The Intention of Solāh
The Solāh of the Prophet S.A.W
By Shaikh Muhammad Nasiruddin Al-Albāni
[The book was translated by Usama Ibn Suhaib Hasan Al-Brittani; it would be worthwhile to revisit it and I invite you to provide inputs]
By Shaikh Muhammad Nasiruddin Al-Albāni
[The book was translated by Usama Ibn Suhaib Hasan Al-Brittani; it would be worthwhile to revisit it and I invite you to provide inputs]
The Description of the Solāh
2.3. The Intention of the Solāh
In the name of Allāh, the Most Gracious, the Most Merciful;
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to
Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except
Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.
The Intention
(Niyyah) [58]
The Prophet (Sallallāhu alayhi wa sallam) used to say: "All actions are by intention, and every man shall have what he intended." [59]
In
the language of the scholars, “Intention (Niyyah)” is ‘the form of purpose
(qasad) and desire (irādah)’ that ‘takes place in the heart’ encompassing ‘two
elements’: Firstly distinguish the different types of acts worship, one from
the other (ta’rub). Like distinguishing whether it is a ghusul, tayammum, wudhu
or solāh, fasting, zakah, Or distinguishing actions of worship from actions of
habit, like distinguishing the bath from impurity from the baths simply to get
clean. Secondly, to distinguish the intended object of the action (ta’yin) – a
fardhu or nawafil; and that it is sincerely intended for the sake of Allāh
alone.
The
same principle is applied in the Niyyah of Solāt: to distinguish the various
solāt from one and another - Solāt of Dzuhur from ‘Asar; to distinguish the
intended objective of the solat - a fardhu or nawafil, jama’ or qasar, mutlak,
qabliyah or ba’diyah, numbers of raka’ah - sincerely for the sake of Allāh.
Wallahu’alam
Footnotes
58. Imām Nawawi (rahimahullāh) says in Rawdah at-Talibin (1/224
published by Maktab al-Islami):
"The intention is the purpose, so the person about to perform Solāh brings
to mind that Solāh and what is relevant of its characteristics, such as which
Solāh it is, whether it is obligatory etc. and he brings these things together
in his intention with the First Takbir (Takbiratulihram)."
59. Bukhari, Muslim and others. It
is given in Irwa' (no. 22)
[Via The Qur'an and
Sunnah Society]
Addendum
Addendum
The
Subject of Intention
By
Ibn Salih
In the name of Allāh, the Most
Gracious, the Most Merciful;
All the praise and Thanks are due to
Allāh, the Lord of al-ā’lamīn. I testify
that there is none worthy of worship except Allāh, and that Muhammad,
Sallallāhu alayhi wa sallam, is His Messenger.
The subject of intention in ‘ibādah such as wudhū, Solāt or
fasting is often being raised by some as to whether it should be articulated it
out preceding doing it. As for Solāt, should one lafaz it out preceding the
Takbir and following it formed again in the heart while the Takbīr or just
formed it in the heart? The matter has been long settled. The fuqahā’
were consensus that intention is formed in the heart and to be done at the
commencement of the Solāt when saying the Takbir as the Sunnah of the Prophet
(Sallallāhu ‘alaihi wa sallam). The intention is not required to be pronounced
it out. But some of the later scholars said it is a recommended or mandub. What
follows is a discussion around the subject of intention in Solāt.
Actions Are But By Intention
According to the consensus of the
fuqahā, the intention of act of worship such as purifying oneself by doing
wudū’, ghusl or tayammum, solāt, fasting, paying zakāh, offering kafārah
(expiation) and others does not need to be uttered verbally, rather, the seat
of intention is in the heart. If a person utters something by mistake that goes
against what is in his heart, then what counts is what he intended, not what he
had said.
There is no any difference of opinion
concerning it, except when some of the later
followers of Imāms ash-Shāfi’ie, Abu Hanīfah and Ahmad (rahimahullāh)
expressed approval that it is mustahabb
to utter the intention so as ‘to make it stronger’. Although they held that
usage of verbal expression of the niyyah is not in itself part of the Sunnah;
the verbal expression preceding the niyyah is recommended as a mean to assist
in strengthening the intention of Solāt.
