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UNDERSTANDING OF THE DEEN (AL-ISLAM)Intermediate Islamic (FIQH) course in English
Conducted by Ustaz Zhulkeflee Hj Ismail
LESSON # 6 (d)LESSON # 6 (d)
Using text & curriculum he has developed especially for Using text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims. Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
All Rights Reserved © Zhulkeflee Hj Ismail (2014))
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.
"O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from
Thy Presence an authority to aid (me)”(Qur’an: Isra’: 17: 80)
Daily application of FIQHDaily application of FIQH BAB- ‘BAB- ‘AL-SWOLAH’
Pre-requisite for its acceptancePre-requisite for its acceptance - - (Basis regarding obligatory Swolah)(Basis regarding obligatory Swolah)
Updated 6 December 2014
(Contn’d)
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FIVEFIVEPRE-REQUISITESPRE-REQUISITES
FOR SWOLAHFOR SWOLAH
CULTURE OF HYGEINE; CLEANLINESS;CULTURE OF HYGEINE; CLEANLINESS;MANAGEMENT OF PURITY OF WATERMANAGEMENT OF PURITY OF WATER
WATER ENGINEERING, AQUA-DUCT,WATER ENGINEERING, AQUA-DUCT,FOUNTAINS, STREAMS, IRRIGATIONFOUNTAINS, STREAMS, IRRIGATION
BATHING , (HAMAM) BATHE HOUSESBATHING , (HAMAM) BATHE HOUSES
STATE OF PURITY
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MODEST DRESSING; ADDED TO VARIETY OF ETHNICITIES;MODEST DRESSING; ADDED TO VARIETY OF ETHNICITIES;
FIVEFIVEPRE-REQUISITESPRE-REQUISITES
FOR SWOLAHFOR SWOLAH
PROLIFERATION OF USE OF VARIOUS CLOTHESPROLIFERATION OF USE OF VARIOUS CLOTHES MODE OF DRESSING
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FIVEFIVEPRE-REQUISITESPRE-REQUISITES
FOR SWOLAHFOR SWOLAH
MOSQUES, RESPECT FOR ALL SURFACES ON THIS EARTH , PLACE
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FIVEFIVEPRE-REQUISITESPRE-REQUISITES
FOR SWOLAHFOR SWOLAH
ASTRONOMY, CHRONOMETER, PRAYER TIME-TABLE TIME
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DIRECTION TO DIRECTION TO
FACE FACE
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a.a. DIRECTION DIRECTION – determine the correct direction (– determine the correct direction (QIBLATQIBLAT) to face in ) to face in
prayer.prayer.
““now shall We turn thee to a now shall We turn thee to a QiblahQiblah that shall please thee. that shall please thee.
Turn then thy face in the direction of the Sacred Mosque; Turn then thy face in the direction of the Sacred Mosque;
wherever ye are turn your faces in that direction.”wherever ye are turn your faces in that direction.”
((Qur’an: Baqarah: 2: 141Qur’an: Baqarah: 2: 141))
If one sees the Ka’abah, he must face that particular direction. If he
cannot see it, suffice for him to turn towards its direction. To
determine it, one should ask those around.
If no one is available, one can use own ways of determining it as
best as one could. If one made a mistake in determining it, even so
one’s prayer is deemed valid and need not repeat it (the opinion of
Imam as-Syafi’ie r.a. in “Al-Umm”).
Some later jurists from the Shafi’ie madzhab (ref: “Umdatus-Saalik”)
rules that such prayer should be repeated (perhaps as precautionary
- “ihtiyyat”) when one becomes certain of one’s mistake.
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Those bedridden while performing swolah laying should be
positioned with feet towards the Qiblah and the head and upper chest
slightly tilted such that they can fulfill the requirement to face the
direction.
But those having to deal with forced conditions, illness and fear are
allowed to pray without facing the Qiblah.
This is based on the general ruling from the Prophet s.a.w. statement,
“If I order you to do something, do to the extent of what you are
capable of doing,”
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EXCEPTION :
“ … But if you are in danger, [pray] walking or riding; and
when you are again secure, bear Allah in mind – since it is
He who taught you what you did not previously know.”
