will explain the result of analyzing prayer times in

perspective Shia Ithna Ashariyyah. The description in this

chapter is the main discussion of this research. This chapter

will describe: analyzing how the concept of prayer times

applied by Shia Ithna Ashariyyah in their daily worship and

analyzing how valid the Shia Ithna Ashariyyah legal ground in

applying the concept of prayer times.

CHAPTER V : CLOSING

This chapter will explain the conclusion, suggestions and

closing.

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CHAPTER II

THE GENERAL CONCEPT OF PRAYER TIMES

A. The Obligation of Prayer (M’ashrū’iyyah al-ṣalāh)

Prayer was obliged at night of journey (lailah Al-Isrā) approximately five

years before the migratory of the prophet Muhammad PBUH to Madinah. It

was the most famous argument among the historians. This statement is based

on the hadith narrated by Anas: “prayers are obliged for the Prophet, peace

be upon him, at night of journey fifty prayers, and then decreased until five

prayers”. Part of Ḥanafiyyah said that it was Ramadhan 17th

a year and half

before the migratory. Ibnu Ḥajar said that it was the night of Rajab 27th

.24

Prayer represents a fundamental and significance obligation in Islam.

This obligation becomes one of the five Islamic pillars or which is ordinary

referred as “arkān al-Islām” (Islamic Foundations). The Prophet Muhammad

PBUH said in his tradition:

ثـ ـيد الش بن وسى ل أخ ـرن ح ظلة بن أب سفي ن ن كر ة بن حدشهم ل ل رسول الش صلشى الش لي خ اد ن بن مر ر الش ـ

سلم لى خس شه دة أن ل إا إلش الش وأنش ممشد رسول وسلشم بن ا . الش وإ م اصشلة وإيت ء ازشك ة و ا وصوم ر ن

Means: “Narrated from „Ubaidullah bin Mūsā, he said narrated from

Ḥanḍalah bin Abī Sufyān from „Ikrīmah bin Khālid from Ibnu „Umar

said: Rasūlullāh PBUH said: “Islam is built on five things,

witnessing that there is no god but Allah and Muhammad is the

24

Wahbah Zuhailī, al-Fiqh al-Islāmī wa Adillatuhu, al-Maktabah al-Shāmilah al-Iṣdār 3.8,

Vol. 1, p. 573. 25

Al-Bukhāry, Ṣaḥīḥ al-Bukhārī, al-Maktabah al-Shāmilah al-Iṣdār 3.8, vol. 1, p. 11

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Prophet of God (shahadah), being steadfast in prayer (ṣalāh),

practicing regular charity, hājj, and fasting in Ramadhan.”

Ṣalāh or prayer is the ritual worship practiced by Muslims in supplication

to Allah SWT. The term is commonly used to refer to the five daily prayers,

which are compulsory upon all mature Muslims. Prayer is considered the

most important act of worship in Islam and its importance is such that under

very few circumstances it can be omitted. There are many verses in the Quran

or the tradition of the Prophet Muhammad PBUH explaining the obligation of

prayer. Leaving prayer, without any permitted reason, means to oppose

command which Allah pass to His slave. It has a big consequence. One who

leaves it will carry on a big sin which must be accounted by the perpetrator

and will be asked in the eternity for the responsibility.

Prayer also represents the fundamental frame of belief in God. It means

that a person, who performs prayer with his hearth and only to God, believes

the existence of God and fears Him. Allah says in His Holly Quran Chapter

Al-Baqarah verse 1-3:

Means: “Alif, Lām, Mīm (1) This is the Book; in it is guidance sure, without

doubt, to those who fear Allah; (2) Who believe in the Unseen, are

steadfast in prayer, and spend out of what We have provided for

them; (3) (Al-Baqarah [2]: 1-3)26

26

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir

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Worshiping Allah SWT which is performed by praying is an absolute

obligation. There are many verses in the Holly Qur‟an or tradition of the

Prophet Muhammad PBUH tells about it. Al-Qur‟an states the obligation of

prayer using a command word such as in chapter Al-Baqarah verse 43:

Means: And be steadfast in prayer; practice regular charity; and bow down

your heads with those who bow down (in worship). (Al-Baqarah [2]:

43)27

To state the obligation of prayer, Allah orders every Muslim to pray and He

will give a great reward for the perpetrator or He will torture who obeys to

perform praying.

أنش أ ر بي ج ء إل رسول الش صلشى الش لي وسلشم اـق ل ي أب هريـرة ن رسول الش داشن لى مل إذ ملت دخل ل شة ل تـ د الش ل تلرك

ب شي وتقيم اصشلة

Means: “Narrated from Abū Hurairah, actually a person has come to the

Prophet PBUH and asked: show me a deed, if I do it causes me to

enter paradise. The Prophet PBUH said: you worship Allah and

don‟t idolize things with God and you perform regular prayer.”

The obligation of prayer also stated in many traditions of the Prophet

Muhammad PBUH. There are many traditions told the greatness of

performing prayer and also motivating to perform praying.

27

Ibid. 28

Muslim, Ṣaḥīḥ al-Muslim, al-Maktabah al-Shāmilah al-Iṣdār 3.8, Vol. 1, p. 97

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تذهب اذنوب كم لمساإن اصلو ت :" ل صلى ا لي و سلم "يذهب مل ء ادرن

Means: “Indeed, five prayers will erase some sins such us water erase

impurity”.

Every Muslim has to perform the daily prayer. Five times a day is

obliged to do and cannot be left for any reason. There is a very severe penalty

for leaving prayer. A Muslim who leaves prayer is not a Muslim anymore

because what is between belief and disbelief is leaving prayer. The Prophet

Muhammad PBUH said:

.إنش بـي ارشجل وبـي الرك و اكفر تـرك اصشلة

Means: “Indeed, between people and between idolatry and disbelief is leaving

prayer.”

With those argumentations from the Qur‟an and also the tradition of the

Prophet PBUH, prayer time is obligatory worship and has to be performed by

every Muslim who has fulfilled the prescribed conditions.

B. Definition of prayer and prayer time.

Prayer in Arabic language is ṣalāh (الصالة). It is derived from the word

ṣallā ) yuṣallī – ( صليى) (تصليا) not taṣliyyan (صالة) ṣalātan - ( صلي31

as the

29

Abdurraḥmān Al-Jāzirī, Kitāb al-Fiqh „alā al-Madzāhib al-Arba‟ah, Beirut: Dār al-

Kutub al-Ilmiyyah, 1990, p. 157. 30

Muslim, Ṣaḥīh al-Muslim, Op. Cit, p. 228. 31

Ibnu Mandzūr, Lisān al-Arab, al-Maktabah al-Shāmilah al-Iṣdār 3.8, vol. 14, p. 464.

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standard pattern of taṣrīf (morphology) in Arabic Grammar32

. Translating

"ṣalāh" as "prayer" is not usually considered precise enough, as "prayer" can

indicate several different ways of relating to God. It means that the word

prayer is not only used in Islam, but also in every religion to say the way of

relating to God. In the past, ṣalāh has been called “the contact prayer”, “the

obligatory prayer”, “the formal prayer”, and so on, but normal academic

practice in English is now to refer to the prayer by the Arabic term33

.

The basic meaning of prayer is “invocation” (دعاء)34

. This definition as

said in the holly Qur‟an chapter Al-Taubah verse 103:

Means: “and pray on their behalf. Verily thy prayers are a source of security

for them: And Allah is the One Who heareth and knoweth.” (Al-

Taubah [9]: 103) 35

Prayer also means mercy and supplicating forgiveness. This means states

in the Noble Qur‟an chapter al-Aḥzāb verse 5636

:

32

Taṣrīf (morphology) in Arabic grammar is a standard pattern to determine the form of

the individual words, for example: fa‟ala (فع) – yufa‟ilu (فع) – taf‟īlan (ذفعال). So, ṣallā (صى) –

yuṣallī (ص) - taṣliyyan (ذصا), but its different for ṣalāh. 33

http://en.wikipedia.org/wiki/Salah, retrieved on April 22, 2011 at 08.00 pm. 34

Hasby al-Shidqy, Pedoman Shalat, Jakarta: N.V. Bulan Bintang, Ed. 11, 1983, p. 62.

Compare with Abdurraḥmān al-Jāzirī, Kitāb al-Fiqh „Alā al-Madzāhib al-Arba‟ah, op. cit. p. 160. 35

Ibid. 36

Ahmad Izzuddin, Ilmu Falak Praktis (Metode Hisab-Rukyat dan Solusi

Permasalahannya), Semarang: Komala Grafika, 2006, p. 52.

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Means: “Allah and His angels send blessings on the Prophet: O you that

believe! Send your blessings on him, and salute him with all

respect.”37

On occasion of the verse above, Ibnu Mandzūr said in his book Lisān al-

„Arab that when the God prays to His prophet, means the God has completed

and increased His grace to the prophet. It also means the God blesses him

with His mercy. Moreover, when the angel of God prays to the Prophet of

God means invocation or supplication of forgiveness. Then, when we are

ordered to pray to the Prophet Muhammad PBUH, means we have to glorify

him in the world by continuing his rabbinic lessons, spreading it among the

world, and keeping everything he left to us from God38

.

Prayer in term of Al-Qur‟an is called ṣalāh (الصالة) because when a

person is performing prayer, he is also glorifying, praising, and sanctifying

the God. It is stated clearly when he read tashahhud (الصلوات هلل) which only

God who has the right to be glorified, praised and sanctified39

.

The definition of prayer (ṣalāh) in terminology of Islamic jurists (fuqahā)

is:

خمصوصةبلر ئطأ و ل وأا ل فتتحة ب اتك ري خمتتمة ب اتسليم

“Some certain known and prescribed sayings and actions starting with

Takbīr (saying Allāhu Akbar Allah is the Greater), and ending with Taslīm

(saying: al-salāmu „alaikum wa rahmatullāhi wa barakātuh may Allah‟s

Peace, Mercy, and Blessings be upon you) with prescribed conditions.”

37

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir 38

. Ibnu Mandzūr, Lisān al-„Arab, Op. cit. 39

Ibid. 40

Abdurraḥmān Al-Jāzirī, Kitāb al-Fiqh „alā al-Madzāhib al-Arba‟ah, op. cit. p.160.

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Mālikiyyah, Ḥanafiyyah and Shāfi‟iyyah define prayer clearly as to

worship God through some prescribed actions such as rukū‟ (bowing the body

until the palms are on the knees) and sujūd (prostration), and through some

prescribed sayings such as reciting holly Quran and tasbīh (glorifying God)

with hearth deeply absorbed in God.41

The definition of time is a part of the measuring system used to sequence

events, to compare the durations of events and the intervals between them,

and to quantify rates of change such as the motions of objects. It is used to

place events in sequence one after the other, and also to compare how long

events last.42

Prayer time is the durations of prayers and the intervals between

them. Time is important for prayer so Muslim knows when he has to pray or

when he does not.

Prayer times or awqāt al-ṣalāh (ولات الصالة ) according to Islamic jurists

(fuqahā) is the times that Allah has explained in His holly Qur‟an to do

prayer.43

It is a certain time that a certain prayer should be performed on that

time. In brief, each prayer has different time and one can not perform prayer

anytime he wants. Allah has said:

Means: “For such prayers are enjoined on believers at stated times. (Al-Nisa

[4]: 103)44

41

Ibid. 42

http://en.wikipedia.org/wiki/Time 43

Muhammad Bin Ismā‟īl Al-Ṣan‟ānī, Subūl al-salām, Beirut: Dār al-Kutub al-

„Ālamiyyah, Ed. 1, 1988, p. 193. 44

Ibid.

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C. The Legal Ground of Prayer Times

Prayer is one of five pillars that Islam built on. Every Muslim in this

world, wherever and however has to perform prayer in his entire life. There is

no excuse for leaving prayer because the obligatory of prayer is clear. Allah

has mentioned this obligation in the Holly Qur‟an in many verses. The order

is repeated several times, such us in chapter Al-Baqarah verse 43, 83, and 110

( ) verse 177 ,(ألا اصالج ) chapter al-Nisā verse 162 ,(ألا اصالج ام

chapter ,(ألاا اصالج) chapter al-A‟raf verse 170 and al-Hājj verse 41 ,(اصالج

Ibrāhīm verse 37 (مااصالج) and so on, there are many others like chapter

Tāhā verse 14, al-Nūr 56, al-Ankabūt 45, and al-Aḥzāb 33.

a. Chapter Al-Nisa Verse 103

Allah Almighty is a great God. He does not only order people without

any explanation how and when they have to do it. As a result, the God

gives the other verses to tell people the time for praying. He says in the

holly Qur‟an:

Means: When you are free from danger, set up Regular Prayers: For such

prayers are enjoined on believers at stated times. (Al-Nisa [4]:

103)45

Look at the phrase ( لذا وراتا ) from that verse. The phrase means stated

times that indicates Allah has set up times for regular prayers. This verse

45

Ibid.

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asserts that Moslems are not allowed to practice their obligatory of prayer

anytime, but there is a specific time when they have to pray.

Al-Alūsī explained the meaning sense of kitāban mauqūtan is that

prayer is an obligatory worship which is limited by times. Performing

prayer is not allowed out of time in any conditions.46

Furthermore, al-

Thabary clarified that some Muslim scholars has different meaning about

kitāban mauqūtan. Some said the same that the verse is talking about

stated times for prayer which means prayer has time like hājj (pilgrimage)

has. But, the others said that the verse is only talking about the obligatory

of prayer, not the time.47

Al-Zamakhsharī in his book al-Kashshāf interpreted this verse that

someone may not delay or prioritize time of prayer in any case, safe or

fear.48

Moreover, Rāsyid Ridhā in Tafsīr al-Manār interpreted that Allah

SWT has set up times for prayer. وراتا means strengthen obligatory which

has been set up the times in lauḥ maḥfūdz. لذا means prescribed times.49

From the interpretations above, it can be concluded that logical

consequence of this verse is prayer must be performed precisely at times

which has been determined pursuant to the theorems either from Al-

Qur‟an or Sunnah. A clearer clarification regarding times of prayer will be

explained by the next verses.

46

Shihābuddīn Maḥmūd Al-Alūsī, Rūḥ al-Ma‟ānī fī Tafsīr al-Qur‟ān al-„Adzīm wa al-

Sab‟i al-Mathānī, al-Maktabah al-Shāmilah al-Iṣdār 3.8, Vol. 4, p. 213. 47

Abū Ja‟far Al-Ṭabarī, Jāmi‟ al-Bayān fī Ta‟wīl al-Qur‟ān, al-Maktabah al-Shāmilah al-

Iṣdār 3.8, Vol. 9, p. 164-169. 48

Al-Zamakhsharī, Tafsīr Al-Kashshāf, Beirut: Dār Al-Fikr, 1997, Vol. 1, p. 240 49

Rāsyid Ridha, Tafsīr al-Manār, Dār Al-Ma‟rifah: Beirut, Vol 5, p. 383

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b. Chapter Hūd Verse 114

….

Means: “And establish regular prayers at the two ends of the day and at

the approaches of the night” (Hūd [11]: 114)

The verse above was revealed before five prayers are obliged to Muslims

in the night of isrā and mi‟rāj50

. At that time, the obligatory prayer was

two prayers: prayer before sunrise and prayer before sunset.51

The interpretation told by Quraish Shihab in his book Tafsir al-

Mishbah is clear. Muslim interpreters agreed that the verse is talking about

the obligatory prayers. The meaning of verse is: And establish prayer

regularly and correctly with its prescribed pillars, requirements and

conditions at the two ends of the day which means morning and afternoon

or Ṣubuh, ḍuhr and „Aṣr prayer and at the approaches of the night for

Magrib and Ishā prayer.52

Some Muslim interpreters have different interpretation about طسف

Some of them had a notion that the first end .(the two ends of the day) ااز

is Ṣubuh prayer and the second end is ḍuhr and „Aṣr prayers. Another said

that the two ends of the day is Ṣubuh and Magrib prayer. The other also

said that the second end is „Aṣr prayer only and other said that the second

end is „Aṣr and Magrib. The most popular argument is that the first end is

50

Two part of night journey that, according to Islamic tradition, the prophet Muhammad

took during a single night around the year 621. It has been described as both a physical and

spiritual journey. 51

Ibnu Kathīr, Tafsīr al-Qur‟ān al-„Adhīm, al-Maktabah al-Shāmilah Al-Iṣdār 3.8, Vol. 4,

p. 355. 52

M.Quraisy Syihab, Tafsir Al-Misbah,( Jakarta : Lentera Hati). Ed. III, 2005, vol. 6, p.

355.