The matter of intention link to the
hadith of ‘Umar ibn Al-Khattab
(radiallāhu’anhu) that the Messenger of Allāh, (Sallallāhu ‘alaihi wa sallam),
stated: ‘Verily
actions are by intentions, and for every person is what he intended. …” [Al-Bukhāri and Muslim]
The first statement of Rasūlullāh
(Sallallāhu 'alaihi wa sallam), ‘verily (innamā) actions are by intention’ –
indicates the condition that all actions are in need of intention. It
informs us that the correctness or incorrectness of the action is in accordance
to the correctness or incorrectness of the intention, and its acceptance and
rejection is according to its conclusion. The second statement of Rasulullāh
(Sallallāhu 'alaihi wa sallam) , ‘and
for everyone is what he intended’ is informing that one will not gain
anything from his action except what he intended. So, if he intended good, he
gets good. If he intended evil then he gets evil. Therefore the action in
itself is good, or bad, or permissible is according to the intention behind it
and is necessary for that action to exist. The reward of the person or his
punishment is according to the intention upon which the action became
righteous, or bad or permissible (mubah).
[See 'Ihkām al-Ahkām']
The three ahādīth which Rasūlullāh
(Sallallāhu ‘alaihi wa sallam) as reported by ‘Umar (radiallāhu`anhu), “Verily actions
are by intention”; reported by ‘Aaishah (radiallāhu`anha), “Whosoever introduces into this affair of ours that which
is not part of it then it is rejected”, and reported by Nu’mān bin Bashīr (radiallāhu`anhu), “The halāl is clear and the harām is clear”
are fundamental in Islām. Islām resolves to doing the commanded
actions and staying away from the forbidden actions and stopping at the
doubtful matters. And all of this is perfected upon by two matters:
that ‘the outwardly’ and ‘inwardly actions’ must be done according to Sunnah; and Allāh Says, “He may test which of you is best in action’
[Al-Mulk, 67:2] which is only accepted
when both is sincere and correct. And Allāh also Says, “So whosoever hopes for the meeting with His Lord, let
him work righteousness and associate none as a partner in the worship of His
Lord” [Al-Kahf, 18:110].
Lafaz Of Intention Is A Mandub.
Ibn
Al-Mundhir (rahimahullāh) states: “The scholars were in consensus (Ijma‘) that Solāt is not
accepted without niyyah (intention).”[Al-'Ijma',
41] Imām An-Nawawi (rahimahullāh)
said: “…and the Niyyah is within the heart, and
pronouncing it before the saying of the Takbir is only a recommended (mandub).”
[Al-Minhaj]
An-Nawawi
(rahimahullah) also states: “If one makes the
intention within his heart and does not pronounce it, such is valid according
to the Madzhab, as it was stated by the majority … [And] 'our companions [from
the Shafi'ies] say this [referring the opinion by Abu Abdullah Az-Zubairi] that
it is obligatory to do both is an error!] [Majmu’, Vol 3 page 241]
Al-Khatib
Ash-Shirbini (rahimahullah) stated:
“And the niyyah is within
the heart according to the consensus of the Jurists (ijma’). It does not
suffice to say the intention upon the tongue while being heedless within the
heart according to the Ijma’ of the Muslims, and this relates to the rest of
the issues [of Solāt as well]. If one were to say the intention with the tongue
and it contradicts the intention of the heart, it does not harm [the validity],
such as intending the Fajar prayer while saying upon one’s tongue that one
intends Dzuhur. It is recommended (mandub) to say the intention with the
scheduled Solāt right before the opening Takbir for Solāt…”
[Vol. 2 pg. 138 of Al-Bujayrimi 'ala Al-Khatib, Dar Al Kutub Al-'Ilmiyyah]
The position of the issue of
articulating the intention in Solāt is two-fold: One, some Shafi’ies ‘ulama’
considered it as obligatory [such as the author Al-Bayan, Al Yamani]. This is
regarded as a very weak view, it would be better to avoid practicing it upon
the difference of opinion. Secondly, it is recommended as assistance to
strengthen the heart before formulating the intention of Solāh as to be free
from neurotic misgivings. [Nihayat al-Muhtaj v. 1, p. 457]
[See Al-Iqna’]
Some of the later scholars followers of
Imāms Mālik, Ahmad and others
(rahimahullāh), the opponent of the above view,
said that it is not mustahabb to utter it, because that is a bid’ah, simply it
was not reported that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) or his Sahābah
did as such or that he (Sallallāhu ‘alaihi wa sallam) commanded anyone among
his ummah to utter the intention. If that had been prescribed then the
Prophet (Sallallāhu ‘alaihi wa sallam) and his companions would not have
neglected it, because it has to do with act of worship which the ummah does
every day and night.