(Qur’an: al-Baqarah: 2: 239)
And Allah s.w.t. also says: “Be ever mindful of prayers (SWOLAH)….
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FIVEFIVEPRE-REQUISITESPRE-REQUISITES
FOR SWOLAHFOR SWOLAHASTROLABE, COMPASSES, NAVIGATIONAL CHARTS, MAPS,
DIRECTION AND ORIENTATION GUIDE.
DIRECTION
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Formal legal can define outward moral responsibility which is
limited by the extent of people’s shortcomings, and it is not
possible to require them to have full presence of mind throughout
the prayer, which hardly anyone can do except for very few.
Yet, we must not be unmindful of the true demands of Swolah
upon us to achieve the best – which the perspective of every God-
fearing (Muttaqi) scholars demands, that ensuring presence of
mind in swolah as a condition to attain to.
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Reflect and consider the following basis:
Its “Haqiqat” (Reality) Swolah is defined as:
“Presenting our entire self to Allah, with reverential
fear towards Him, as well as instilling in our self,
sense of esteem towards His Glory and Greatness,
as well towards His Absolute and Perfect Power”
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“Verily, Allah does not look at your outward form
(appearance) nor at your wealth, but He, verily will
look into (what is in) our hearts and deeds.”
(Hadith reported by Bukhary and Muslim)
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““Verily, action is by intention; and verily the worth (merit) of Verily, action is by intention; and verily the worth (merit) of
that action is (to be measured) in accordance that action is (to be measured) in accordance
with what is intended ... ”with what is intended ... ”
((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))
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“ “ ... ... Thus he who migrates for the sake of Allah and His Messenger,
then his migration is for Allah and His Messenger. And he who
migrates seeking to gain worldly benefits or for the sake of
marrying a woman, then his migration is for that which
he has intended.”
((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))
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““O YOU who have attained to faith! Do not attempt to O YOU who have attained to faith! Do not attempt to
pray while you are in a state of drunkenness pray while you are in a state of drunkenness **, [but , [but
wait] until you know what you are saying;”wait] until you know what you are saying;”
((Qur’an: An-Nisa’: 4: 43Qur’an: An-Nisa’: 4: 43))
And Allah s.w.t. says:
* * See explanationSee explanation
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This verse was the first stage of Qur’anic reference to intoxicant, which
later has been abrogated (mansukh) by subsequent verse which
categorically rules it as Haram (forbidden).
As regards the principle teaching (ratio decidendi) about ensuring sobriety
and knowing what one is saying in prayer (Swolah), this rule remains
important – although jurist stipulates one must be sober and the ability
to correctly verbalize (the essential recitations of Swolah) as the barest
minimum requirement for legal validity of those performing Swolah.
Nevertheless we must aspire for perfection as best as we could – which
pertains to our state of mind and condition of our heart while engaging in
this communion with the Lord of all the Worlds.
ADDENDUMADDENDUM
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““Verily, Allah's Verily, Allah's acceptance of repentance relates only acceptance of repentance relates only to to
those who do evil out of ignorance and then those who do evil out of ignorance and then repent before repent before
their time runs outtheir time runs out: and it is they unto whom Allah will turn : and it is they unto whom Allah will turn
again in His mercy - for Allah is all-knowing, wise;”again in His mercy - for Allah is all-knowing, wise;”
((Qur’an: an-Nisa’: 4: 17Qur’an: an-Nisa’: 4: 17))
ADDENDUMADDENDUM
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““whereas whereas repentance shall not be accepted from repentance shall not be accepted from those who those who
do evil deeds until do evil deeds until their dying hour and then saytheir dying hour and then say, "Behold, I , "Behold, I
now repent"; nor from now repent"; nor from those who die as deniers of the truththose who die as deniers of the truth: :
it is these for whom We have readied grievous suffering.”it is these for whom We have readied grievous suffering.”