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Ṣubuh prayer and the second end is ḍuhr and „Aṣr prayers.53

But, al-

Thabary said that the second end is for Magrib prayer. The reason is that

the first end prayer or Ṣubuh is performed before sunrise, so the second

end should be performed after sunset and the prayer is Magrib.54

Moreover, al-Zamakhsharī clarified that طسف ااز means morning

and afternoon. Morning prayer is Ṣubuh and afternoon prayer is ḍuhr and

„Aṣr. Then, the word شفا is plural form of شفح which means nearby. So,

zulafan min al-lail means the first time of night which is nearby the last of

the day. Quraish Shihab said that zulafan min al-lail is the first time after

sunset. Both of al-Zamakhsharī and Quraish Shihab agreed that this time is

for Magrib and Ishā.55

This statement si supported by the sunnah of the

Prophet PBUH:

ملغرب و ا ل ء: مه زافت اليل

Means: “Two at the approaches of the night is Magrib and Ishā”

c. Chapter Al-Isrā Verse 78

Another verse tells about times of prayer is the sentence in chapter Al-

Isrā Verse 78. Allah says:

53

Ibid., p. 356. 54

Abū Ja‟far Al-Ṭabarī, Jāmi‟ al-Bayān fī Ta‟wīl al-Qur‟ān, Op. cit. vol. 15, p. 505. 55

Al-Zamakhsharī, Tafsīr Al-Kashshāf, Op. cit. read also M.Quraisy Syihab, Tafsīr Al-

Misbah,Loc. cit. 56

Ibnu Kathīr, Tafsīr al-Qur‟ān al-„Adhīm, Loc. cit.

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Means: “Establish regular prayers - at the sun's decline till the darkness of

the night, and the morning prayer and reading: for the prayer and

reading in the morning carry their testimony.”(Al-Isrā [17]: 78)57

Time of prayer at the sentence above is indicated by phrases: دن اشس

(the sun‟s decline), غسك ا (the darkness of the night), and لسءا افجس (the

morning prayer).

Al-Zamakhsharī explained that the meaning of (دن) dulūk, which is

is derived from (ده) dalaka, is sunset or decline. Furthermore he explained

that if the meaning of dalaka is decline, so the verse above contains five

prayers. On the other hand, if the word means sunset, so the verse does not

contain ḍuhr and „Aṣr.58

Indeed, Al-Alūsī has given a clear meaning about dalaka. It means

decline or sunset. He clarified that the original word of (ده) means move.

So, when it relates to decline, it means that the sun moves from the middle

of the day and when it relates to sunset, means that the sun move beneath

from the horizon. In general, is the time from the sun‟s decline دن اشس

until sunset. This time is for ḍuhr and „Aṣr prayer.59

The word (دن) li dulūk is derived from (ده) dalaka. If the word is

related to the sun, it has several meaning such us: sunset, turn yellow, and

decline from the middle of the sky. These three meanings are contained in

the word (ده) dalaka. Therefore, دن اشس refers to two obligatory

57

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir 58

Al-Zamakhsharī, Tafsīr Al Khasyaf, al-Maktabah al-Shāmilah Al-Iṣdār 3.8, Vol. 3, p.

472. 59

Syihābuddīn Mahmūd Al-Alūsī, Rūh al-Ma‟āny fi Tafsīr al-Qur‟ān al-„Adzīm wa al-

Sab‟i al-Mathānī, Op. cit. Vol. 11, p. 43.

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prayers: ḍuhr and „Aṣr. Implicitly, it also refers to „Aṣr, because „Aṣr time

is when the sun turns yellow.60

The phrase غسك ا (gasaq al-lail) means the darkness of the night.

Muslim interpreters have different opinion about the prayer performed at

the darkenes of the night. Some of them said that the time is for Magrib

prayer and other said that it is for Ishā prayer.61

The word غسك (gasaq)

means “full”. The night is called gasaq al-lail because it is full of

darkness.62

It means that gasaq al-lail is Ishā time.

In conclusion, the phrase لدلىك الشمس إل غسك اللل (at the sun's decline

till the darkness of the night) means the time between the sun‟s decline

from the middle of the day till the darkness of the night or in the middle of

the night. It is for four times of prayer: ḍuhr, „Aṣr, Magrib and Ishā. This is

the argument al-Ṭaba‟ṭaba‟ī which is cited by Quraish Shihab in his book

Tafsir Al-Mishbah.63

For the word لرءان الفجر (reading Al-Qur‟an at dawn) most of

interpreters agree that the phrase indicates Ṣubuh prayer. Quraish Shihab

clarified clearly that there is no obligation of reading Al-Qur‟an at dawn

except reading Al-Qur‟an at Ṣubuh prayer.64

60

M.Quraisy Syihab, Tafsir Al-Misbah,Op. Cit. Vol. 7, p. 525. 61

Syihābuddīn Mahmūd Al-Alūsī, Rūh al-Ma‟ānī fī Tafsīr al-Qur‟ān al-„Adzīm wa al-

Sab‟i al-Mathānī, Loc. Cit. 62

M.Quraisy Syihab, Tafsir Al-Misbah,Op. Cit. Vol. 7, p. 526. 63

Ibid. 64

Ibid.

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d. Chapter Tāhā Verse 130

The next verse indicates the time of prayer is chapter Tāhā verse 130.

The verse says:

Means: “Therefore be patient with what they say, and celebrate

(constantly) the praises of thy Lord, before the rising of the sun,

and before its setting; yea, celebrate them for part of the hours of

the night, and at the sides of the day: that thou may have

(spiritual) joy.” (Tāhā [20]: 130)65

The indication of prayer time refers to phrase: لبل طلىع الشمس (before the

rising of the sun), لبل غروبها (before its setting), ءاوائ اللل (part of hours of

the night), طراف الىهار (the sides of the day).

The majority Muslim interpreters like al-Zamakhsharī, Al-Alūsī, Al-

Samarqandī include Quraish Shihab agreed that the meaning of the phrase

is the (and celebrate (constantly) the praises of thy Lord) وسبخ بحمد ربك

order of prayer or it means establish regular prayer. Generally, prayer

contains approbation, commendation and veneration of the God Almighty.

If the meaning is prayer, so this verse explains about the times of prayer

which is determined by Allah SWT66

.

The phrase لبل طلىع الشمس (before the rising of the sun) clearly refers

to Ṣubuh prayer which is performed at dawn before the sun rises. The

65

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir 66

Ibid., Vol 8, p. 399.

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majority Muslim interpreters are agreed and there is no difference. لبل

means time for „Aṣr prayer which is performed (before its setting) غروبها

before the sun sets.67

Some of Muslim interpreters said that before setting

is time for ḍuhr and „Aṣr, because prayer performed before the sun sets is

not only „Aṣr, but also ḍuhr is.68

.is time for Ishā prayer (part of hours of the night) ءاوائ اللل69

It is the

last time for Ishā for who likes to pray in the middle of the night because it

is one of the Prophet PBUH traditions. طراف الىهار (the sides of the day) is

time for Magrib and ḍuhr. The word طراف (the sides) in Arabic word

indicates that there are three or more sides. ḍuhr prayer is performed at the

last of the first side of the day and the beginning of the second sides of the

day. Magrib prayer is performed at the third side of the day.70

Some Muslim interpreters have different opinion about the

interpretation of the verse. لبل غروبها (before its setting) indicates time for

„Aṣr prayer, ءاوائ اللل (part of hours of the night) indicates time for Magrib

and Ishā prayers, and طراف الىهار (the sides of the day) is time for ḍuhr

prayer only.71

67

Ibid., p. 400. Read also Abū Ja‟far Al-Ṭabarī, Jāmi‟ al-Bayān fī Ta‟wīl al-Qur‟ān, Op.

cit. Vol. 18, p. 400. 68

Al-Zamakhsharī, Tafsīr Al-Kashshāf, Op. Cit. Vol. 4, p. 192. 69

Abū Ja‟far Al-Ṭabarī, Jāmi‟ al-Bayān fī Ta‟wīl al-Qur‟ān, Loc. cit. 70

Ibid., p. 400-401. 71

Ibid., p. 401. Read also M.Quraisy Syihab, Tafsīr Al-Misbah, Op. cit. Vol. 8, p. 400.

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e. The Hadith (Tradition) of the Prophet Muhammad PBUH

Furthermore, Allah SWT sent His Angel Jibrīl to the prophet

Muhammad PBUH to teach him more detail about prayer times that is

based on sun‟s motion. This explanation as written on the Prophet tradition

narrated from Jabir bin Abdullah r.a.:

ثـ بن ام رك ن حسي بن ل ل ثـ يي بن آدم حدش ثن حدش حدشوهب بن كيس ن ن ج بر بن د الش وهو لنص ريي أنش ا شبش صلشى الش لي وسلشم ج ءه جبيل اـق ل م اصل اصلشى اظيهر حي ز ا الشمس ثش ج ءه ا صر اـق ل م اصل اصلشى ا صر حي ص ر ظلي كل ش ء ثـل أو ل ص ر ظلي ثـل ثش ج ءه امغرب اـق ل م اصل اصلشى حي وج الشمس ثش ج ءه ا ل ء اـق ل م اصل اصلشى حي غ ب الشفق ثش ج ءه افجر اـق ل م اصل اصلشى حي بـرق افجر أو ل حي سطع افجر ثش ج ءه ن اغد الظيهر اـق ل م اصل اصلشى اظيهر حي ص ر ظلي كل ش ء ثـل ثش ج ءه ال صر اـق ل م اصل

اصلشى ا صر حي ص ر ظلي كل ش ء ثـلي ثش ج ءه المغرب امغرب و ـت و حد ل يـزل ثش ج ء ال ل ء ا ل ء حي ذهب نصف الشيل أو ل ثـلث الشيل اصلشى ا ل ء ثش ج ءه الفجر حي أسفر جد اـق ل

(رو ه أمحد) م اصل اصلشى افجر ثش ل بـي هذين و

Means: “Yaḥyā bin Adam Narrated from Ibnu al-Mubārak from Ḥusain

bin „Alī, He said: Wahhāb bin Kaisān Narrated me from Jābir bin

Abdullah and he is an Anṣārī, he said that Jibrīl came to The

Apostle of Allah PBUH and said: Stand up and pray it! Then he

72

Ahmad bin Hambal, Musnad Ahmad, al-Maktabah al-Shamilah Al-Iṣdār 3.8, vol. 29, p.

60.

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(the prophet) prayed ḍuhr (noon) when the sun had passed the

meridian. Then the Jibrīl came to him at Aṣr (Afternoon) time and

said: Stand up and pray it! Then the Prophet prayed Aṣr when the

shadow of everything was as long as itself. Then the Jibrīl came

to him at Magrib (sunset) and said: stand up and pray it! Then

the prophet prayed Magrib when the sun sets. Then the Jibrīl

came to him at Ishā (Night) time and said: stand up and pray it!

Then the prophet prayed Ishā when the twilight had ended. Then

the Jibrīl came to him at Fajr (dawn) time and said: stand up and

pray it! Then the prophet prayed it when the dawn rises. Then the

Jibrīl came to him on the morrow for ḍuhr and said: Stand up and

pray it! Then the Prophet prayed ḍuhr when the shadow of

everything was as long as itself. Then the Jibrīl came to him for

Aṣr prayer and said: Stand up and pray it! Then he prayed Aṣr

when the shadow of everything was twice as long as itself. Then

the Jibrīl came to him for Magrib prayer and said: Stand up and

pray it! Then he prayed Magrib at the same time as before. Then

the Jibrīl came to him for Ishā prayer and said: stand up and

pray it! Then the Prophet prayed Ishā when about the half or the

third of the night had passed. Then the Jibrīl came for Fajr

prayer when there was a fair amount of light and said: stand up

and pray it! Then the Prophet prayed Fajr. Then the Jibrīl said:

the time is anywhere between two times.” (Narrated by Ahmad)

The tradition above is strengthened by the hadith narrated by Muslim

in his book Ṣaḥīh Muslim. He said:

ثـ ثـ مهش م حدش ثـ د اصشمد حدش ور ي حدش ثن أمحد بن إبـر هيم ادش حدشأنش رسول الش صلشى الش لي ـت دة ن أب أييوب ن د الش بن مرو

وسلشم ل و اظيهر إذ ز ا الشمس وك ن ظلي ارشجل كطوا ل ي ر ا صر وو ا صر ل تصفرش الشمس وو صلة امغرب

ل يغب الشفق وو صلة ا ل ء إل نصف الشيل لوسط وو صلة اصي ح ن طلوع افجر ل تطلع الشمس اإذ طل الشمس

(رو ه سلم)اأ سك ن اصشلة اإنـشه تطلع بـي ـرن شيط ن

73

Muslim, Ṣaḥīḥ Muslim, al-Maktabah al-Shāmilah Al-Iṣdār 3.8, Vol. 3, p. 294.

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Means: “narrated to me Aḥmad bin Ibrāhīm ad-Daurāqī, narrated to us

Abd al-Ṣamād, narrated to us Hammām narrated to us Qatādah

from Abī Ayyūb from Abdullah bin „Amr, indeed, the prophet of

Allah peace be upon him said: „time for ḍuhr prayer is when the

sun declines and the shadow of a man is as long as him, before

Aṣr prayer comes and the time for Aṣr prayer is before the sun

turns yellow and the time for Magrib prayer is before the red

cloud disappears and the time for Ishā is until midnight and the

time for Ṣubuh prayer is from the rising dawn before the rising

sun and when the sun rises, do not pray because the sun rises

between the two devil horns‟.” (Narrated by Muslim)

The meaning of these two hadiths is clear. The prophet of Allah

Muhammad PBUH tried to give an explanation and clarification of the

verses about prayer times. The Prophet PBUH realized that those verses

are too general to be understood. As a result, he explained and clarified the

times for prayer.

The two hadiths above clearly gives an explanation about how many

times prayer should be done and when the beginning and the end of prayer

times. According to the text, there are five obligatory prayers should be

performed by people in their daily life. The prayers are: ḍuhr which starts

when the sun declines from midday, Aṣr which begins when the shadow of

everything was as long as itself, Magrib which starts when the sun sets,

Ishā which begins when the twilight had ended, and Ṣubuh which starts

when the dawn rises. They have different times so people have to perform

them separately in the exact time as mentioned.

The text said that prayer times is based on the sun motion and depends

on where the position of the sun is. The effects of this motion and

difference positions are alteration of the length of shadow‟s object, the

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rising and the setting sun, appearing and disappearing red cloud at dawn

and after sunset. The text also tells us that the way to determine times for

prayer is by observing position of the sun. However, technology

improvement has increased so fast. People do not need to observe directly

the sun‟s motion to know prayer times. They can calculate the time using

mathematical astronomy.

D. Prayer Times in Islamic Jurisprudence (Fiqh)

a. Ḍuhr

Time for ḍuhr prayer is started when the sun declines (zālat al-

shams). When the sun moves from the middle of sky at day, time for

ḍuhr prayer is begun. This time ends when the length of shadow‟s object

is as long as the object. This is the argument of Ḥanafiyyah and three

Imam of Islamic jurists. According to Abū Hanīfah, the end of ḍuhr is

when the length of shadow‟s object is twice the object.74

Mālikiyyah said

that when the sun declines until the length of shadow‟s object is as long

as the object is choice time (al-waqt al-ikhtiyārī) for ḍuhr prayer. In

addition, emergency time (al-waqt al-ẓarūrī) begins when „Aṣr time

begins and ends when the sun sets.75

The declining of the sun is known by observing a stick which is

embedded on flat ground. When the sun is on east (before declining) the

shadow of the stick will decrease. When the shadow is stop moving

74

Wahbah Zuhailī, al-Fiqh al-Islāmī Wa Adillatuhu, Op. cit., Vol. 1, p. 583 75

Abdurraḥmān al-Jāzirī, Kitāb al-Fiqh „Alā Madzāhib al-Arba‟ah, Op. cit., p. 167.

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means the sun is in the culmination point. It is called Istiwā time which is

the point when the sun is at its highest point. This corresponds to the

shortest shadow of the stick. Then, when the shadow increases means

that the sun has declined from the point. It also means ḍuhr time is

begun. The shadow will continue moving. Finally, when the length of

shadow is as long as the stick length, it is the end of ḍuhr prayer.76

b. ‘Aṣr

„Aṣr time begins by the end of ḍuhr time and ends when the sun sets.

Clearly, according to the most Islamic jurists, it start a moment after the

length of shadow is as long as the stick length, whereas Ḥanafiyyah said

that ḍuhr time begins a moment after the length of shadow is twice the

stick length. The Islamic jurists compromised that the end of „Aṣr prayer

is when the sun sets. The hadith said:

ن أدرك رك ة ن ا صر ل أن تغرب المس، اقد أدرك ا صر (رو ه لئمة استة ف كت هم)

Means: “who got one raka‟at of „Aṣr prayer before the sun sets, he

actually got „Aṣr prayer.” (Narrated by six Imam in their books)

Mālikiyyah said „Aṣr prayer has two times, the choice time (al-waqt

al-ikhtiyārī) and the emergency time (al-waqt al-ẓarūrī). The choice time

is a moment after the length of shadow is as long as the stick length until

76

Wahbah Zuhailī, al-Fiqh al-Islāmī Wa Adillatuhu, Loc. cit. 77

Ibid., p. 584.