They also held that intention is always
connected to the extent of one’s knowledge. If one knows what he is doing then
he has obviously made an intention. It is unlikely that if he knows what he
wants to do, that he has not formed an intention. The intention precedes
action. They maintain that articulating the intention out loud and repeating it
is not prescribed in Islam, rather the person raising his voice articulating
the intention may disturb others, and it is incorrect action. The seat of the
intention is in the heart; to be form at the commencement of the Solāt when
saying the Takbir. They uphold their view is correct as opposed to the
first.
The Prophet (Sallallāhu ‘alaihi wa
sallam) never pronounces the intention by the tongue. There is not a single
directive of the Prophet (Sallallāhu ‘alaihi wa sallam), Sahābah or the
Khalīfahs, to pronounce the Niyyah and followed in the heart while saying the
Takbir as being done generally do. The intention is formed in the heart, to be
done at the commencement of the Solāt when saying the Takbir. The
principle is that in all matters of worship, the Sunnah of the Prophet
(Sallallāhu ‘alaihi wa sallam) must be followed exactly. This is the agreement
(ittifāq) of the Imāms of the Mazhabs.
Criterions of Niyyah
In the language of the Fuqahā’ scholars, “Intention
(Niyyah)” is ‘the form of purpose (qasd) and
desire (irādah)’ that ‘takes place in the heart’ encompassing ‘two elements’:
1. To distinguish the different types of acts
worship, one from the other. Like
distinguishing whether it is a ghusul, tayammum, wudhu or solāh, fasting,
zakah, Or distinguishing actions of worship from actions of habit, like
distinguishing the bath from impurity from the baths simply to get clean.
2. To distinguish the intended object of the
action – a fardhu or nawafil
Sincerely and intended for the sake of Allāh and non others.
The
same principle is applied in the Niyyah of Solāt:
to distinguish the various solāt from one and another - Solāt of Dzuhur from
‘Asar; or distinguishing the fast of Ramadhān, kafarah or nadzar; to
distinguish the intended objective of the solat - a fardhu or nawafil, jama’ or
qasar, mutlak, qabliyah or ba’diyah, numbers of raka’ah - sincerely for the
sake of Allāh.
Abu
Bakar ibn Abi Dunyā wrote a book, calling it, “Sincerity and intention”, and he meant
this (second meaning) of intention. And it is the meaning of intention which is
repeatedly mentioned in the speech of the Prophet, (Sallallāhu ‘alaihi wa
sallam), sometimes with the word niyyah, other times with the word irādah, and
sometimes with words close in meaning to the above two. And the mention of
intention occurs in the Qur’ān many times, by the use of words other then
niyyah but with similar meaning.
Al-Qur’ān
In the
Qur’ān often it describes intention with the word irādah (desire) as: “Among you are some
that desire (yurīd) this world and
some that desire the hereafter”
[Al-Imran, 3:152];“Whosoever desires the life of this world and it’s adornment” [Hud,
11:15]; “And keep yourself patiently with those who call on their Lord, morning and evening seeking (yurīdūna) His Face, and let
not your eyes overlook them, desiring the pomp and glitter of this life.”