((Qur’an: an-Nisa’: 4: 18Qur’an: an-Nisa’: 4: 18))
ADDENDUMADDENDUM
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““And be constant in praying at the beginning and the end of And be constant in praying at the beginning and the end of
the day, as well as during the early watches of the night: the day, as well as during the early watches of the night:
for, verily, for, verily, good deeds drive away evil deedsgood deeds drive away evil deeds: this is a : this is a
reminder to all who bear [Allah] in mind.”reminder to all who bear [Allah] in mind.”
((Qur’an: Hud: 11: 114Qur’an: Hud: 11: 114))
ADDENDUMADDENDUM
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ADDENDUMADDENDUM
“And seeing that he who repents and [thenceforth] does
what is right has truly turned unto Allah by [this very act of]
repentance.”
(Qur’an: Furqan: 25: 71)
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““(By being) Remorseful ((By being) Remorseful (NADAMNADAM) is Repentance () is Repentance (TAUBAHTAUBAH)” )”
((Hadith reported by Abu Daud and HakimHadith reported by Abu Daud and Hakim))
ADDENDUMADDENDUM
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ADDENDUMADDENDUM
““Be conscious of Allah (Be conscious of Allah (TAQWATAQWA) wherever you may be, and) wherever you may be, and follow- follow-
up whatever misdeeds you may have committed (as reparation) by up whatever misdeeds you may have committed (as reparation) by
doing (more) righteous deeds (for these) shall efface them (the doing (more) righteous deeds (for these) shall efface them (the
negative effect of these misdeeds), negative effect of these misdeeds), and interact with people in the and interact with people in the
best manner of disposition (i.e. adopt a noble character).”best manner of disposition (i.e. adopt a noble character).”
((Hadith reported by Tabrani from Abi DzarHadith reported by Tabrani from Abi Dzar))
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a.a. To cease (stop) and keep away from disobedience and wrong-To cease (stop) and keep away from disobedience and wrong-
doings ;doings ;
b.b. Must have remorse (regret) for having committed those sins;Must have remorse (regret) for having committed those sins;
c.c. Must have strong resolve and making pledge not to repeat Must have strong resolve and making pledge not to repeat
those sins and wrong-doing;those sins and wrong-doing;
d.d. Strive to seek forgiveness unto those whom you have Strive to seek forgiveness unto those whom you have
wronged, including making as much remedy (reparation) wronged, including making as much remedy (reparation)
necessary toward them who has the right to demand it from necessary toward them who has the right to demand it from
you;you;
e.e. To begin to do as much righteous deeds from then on.To begin to do as much righteous deeds from then on.
ADDENDUMADDENDUM
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LAA – HAU-LA - WA-LAA LAA – HAU-LA - WA-LAA QUW-WATA IL-LA BIL-LAAHQUW-WATA IL-LA BIL-LAAH
‘‘There is no strength nor power There is no strength nor power except with Allexcept with Allaah.’h.’
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““(Establish you) (Establish you) SwolahSwolah (in the way or manner which) (in the way or manner which)
you see me (do the) you see me (do the) swolahswolah.”.”
((Hadith narrated by Bukhary and MuslimHadith narrated by Bukhary and Muslim))
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““Whoever practices (in this religion) a practice Whoever practices (in this religion) a practice which is which is
not based upon what we have commanded (AMRUNA), not based upon what we have commanded (AMRUNA),
that practice is rejected.” that practice is rejected.”
((Hadith reported by Bukhary and AhmadHadith reported by Bukhary and Ahmad))
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““Whoever innovates (bring about a new ways)Whoever innovates (bring about a new ways)
in our affairs (of religion) in our affairs (of religion)
which has no basis (from its teachings)which has no basis (from its teachings),,
it is rejected.” it is rejected.”
((Hadith reported by Bukhary and AhmadHadith reported by Bukhary and Ahmad))
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“O You who believe ! Obey Allah, and obey the Messenger,
and those charged with authority from among you.”
(Qur’an : An-Nisa’ : 4 :59)
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““Those who listen to the Word, and follow the best Those who listen to the Word, and follow the best (meaning) in it: (meaning) in it:
those are those are the ones whom Allah has guidedthe ones whom Allah has guided, and those are the ones, and those are the ones
endued with understanding.” endued with understanding.”