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the sun turns yellow. The emergency time starts when the sun turns

yellow on the ground and ends when the sun sets.78

The „Aṣr daily prayer may be mentioned as the middle prayer (ṣalāh

al-wusṭā) in the Qur'an at chapter Al-Baqarah verse 238:

Means: “Guard strictly your (habit of) prayers, especially the Middle

Prayer; and stand before Allah in a devout (frame of mind).”

(Al-Baqarah [2]: 238)79

It is called the middle prayer because it is between two prayers at night

and two prayers at day.80

c. Magrib

The time for Magrib prayer is when the sun sets or when the sun disk

is fully disappear in the western sky until disappearing the twilight or red

cloud approximately an hour after sunset. This is the most popular

argument according to Ḥanafiyyah, Hanabilah and Shāfi‟iyyah based on

the hadith:

و ملغرب ل يغب الفق

Means: “Time for Magrib prayer is before disappearing the

twilight”.

78

Abdurrahmān al-Jāzirī, Kitāb al-Fiqh „Alā Madzāhib al-Arba‟ah, Loc. cit. 79

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir 80

Wahbah Zuhailī, al-Fiqh al-Islāmī Wa Adillatuhu, Loc. cit.

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or twilight according to Hanabilah and Shāfi‟iyyah is the red اشفك

twilight. According to Ḥanafiyyah, the horizon has three condition after

sunset, white then red and then black. 81

Mālikiyyah said that there is no extension for Magrib time, but it is

limited by the time it can be performed with all of the prescribed

conditions and requirements and also the time for azan and iqāmah. This

is the choice time (al-waqt al-ikhtiyārī) for Magrib prayer. The

emergency time (al-waqt al-ẓarūrī) for Magrib is by the end of the

choice time until the dawn rises.82

d. Ishā

The time for Ishā is when the red twilight disappears until the dawn

rises. The reason is that the time of every prayer is extended until the

next prayer except Ṣubuh. Mālikiyyah and Ḥanafiyyah said that Ishā

prayer has two times, the choice time (al-waqt al-ikhtiyārī) and the

emergency time (al-waqt al-ẓarūrī). The choice time is begun after

disappearing the red twilight until midnight or a third of night. It is based

on the hadith from Anas:

أخر ا ب صلى ا لي وسلم صلة ا ل ء إل نصف اليل ث صلى

Means: “The Prophet PBUH delayed Ishā prayer until midnight the he

prayed.”

81

Ibid., p. 585. 82

Abdurrahman al-Jāzirī, Kitāb al-Fiqh „Alā Madzāhib al-Arba‟ah, Op. cit. p. 168.

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The emergency time for Ishā is after the end of the choiceh time until the

true dawn rises.83

e. Ṣubuh

The time for Ṣubuh prayer is when the true dawn (fajr ṣādiq) rises

until the sun rises. The true dawn is the white light spread in the eastern

horizon. It is based on the hadith84

:

و صلة اص ح ن طلوع افجر، ل تطلع المس و

Means: “and the time for Ṣubuh prayer is from the rising dawn before the

rising sun”.

Mālikiyyah said that Ṣubuh prayer has two times: the choice time for

Ṣubuh is from the rising true dawn until the darkness disappears, and the

emergency time is from the end of the choice time until the rising sun.85

83

Ibid. See also Wahbah Zuhailī, al-Fiqh al-Islāmī Wa Adillatuhu, Op. cit. p. 587. 84

Wahbah Zuhailī, al-Fiqh al-Islāmī Wa Adillatuhu, Op. cit., p. 587. 85

Abdurrahmān al-Jāzirī, Kitāb al-Fiqh „Alā Madzāhib al-Arba‟ah, Op. cit., p. 169.

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CHAPTER III

THE PRAYER TIMES CONCEPT

IN PERSPECTIVE OF SHIA ITHNA ASHARIYYAH

Prayer (ṣalāh), which is the most fundamental and significance aspect of

worship (Ibadah) is obliged for every Moslem. There is no exception for this

worship. A Moslem who has met the prescribed requirements and conditions has

this obligation of prayer obliged for him. This obligation bounded by times which

have been described in the holly Qur‟an chapter al-Baqarah verse 103: “Set up

regular prayers: for such prayers are enjoined on believers at stated times”.

Moreover, the Prophet Muhammad PBUH as the messenger of Allah SWT

clarified those times in his tradition (hadith) as written in many hadith books. In

consequence, Moslem scholars agreed that prayer should be based on times which

are explained in the holly Qur‟an or the hadith of the prophet PBUH86

.

As a part of Islam, Shia Ithna Ashariyyah school of thought also agreed that

prayer is an obligation for every Moslem in his entire life. They also agreed that

prayer is based on times as prescribed in the holly Qur‟an and the hadith.

Nevertheless, the concept of prayer times they performs every day are different

which the concept performed by the general school of thought Ahl Sunnah Wal

Jamā‟ah (Sunni school of thought).

Therefore, this chapter will explain and describe the concept of prayer times

performed by Shia Ithna Ashariyyah. First, the history of Shia Ithna Ashariyyah

(then called Shia) needs to be described to know their past and how this school of

86

Susiknan Azhari, Ilmu Falak Teori dan Praktek, Yogyakarta : Lazuardi, 2001, p. 73

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thought founded. From the history, it also can be known how their thought in

Islamic law shaped especially about prayer times. Then, this chapter will clarify

the specific topic about the concept of prayer times according to Shia.

A. The History of Shia Ithna Ashariyyah

Discussing about the history of Shia specifically Shia Ithna Ashariyyah

in this chapter is important when researching the thought of Shia Ithna

Ashariyyah. The past, when this community was founded, is the basic ground

to know which color Shia Ithna Ashariah is. Undeniable, the history has made

up the color of thought, belief and faith of Shia Ithna Ashariyah. Therefore,

firstly the writer will explain the history, and then specifically clarify the

concept of prayer times of Shia Ithna Ashariyyah.

1. The Emergence of Shia

Shia, which etymologically means group of people, in the

vocabulary of Moslem thought used to refer a group of people who

obedient in following Ali bin Abu Ṭālib and his Ahl Bayt (family or

generetion). Terminologically, the word Shia refers to a group of people

who fight and wage a struggle the aspiration of the Prophet PBUH family

and also desire his generation to be the successor of the Prophet.87

This

group is a part of Islam which acknowledges Ali bin Abu Ṭālib as the

successor and caliph of the Prophet PBUH and has a right to be the

87

Ibnu Manzûr, Lisan al-Arab, Juz II, Mesir: al-Dâr al-Misriyyah, p. 394.

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khalifah after him.88

The name “Shia” is a short form of the Arabic

phrase: “Shiatu Ali – a follower of „Ali”. Ali, son of Abu Ṭālib, was the

cousin and the son-in-law of the Prophet of Islam.

To describe the emergence and the genesis of Shia, the historians

either Moslem historians or non-Moslem historians have different

opinion and argument. Some of them said that Shia appeared form Persia.

The reason is that the belief of God interference in determining

leadership and hereditary of power was unknown in Arabic world, but

was very recognized by Persian citizens. Nevertheless, this argument was

rejected by Shaikh Muhammad Husain Kāshif al-Giṭā. He said that it was

impossible because the majority of religion believed by Persians is

Zoroastrian. This statement will only cause enmity, hostility and

detestation among Moslems.89

On the other hand, some historians said that Shia was a product of a

Jew called Abdullah Bin Sabā‟. He was incognito to become a very kind

and godly person which took breath away some ṣahābah (companions of

the Prophet PBUH). However, behind those things, his target is to make

troublesome and propaganda among ṣahābah. He also made ideas to

glorify Ali excessively.90

Nevertheless, this argument is refused by some

historians. The reason is that it is illogic if a Jew can influence the

thought of friends of the Prophet PBUH. Moreover, Ṭāhā Husain, a

88

Hans Wehr, A Dictionary of Modern Written Arabic, London: Allan and Yunmi Ltd.,

1971, p. 499. 89

M. Quraish Shihab, Sunnah-Syiah Bergandengan Tangan! Mungkinkan?, Jakarta:

Lentera Hati, 2007, p. 64. 90

Ibid.

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distinguished Egyptian scholar, confuted the argument and state that

Abdullah bin Saba‟ was only a fictitious figure which was made up by

anti-Shia group.91

The most acknowledge argument and the most admitted its

credibility or subjectivity either by the followers of Shia or Sunni is that

Shia emerged since the period of the Prophet Muhammad PBUH, or at

least after he passed away. The cause was the oath of Abū Bakar Al-

Shiddīq in Thaqīfah Banī Sa‟īdah to be the first caliph after the Prophet

Muhammad PBUH. The family of the Prophet PBUH and some of his

companions considered that Ali bin Abū Ṭālib was the most proper and

has the right to be the successor and the caliph of the Prophet PBUH than

Abu Bakar. Abdul Halīm Mahmūd agreed this argument by citing the

argument of Dr. Ṭāhā Husain that the truth of the caliph occupation was

belongs to Ali.92

Terminologically, the word “Shia” existed since the period of the

Prophet Muhammad PBUH. This word was referred to al-Miqdād bin al-

Aṣwāb, Salmān al-Fārisi, Abū Dzar al-Giffārī, „Amar bin Yāsir and

people who love honestly and sincerely to Ali Bin Abu Ṭālib, even

thought they did not have any political purpose. They were called Shiatu

Ali.93

Then, addressing the terminology of Shia became clearer after

Uthmān bin Affān was killed. Moslem community became separated into

91

See more Ṭāhā Husain, „Ali wa Banuhu, Mesir: Dār al-Ma‟ārif, 1953, p. 98-100. 92

Abdul Halim Mahmūd, Al-Tafkīr al-Falsafī fī al-Islām, Beirut: Dār al-Kitāb al-Lubnānī,

1982 p. 169. 93

http://muhsinhar.staff.umy.ac.id/?p=499, diakses pada 10 maret 2011, jam 21.00.

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three groups. First, people who took revenge for murdering Usman bin

Affan and blamed everything to Ali bin Abū Ṭālib were called

Uthmāniyah. Second, people who stayed loyal to Ali were called

Alawiyah. The third was the rest of people who did not involve on this

political disorder (no name for these people). This situation continued

until the leadership of Mu‟āwiyyah. In Abbāsiyah period, name of

Uthmāniyah and Alawiyah was erased. Since then, the name exist was

Sunnah and Shia.94

The next development of Shia was generally signed by the

development of politic-religion thought and specifically by the thought

development about imāmah (to call the way of leader commutation

hereditarily). Many historians said that the essence of Shia development

was the thought about leadership commutation or imāmah.95

2. The Branches of Shia

Historically, Shia has separated into uncountable groups and

communities, but according to al-Bagdādī in his book “al-Farqu Baina

al-Firāq” he clarified that generally Shia has separated into four main

groups which each group has separated into some small groups. Those

main groups are: Shia Ghulat (the extreme), Shia Ismā‟iliyyah, Shia

Zaidiyyah and Shia Ithna Ashariyyah.96

94

Muhsin Amili, A‟yān al-Shia, Beirut: Dār al-Ta‟āruf, Vol. I, p. 18. 95

Abdulaziz A. Sachedina, Kepemimpinan Dalam Islam: Perspektif Syi‟ah, terj. Ilyas

Hasan, Bandung: Mizan, 1991, p. 363-368. 96

M. Quraish Shihab, Sunnah-Syiah Bergandengan Tangan! Mungkinkan?, Op. cit, p. 69.

See more detail Abū al-Khair bin Ṭāhir al-Bagdādī, Al-Farqu Baina al-Firāq, Mesir: Muhammad

Ali Ṣubauh Press, p. 313.

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a. Shia Ghulat

This group has separated into some small groups such as Al-

Sabā‟iyyah, Al-Khaṭṭābiyyah, Al-Gurābiyyah and Al-Qarāmiṭah. All

off these small groups are extreme and excessive. Al-Sabā‟iyyah and

Al-Qarāmiṭah were extreme in glorifying Ali and regarded him as

God. Al-Khaṭṭābiyyah was too excessive in considering Imam Abū

Ja‟far al-Ṣādiq and his ancestors as God. Al-Gurābiyyah was also

extreme because they believe that actually Allah has sent Jibrīl to Ali

bin Abu Ṭālib, not to Muhammad PBUH, and Jibrīl was wrong.

However, all these groups were not exist anymore or were extinct.97

b. Shia Ismā’īliyyah

This group of Shia is also called Shia Sab‟iyyah (Sh‟ia seven)

because they only have seven Imams. The first is Imam Ali and the

last is Imam Ismail bin Ja‟far Al-Ṣādiq. According to history, Ismail

died five years before his father Imam Ja‟far died. Nevertheless, this

group believes that Ismail did not die yet. He will appear once more

in this world, so his coming is being waited, such as Ithna Ashariyyah

and Ahl sunnah is waiting for the emergence of Imam Mahdi. This

group also separated into some small groups such as Ismā‟īliyyah

Nizarī, Ismā‟īliyyah Musta‟lī and Ismā‟īliyyah Al-Ṭayyībī. They

survive until now and stay in India and Pakistan.98

97

Ibid., p. 70-73. 98

Ibid., p. 73-78.

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c. Shia Zaidiyyah

Shia Zaidiyyah is the followers of Zaid bin Muhammad bin Ali

Zainal Abidin bin Husain bin Ali bin Abu Ṭālib. This group believes

that imāmah can be occupied by who has a lineage until Fāṭimah binti

Rasulullah PBUH, whether the generation of her son Hasan or

Husain, as long as he has capability, knowledge, justice, and bravery.

Therefore, they chose Imam Zaid bin Ali Zainal because of his

bravery to fight against tyranny. Zaidiyyah establish their law based

on Al-Qur‟an, hadith and logical reasoning. They do not bound

hadith only from the Prophet PBUH family, but also the narrations

from other ṣahābah (Companions of the Prophet PBUH). Their

Aqīdah (faith) follow Mu‟tazilah school of thought and their shariah

(Islamic law) is in line with Abu Hānifah School of thought and a

little with Shāfi‟ī school of thought.99

d. Shia Ithna Ashariyyah

Shia Ithna Ashariyyah is one of Shia group which has the largest

followers. They are called Ithna Ashariyyah (twelve) because they

believe in twelve Imams which the first Imam is Imam Ali bin Abu

Ṭālib and the last Imam is Abū al-Qāsim Muhammad bin al-Hasan or

al-Mahdi al-Muntaḍar (the waited).100

This group is also called Imāmiyyah Ja‟fariyyah because their

belief in Imams and one of those Imams is Imam Ja‟far Al-Ṣādiq.

99

Ibid., p. 78-83. 100

http://id.wikipedia.org/wiki/Dua_Belas_Imam, diakses pada 10 Maret 2011 pada jam

21.00.

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They believe that all of those Imams have a lineage with Ali bin Abu

Ṭālib and Fāṭimah Al-Zahra, the daughter of the Prophet PBUH.

These twelve Imams are101

:

1. Abū al-Hasan Ali bin Abi Ṭālib, 23 SH – 40 H, then his son,

2. Abū Muhammad al-Hasan bin Ali (al-Zākī), 2 H – 50 H, then

his brother,

3. Abū Abdillah al-Husain bin Ali (Sayyid al-Shuhadā‟), 3H-61H

4. Ali bin al-Husain (Zainal Abidin), 38 H – 95 H

5. Abū Ja‟far Muhammad bin Ali (al-Bāqir), 57 H – 114 H

6. Abū Abdillah Ja‟far bin Muhammad (al-Ṣādiq), 83H – 148H

7. Abū Ibrāhīm Mūsā bin Ja‟far (al-Kaḍīm), 128 H – 183 H

8. Abū al-Hasan Ali bin Mūsā (al-Riẓā), 148 H – 203 H

9. Abū Ja‟far Muhammad bin Ali (al-Jawwād), 195 H – 220 H

10. Abū al-Hasan Ali bin Muhammad (al-Hādī), 212 H – 254 H

11. Abū Muhammad al-Hasan bin Ali (al-Ashkārī), 232 H – 260 H

12. Abū al-Qāsim Muhammad bin al-Hasan (al-Mahdi), 255 H, and

then he disappeared before he grown up and predicted will

appear in this world as Imam Mahdi al-Muntadzar (the waited).