[Al-Kahf, 18:28]
Sometimes Niyyah is described with the word ibtighā (desire): “Except only the desire (ibtighā) to seek the Face of
His Lord, the Most High” [Al-Layl, 92:20];
“And you spend not except seeking
(ibtighā) the Face of Allāh” [Al-Baqarah, 2:272]
Ahādīth
The meaning of Niyyah in the hadith of
the Prophet (Sallallāhu ‘alaihi wa sallam), and the Salaf generally refers to
the second sense which carries the meaning of Irādah The Sunnah and
statements of the Salaf to refer with the second meaning of niyyah (i.e the desire) found is a large numbers,
some of them:
The Messenger (Sallallāhu
‘alaihi wa sallam) said: ‘Verily actions
are by intentions, and for every person is what he intended. …” [Al-Bukhāri
and Muslim]; “People
will be gathered upon their intentions” [Ibn Mājah, Sahīh al-Jāmi' no.7898]; “Mankind
will be resurrected upon their intentions”
[Muslim]; “Verily
those slain on the battlefield will be resurrected upon their intentions”
[Ibn Abi ad-Dunya]; “For the ones whose concern is this world Allāh will scatter his
affair, and place poverty between his two eyes. And he will not get from the
world except what is written for him. And for the one whose intention is the
hereafter Allāh will gather for him his affair and place contentment in his
heart, and the world will come to him willingly” [Ibn Mājah, Sahīh
al-Jāmi no.6386]
The Salaf
Yahya
bin Abu Kathīr said, “Learn
your intention for it is more
serious than the action.” ;Zayd
ash-Shāmī said, “verily I like that I have an intention for everything even if it
be eating and drinking” And he also said, “Have
intention for everything, desiring
the good, even if it be leaving for the toilet”; Sufyaan ath-Thawrī said, “I have not
treated anything more difficult then my intention, because it keeps changing.”;
Yusuf bin Asbāt said, “Purifying the intention
from its corruption is harder upon the workers than long striving (i.e. in
their work)” ;Ibn al-Mubārak
said, “Maybe a small action is made great by its intention, and maybe a great action is
made small by its intention” ;Ibn ‘Ijlān said, “The action is not acceptable except by three: Taqwā of
Allāh, and good intention, and
correctness (i.e. conformity to the Sunnah)” ; Fudhayl bin ‘Iyādh said, “Allāh wishes
from you only your intentions and desires (irādah)”
[See Ibn Abī ad-Dunyā in his Al-Ikhlās
wa an-Niyyah]
Rasūlullāh (Sallallāhu 'alaihi wa sallam) commence his Solāt by
Takbir
Rasūlullāh (Sallallāhu
'alaihi wa sallam) would commence the Solāt by saying: “Allāhu Akbar”
(Allāh is the Greatest) [Muslim and Ibn Mājah]. The hadīth
indicates clearly that Rasūlullāh (Sallallāhu 'alaihi wa sallam) did not use to
commence it with some other words. Infact Rasūlullāh (Sallallāhu 'alaihi
wa sallam) ordered "the man who prayed
badly" to do like he did. He (Sallallāhu 'alaihi wa sallam) also
said: Verily, the Solāt of a person is not complete
until he has made an ablution which has included the necessary parts of the
body and has then said: 'Allāhu Akbar'. [Tabārāni with a sahīh isnād] Rasūlullāh (Sallallāhu 'alaihi wa sallam) would also used
to say: “The key to the Solāt is purification; it is entered by takbīr and
exited by taslīm.” [Abu Dāwūd, Tirmidzi and Hākim who declared it sahīh
and Dhahabi agreed. It is given in Irwā' (no. 301). Literally, "the takbīr
makes it harām", i.e. the actions which Allāh has made harām during it,
"and the taslīm makes it halāl" i.e.
what is allowed outside Solāt. The hadīth proves that the door to Solāt being
open with purification, it similarly proves that the Solāt cannot be entered except with takbīr, and that it
cannot be exited except with taslīm.
This is the view of the majority of scholars.]