((Qur’an: Az-Zumar:39:18Qur’an: Az-Zumar:39:18))
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In respecting the dominance of the followers, adherents of the In respecting the dominance of the followers, adherents of the
school of school of FiqhFiqh of of al-Mujtahid-mutlaq al-Imam Muhammad ibn Idrisal-Mujtahid-mutlaq al-Imam Muhammad ibn Idris
ash-Shafi-’ie rhm.aash-Shafi-’ie rhm.a.. here in this region, the practices in this here in this region, the practices in this
manual / lesson on manual / lesson on FIQHFIQH matters, shall subscribe and be in matters, shall subscribe and be in
conformity with this school of Islamic jurisprudence (conformity with this school of Islamic jurisprudence (madzhabmadzhab). ).
Yet, we hold to a healthy respect and tolerance (Yet, we hold to a healthy respect and tolerance (tasamuhtasamuh) towards ) towards
other other madzaahibmadzaahib and and ikhtilaafikhtilaaf (differences of opinion) amongst (differences of opinion) amongst
Islamic scholars. Islamic scholars.
The dominant schools of Islamic jurisprudence generally accepted The dominant schools of Islamic jurisprudence generally accepted
are the, are the, Ja’afari, Maliki, Hanafi, Shafi’e Ja’afari, Maliki, Hanafi, Shafi’e and and Hanbali.Hanbali.
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FOUR ASPECTS/CATEGORIES:FOUR ASPECTS/CATEGORIES:
[1] QOLBIYYAHQOLBIYYAH – Heart/Mind– Heart/Mind [2] FI’-LIY YAH FI’-LIY YAH – Action / Postures– Action / Postures [3] QAW-LIYYAHQAW-LIYYAH – Recitations– Recitations [4] TARTIB - In the right order- In the right order
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RUKUN QOLBIY-YAHRUKUN QOLBIY-YAH
ESSENTIAL PERTAINING TO THE HEART/ MIND
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“Niyyat” Intention can be defined as “the presence of purposeful will
for any act in the person’s heart or mind; accompanying that action”. If
it was only present before that act, Scholars of the Shafi’-ie madzhab
differentiate this latter state with the term “ ’Azam” (Resolve) and not
“Niyyat” (Intention).
As pertaining acts of devotion (worship), which is directly related to
“obedience and submission” to Allah, that purpose or intent must be,
purposely and consciously carried out for the sake of Allah s.w.t.
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It is also in the “niyyat” that particular or specific acts of devotions
are differentiated from other of the same genre. Example, in Swolah,
difference between what is obligatory devotions (Fardh) from that
which is recommended or supererogatory (Mandub or recommended);
amongst the obligatory Swolah which is differentiated by the names
(Zuhr, ‘Asr etc.) and the number of Raka’at (cycle of movements); and
as regard one’s role in congregational prayer, whether one intends to
be leading or following the leader in the prayer.
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What is important is the knowledge and awareness of what kind of
Swolah one is doing, and ensures sincerity in doing it for the sake of
Allah s.w.t.
Text of the intention, composed in Arabic by Fiqh scholars in classical
books are meant to teach us this – unfortunately some blindly adopt
or imitate this, even though they do not understand what it (the
Arabic words that they utter) actually meant.
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Note as clarification:
As, “niyyat” is an essential element in swolah, it must be present
(in the heart or mind) at the beginning of the act i.e. present at the
time of the “Takbirat-ul-ihram” (when proclaiming the first
glorification “Allahu-Akbar” [meaning ‘Allah is Greatest’], when one
enters into the state of devotion for swolah). But, it is not required
for one to verbalize it – only to formulate in one’s mind or heart and
in the language that one understands.
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Note as clarification:
Some scholars dislike (as makruh) or some even forbade it as an
offensive innovation the verbalization of such “niyyat” as this was
never the practice of the Prophet s.a.w., nor that of our pious
predecessors (Salaf-us-Solih).