This group is the majority citizen of Iran, Iraq, Kuwait, Bahrain, India

and Saudi Arabia. The detailed perception and doctrine of this group

will be explained more detail later.

B. Shia Ithna Ashariyyah School of Thought

Ithna Ashariyyah school of thought (madzhab) is usually known as

Ja‟fariyah school of thought. This school of thought (then called madzhab) is

one of Shia madzhabs which is the closest to Sunni madzhab. The basic

101

M. Quraish Shihab, Op. Cit. p. 126-127.

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differences are in three aspects: the obligation of belief or faith, the imam

which has no sin (ma‟ṣūm) or maintains him self from sinning, and the last

and the most important is the obligation to hold on to authoritative quotation

al-Qur‟an and hadith as the main source of law, then use thought to make an

individual interpretation (ijtihād) which in their opinion the door of ijtihād is

never closed until now.102

The name “Ja‟fariyyah” indicates that the Imam of this madzhab is Imam

Ja‟far as Shāfi‟iyyah which the Imam is Imam Shāfi‟ī and so does the other

madzhab. Imam Ja‟far is the most important magnate of Shia in Islamic

Jurisprudence (fiqh) which is the main worship (ibādah) and trasactions

(mu‟āmalah). His name is Abū Abdillah Ja‟far Bin Muhammad al-Ṣādiq. His

father is Muhammad al-Bāqir son of Ali Zainal Abidin son of Husain son of

Ali bin Abu Ṭālib. According al-Rifā‟ī, he was born at 80 of Hijriah in

Madinah and died at the age of 65 years old at 148 of Hijriah in Madinah and

buried in Bāqi‟ cemetery.103

From the cradle, he learned from his father to master all of knowledge

and morals. His father‟s purity and softness character influenced himself

potently especially in manner of individual asceticism (zuhd), God

consciousness (taqwā) and contentment (qanā‟ah). That‟s why he was titled

al-Ṣādiq which means honest because he was very honest and had a good

attitude on everything. Imam Ja‟far was a person which was chosen in good

102

Abu Bakar Aceh, Syi‟ah Rasionalisme dalam Islam, Solo: CV. Ramadhani, Ed. IV,

1984, p. 99. 103

Ibid., p. 111.

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deed, the most expert in hadith, and the master in many aspects of fiqh, and

had the most perfect behavior and prudence.

Ja‟fariyah also called Imāmiyyah Ithna Ashariyyah because this group

believes that their legal Imams are twelve Imams. It has been discussed

before in Shia Ithna Ashariyyah. Then, the term of Shia sometimes refers to

Shia Imāmiyyah. This madzhab, in term of fiqh is closer to Shāfi‟iyyah

school of thought although, in some aspects, they are different from the four

Ahl sunnah. They are more similar to Zaidiyyah which hold on to Al-Qur‟an

and hadith that is narrated by their Imams. They argue that the door of ijtihād

is not closed yet and refuse analogy (qiyās) as long as their Imams which

know everything about Islamic law (shariah) are along with them.104

Shia also consider consensus (ijmā‟) as one of their source of law. They

comprehend ijmā‟ as the consensus of their scholars toward their Imams

thought regarding a problem. Then, although they refuse analogy to be the

source of considering the law, they put analogy in a very high level, so

everything considered right by analogy also considered right by religion.105

To understand al-Qur‟an, they reference its interpretation from books

written by the interpreters of Shia. One of the great interpreters of Shia is Ali

bin Abu Ṭālib. Either Shia or Sunni considered Ali as the first Al-Qur‟an

interpreter in the Islamic history because he used to interact with the Prophet

PBUH and got him explaining and clarifying the meaning (ta‟rīf) and the

interpretation of the holly Qur‟an. Ali did not only deserve in controlling the

104

Ibid., p. 113 105

M. Quraish Shihab, op. cit. hal. 238.

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collection of the Qur‟an, but also had a wide knowledge about the history of

the revelation of the verse and chapter, about muḥkamāt and mutashābihāt

verses, an also said that he had sixty kinds knowledge of the Qur‟an. He was

the most narrated person about al-Qur‟an. Ibnu Abbās, which was the student

of Ali, said that Ali was a person who knew much about the extrinsic and the

intrinsic of the noble Qur‟an.106

Hadith, in term of Shia is sayings and actions of the ma‟ṣūm (people who

have no sin or protected from sinning). The ma‟ṣūm is the prophet

Muhammad PBUH and the twelve Imams of Shia. The narration of the hadith

will be examined carefully by interviewing the narrator. Then, the narration

of the hadith will pass some narrators which within them the friends of the

ma‟ṣūm (the Prophet, ahl bayt and the Imams). Therefore, in term of hadith,

they give priority to the hadith narrated by their Imams or the narrators of

Shia.

Concerning the fiqh and law, Hasby, as cited by Abu Bakar Aceh, said

that the fiqh of Shia, even though based on Al-Qur‟an and Hadith, they differ

with the majority (jumhur) of Sunni scholars in some aspects107

:

a. Their fiqh is based on the interpretation which is in mutual accord

with their main ground. They do not accept the interpretation from

other interpreters or hadith narrated by the other narrators.

106

Abu Bakar Aceh, Syi‟ah Rasionalisme dalam Islam, Op. cit. p. 155 107

Ibid., p. 113

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b. Their fiqh is based on hadith and theorems which accepted from their

Imams. They will not accept any theorem used by the majority

Scholars of Ahl sunnah.

Using this way, less than 400 students of Imam Ja‟far have written books

of fiqh. The fiqh source of Ja‟fari madzhab, which is famous with 400

problems, collected in four main books. These books are: (1) Ushūl al-Kāfī,

by Shaikh Abū Ja'far Muhammad bin Ya'qūb al-Kulainī al-Rāzī (w. 329

H/940 M), (2) Man Lā Yaḥẓuruhu al-Faqīh, by al-Ṣādiq Ibnu Bābawaih al-

Qummī (w. 381 H/991 M) (3&4) Al-Istibṣār and Tahdzīb al-Aḥkām by

Shaikh Abū Ja'far Muhammad Ibnu al-Hasan al-Ṭūsī (w. 460H/1068 M).

These four books are the main reference and the manual book of the scholars

of Shia Ithna Ashariyyah as the six books which has been the manual book of

Ahlusunnah.

C. The Concept of Prayer times in perspective of Shia Ithna Ashariyyah

The obligation of prayer which becomes the main pillar of Islam is an

absolute obligation. It means every Moslem is obliged to perform prayer, so

is Shia Ithna Ashariyyah. Prayer is an obligation which has to be performed

by its followers, without exception. The obligatory prayer that they have to do

is same, five obligatory prayers. This statement is strengthened by the hadith

in their book al-Kāfī:

ن ل ي بن إبـر هيم ن أبي ن محش د بن يسى و ممشد بن يي ن أمحد ي ن بن ممشد بن يسى و ممشد بن إس يل ن اف ل بن ش ذ ن ج

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( لي اسلم )محش د بن يسى ن حريز ن زر رة ل سأا أب ج فر مش اـرض الش زش و جلش ن اصشلة اـق ل خس صلو ت ف الشيل و ا ـشه ر

صلى )اـقل اـهل سش هنش و بـيـش ـهنش ف كت ب ل نـ م ل الش تـ ل ا ي أ م اصشلة اداوك الشمس إل غسق الشيل و داوكه زو ل ( ا لي وآا

افيم بـي داوك الشمس إل غسق الشيل أربع صلو ت سش هنش الش و بـيـش ـهنش و و ـشتـهنش و غسق الشيل هو نتص ا ثش ل تـ رك و تـ ل و ـرآن افجر إنش

… ـرآن افجر ك ن لهود اـهذه ل سة

Means: “Narrated from Ali bin Ibrāhīm, from his father, from Hammād bin

Īsā and Muhammad Bin Ismā‟īl from al-Fāẓil Bin Shādzān from

Hammād bin Īsā from Harīz from Zurārah, he said: I asked Abū

Ja‟far As about what has Allah obliged about prayer? Then, he said:

five obligatory prayers at day and night. Then, I asked again: did

Allah mention and explain it in the holly Qur‟an? Abu Ja‟far said:

yes, Allah SWT has said to His Prophet PBUH: “Aqimi al-ṣalāta

lidulūki al-shamsi ilā gasaqi al-lail (establish regular prayer:

Establish regular prayers - at the sun's decline till the darkness of

the night)”. Dulūk Al-Shamsi means declining the sun. So, between

the declining of the sun until the darkness of night, there are four

prayers, Allah has mentioned it, explained it and prescribed the time.

And gasaq al-lail means the middle of night. Then Allah SWT said:

wa qur‟an al-Fajr, Inna Qur‟ān al-fajr kāna mashhūdā (for the

prayer and reading in the morning carry their testimony.) and that is

the fifth prayer.”

In Shia‟s point of view, as written in their reference books mentioned

before, every prayer has two times. This argument declared in the hadith

narrated from Imam Ja‟far Al-Ṣādiq:

أخبن اليخ رمح ا ن أب اق سم ج فر بن ممد ن ممد بن ي قوب ن ل بن إبر هيم ن ممد بن يسى ن يونس بن د ارمحن

108

Abū Ja‟far Muhammad bin Ya‟qūb Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furu‟ min al-

Kāfī (3-4-5) , Qūm: Muassasah Anṣāriyan li al-Ṭibā‟ah Wa al-Naṣr, Ed. I, 2005, p. 735.

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يقول اكل صلة و ت ن (ع) ن د ا بن س ن ل س أب د ا .اأول او أا ل

Means: “Shaikh Rahimahullah told me from Abu Qāsim Ja‟far bin

Muhammad from Muhammad Bin Ya‟qūb from Ali bin Ibrāhīm from

Muhammad bin Īsā from Yunus bin Abdurrahman from Abdullah bin

Sinān said: I heard Abū Abdillah said: every prayer has two times,

and the first time is more eminent.

The meaning of two times for every prayer declared in the hadith above

is a concept of prayer time which gives two choice times. To clarify that

statement, M. Quraish Shihab in his book “Sunnah-Syi‟ah Bergandengan

tangan, Mungkinkah!” said that the two choice times is special time and

combination time. Every prayer can be performed at its special time or its

combination time.110

It is freely to choose. Nevertheless, the most eminent to

perform prayer according to the hadith is as soon as possible at the first time.

The meaning of special time is that at that time only one prayer can be

performed or the exact time is only for one specific prayer. For example, the

special time for Ḍuhr prayer will prevail only for Ḍuhr prayer and the other

prayer such as Aṣr or Magrib can not be performed at this time. Whereas, the

combination time means that at this time two prayers can be performed

together or the time for combining two prayers. So, at this time Ḍuhr and Aṣr

can be performed together without any delay of time, but only at this time.

Nonetheless, it should also be noted that the prayers in all cases are separate.

109

Abū Ja‟far Muhammad bin Hasan al-Ṭūsī, Al-Kutub al-Arba‟ah al-Ibtibṣār (1-4), Qūm:

Muassasah Anṣāriyan li al-Ṭibā‟ah wa al-Naṣr, Ed. I, 2005, p. 102. 110

M. Quraish Shihab, op. cit. p. 245.

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It‟s not that they pray eight raka‟ats (for Ḍuhr and Aṣr for example) straight,

as part of one prayer. It is the same regular form of prayer, but combined into

one time, not one prayer. The first should be performed first and the last

should be the last.

This two choice time is only for four prayers (Ḍuhr, Aṣr, Magrib, and

Isha), Subuh or dawn prayer is not included. Hence, the concept of prayer

time of Shia Ithna Ashariyyah usually known as three prayer times. These

three times are Ḍuhrain, Ishā‟ain, and Fajr. Ḍuhrain is time for combination

of Ḍuhr and Aṣr, Ishā‟ain is time for combination of Magrib and Isha prayer,

and Fajr is the specific time for Subuh prayer.111

This kind of prayer times

concept which differ between Sunni and Shia. Shia commonly known with its

three prayer times even thought the pray five prayers as Ahl Sunnah wal

Jamā‟ah does.

The argumentation of Shia regarding these times is the verses of the holly

Qur‟an which only mention three times for prayers. Allah Siad:

….

Means: “And establish regular prayers at the two ends of the day and at the

approaches of the night” (Hud [11]: 114)112

The phrase الىهار طرف (the two ends of the day) is time for Subuh at the first

end of the day, and time for Ḍuhr and Aṣr for the second end of the day. The

phrase اللل مه زلفا (the approaches of the night) is time for Magrib and Isha

111

Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Qūm: Muassasah

Anṣāriyan li al-Ṭibā‟ah wa al-Naṣr, Ed. VII, Vol. 1, 2007, p. 142-145. 112

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir.

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prayer.113

The text of verse only says about three times (the first and the

second end of the day and the approaches of the night) not five.

Another verse says also about three times for prayers, Allah SWT said:

Means: “Establish regular prayers - at the sun's decline till the darkness of

the night, and the morning prayer and reading: for the prayer and

reading in the morning carry their testimony.”(Al-Isrā [17]: 78)114

الشمس دلىك (the sun's decline) is the time for Ḍuhr and Aṣr prayer. The

phrase اللل غسك (the darkness of the night) is time for Magrib and Isha. The

last is افجس لسءا (the morning prayer) is the time for Subuh prayer. This verse

also clearly mentions three times for prayer.115

1. Ḍuhrain Time

As clarified before, Ḍuhrain time contains two prayers that is Ḍuhr

and Aṣr prayers. It‟s called Ḍuhrain because the two prayers Ḍuhr and

Aṣr is performed at Ḍuhr time. So, generally this time is only for Ḍuhr

prayer and Aṣr prayer. This time starts when the sun declines or when the

sun across the culmination point of the day and ends when the sun sets on

the western horizon. The clear explanation for this time is described in

this statement:

113

Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Loc. cit. 114

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir. 115

Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Loc. cit.

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سأل يد بن زر رة أب د ا ن و اظهر و ا صر اق ل إذ ز ا المس دخل و اظهر و ا صر جي إل أن هذه ل هذه ث أن

.ف و هم جي حىت تغيب المس

Means: “Ubaidah bin Zurārah asked Abū Abdillah about Ḍuhr time and

Aṣr time, Abū Abdillah said: when the sun declines (across the

culmination point of the day), it is the time for Ḍuhr and Aṣr,

except that this prayer (Ḍuhr) before this prayer (Aṣr), then you

are at these two times until the sun sets.

The hadith above indicates that Ḍuhr time or when the sun declines

and across the culmination point of the day is the time for two prayers

Ḍuhr and Aṣr. Ḍuhr prayer must be performed first than Aṣr because

Ḍuhr was the first prayer obliged than other prayers as explained by Abū

Ja‟far:

ل ي بن إبـر هيم ن ممشد بن يسى ن يونس ن يزيد بن خليفة ل إنش مر بن ح ظلة أت ن ك ( لي اسلم ) ـل لب د الش

ـل ( لي اسلم )بو اـق ل أبو د الش إذ ل يكذب ليـصلى ا لي )ذكر أنشك ـل إنش أوشل صلة اـتـر ه الش لى ن ي

اظيهر و هو ـول الش زش و جلش أ م اصشلة اداوك (وآا … الشمس

Means: “Ali bin Ibrāhīm from Muhammad bin Īsā from Yūnus from

Yazīd bin Khalīfah said: I said to Abū Abdillah that Umar bin

Hanḍalah came to us at once. Abū Abdillah said: then he will

116

Abū Ja‟far Al-Ṣadūq Muhammad bin Ali bin al-Husain bin Bābawaih al-Qummī, Al-

Kutub al-Arba‟ah Man Lā Yahẓuruhu al-Faqīh (1-4), Qum: Muassasah Anṣāriyan li al-Ṭibā‟ah wa

al-Naṣr, Ed. I, 2005, p. 57. 117

Abu Ja‟far Muhammad bin Ya‟qūb, Al-Kutub Al-Arba‟ah al-Furū‟ min al-Kāfī (3-4-5),

Op. cit., hal 737.

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not lie for us. I said: he said that you had said that the first

prayer obliged by Allah to His prophet PBUH is Ḍuhr because

of the revelation of Allah Aqimi al-ṣalāta li dulūki al-shamsi

(Establish regular prayers - at the sun's declines)…”

In this Ḍuhrain time, each of Ḍuhr and Aṣr prayer has two choice

times. Ḍuhr prayer has the special and combination time and Aṣr does.

So, Ḍuhr has time which at that time the only prayer allowed to be

performed is Ḍuhr. It is at special time for Ḍuhr. Aṣr also has time which

at that time, the only prayer allowed to be performed is Aṣr prayer. It is at

special time for Aṣr. Moreover, at Ḍuhrain time there is a time to

combine between Ḍuhr and Aṣr prayer.