Rasūlullāh (Sallallāhu 'alaihi wa
sallam) said to a Bedouin, "When you stand for
Solāt say the takbīr and then recite what is easy for you from the
Qur'ān." [Bukhārī and Muslim] in another narration Aa'ishah (radiallāhu`anha) said: “The Prophet (Sallallāhu 'alaihi wa sallam) used to start
the Solāt by saying the takbīr and reciting 'All praise is due to Allāh...'
(Al-Fātihah)” [Sahīh Muslim]. The proper
time to form attention in the heart is at the start of the Solāt when saying
the Takbir. In formulating one’s intention one must specify: “that one is going
to perform Solāt; specify which Solāt one is going to perform; and that
intention is an obligatory part of Solāt”. [Jarhazi on al-Minhaj
al-Qawim v. 1, p. 351; Tuhfat al-Muhtaj v. p. 180]
Rasūlullāh (Sallallāhu 'alaihi wa
sallam) also used to raise his voice for the takbīr such that those behind him
could hear. [Ahmad and Hākim, who declared it
sahīh and Dhahabi agreed.] Accordingly, "When
he fell ill Abu Bakar (radiallāhu’anhu) used to raise his voice to convey the
takbīr of the Messenger (Sallallāhu 'alaihi wa sallam) to the people."
[Muslim and Nasā'ie] As for the ma’mum, Rasūlullāh (Sallallāhu 'alaihi wa
sallam) said: “When the Imām says: Allāhu Akbar,
then say: Allāhu Akbar.” [Ahmad and Baihaqi with sahīh isnād] The Takbir
would indicate the commencement of Solāt and it is forbidden to indulge in
anything not related in the Solāt.
Rasūlullāh
(Sallallāhu 'alaihi wa sallam) would raise his hands sometimes with the takbīr, [Bukhāri and Nasā'ie], sometimes after the
takbīr [Bukhāri and Nasā'ie], and sometimes before it [Bukhāri and Abu Dawūd]. “Rasūlullāh (Sallallāhu 'alaihi wa sallam) would raise
them with fingers apart [not spaced out, nor together]" [Abu Dawūd,
Ibn Khuzaimah (1/62/2, 64/1); Tammām and Hākim who declared it sahīh and
Dhahabi agreed] and "he would put them level
with his shoulders" [Bukhāri and Nasā’ie], although occasionally, "he would raise them until they were level with [the
tops of] his ears." [Bukhāri and Abu Dāwūd]
Importantly the ummah is reminded to
adhere to the Sunnah of Rasūlullāh (Sallallāhu ‘alaihi wa sallam) throughout
the Solāt, following his command: “Pray as you have seen me praying.” [Narrated
by Al-Bukhari, 631] This hadith indicates the Prophet’s Solāt is the one that
to be followed.
A renowned scholar Ibn Qayyim (rahimahullāh) said:
When the Prophet (Sallallāhu ‘alaihi wa
sallam) would stand up for the prayer, he would say: Allāhu Akbar. He
(Sallallāhu ‘alaihi wa sallam) would never say anything before this nor would
he ever pronounce his Niyyah, nor would he say "I am offering this
particular prayer consisting of four raka‘ahs for Allāh facing the Qiblah
singularly or as an imām", nor would he say: "[I am offering this
prayer] within the stipulated time or after the stipulated time or that these
are the obligatory Raka‘ahs of this time." These ten innovations have
never been narrated by anyone – not a single word of them -- either as a Sahih
or a Da‘if or a Musnad or a Mursal narration. There is nothing in this regard
that has been narrated from the Companions of the Prophet(Sallallāhu ‘alaihi wa
sallam) and no one from among the tabi‘ien or the four imams ever
regarded it as desirable.
Actually, some scholars of the later
period have misinterpreted these words of Imām
Shāfi‘ie (rahimahullāh), who said: "It
[referring to Solāt] is not like the fasts. No one can begin it unless he
pronounces [some words]". They thought that this meant the
pronunciation of the Niyyah, whereas Shāfi‘ie
(rahimahullāh) actually meant the pronunciation of Allāhu Akbar, which are the
words that commence the Solāt. For how can Imām Shāfi‘ie
(rahimahullāh)would regard something as desirable which the Prophet
(Sallallāhu ‘alaihi wa sallam) never did even in one single Solāt; and which no
one from anyone of his Khalifahs and Companions did either. This is the
guidance [they have provided us] and this is their practice. If we had found
that a single word had been narrated by them in this regard, we would have accepted
it with submission and compliance, for no guidance is more complete than their
guidance and there is no established practice [in religion] except that which
has been received from the Rasūlullāh (Sallallāhu ‘alaihi wa sallam).