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Note as clarification:
For those who verbalize this to assist themselves (especially those
who are new students just learning to pray), or for teaching others as
to the necessity of its formulation, they should be aware that such
allowance is not the rule in performing swolah – but are done out of a
certain need (or maslahat), and should be discarded when the need
for it ceased. By doing this it is to eradicate the misconception in some
Muslims who mistakenly regarded Niyyat to belong to rukun Qaw-
liyyah, whereas it is QALBIYYAH.
All Rights Reserved © Zhulkeflee Hj Ismail (2014))WaAllau ‘alam.
““NiyyatNiyyat” ” is to formulate intention in the heart / mind is to formulate intention in the heart / mind
that one is:that one is:
[a] [a] with full consciousness and purposeful; towith full consciousness and purposeful; to
[b] [b] perform a specific act (must be clear of what it is that perform a specific act (must be clear of what it is that
act one is about to do); andact one is about to do); and
[c] [c] the reason for doing it must be solely for the sake the reason for doing it must be solely for the sake
(fulfilling a command – thus striving to gain acceptance (fulfilling a command – thus striving to gain acceptance
of & seeking nearness to) Allah - sincerely. of & seeking nearness to) Allah - sincerely.
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This intention must be present at the beginning of This intention must be present at the beginning of
performing the performing the SwolahSwolah (i.e. At the first (i.e. At the first TAKBEERTAKBEER))
It must be in a language which one understands.It must be in a language which one understands.
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Thus some examples:Thus some examples:
““O Allah! O Allah! I am performing I am performing thethe obligatoryobligatory SUBUH/FAJRSUBUH/FAJR
prayer (prayer (swolahswolah),), two two rak’aatrak’aat (cycle of bowing),(cycle of bowing), because because
of You (O Allah)of You (O Allah).”.”
OROR
““O Allah! I am performing the obligatory O Allah! I am performing the obligatory ZUHRZUHR prayer prayer
(swolah), four (swolah), four rak’aatrak’aat (cycle of bowing), because of You.” (cycle of bowing), because of You.”
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Fajr / SubuhFajr / Subuh
ZuhrZuhr
‘ ‘AsrAsr
MaghribMaghrib
Isha’Isha’
Jumu'ah Jumu'ah (replace Zuhr)(replace Zuhr)
(obligatory for men)(obligatory for men)
2 2 raka'at raka'at (CYCLES OF BOWING)(CYCLES OF BOWING)
4 raka’at 4 raka’at (CYCLES OF BOWING)(CYCLES OF BOWING)
4 raka’at 4 raka’at (CYCLES OF BOWING)(CYCLES OF BOWING)
3 raka’at 3 raka’at (CYCLES OF BOWING)(CYCLES OF BOWING)
4 raka’at 4 raka’at (CYCLES OF BOWING)(CYCLES OF BOWING)
2 raka’at 2 raka’at (CYCLES OF BOWING)(CYCLES OF BOWING)
((performed in congregation)performed in congregation)
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STAND STANDBOW PROSTRATE PROSTRATESIT
AFTER EVERY TWO CYCLES (RAKA’AT) OR AT THE END OF THE COMPLETED REQUIRED CYCLES SIT
ONE RAKA-’AT
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““Verily, action is by intention; and verily the worth (merit) of Verily, action is by intention; and verily the worth (merit) of
that action is (to be measured) in accordance that action is (to be measured) in accordance
with what is intended ... ”with what is intended ... ”
((Hadith reported by Bukhary & MuslimHadith reported by Bukhary & Muslim))All Rights Reserved © Zhulkeflee Hj Ismail (2014))
“ “NIYYATNIYYAT” (intention) is one of the essential for the validity of ” (intention) is one of the essential for the validity of
SWOLAHSWOLAH and all forms of and all forms of IBAADAHIBAADAH - condition for it being accepted . - condition for it being accepted .
Yet, intention can be defined as : “Formulation in a person’s mind-Yet, intention can be defined as : “Formulation in a person’s mind-
heart, of his conscious action which he is doing, with clarity of its heart, of his conscious action which he is doing, with clarity of its
ruling (ruling (HUKMHUKM) and differentiating it from other actions which may ) and differentiating it from other actions which may
generally be similar, reaffirming the sincerity of purpose to do it for generally be similar, reaffirming the sincerity of purpose to do it for
the sake of Allah seeking nearness to Him. As such, it is the sake of Allah seeking nearness to Him. As such, it is formulated in formulated in
the mind-heart In the language which the person understandsthe mind-heart In the language which the person understands .”.”