To explain these two choice times for Ḍuhr and Aṣr prayer at

Ḍuhrain time, Muhammad Jawwād Magniyyah cited the words of Abū

Ja‟far al-Ṣādiq in his book “Fiqh al-Imām Ja‟far Al-Ṣādiq”:

إذ ز ا المس اقد دخل : لي اسلم ( ا م اص دق)و ل اإذ , حىت مي قد ر يصل ملصل أربع رك ت, و اظهر

حىت ي قى ن المس , ى ذاك اقد دخل و اظهر و ا صراقد خرج , اإذ بق قد ر ذاك, قد ر يصل ملصل أربع رك ت

.و اظهر و بق و ا صر حىت تغيب المس

Means: “And Imam Al-Ṣādiq Alaihi al-salām said: when the sun

declines, the time for (only) Ḍuhr prayer begins until a period

for praying four rakaat passes. When the period of four rakaat

has passed, the time for both Ḍuhr and Aṣr prayer begin until a

period for praying four rakaat is the only left. When the period

118

Muhammad Jawwād Maghniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Op. cit., p. 142. See

also Abū Ja‟far Muhammad bin Hasan Al-Ṭūsī, Al-Kutub Al-Arba‟ah Tahdzīb Al-Aḥkām, Qūm:

Muassasah Anṣāriyan li al-Ṭibā‟ah wa al-Naṣr, Ed. I, 2005, p. 194.

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of four rakaat before sunset is the only left, the time for Ḍuhr is

out and the time is (only) for Aṣr until the sun sets.

The statement revealed by Abu Ja‟far above clearly explains the

times in Ḍuhrain time. He explains when the special time for Ḍuhr only,

the special time for Aṣr only and the combination time for both prayers

Ḍuhr and Aṣr. The special time for Ḍuhr only is begun when the sun

declines or when the sun has gone across the culmination point of the

day. This time is only a period of performing four rakaat of Ḍuhr prayer.

It is a very short time. So, a period for performing four rakaat after the

declining of the sun is the special time for Ḍuhr prayer. At this time, only

Ḍuhr prayer is allowed to be performed.

Then, the special time for Aṣr prayer only is when the sun is about

to set approximately a period of performing four rakaat of Aṣr prayer. So,

a period for perfoming four rakaat of Aṣr prayer before the sun sets is the

special time for Aṣr prayer. At this time, only Aṣr prayer can be

performed. Although a person does not perform Ḍuhr prayer until this

time, he has to perform Aṣr first and then pray Ḍuhr at outside of

Ḍuhrain time.

Then, the rest of time between the special time for Ḍuhr and the

special time for Aṣr is the combination time for both prayers Ḍuhr and

Aṣr. This time is begun by the end of the special time for Aṣr or after

passing four rakaat of Ḍuhr prayer after the sun has gone across the

culmination point of the day. Then, the end of this combination time is

before the beginning of the special time for Aṣr prayer or before the

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period for performing four rakaat of Aṣr prayer. The consequence of this

combination time is that someone can perform prayer as soon as he has a

time to pray. After praying Ḍuhr, he does not need to delay or wait the

next time to pray Aṣr for instance.

2. Ishā’ain Time

Conceptually, Ishā‟ain time is same as Ḍuhrain time. However,

Ḍuhrain time is performed at day and Ishā‟ain time is performed at night

by the end of Aṣr or after the sun sets in the western horizon. This time is

begun with Magrib prayer and then followed by Isha time. Whereas,

Magrib time begins when the sun sets and marked by the disappearing of

the red cloud in the eastern sky. This statement is clarified by Abu Ja‟far

and cited by Muhammad Jawwād Magniyyah in his book Fiqh al-Imām

Ja‟far Al-Ṣādiq119

:

و امغرب إذ ذه امرة ن : ل ا م اص دق لي اسلم ... املرق

Means: “Imam Al-Ṣādiq As said: the time for Magrib is when the red

cloud has disappeared from the eastern sky…”.

119

Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Op. cit., p. 143. 120

The complete redaction of the hadith above is:

أت عثد للا تعض أصحاتا ع ع أش د ت أح ت ع د ع ح د ت أح حى ع د ت ح لاي (ع اسال )

غسب ىرا عى ا ط شسق ا د ل لاي ل ف ذان ل ذدزي و شسق ا سج ح غسب إذا ذثد ا لد ا عر مي س

اا سج ح فإذا غاتد اا ذثد ا ق ساز ف زفع

See Abu Ja‟far Muhammad bin Ya‟qūb Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furū‟ min al-

Kāfī (3-4-5. Op. cit., p. 738.

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The disappearing of the red cloud from the eastern sky is sign that the

sun has completely set. When the sun set, it faces the eastern sky so the

light of sun will appear on the eastern sky. Thus, the red light will also

disappear, when the sun set behind the western horizon.

In Ishā‟ain time, there is also the choice time for Magrib and Isha

prayer which means there are special time for only Magrib prayer, the

special time only for Isha prayer, and the combination time for both

Magrib and Isha prayer. The different with Ḍuhrain time is the starting

time and the ending time. The time is based on the interpretation and the

judgment of the Imam Abu Ja‟far Al-Ṣādiq as the Imam of Shia Ithna

Ashariyyah school of thought.

Regarding the special and the combination time for Magrib and

Isha time, Imam Ja‟far describes as follow:

إذ غ ب المس اقد دخل : ( ا م اص دق لي اسلم)و ل اإذ , حىت مي قد ر يصل ملصل ثلث رك ت, و ملغرب

حىت ي قى ن , ى ذاك اقد دخل و ملغرب و ا ل ء لخرةاإذ بق قد ر , نتص ف اليل قد ر يصل ملصل أربع رك ت

.اقد خرج و مل رب و بق و ا ل ء إل نتص ف اليل, ذاك

121 Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Op. cit. p. 144.

The complete redaction of this hadith is:

سعد ت عثد للا ع أحد ت حد ت عسى سى ت جعفس ع أت جعفس ع أت طاة عثد للا ت اصد ع

إذا غاتد اشس : لاي (ع)احس ت ع ت فضاع دد ت أت صد دد ت لسلدع تعض أصحاتا ع أت عثدللا

فإذا ضى ذه فمد دخ شلد اغسب اعشاء , حرى ض مداز ا ص اص ثالز زوعاخ, فمد دخ لد اغسب

فمد خسج لد اعسب تم , فإذا تم مداز ذه, حرى ثمى ارصاف ا مداز ا ص اص أزتع زوعاخ, الخسج

.لد اعشاء إى ارصاف ا

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Means: “And Imam Ṣādiq As said: when the sun sets, the time for (only)

Magrib prayer begins until a period for praying three rakaat

passes. When the period of three rakaat has passed, the time for

both Magrib and the last Isha prayer begin until a period for

praying four rakaat before midnight is the only left. When the

period of four rakaat is the only left, the time for Magrib is out

and the time is (only) for Isha prayer until midnight.”

The hadith above gives the detailed clarification for the time of Magrib

and Isha in Ishā‟ain time. When the time for the special time of Magrib,

when the Special time for Isha and when the combination time for both

Magrib and Isha are clearly described.

The special time for Magrib begins when the sun sets and marked

by the disappearing the red cloud on the western sky until a period for

performing three rakaat of Magrib prayer passes. In short, a period for

performing three rakaat after the sun sets is the special time for Magrib.

This time is the only time for Magrib prayer. Then, the special time for

Isha prayer is a period of performing four rakaat before midnight.

Clearly, when the night is approaching midnight, a period of four rakaat

before midnight is the special time for Isha prayer. Consequently, when

someone does not pray Magrib until this time, he has to perform Isha

prayer first then pray Isha out side the time.

The combination time for Magrib and Isha is between the special

time of Magrib and the special time of Isha. This time begins by the end

of a period of praying three rakaat and ends before a period of

Read Abū Ja‟far Muhammad bin Hasan Al-Ṭūsī, Al-Kutub Al-Arba‟ah Tahdzīb Al-Ahkam,

Op.cit, p. 195-196.

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performing four rakaat before midnight or before the special time for Isha

begins. The combination time of Magrib and Isha is strengthened by the

hadith of Imam Ja‟far:

ة ن أصح ب ن أمحد بن ممشد ن اسي بن س يد ن اق سم دش ل إذ ( لي اسلم )بن روة ن ـيد بن زر رة ن أب د الش

.غرب الشمس دخل و اصشلتـي إلش أنش هذه ـ ل هذه

Means: “some of our friends narrated from Ahmad bin Muhammad from

al-Husain bin Sa‟id from al-Qāsim Bin „Urwah from Ubaid bin

Zurārah from Abū Abdillah As said: when the sun sets, two

prayers begin except this prayer is before this.

The hadith above indicates that Magrib and Isha time begin when

the sun sets. It should be noted that practically, Magrib prayer is

performed first before Isha prayer.

122

Abū Ja‟far Muhammad bin Ya‟qūb Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furū‟ min al-

Kāfī (3-4-5. Op. cit., p. 740.

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3. Fajr Time

Fajr time or dawn time is the time for Subuh prayer. In the holly

Qur‟an, Subuh prayer is called as Qur‟an al-fajr because Subuh is

performed at dawn time and the obligation of reciting Al-Qur‟an at dawn

time is only in Subuh prayer. Subuh prayer begins when the true dawn

rises on the eastern sky until the sun rises. Imam Ja‟far said:

رو ه أمحد بن ممد بن يسى ن د ا بن ملغرية ن وسى بن بكر ن زر رة ن أب ج فر ل صلة اغد ة بي طلوع افجر إل

.طلوع المس

Means: “Narrated from Ahmad bin Muhammad Bin Īsā form Abdullah

bin Mugīrah from Mūsā bin Bakar from Zurārah from Abū

Ja‟far said: Subuh prayer is between the rising of the dawn until

the rising of the sun.

The concept of Subuh prayer time applied by Shia has no different

with the concept of Sunni. Begin with the rising of the dawn and end

with the rising of the sun. There is no different at all.

123

Abu Ja‟far Muhammad bin Hasan al-Ṭūsī, Al-Kutub al-Arba‟ah al-Istibṣār (1-4), Op.cit.

p. 114. This hadith also cited by Muhammad Jawwād Magniyyah, Fiqh Al-Imām Ja‟far al-Ṣādiq,

Op.cit. p. 145.

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CHAPTER IV

ANALYZING THE PRAYER TIMES CONCEPT IN PERSPECTIVE OF

SHIA ITHNA ASHARIYYAH

A. The Concept of Shia Ithna Ashariyyah Prayer Times

Prayer (ṣalāh) is the principal worship in Islam. Therefore, it can not be

performed mistakenly. There are certain times which arrange and regulate

when prayer should or must be performed. Allah has set up these times and

declared it in the noble Qur‟an and the tradition (hadith) of the Prophet

Muhammad PBUH as five daily prayers. Each of these five daily prayers has

two times, the first is worthier then the other one. This statement is in mutual

accord with the hadith of the Prophet PBUH which told that the best activity

is to perform prayer in the beginning of its time. Nonetheless, regarding the

details of religion doctrines (furū‟), Shia has some differences especially in

the matter of prayer times. Sometimes, Shia recommends postponing

performing prayer until it reaches the last time.124

In Shia belief, either from their hadith books or from the books written

by their scholars, every prayer has two times. The first is special time and the

second is combination time. There is also an opinion said that prayer times

divided into prior time, special time and combination time. First, the prior

time for performing prayer is at the beginning of the time as declared in many

hadiths. The superiority of this time than the others is like the superiority of

the hereafter toward the world and Allah loves the prayer which is performed

124

Hidayatullah Husein al-Habsyi, Salat dalam Mazhab Ahlulbait, Kajian Ilmiah Dari Al-

Qur‟an, Hadits, dan Fatwa, Bangil: Yayasan Islam al-Baqir, 1994, p. 83.

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at the beginning of the time.125

Second, the special time is the time which

only a certain prayer can be performed at this time. This time is the special

time for every prayer and will be clarified in the next explanation. In

conclusion, at this special time, for example the special time for Aṣr prayer,

only Aṣr prayer can be performed and someone is not allowed to perform

Ḍuhr prayer or the other prayers. Third, the combination time is the time that

someone can combine two prayers together, but it performed separately and

the first prayer must be the first and the second is the second. It can not be

reversed.

Ḍuhr and Aṣr have both special time and combination time. The special

time for Ḍuhr prayer is when the sun declines from the middle of day or when

the sun across the culmination point until a period of performing four rakaat

of Ḍuhr prayer passes. So, a period of performing four rakaat of prayer after

the declining sun from the middle of the sky is the special time for Ḍuhr

prayer. The special time for Aṣr prayer is when the sun is about to set

approximately a period of performing four rakaat of Aṣr prayer. So, a period

for perfoming four rakaat of Aṣr prayer before the sun sets is the special time

for Aṣr prayer. The time between these two special times of Ḍuhr and Aṣr is

the combination time for both prayers. Clearly, this time is begun from the

end of the special time for Ḍuhr prayer and ended when the special time for

Aṣr time begins.126

125

Abū Ja‟far Muhammad bin Ya‟qūb Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furu‟ min al-

Kāfī (3-4-5) , Qūm: Muassasah Anṣāriyan li al-Ṭibā‟ah Wa al-Naṣr, Ed. I, 2005, p. 737. 126

Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Qūm: Muassasah

Anṣāriyan li al-Ṭibā‟ah wa al-Naṣr, Ed. VII, Vol. 1, 2007, p. 142. See also Abū Ja‟far Muhammad

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The explanation about the combination time of Ḍuhr and Aṣr above is

supported by the hadith written in Tahdzīb al-Aḥkām by al-Ṭūsī which means:

“if the sun declines, Ḍuhr and Aṣr time begin, yet Ḍuhr prayer is performed

before Aṣr prayer, then you are in the time for both prayers”.127

With this

legal ground, Imāmiyyah Ithna Ashariyyah school of thought allows to

combine Ḍuhr prayer and Aṣr prayer in the combination time. If the time is

narrow and only enough for performing four rakaat, Aṣr prayer must be done

first and Ḍuhr prayer can be performed out side the time (qaẓā‟).128

For Magrib and Isha prayer times, the jurist of mazhab Imamiyah said

that the time begins when the sun sets in the western horizon. The intention of

the setting sun is the setting of the whole sun disk. Disappearing of red light

in the eastern sky is a sign that the sun has completely set, because when the

sun set, it faces the eastern sky and produces red light in the eastern sky. So,

when the red light has completely disappeared from the eastern sky means

that the sun has also completely set in the western horizon.129

As the concept of Ḍuhrain time (Ḍuhr and Aṣr times), Isha‟ain (Magrib

and Isha) also have special time and combination time. It means that there is a

special time for Magrib, a special time for Isha and a combination time for

both Magrib and Isha prayers. The special time for Magrib prayer is begun

when the sun sets which is signed by the disappearing the red light in the

bin Hasan al-Ṭūsī, Al-Kutub al-Arba‟ah al-Ibtibṣār (1-4), Qūm: Muassasah Anṣāriyan li al-

Ṭibā‟ah wa al-Naṣr, Ed. I, 2005, p. 194. 127

Ibid., Abū Ja‟far al-Ṭūsī, Tahdzīb al-Aḥkām, Hadith No. 1592, p. 192. 128

Muhammad Ibrahim Jannati, Fiqh Perbandingan Lima Mazhab, Indonesian Translation:

Ibnu Alwi Bafaqih And Friends, Jakarta: Cahaya, 2007, p. 354-357. 129

Abū Ja‟far Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furū‟ min al-Kāfī, Op. cit. hadith no.

4821, p. 738.

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eastern sky. This time ends when a period for performing three rakaat of

Magrib prayer passes. So, the period of performing three rakaat of Magrib

prayer after the sun set is the special time for Magrib prayer. Otherwise, the

special time for Isha prayer is a period of performing four rakaat before

midnight. Clearly, when the night is approaching midnight, a period of four

rakaat before midnight is the special time for Isha prayer.130

Consequently,

when someone does not pray Magrib until this time, he has to perform Isha

prayer first then pray Isha out side the time.

Finally, the combination time for Magrib and Isha prayer is between the

two special times of Magrib and Isha. This time begins when a period of

performing three rakaat of Magrib has passed and ends with the beginning the

special time for Isha.131

The combination time between Magrib and Isha is

also clarified in the hadith of Imam Ja‟far al-Ṣādiq: “when the sun sets, the

two prayers (Magrib and Isha) begins, yet Magrib prayer is done before Isha

prayer”.132

Based on the explanation of prayer times above, Shia Ithna Ashariyyah

allows to combine two prayers in one time as Ḍuhr prayer and Aṣr prayer

combined in one time or Magrib and Isha prayer combined in one time too.