[See Zaad al-Ma‘ad, Vol 1, p. 201]
Niyyah Is A Consciousness Of Purpose In The Mind.
Shaykh
Taha Karān, a contemporary ash-Shafi‘ies scholar, said:
The niyyah is not a formula but a
consciousness of purpose in the mind. As such, it does not take the form of
specific words. Where it becomes difficult to form it the mind, our fuqaha have
allowed it to be verbally expressed. The verbal expression of the niyyah, where
recommended, is meant only to assist in fulfilling the Sunnah expressed in the
hadith: “Actions are but by intention and each
person will have but that which he intended.” [Al-Bukhāri and Muslim]
Making the niyyah verbally is thus more
of a “crutch”
the mind than an independent Sunnah.
Accordingly, just as a healthy person
would not need a crutch, a person who is able to maintain his mental focus on
his purpose should not bother with pronouncing any sort of formula. The locus
of the niyyah is the mind, and as long as the mind remains acutely conscious of
the niyyah, verbal pronouncement is redundant.
If the niyyah has been properly
understood as consciousness of purpose, it ought to become clear that there is
really no real need for a variety of different formulations of the
niyyah.
In the matter of formulating the
niyyah—for those who need to formulate one—one
would be better advised to stick to a simple “one size fits all” formula.
Using a variety of
formulations, and an overemphasis on using the verbal
“crutch” tends,
ironically, to exacerbate the very problem which the aid of verbal
pronouncement sought to alleviate. That problem is confusion in the mind and
the lack of mental focus and composure.
[See Niyyah in Wudu by Shafi ‘ie
Fiqh.com]
Shaikh
Sālih bin Fawzān al-Fawzān said:
Every action requires an intention due
to the narration which you mentioned that the Messenger (Sallallāhu 'alayhi wa
sallam) said: “Indeed, the actions are only by
intentions and indeed and every person will have that which he intended.”
(Narrated by Imam Al-Bukhāri and Muslim).
However, the meaning of this is not
that you pronounce the intention, the meaning of it is: that you believe in
your heart and intend with your heart the performance of the action for the
sake of Allāh Subhanahu Wa Ta’ala, and this is sufficient.
Since the place of the intention is the
heart, its place is not the tongue. Hence uttering it is an innovation because
it has not been established from the Prophet (Sallallāhu 'alayhi wa sallam),
nor from his Rightly-guided successors, nor his Companions, nor the favored
generations that they used to pronounce the intention. Rather its place is only
the heart.
And Allāh Subhanahu Wa Ta’ala, the
Most-High says: “Say, “Will you inform Allāh of
your religion while Allāh knows all that is in the heavens and all that is in
the earth, and Allāh is All-Knowing of everything?” [Al-Hujarāt, 49:16]
So if you intend with your heart and
you resolve with your heart, then Allāh knows that. And there is no need for
you to utter with your tongue.