Verbalizing it upon the tongue is regarded as “Verbalizing it upon the tongue is regarded as “BID’AH BID’AH ”, since this ”, since this
was not practiced by the Prophet s.a.a.w. was not practiced by the Prophet s.a.a.w.
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Yet, to ensure that Yet, to ensure that NIYYATNIYYAT is formulated, our Islamic scholars is formulated, our Islamic scholars
compose the required intention that fulfill the compose the required intention that fulfill the SHAR’IESHAR’IE requirement, requirement,
and this has become a standard instruction in the curriculum which and this has become a standard instruction in the curriculum which
requires the teacher-student to verbalize it. requires the teacher-student to verbalize it.
Some, although having learnt that the intention is in the heart-Some, although having learnt that the intention is in the heart-
mind and not the tongue, still finds it nececssary to verbalizing it as a mind and not the tongue, still finds it nececssary to verbalizing it as a
means to always remind themselves to consider this important means to always remind themselves to consider this important
essential of essential of SWOLAHSWOLAH, especially since in the , especially since in the SHAFI-’IESHAFI-’IE MadzhabMadzhab , ,
intention must be present at the beginning of the act.intention must be present at the beginning of the act.
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So, the So, the SHAR-’IESHAR-’IE ruling ( ruling (HUKMHUKM) on verbalizing ) on verbalizing NIYYATNIYYAT (which (which
although technically is a although technically is a BID’AHBID’AH), depends of many factors:), depends of many factors:
[1] [1] If by not verbalizing it, the required intention is not present in the If by not verbalizing it, the required intention is not present in the
person’s mind at the start of person’s mind at the start of SWOLAHSWOLAH, which therefore rendering it , which therefore rendering it
invalid, then to do so - verbalize - is invalid, then to do so - verbalize - is WAJIBWAJIB (obligatory). (obligatory).
[2] [2] For those who do not verbalize it but are able to formulate it in For those who do not verbalize it but are able to formulate it in
their heart-mind is conforming to the Sunnah, this is their heart-mind is conforming to the Sunnah, this is highly highly
recommended.recommended.
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So, the So, the SHAR-’IESHAR-’IE ruling ( ruling (HUKMHUKM) on verbalizing ) on verbalizing NIYYATNIYYAT (which (which
although technically is a although technically is a BID’AHBID’AH), depends of many factors:), depends of many factors:
[3] [3] Some, like the Some, like the ImamImam (prayer leader), choose to verbalize it as a (prayer leader), choose to verbalize it as a
continuous instruction to the congregation – many of whom may still continuous instruction to the congregation – many of whom may still
require reminders. The ruling for this can be optional (require reminders. The ruling for this can be optional (HARUSHARUS), or ), or
recommended (recommended (MUSTAHABMUSTAHAB) or even obligatory () or even obligatory (WAJIBWAJIB).).
[4] [4] For those who knows how to formulate in the heart-mind, it is For those who knows how to formulate in the heart-mind, it is
dislike (dislike (MAKRUHMAKRUH) for them to verbalize aloud without apparent ) for them to verbalize aloud without apparent
reason-necessity for doing so.reason-necessity for doing so.
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So, the So, the SHAR-’IESHAR-’IE ruling ( ruling (HUKMHUKM) on verbalizing ) on verbalizing NIYYATNIYYAT (which (which
although technically is a although technically is a BID’AHBID’AH), depends of many factors:), depends of many factors:
[5] [5] To regard or assert the view that verbalizing To regard or assert the view that verbalizing NIYYATNIYYAT specifically specifically
for Swolah (upon the tongue) has been practiced by the Prophet for Swolah (upon the tongue) has been practiced by the Prophet
s.a.a.w, is sheer ignorance.s.a.a.w, is sheer ignorance.
WALLAAHU A’LAMWALLAAHU A’LAM
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To be continued
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