Therefore, although they perform five daily prayers, the can perform them in

three times. These three times is known as Ḍuhrain time for Ḍuhr and Aṣr

130

Muhammad Jawwād Magniyyah, Fiqh al-Imām Ja‟far al-Ṣādiq, Op. cit. p. 144. 131

Ibid. 132

Abū Ja‟far Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furū‟ min al-Kāfī, Op. cit. hadith No.

4832, p. 740.

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prayer, Isha‟ain time for Magrib and Isha prayer and dawn or fajr time for

Subuh prayer.

On the contrary, the prayer times explained above is different with the

the prayer times applied by Sunni. They declared that the five daily prayers

must be performed in five times too. It‟s based on the hadith narrated by Jabir

bin Abdullah r.a.:

ثـ بن ام رك ن حسي بن ل ل ثـ يي بن آدم حدش ثن حدش حدشوهب بن كيس ن ن ج بر بن د الش وهو لنص ريي أنش ا شبش صلشى الش لي وسلشم ج ءه جبيل اـق ل م اصل اصلشى اظيهر حي ز ا الشمس ثش ج ءه ا صر اـق ل م اصل اصلشى ا صر حي ص ر ظلي كل ش ء ثـل أو ل ص ر ظلي ثـل ثش ج ءه امغرب اـق ل م اصل اصلشى حي وج الشمس ثش ج ءه ا ل ء اـق ل م اصل اصلشى حي غ ب الشفق ثش ج ءه افجر اـق ل م اصل اصلشى حي بـرق افجر أو ل حي سطع افجر ثش ج ءه ن اغد الظيهر اـق ل م اصل اصلشى اظيهر حي ص ر ظلي كل ش ء ثـل ثش ج ءه ال صر اـق ل م اصل

اصلشى ا صر حي ص ر ظلي كل ش ء ثـلي ثش ج ءه المغرب امغرب و ـت و حد ل يـزل ثش ج ء ال ل ء ا ل ء حي ذهب نصف الشيل أو ل ثـلث الشيل اصلشى ا ل ء ثش ج ءه الفجر حي أسفر جد اـق ل

(رو ه أمحد) م اصل اصلشى افجر ثش ل بـي هذين و

Means: “Yaḥyā bin Adam Narrated from Ibnu al-Mubārak from Ḥusain bin

„Alī, He said: Wahhāb bin Kaisān Narrated me from Jābir bin

Abdullah and he is an Anṣārī, he said that Jibrīl came to The Apostle

133

Ahmad bin Hambal, Musnad Ahmad, Op. cit., vol. 29, p. 60.

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of Allah PBUH and said: Stand up and pray it! Then he (the

prophet) prayed Ḍuhr (noon) when the sun had passed the meridian.

Then the Jibrīl came to him at Aṣr (Afternoon) time and said: Stand

up and pray it! Then the Prophet prayed Aṣr when the shadow of

everything was as long as itself. Then the Jibrīl came to him at

Magrib (sunset) and said: stand up and pray it! Then the prophet

prayed Magrib when the sun sets. Then the Jibrīl came to him at

Ishā (Night) time and said: stand up and pray it! Then the prophet

prayed Ishā when the twilight had ended. Then the Jibrīl came to

him at Fajr (dawn) time and said: stand up and pray it! Then the

prophet prayed it when the dawn rises. Then the Jibrīl came to him

on the morrow for ḍuhr and said: Stand up and pray it! Then the

Prophet prayed ḍuhr when the shadow of everything was as long as

itself. Then the Jibrīl came to him for Aṣr prayer and said: Stand up

and pray it! Then he prayed Aṣr when the shadow of everything was

twice as long as itself. Then the Jibrīl came to him for Magrib prayer

and said: Stand up and pray it! Then he prayed Magrib at the same

time as before. Then the Jibrīl came to him for Ishā prayer and said:

stand up and pray it! Then the Prophet prayed Ishā when about the

half or the third of the night had passed. Then the Jibrīl came for

Fajr prayer when there was a fair amount of light and said: stand up

and pray it! Then the Prophet prayed Fajr. Then the Jibrīl said: the

time is anywhere between two times.” (Narrated by Ahmad)

Consequently, performing the five prayers in five times is a must because the

Prophet Muhammad PBUH used to perform the prayers in five separate

times. They allow combining two prayers only when they face some certain

conditions or there are some special requirements to do it. This kind of

combination is usually known as jama‟.

Jama‟ in English language means to combine, to unite, and to collect.

In term of Sunni jama‟ means to perform two prayers combined in one time.

For example, to combine Ḍuhr and Aṣr prayer in Ḍuhr time or in Aṣr time. It

is also possible to combine Magrib and Isha prayer in Magrib time or in Isha

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time.134

In term of Sunni‟s jurisprudence, to combine two prayers need a

special requirement and condition. Regarding combining two prayers, the

Sunni scholars have agreed that:

1. The forbidden combination:

a. All of five prayers in one time

b. Between Aṣr and Magrib prayers

c. Between Isha and Subuh prayers.

d. Between Subuh and Ḍuhr prayer.

2. The allowed combination (some said obligatory and some said

optional):

a. Between Ḍuhr and Aṣr prayer for who is in Arafah field to

fulfill the pilgrimage (Hājj)

b. Between Magrib and Isha prayer for who is in Muzdzalifah for

Hājj.

However, the Sunni scholars have difference opinion about the

possibility of performing jama‟. Here is the explanation for the opinion of

four Imams of Sunni regarding the requirement or condition allowed to

perform jama‟.

1. Mālikiyyah

Combining two prayer or jama‟ can be performed because of some

reasons: journey (safar), sick (maraẓ), and muddy rain with the darkness

of night.135

134

Alwi Husein, Menjamak Salat Tanpa Halangan Boleh atau Tidak?, Jakarta: Lentera,

2006, p. 65.

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a. Journey (safar)

Journey can be a cause to permit jama‟. It is allowed for any journey

whether it has reach the distance that allows someone to shorten

(qaṣr)136

prayer or not. Jama‟ according to Mālikiyyah is only

permitted and not strongly recommended, so it is better not to

perform jama‟. Moreover, Mālikiyyah clarified that combining two

prayers is only allowed for land journey. It is not possible for air or

sea journey.

b. Sick

Sick that militate a person to perform prayer or take a ritual ablution

is also a cause to perform jama‟. If a person gets stomachache, he is

allowed performing jama‟ ṣuwarī which means to pray Ḍuhr at the

end of the time and continuously pray Aṣr at the beginning of the

time. Another example is felling afraid of headache or unconscious

which militate to perform prayer, so jama‟ taqdīm137

can be

performed.

c. Muddy rain with the darkness of night

If a hard rain falls at night and the condition is completely dark,

someone can perform jama‟, but this jama‟ is only can be performed

together (jamā‟ah) in the mosque.

135

Abdurrahmān al-Jāzirī, Fiqh „Alā Al-Madzāhib Al-Arba‟ah, -Maktabah al-Shāmilah al-

Iṣdār 3.8, vol. 1, p. 748. 136

Qaṣr in term of prayer means to shorten a prayer that the number rakaat is four become

two rakaat. The distance that is allowed to shorten the prayer is 3 farsakh (1 farsakh equal with 8

Km) 137

Jama‟ taqdim is to combine two prayers which are performed at the first prayer time,

such as to combine Ḍuhr and Ashr prayer at Ḍuhr time or Magrib and Isha at Magrib time.

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2. Shāfi‟iyyah

The scholars of Shāfi‟iyyah school of thought clarified that combining

prayer can be performed only in two conditions: journey (safar) and rain.

Otherwise, not to perform jama‟ is better because some scholars have

different opinion in permitting jama‟.138

a. Journey (safar)

Someone is permitted to combine two prayers when he is on a

journey and the journey must has reach masāfah al-qaṣr (the distance

which allowed to shorten a prayer)

b. Rain

Rain is also the cause of permitting jama‟. It must be a hard rain so it

drenches everything. The combination prayer allowed is jama‟

taqdīm.

3. Hanafiyyah

The scholars of Hanafiyyah have a strict rule in permitting jama‟. jama‟

is not allowed in any conditions. It is only allowed when someone is

performing pilgrimage (Hājj).139

4. Hanabilah

According to the scholar of Hanabilah, combining two prayers is

permitted although to leave it is better. Jama‟can be performed when

someone is on a journey with the distance which is allowed to shorten a

138

Abdurrahmān al-Jāzirī, Fiqh ‟Alā Al-Madzāhib Al-Arba‟ah, Op. cit. 139

Ibid.

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prayer, sick, giving a suck, an over menstruation woman, taking a pee

continuously, a person that can not differ times, a person that is affarid of

losing his thing, health and reputation, rainy, cloudy and muddy day.140

From the explanation about the conditions of permitting jama‟ above, it

is clear that according to the scholars of Sunni, performing jama‟ is allowed

as long as in a special condition as mentioned. Combining prayers can not be

performed at will or even less it becomes a habit. Although performing jama‟

is permitted, not to perform it is better.

On the contrary, Shia Imamiyah has different point of view concerning

jama‟. In Shia, there is no special condition or requirement to perform jama‟.

This makes a clear difference between Sunni and Shia. Sunni strongly clarify

that prayer must be performed on time and can not be combined except in an

emergency situation. In contrast, Shia allows combining two prayers any time

and without any special condition or requirements.

Beside the condition and requirement in perfoming jama‟, the time for

combining prayers between Sunni and Shia is also different. According to

Sunni, there is two kinds of jama‟, jama taqdīm (early combination) and

jama‟ ta‟khīr (late combination). Jama‟ taqdim is to combine two prayers

which is performed at the first prayer time. For example is combining Ḍuhr

and Aṣr which is performed at Ḍuhr time or combining Magrib or Isha and

performed at Magrib. Jama‟ ta‟khīr is to combine two prayers and performed

at the second prayer time. For example is combining Ḍuhr and Aṣr which are

140

Ibid.

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performed at Aṣr time or combining Magrib and Isha which is performed at

Isha time.141

On the other hand, Shia does not perform jama‟ taqdīm or jama‟

ta‟khīr. Combining prayers can be performed anytime as long as in the certain

time. It does not mean that Shia combining two prayers becomes one prayer,

but in practice, they perform it separately one after another. The first prayer is

performed first and the second after the first prayer. Shia considers that the

permission to combine prayers is for easy of people in worshiping the

Almighty God.

Comparing the different types of combination between Sunni and Shia,

the writers assume that permitting jama‟ is a debatable problem. Moreover, in

the Sunni school of thought, their scholars differs each other. They have

different opinion about the condition that is allowed to combine prayers.

Look at the argument of Hanafiyyah, Mālikiyyah and Shāfi‟iyyah for

example. Hanafiyah gives a strict rule in permitting jama‟. Combining

prayers can be performed only when someone is committing pilgrimage

worship whether in Mecca or in Muzdzalifah. Other conditions are

unacceptable. On the other hand, Mālikiyyah and Shāfi‟iyyah allow

combining prayers in case of journey (safar) or rain.

Therefore, it is not fair to give a negative judgment or even blame Shia

when they allow combining prayers without any cases such as journey, fear or

rain. Combining prayers is not the principal doctrine of Islam (Uṣūl) which is

141

See more Abdurrahmān al-Jāzirī, Fiqh „Alā Al-Madzāhib Al-Arba‟ah, Op. cit., p. 746.

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constant and unchanged. It is a branch doctrine (furū‟) which has some

differences among the scholars according to their thought. It is ijtihādī which

means the individual judgment and interpretation of the scholars from every

school of thought. Thus, it is possible to find some different opinions about

combining prayers because this opinion or thought is based on the different

capacity of knowledge of every mujtahid (someone who make a judgment or

interpretation). The difference also can be from different information about

the hadith of the Prophet PBUH, the environment condition and the condition

of the society where a mujtahid live.

There are two possibilities of the result of ijtihād. It can be right or

wrong. But, a man can not judge whether the result of ijtihād is right or

wrong according to Allah. Clearly, a man only judge the truth of ijtihād based

on the method or rules that they have made to make a good result of ijtihād

which close to right. If the ijtihād obeys the rules, it can be considered right.

In contrast, if the ijtihād disobey the rules, it can be considered wrong. The

problem is that whose rules that should be used and applied? The Muslim

scholars have many different opinions regarding the rules of ijtihād. Sunni

have their own rules and so do Shia. As a result, it is not fair to judge the

ijtihād of Sunni scholars using the rules of Shia. On the contrary, using the

rules of Sunni to Judge the ijtihād of Shia is also unfair. It should be

proportional to use the rules.

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However, there is a formulation concerning the result of ijtihād whether

it is right or wrong. The formulation is from the hadith of the Prophet PBUH.

It says:

إذ حكم ا كم ا جتـهد ثش أص ب اـل أجر ن وإذ حكم ا جتـهد ثش (رو ه ا خ رى)أخطأ اـل أجر

Means: “when a judge passes a judgement and effort then his judgment is

right, he gets two rewards and when passes a judgement and effort

then his judgment is wrong he gets one reward.

The hadith explain that there is no wrong or right in ijtihād. If a

mujtahid has try to effort in passing a judgement no matter it is right or

wrong, he get reward because of his effort. If he is right in his ijtihād and

make a good judgment, Allah will give him two rewards. Still, if he is wrong

and does not make a good judgment he gets one reward. The most important

in ijtihād is that a mujtahid has try to do his best, act as the rules of ijtihād

and head for maintaining the law of Allah.

The rules and the requirements to do ijtihād generally are143

:

1. Do justice, so an ijtihād passed by a mujtahid has a validity and

good quality. However, if someone try to effort for him self, he does

not need to fulfill this requirement.

2. Mastering all of Islamic law sources144

. These sources are applied to

formulate and conclude a judgment. Mostly, different result of

ijtihād can be caused by different source.

142

Al-Bukhārī, Ṣahīh al-Bukhārī, Al-Maktabah Al-Shāmilah al-Iṣdār 3.8, Vol. 22, p. 335. 143

Shaikh Muhammad al-Hudhari Bek, Ushul Fiqh, Indonesian translation by Faiz el-

Muttaqien, Jakarta: Pustaka Amani, 2007, p. 810-811.

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Undoubtable, the four Imams (Imam Mālik, Imam Hanafī, Imam

Shāfi‟ī, Imam Ahmad bin Hambal), which are the great Imams in Sunni, are

qualified. These four imams are credible people and the followers of Sunni

obey their ijtihād. Their instruction and guidance regarding Islamic law is

practiced and applied by the majority of Muslims in the world. Some books

which are the result of their ijtihād become a manual life for their followers.

In short, their capacity in ijtihād is undoubtable.

Otherwise, if Sunni has four Imams as their reference, Shia has twelve

Imams with Imam Ja‟far as the master piece. It does not mean that Imam

Ja‟far is the best among the twelve Imams, but Imam Ja‟far is the one who

codified the Shia jurisprudence and declared it as Ja‟farī school of thought

(madzhab Ja‟farī). Fairly, the Shia followers take the ijtihād of Imam Ja‟far

as their reference to pass them a judgment concerning their Islamic daily

problem. Imam Ja‟far is a jurist which has capacity to judge and interpret al-

Qur‟an and Sunnah.

Imam Ja‟far is an intellect person especially in Islamic law. From the

cradle, he learned from his father to master all of knowledge and morals. His

father‟s purity and softness character influenced himself potently especially in

manner of individual asceticism (zuhd), God consciousness (taqwa) and

contentment (qanā‟ah). That‟s why he was titled al-Ṣādiq which means

honest because he was very honest and had a good attitude on everything.

144

The Muslim scholars have argument concerning the sources used in ijtihad. The Sunni

scholars based their ijtihad on four sources: al-Qur‟an, Hadith (only from the Prophet PBUH),

consensus (ijmā‟), and qiyās (analogy). Otherwise, Shia scholars based their ijtihad on al-Qur‟an,

Hadith (from the Prophet and the Imams), consensus (ijmā‟), and mind. This different source cause

a different result of ijtihad.

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Imam Ja‟far was a person which was chosen in good deed, the most expert in

hadith, and the master in many aspects of fiqh, and had the most perfect

behavior and prudence.

Therefore, his ijtihād regarding combining prayers without any cases of

journey, fear or rain are acceptable and considered as the result of ijtihād that

based on al-Qur‟an and Sunnah. Moreover, Imam Ja‟far was the teacher of

Imam Abu Hanifah and Imam Malik. If these two Imams of Sunni put their

trust in him and made him as their teacher, so there is no reason for us not to

trust his intelligence to produce a judgment.

The opinion in permitting jama‟ without any requirement or condition

is also supported by the hadith found in the hadith book of Sunni such as

Shahih Muslim. In the chapter al-jama‟ baina al-Ṣalātain fi al-haẓar, Muslim

wrote that Rasulullah PBUH combined two prayers without any cases

mentioned by the four Imams of Sunni.