[Majmū’ Fatāwa Fadīlatu-Shaikh Sālih
bin Fawzān al-Fawzān, pg. 675]
In summary,
the intention is always attached to one’s knowledge before doing an action. If
a person is aware what he is doing then he has obviously made an intention of
doing the action. It is unlikely, if he knows what he wants to do, that he has
not formed an intention. The intention precedes action. The articulating of
intention out may disturb others; anything that disturbs others is not
permissible. Since actions are but by intention and each person will have but
that which he intended, one may say the lafaz very softly without disturbing
others since its object is to assist the heart to focus in formulating the
niyyah when Takbir. If one makes the intention within his heart and without the
lafaz, the Solāt is valid. But the Solāt would be invalid if one lafaz the
Niyyah without forming the Niyyah in the heart. The ummah must be guarded by
the reminder of Rasūlullāh (Sallallāhu 'alaihi wa sallam). The three fundamental
ahādīth which Rasūlullāh (Sallallāhu ‘alaihi wa sallam) as reported by ‘Umar (radiallāhu`anhu), “Verily actions are by intention”; reported by ‘Aaishah (radiallāhu`anha), “Whosoever introduces into this affair of ours that which
is not part of it then it is rejected”, and reported by Nu’mān bin Bashīr (radiallāhu`anhu), “The halāl is clear and the harām is clear” are
fundamental in the Islām. [Bukhāri, Muslim]
The place for the intention of Solāt is
to be done in the heart at the commencement of Solāt when saying the Takbir.
The hearts and mind would resolve about the particular solāt at that point.
This conventional way is most proper to the Sunnah. Rasūlullāh
(Sallallāhu 'alaihi wa sallam) would commence the Solāt by saying:
“Allāhu Akbar” [Muslim and Ibn Mājah]. The principle is that in all
matters of worship, the Sunnah of the Prophet (Sallallāhu ‘alaihi wa sallam)
must be followed exactly. Rasūlullāh (Sallallāhu 'alaihi wa sallam) commanded
the ummah, “Pray as you have seen me praying.”
[Al-Bukhari] It indicates the Solāt of Rasūlullāh (Sallallāhu ‘alaihi wa
sallam) that is to be followed. The principle of the munttaqun would always
obeying Allāh and His Messenger.
Rasūlullāh (Sallallāhu ‘alaihi wa
sallam) also said, ‘Verily Allāh is pure, and does
not accept except for which is pure. And indeed Allāh ordered the Muslims with
that which He ordered the Messengers.’[Ahmad] Allāh’s says: “So take what the Messenger gives you” [Hashr,
59:7]. Allāh says: “Say (O Muhammad (Sallallāhu
'alaihi wa sallam) to mankind): ‘If you (really) loves Allāh, then follow me
(i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allāh will
love you and forgive you your sins. And Allāh is Oft-Forgiving, Most Merciful’”
[Al-‘Imrān, 3:31] “Sami’na wa ata’na
ghufrânakarabbana wa-ilaikalmasīr (We hear and we obey, and we seek Your
forgiveness, O our Lord, and the Return is to You.)” [Al-Baqarah, 2:285]
Islām resolves to doing the commanded
actions and staying away from the forbidden actions and stopping at the
doubtful matters. And all of this is perfected upon by the outwardly and
inwardly actions must be done according to Sunnah. Allāh may test which us and
is best in action and it is only accepted by Him when both is sincere and
correct. Allāh reminded us, that whosoever hopes for the meeting with His Lord,
let him work righteousness and associate none as a partner in the worship of
His Lord.
Wallāhu‘alam
1.
The Introduction; 1.6.
Clearing the Misconceptions
2.1. Facing the Ka`abah ; 2.2. Standing in Solah ; 2.3. Intention ; 2.4. Takbīratulihram ;
2.1. Facing the Ka`abah ; 2.2. Standing in Solah ; 2.3. Intention ; 2.4. Takbīratulihram ;
2.6.
Opening Supplications of Solāh; 2.7. The Recitation;
2.8.
Ruku ; 2.9. Sujud; 2.10. Second Rak`ah ; 2.11. First Tashahhud;
2.12. Standing up for the Third, and then the Fourth Rak`ah;
2.13. The Final Tashahhud; 2.14. The Taslim.
2.12. Standing up for the Third, and then the Fourth Rak`ah;
2.13. The Final Tashahhud; 2.14. The Taslim.
All About The Solah
13. Places Where Offering
Solāh Is Prohibited ; 14. Placing a Sutrah In
front of One Who is Performing Solah;
15. What is permissible
During the Solāh?; 16. The Acts that Renders
Solāh Invalid; 17. Disliked Actions during
the Solāh; 18. The Solāh in Times of Fear
or Danger; 19. The Solāh of a Sick
Person ;
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