ي ن زهري ل بن يونس م ج ثـ أمحد بن يونس و ون بن سلش حدشثـ أبو ازيبـري ن س يد بن ج ـري ن بن ش س ر حدش ثـ زهيـ ل حدش

ي ب امدي ة صلشى رسول الش صلشى الش لي وسلشم اظيهر و ا صر ج .ف غري خوف ول سفر

Means: “Ahmad binYunus and Aun bin Salam told us from Zuhair, Ibnu

Yunus said: Zuhair told me, he said: Abu Zubair told me from Sa‟id

bin Jubair from Abbas, he said that Rasulullah PBUH combined

Ḍuhr and Aṣr together in Madinah without any case of fear or

journey”.

145

Muslim, Ṣahīh al-Muslim, Al-Maktabah Al-Shāmilah al-Iṣdār 3.8, Vol. 4, p. 6.

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جع رسول الش صلشى الش لي وسلشم بـي اظيهر ن بن ش س ل و ا صر و امغرب و ا ل ء ب امدي ة ف غري خوف ول طر

Means: “from Ibnu Abbās, he said: Rasulullah PBUH combined Ḍuhr and

Aṣr, Magrib and Isha in Madinah without any case of fear or rain.

These two hadith clarify that Rasulullah ever combined two prayers either

Ḍuhr and Aṣr or Magrib and Isha without any cases of journey, fear or rain.

Moreover, Tirmidzi also wrote in his book called Sunan Tirmīdzī with the

narration also from Ibnu Abbās. The narrations said that the Prophet PBUH

ever combined prayers without any special condition or requirements.

The result of combining two prayers above, the writer concludes that

there are three times of prayer in Shia:

a. Ḍuhrain time

Ḍuhrain time (the time for Ḍuhr and Aṣr prayer) begins when the

sun across the culmination point of day time or the sun across the

meridian of the sky. At this time, the value of solar hour angle (HA) or

faẓl al-dāir is 0° because the hour angle is calculated from the meridian.

The time is 12 O‟clock based on solar time. At local mean time, the time

is not 12 o‟clock, but it can be less or more depends on the value of

equation of time (e). Therefore, the Local Mean Time (LMT) when the

sun is on the meridian (Meridian Pass) is formulated by MP = 12 – e. A

moment147

after this time passing is the beginning of Ḍuhrain time and

this time will be a base for the other calculation of prayer times. Then,

146

Ibid. p. 10. 147

This moment usually known as ihtiyāṭ and the maximum value is 3 minutes.

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the result of meridian pass can be converted to zone time WIB (105°),

WITA (120°), WIT(135°) with formula: MP + (λ zone – λ local) : 15. It

should be noted that ihtiyāṭ one until two minutes must be added to the

result of calculation.148

b. Ishā‟ain time

Ishā‟ain time (the time for Magrib and Isha prayers) begins when

the sun sets. The sign is that the upper disk of the sun is parallel with the

horizon. Calculation regarding position of the sun is measured from

center point of the earth, so the calculation has to include the Horizontal

parallax of the sun, horizontal deep, light refraction, and Semi diameter

(SD) of the sun. But then, the horizontal parallax of the sun is too small

(00° 00‟ 8”) so it can be ignored. Based on this, position of the sun at the

beginning Ishā‟ain time can be calculated throughout vertical horizon

circle (ho Ishā‟ain): - (SD + Refraction + Horizontal Deep).149

After

knowing the height of the sun, the solar hour angel (to) at this time can

be calculated using the formula:

Cos to = Sin ho : Cos Φx : Cos δ

m – Tan Φ

x x Tan δ

m

Then, the beginning of Ishā‟ain time converted in zone time is:

12 + to - (e + (λ zone – λ local) : 15)150

148

Muhyiddin Khazin, Ilmu Falak dalam Teori dan Praktik, Yogyakarta: Buana Pustaka,

Ed. III, 2008, p. 87-88. 149

Ibid. p. 90-91. 150

The result of this calculation must be added by ihtiyāṭ . Ibid. p. see Ahmad Izzuddin,

Ilmu Falak Praktis (Metode Hisab-Rukyah Praktis dan Solusi Permasalahnnya), Semarang:

Komala Grafika, 2006, p. 61.

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c. Fajr time

Fajr time (for Subuh prayer) starts when the dawn rises. At this

time, the dawn light is stronger then twilight. Therefore, to know the

height of the sun at this time is -19° + h Ishā‟ain. After knowing the

height of the sun, the solar hour angel (to) at this time can be calculated

using the formula:

Cos to = Sin ho : Cos Φx : Cos δ

m – Tan Φ

x x Tan δ

m

Then, the beginning of Subuh time converted in zone time is:

12 + to - (e + (λ zone – λ local) : 15)151

Using those formulas, the beginning of Ḍuhrain time, Ishā‟ain time and also

Fajr time can be determined easily.

Beside the problem about combining two prayers, there is another

problem that Shia differ Sunni. The problem is that Shia consider a special

time for every prayer which only a certain prayer can be performed. This

special time is out side the combination time. For example, the special time

Ḍuhr prayer is only for performing Ḍuhr prayer. The other prayers can not be

performed at this time. So is the special time for Aṣr, Magrib and Isha. The

certain prayer is the one that can be performed.

If we make a deep research to this special time, we will find that special

time is divided into two kinds, special time at the beginning of prayer time

and special time at the last of prayer time. The special time at the beginning

of prayer time is the special time for Ḍuhr and Aṣr. So, when prayer times

151

Ibid. p. 62-63.

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begin (Ḍuhrain begins when the sun declines from the middle of day and

Isha‟ain begins when the sun set in the western horizon), it is the special time

for Ḍuhr and Magrib. At this time, only Ḍuhr and Maghib that can be

performed. The special time at the last prayer time is for Aṣr and Isha prayer.

So, before the prayer time is up (approximately a period to perform four

rakaat of a prayer), it is the time to perform Aṣr and Isha when these two

prayers are not performed yet. In short, when a person does not perform Ḍuhr

and Aṣr until this time for example, he must pray Aṣr first, and then he prays

Ḍuhr outside the time.

After examining the description of special times above, the writer

summarize that the length of special time is only a period of performing 4

rakaat after the beginning of prayer time and before the end of prayer time for

Ḍuhr, Ahsr and Isha, or three rakaat after the beginning of prayer time for

Magrib. The writer assume that the length of this period is approximately + 4

minutes152

. Therefore, it can be said that the special time for Ḍuhr is after the

sun across the culmination point of day time for 4 minutes, the special time

for Aṣr begins 4 minutes before the sun sets, the special time for Magrib starts

after the sun sets for 4 minutes, and the special time for Isha start 4 minutes

before midnight. 4 minutes is equal 1°.

152

4 minutes is not an exact period because the period for praying 4 rakaat depends on

person who prays. It can be longer than 4 minutes or even less than 4 minutes. So, 4 minutes

written above is only an example, not the exact time as the followers of Shia do. Every person has

different period to perform 4 rakaat of a prayer.

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To determine each time of special times, these formulas can be used:

1. Special time for Ḍuhr

This time begins directly by the sun across the meridian of the sky

or the sun across the culmination point of day time. To calculate the

length of this time use the formula: MP + (λ zone – λ local) : 15 + 4

minutes or (the period of performing 4 rakaat). The result is the

end of special time for Ḍuhr. After this time passes, the combination

times between Ḍuhr and Aṣr begin.

2. Special time for Aṣr

The simple way to determine it is: the beginning of Ishā’ain time

– 4 minutes or (the period of performing 4 rakaat). The result is

the end of combination time of Ḍuhr and Aṣr, and it is the

beginning of special time for Aṣr. Remember, at this time only Ahsr

prayer can be performed.

3. Special time for Magrib

This special time begins directly when the sun sets. The simple way

to determine the end of this time is: the beginning of Ishā’ain time

+ 4 minutes or (the period of performing 4 rakaat). The result is

the beginning of combination time of Magrib and Isha and it is the

end of special time for Magrib.

4. Special time for Isha

The length of special time for Isha is 4 minutes (the period of

performing 4 rakaat) before midnight. Firstly, it is necessary to

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know the time of midnight. At this time the position of the sun is in

the opposite of meridian and the value is also 180° or equal 0°.

Therefore, midnight time is at 12 o‟clock based on the solar mean

time. To converting the solar mean time to zone time is by using the

formula: 12 - e + (λ zone – λ local) : 15. The result of this

calculation is midnight time. Then, to determine the beginning of

special time for Isha is by subtracting the midnight time by 4

minutes (midnight – 4 minutes (the period of performing 4

rakaat)). The result is the beginning of special time for Isha and the

end of combination time for Magrib and Isha. At this time, only

Isha prayer can be performed.

B. The Legal Grounds of Shia Ithna Ashariyyah in Prayer Times.

Formulating Islamic legal jurisprudence in Shia is the authority of

Imam Ja‟far al-Ṣādiq as the founding father of madzhab Ja‟farī. So,

concerning prayer times, Imam Ja‟far is the main key why this mazhab has

their own formulation which is different with Sunni. Actually, Imam Ja‟far

also applied the valid sources to produce his ijtihād and pass his judgment.

The sources are al-Qur‟an, Sunnah, consencus (ijmā‟) and mind.

Regarding prayer times, there are many verses explained its obligation

and also its time. However, the interpretation about those verses is different

according to the scholars of Sunni and Shia. Shia based what they practice

concerning prayer times on al-Qur‟an and Hadits. In the holly Qur‟an, Allah

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has mentioned the times for prayers, but it is not clear and specific. For

example is chapter Hud verse 114 and chapter al-Isra verse 78:

….

Means: “And establish regular prayers at the two ends of the day and at the

approaches of the night” (Hūd [11]: 114)153

Means: “Establish regular prayers - at the sun's decline till the darkness of

the night, and the morning prayer and reading: for the prayer and

reading in the morning carry their testimony.”(Al-Isrā‟ [17]: 78)154

These two verses of al-Qur‟an only show us the general explanation

about prayer times. It does not explain the exact time and the exact prayer that

should be performed. The detail clarification regarding prayer times is

explained by the messenger of Allah Muhammad PBUH as he said:

وصليو كم رأيـتمون أصل

Means: “Pray as you see me praying…”

Therefore, hadith has a significant role to explain and clarify the global

meaning of al-Qur‟an. Moreover, there are some interpretation (tafsīr) books

which the explanation is based on the hadith of the Prophet PBUH. In result,

different interpretation is not only caused by different background,

153

English Translation Text Copied from DivineIslam's Qur'an Viewer software v2.910

developed by Jamal Al-Nasir 154

Ibid. 155

Al-Bukhārī, Ṣahīh al-Bukhārī, Al-Maktabah Al-Shāmilah al-Iṣdār 3.8, Vol. 3, p. 7.

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knowledge and environment of an interpreter, but also caused by different

information about hadith earned by every interpreter.

Because of the urgency of hadith as the instrument to clarify the

meaning of Qur‟an, the writer prefers to criticize the legal ground of prayer

times based on this aspect. Al-Qur‟an in Sunni and Shia point of view is the

same. The different is in the interpretation which is based on hadith.

Otherwise, in hadith, the Muslim scholars differ in some aspects such as the

narrations, the acceptance criteria, and the interpretation. Because of this

reason, the writer will try to make a deep research regarding the hadith about

prayer times.

Hadith, as the manifestation of the Prophet authority, is differently

comprehended by the Muslim scholars. The mazhab in Islam has some

different interpretations and understandings about the essence of this

authority. For example is the different interpretation about hadith in Sunni

and Shia. Shia considers that the Prophet PBUH as the messenger of God has

an absolute authority guaranteed by God revelation for everything he do and

say. His hadith is an absolute truth and undoubtable. Nevertheless, Sunni

differentiate hadith according to his position and role. Muhammad as the

prophet is not considered as the messenger of God all along. But, his

existence as the human being also considered even though he lived as the

messenger. Therefore, the Prophet PBUH has a possibility to produce

something based not on the God revelation, but on his individual judgment to

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respond a problem. These two different paradigms directly implicate the

different sight of Sunni and Shia to judge the status of hadith.

Furthermore, Shia has a larger understanding about hadith. Hadith in

Shia is not only from the Prophet PBUH, but also everything from the

ma‟ṣūm (the prevented from sinning). The meaning of ma‟ṣūm in Shia also

becomes wider. The title of ma‟ṣūm is not only for the Prophet PBUH, but

also for the twelve Imams of Shia which has a direct lineage to the Prophet

PBUH. So, hadith according to Shia is every thing comes out from the

Prophet PBUH and the twelve imams, including their words, deeds, and

decisions. Shia considers the position of the Imams is the same as the position

of the Prophet to explain the meaning of al-Qur‟an. In addition, they said that

the divine inspiration (ilhām) of the Imams is comparable with the God

revelation of the Prophet.156

Thus, Sunni and Shia have a clear difference in referring hadith book.

Sunni regard six books of hadith (Ṣahīh Bukhārī, Ṣahīh Muslim, Sunan Abū

Dāwud, Sunan Tirmīdzī, Sunan Nasa‟ī and Sunan Ibnu Mājah) as their main

reference in hadith. Otherwise, Shia considers four books of hadith or al-

kutub al-arba‟ah (Al-Kāfī by al-Kulainī, Tahdzīb al-Aḥkām and al-Istibṣār by

al-Ṭūsī, and Man Lā Yahẓuruhu al-Faqīh by al-Qummī) as their manual and

reference. From these four books, Al-Kāfī by al-Kulainī is the prime book.

The scholars of Shia and their followers agree about the excellence of

Al-Kāfī, the priority of its citation, the validity of its khabar, and the

156

Wahyuni shifarur Rahmah, Epistimologi Hadits dalam Pandangan Sunni Syiah, from

Jurnal Studi Ilmu-Ilmu Al-Qur‟an dan Hadits, UIN Sunan Kalijaga Yogyakarta, Vol. 7, no. 2, Juli

2006, p. 255.

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completeness of its judgment. They agree that the book contain all of reliable

narrations until now. According to Shia, this book is the most magnificent

and fundamental books of hadith.157

Al-Kāfī is the most reliable literature in

hadith from it appearance until al-Allāmah al-Hillī and his teacher. According

to al-ulamā‟ al-mutaqaddimīn (the early scholars), this book takes the cake

for three centuries.158

The excellence of Al-Kāfī is also proofed by the opinion of some

scholars about this book. For example, al-Fid al-Kashānī in his sharaḥ

(explanation) said: “Al-Kāfī is the most magnificent book, most thiqah

(reilable), and the most complete book in uṣūl working through. Muhammad

Taqi al-Majlisi also said that there is no book ever written matched with Al-

Kāfī.159

From theses excess and excellence, Al-Kāfī the hadiths in this book

including the hadiths about prayer time are reliable and can be considered as

the legal ground for permitting jama‟. Hence, Al-Kāfī and the three other

books in Shia have a same position as the six books of hadith in Sunni.

Clearly, Shia refuses to refer the Sunni books because they have their

own books and made it as their reference. This refusal is caused by different

sight about the definition of hadith. According to Sunni, the source of hadith

is only the Prophet PBUH. Otherwise, according to Shia hadith is not only

from the Prophet PBUH but also from Ali bin Abu Thalib and the other

eleven Imams. Furthermore, Shia have their own criteria to accept a correct

157

Abū Ja‟far Al-Kulainī, Al-Kutub Al-Arba‟ah al-Furū‟ min al-Kāfī, Op. cit,. p. 20. 158

Husain al-Habsyi, Akal dalam Hadits-Hadits Al-Kāfī, Surabaya: Yayasan Pesantren

Bangil, 1994, p. 26. 159

Abdul Hasan al-Gifārī, al-Kulainī wa Al-Kāfī, al-Mu‟assasah al-Nashr al-Islāmī, p. 418.

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(Ṣahīh) hadith. This criteria is different with the criteria in Sunni. The late

scholars (al-ulamā‟ muta‟akhkhirīn) have codified the criteria of hadith

shahih. So, hadith is considered shahih when it meets the requirements as

bellow:

1. The sanad (the chain of narration) continue to al-ma’ṣūm (the

Prophet and Imams) without break.

This condition goes on from the beginning until the last sanad and

must continue to al-ma‟ṣūm, the Prophet PBUH, Ali bin Abu Thalib or

the other eleven Imams. The last sanad does not require continuing to the

Prophet because hadith in Shia also can be leaned on the Twelve

Imams.160

2. The narrators are from Imamiyah school of thought in every level.

The followers of Shia will not take any hadith from other group

except the hadith narrated by their Imam. The truth of a narration has a

good quality when it leans on the Prophet PBUH, Ali or the other Eleven

Imams. The majority of Shia will not accept any narration other than

Shia. They only refer to a hadith when its narration is a follower of Shia

too.

3. The narrators are ‘ādil (justice) and ẓābit (has a strong memory)

The scholars have a variety argument and opinion about „adālah

(justice) of a narrator. According to the popular opinion „adālah is a soul

which encourages to affarid of Allah (taqwa), self preventing from

160

Ja‟far Subḥānī, Ushūl al-Hadīth wa Aḥkāmuhu Fī Ilmi al-Dirāyah (Qum: Maktabah al-

Tauhīd, p. 50, see more in other book of him, Kulliyāt Fī Ilmi al-Rijāl, Beirut: Dār al-Mizān, 1410

H, p. 186-187.

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sinning and self maintaining from bad deed.161

ẓābit is a person with a

strong memory about what he listened and capable to deliver his memory

whenever he wants to. In Shia tradition, a ẓābit narrator is a person who

keeps his memory from mistakes, and also capable to explain and keep

the hadith he narrates from any imbalances.162

Moreover, the Shia scholars differ with Sunni scholars regarding

„adālah al-ṣahābah (justice of the friend of the Prophet). Sunni

considers every ṣahābah is „ādil. On the contrary, Shia considers that not

every ṣahābah is „ādil. Their argumentation about this based ano the al-

Qur‟an which clarify that some ṣahābah are „ādil and some are not. The

verse talking about the justice and the excellence of ṣahābah is Q.S. al-

Taubah [9]: 100, al-Fath [59]: 18 dan 29, al-Hasyr [70]: 8. Then, the

verse mentions about the injustice of ṣahābah is Q.S. al-Munafiqun [74]:

1, al-Ahzab [44]: 12, al-Hujurat [60]: 6.

For these reasons, the Shia scholars compromised the qualified

ṣahābah which meet the conditions defined by the hadith scholars of Shia

by an examination through Ilm al-Rijāl and Jarh wa Ta‟dīl. In result, Al-

Kasysyī divided ṣahābah into three163

:

1) The ṣahābah of Abu Ja‟far and Abū Abdillah a.s.: Zurārah bin

A‟yām, Ma‟rūf bin Kharrābūz, Barīd bin Mu‟awiyyah, Abū

Bashīr Al-Asaddī, Al-Faẓīl bin Yassār, dan Muhammad bin

Muslim Al-Ṭāifī.

161

Ibid., p. 134. 162

Ibid., p. 135. 163

Ibid. p. 165-169.

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2) The ṣahābah of Abu Abdillah a.s.: Jāmil bin Dirrāj, Abdullah

bin Maskān, Abdullah bin Bāqir, Hammād bin Usmān,

Hammād bin Īsā, Abana bin Usmān.

3) The ṣahābah of al-Kazīm and Ridhā or Abī Ibrāhīm and Abī al-

Hasan a.s.: Yūnus bin Abdurrahmān, Ṣafwān bin Yahyā Bayyā

al-Sabūri, Muhammad bin Abī Amīr, Abdullah bin Mugīrah, al-

Ḥasan bin Maḥbūb, dan Ahmad bin Muhammad bin Abī Masr.

Examining the criteria of hadith as mentioned before, the cause of

difference in combining prayer times between Sunni and Shia becomes

clearer. Moreover, the difference is also caused by difference point of view

concerning „adālah al-ṣahābah. Hence, do not blame Shia when they do not

refer to the hadith books of Sunni because the Shia scholars will complain

that the Sunni‟s hadiths do not qualify the criteria of Shia‟s hadith. It is not

fair to judge and criticize a hadith of Shia using the criteria applied by Sunni.

On the contrary, it is also not fair to judge a hadith of Sunni using the criteria

applied by Shia.

Obviously, the difference in a branch of religion doctrine (furū‟) has to

be knowledgeable. In hadith world, every group has their own preference, so

it is possible to produce a different interpretation. Blaming each other is not a

solution for this difference. It only causes disunity among Muslims. Unity is

more important and principal than separation.

In addition, Yusuf Qaradhawi explain that to understand a hadith – for

example a hadith about prayer time – with a correct understanding and far

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from divergence and falsification, someone has to based it on the guidance of

al-Qur‟an so he gets a guidance from the almighty God which head to the

truth. 164

Al-Qur‟an is the legal constitution which is the source of Islamic

laws and the hadith is the instrument to clarify and explain the meaning of

this constitution. For this reason, a correct hadith should not be in

contradiction with the Qur‟anic values.165

Therefore, a research to the content of hadith is necessary to know

whether its content is in conflict with al-Qur‟an or not. Before researching the

contents, the writer will mention the hadiths from Al-Kāfī which Shia refer

them as hujjah (reasons) to apply the concept of prayer times.

ممشد بن يي ن سلمة بن لطش ب ن ل بن سيف بن مرية .1 ل إذ ( لي اسلم) ن أبي ن مر بن ح ظلة ن أب د الش

ز ا الشمس دخل و اظيهر إلش أنش بـي يديـه س حة و ذاك .إايك إن ش طوشا و إن ش صشرت

اسي بن ممشد لش ريي ن د الش بن ر ن ل بن هزي ر .2 ن ا اة بن أييوب ن اسي بن ثم ن ن بن سك ن ن ا رث بن امغرية و مر بن ح ظلة و صور بن ح زم او ك ش

أ ل ( لي اسلم)نقيس الشمس ب امدي ة ب اذر ع اـق ل أبو د الش أنـ كم بأبـي ن هذ إذ ز ا الشمس اـقد دخل و اظيهر إلش أنش

164

Yusuf Qradhawi, Bagaimana Memahami Hadits Nabi PBUH, Bandung: Mizan, 1993, p.

92. 165

Shia also considers that the content of hadith should not be in conflict with the value of

al-Qur‟an. See more Hashim al-Musawi, The Shia, mazhab Syi‟ah, Asal-Usul dan Keyakinannya,

Jakarta: Lentera, 2008, p. 235.

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بـي يديـه س حة و ذاك إايك إن ش طوشا و إن ش صشرت .

ة ن أصح ب ن أمحد بن ممشد ن اسي بن س يد ن .3 دش ( لي اسلم) اق سم بن روة ن ـيد بن زر رة ن أب د الش

ل إذ ز ا الشمس اـقد دخل و اصشلتـي إلش أنش هذه ـ ل .هذه

و روى س د ن اسي بن س يد و ممشد بن خ اد ا ـر و ا ش س .4ي ن اق سم و أمحد بن ممشد بن يسى ن ا ـر بن روف جي و ز د ثش ن اق سم ثـل و اي دخل و اظيهر و ا صر ج

ي حىتش تغيب الشمس هم ج .أن ف و ـ

ممشد بن يي ن أمحد بن ممشد ن ل بن أمحد بن أشيم ن .5 ت يـقول ( لي اسلم)بـ ض أصح ب ن أب د الش ل س

و امغرب إذ ذه امرة ن املرق و تدري كيف ذ ك ـل ل ل لنش املرق طل لى امغرب هكذ و راع ميي

.اـوق يس ره اإذ غ ب ه ه ذه امرة ن ه ه

ة ن أصح ب ن أمحد بن ممشد ن اسي بن س يد ن .6 دش ( لي اسلم) اق سم بن روة ن ـيد بن زر رة ن أب د الش

. ل إذ غرب الشمس دخل و اصشلتـي إلش أنش هذه ـ ل هذه

ممشد بن يي ن سلمة بن لطش ب ن ممشد بن اوايد ن أب ن بن .7 ل ل ( لي اسلم) ثم ن ن مر بن يزيد ن أب د الش

.و امغرب ف اسشفر إل ربع الشيل

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اسي بن ممشد ن لشى بن ممشد ن اوشش ء ن أب ن ن أب .8صلى ا ) ل ل رسول الش ( لي اسلم)بصري ن أب ج فر

. او ل أن أشقش لى أ شت لخشرت ا ل ء إل ثـلث الشيل ( لي وآا .و روي أي إل نصف الشيل

ل ي بن ممشد ن سهل بن زي د ن أمحد بن ممشد بن أب نصر ن .9بن س ل ن إسح ق بن مش ر ل ـل لب د الش د ارشمحن

أخبن بأا ل امو ي ف صلة افجر اـق ل ع ( لي اسلم)طلوع افجر إنش الش زش و جلش يـقول و ـرآن افجر إنش ـرآن افجر ك ن لهود يـ ن صلة افجر تلهده لئكة الشيل و لئكة

ا ـشه ر اإذ صلشى ا د اصي ح ع طلوع افجر أث ت ا رشتـي أثـ تـه . لئكة الشيل و لئكة ا ـشه ر

1. The content (matan) of hadith about Ḍuhr and Aṣr prayer times

a. The hadith that states Ḍuhr prayer begins by declining the sun is

narrated by Hanḍalah from Abū Abdillah, Manṣūr bin Ḥazm from

Abū Abdillah, and Ubaid bin Zurārah from Abū Abdillah. All of

these narrations explain that Ḍuhr time begins when the sun declines.

Although the redaction is different, it has a same meaning.

b. The hadith that states when the sun declines, two prayer times begin

is narrated by Ubaid bin Zurārah from Abū Abdillah and al-Barqī

from al-Qāsim.

2. The content of hadith about Magrib and Isha prayer times

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a. The hadith that states Magrib time begin when the red light in the

western sky disappeared is narrated by Ba‟ẓu Aṣhābinā (part of our

friends) from Abū Abdillah.

b. The hadith that states two prayer times (Magrib and Isha prayer)

begin when the sun sets is narrated by Ubaid bin Zurārah from Abū

Abdillah.

c. The hadith that states Magrib time is until a quarter of night Umar bin

Yazīd from Abū Abdillah.

d. The hadith that states Isha time is until a third of night or middle of

night is narrated by Abū Bashīr from Abū Abdillah.

3. The content of hadith about Subuh prayer times

a. The hadith that states Subuh time begins when the dawn rises is

narrated by Ishaq bin Amr.

The redactions of those hadiths are different, but heading the same

meaning, prayer times. If we examine those contents carefully, we will find

that meaning of those hadiths is not in contradiction with al-Qur‟an. Ḍuhr and

Aṣr begin when the sun declines. Some interpreters such as Al-Alūsī said that

the word أل اصالج دن اشس (establish regular prayers at the sun's decline)

in chapter al-Isra verse 78 is for Ḍuhr and Aṣr prayer.166

Magrib and Isha

begin when the sun sets. This statement is in line with إ غسك ا (till the

darkness of the night) also in chapter al-Isra verse 78. Al-Ṭabaṭaba‟ī which is

cited by Quraish Shihab in his book Tafsir Al-Mishbah said that دن اشس إ

166

Shihābuddīn Maḥmūd Al-Alūsī, Rūḥ al-Ma‟ānī fī Tafsīr al-Qur‟ān al-„Adzīm wa al-

Sab‟i al-Mathānī, al-Maktabah al-Shāmilah al-Iṣdār 3.8, Vol. 11, p. 43.

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is the time for four (at the sun's decline till the darkness of the night) غسك ا

prayers: Ḍuhr, Aṣr, Magrib and Isha. In short, the time when the sun declines

is for Ḍuhr and Aṣr, so the time in the darkness of the night is for Magrib and

Isha prayers.

Moreover, the prophet PBUH in his life ever combined two prayers

without any special conditions. This statement is in line with the hadith

narrated by Muslim in Shahih Muslim and Tirmidzi in Sunan Tirmidzi which

is told by Ibnu Abbas. He said that Rasulullah PBUH combined Ḍuhr and Aṣr

or Magrib and Isha in Madinah without any case of journey, fear or rain. 167

Shia believes that combining prayers is allowed to omit the difficulties of

performing prayer. 168

167

Muslim, Ṣahīh al-Muslim, Op. cit., Vol. 4, p. 10. 168

Nasir Makarim Syirazi, Inikah Keyakinan Kita?, Pekalongan: al-Mu‟ammal, 2007, p.

158-159.

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CHAPTER V

CLOSING

A. Conclusion

Based on the research and explanation described before, the writer

concludes that:

1. Shia Ithna Ashariyyah admits three times of prayer, Ḍuhrain time,

Ishā‟ain time and dawn time. Ḍuhrain is time for Ḍuhr and Aṣr prayer,

Ishā‟ain is time for Magrib and Isha prayer and dawn time is for Subuh

prayer. Moreover, in this concept of prayer times Shia also admits special

time and combination time in Ḍuhrain and Ishā‟ain time. The special

time is the time for only a specific prayer, so for example special time for

Ḍuhr is a specific time for only Ḍuhr prayer. The special time for Ḍuhr is

when the sun declines for only a period to perform four rakaats of Ḍuhr

prayer. The special time for Aṣr is a period to perform four rakaats of Aṣr

prayer before the sun sets. The special time for Magrib is when the sun

sets for only a period to perform three rakaats of Ḍuhr prayer. Then, the

special time for Isha prayer is a period to perform four rakaats of Isha

prayer before midnight. Then, the combination time is the time to

combine two prayers. The time is between two special times, for example

the combination time for Ḍuhr and Aṣr is between Ḍuhr special time and

Aṣr special time.

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2. Actually, the combination of prayers in shia is similar with jama‟

(combining two prayers) in Sunni. In fact, Sunni need a special condition

or requirement so they can perform jama‟. The Sunni scholars have

different opinion about the condition that allows performing jama‟. Some

said journey, rain and fear, but some have a strict rule so jama‟ can not

be performed except in case of pilgrimage or Hājj. However, the

combination of prayers is a result of ijtihād so some scholars have their

own arguments whether it is allowed or not. Indeed, Shia allows

combining prayers without any case of journey, rain or fear. This

argument is based on hadiths from their four main books (al-kutub al-

arba‟ah): al-Kāfī, Tahdzīb al-Aḥkām, al-Istibṣār and Man Lā Yahẓuruhu

al-Faqīh. Furthermore, Shia said the Prophet PBUH ever combined two

prayers without any special condition such as stated in Ṣahīh Muslim and

Sunan Tirmidzi which are the reference books of Sunni.

B. Suggestions

1. A research regarding Shia especially Shia Ithna Ashariyyah is necessary

because this group is a part of Islam which most of their opinion are

different and even in contradiction with Sunni. There are many aspects of

Shia which needs to be studied and examined carefully. This study is to

know whether the Shia is only a school of thought in Islam which

produces a different opinion based on their interpretation to al-Qur‟an and

hadith or not.

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2. Muslims in the world should know that some mazhabs have different

opinion and interpretation about the authoritative quotation form al-

Qur‟an and hadith. This difference causes some different result of ijtihād

in the branch (furū‟) of Islamic doctrine. Difference in furū‟ is a

knowledgeable problem, so is the different concept about prayer times.

The most important is that everything produced in Islamic law is based on

al-Qur‟an and Hadith of the prophet PBUH. Therefore, Muslims should

not be disunity because it will weaken Islam it self. There is no need to

blame each other.

3. Hadith, as one of Islamic legal ground need to be examine deeply. Most

of differences in Islam produced by different interpretation and

acceptance concerning hadith of the prophet PBUH. Critics are necessary

to test a validity of hadith. However, to get an objective understanding

regarding hadith, the three component of hadith (The prophet PBUH,

texts of Hadiths and the explainer or researcher) is also necessary to be

understood.

4. The Faculty of Shariah should make a manual guide of thesis in foreign

language form, English or Arabic, so student who is interested to write his

final thesis in English or Arabic will be easy by following the guidance

book.

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C. Closing

Alhamdulillah, all praises to Allah, finally the writer can finish the research

about the concept of prayer times of Shia Ithna Ashariyyah. The writer has try

to effort the best to do this research. However, the writer realizes that what the

writer tries to present in this minithesis is still far from perfectness. Therefore,

the writer needs critics and suggestions from the reader so the writer can

correct the wrong content and complete the incomplete data. Moreover, the

writer hopes that this research has a great benefit for the writer, the readers

and especially for Islamic studies. Wallahu a‟lam bi al-ṣawāb.

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CURRICULUM VITAE

Name : Mukhsin Ari Wibowo

Place / Date of Birth : Ngawi / March 25 1988

Address : Sidorejo, Karangjati, Ngawi

Email / Fb : [email protected] / [email protected]

Phone : 085815000616

Educational Background

A. Formal

1. SDN I Sidorejo, Ngawi (graduated at 2000)

2. MTsN Babadan, Ngawi (graduated at 2003)

3. MA Al-Islam Nganjuk (graduated at 2007)

B. Non Formal

1. Pondok Modern Al-Islam Nganjuk, Kapas Sukomoro Nganjuk (2003 –

2007)

2. Pondok Pesantren Daarun Najaah Jerakah, Tugu Semarang (2007 – now)

3. English Course in ACCESS Pare Kediri (2009)

4. Indonesia English Language Study Program (English short course for 8

weeks) in Ohio University, United States of America (2010)