[Slideshare] tafaqqahu-(2014)-#6(d) ...

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)


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


MODEST DRESSING; ADDED TO VARIETY OF ETHNICITIES;MODEST DRESSING; ADDED TO VARIETY OF ETHNICITIES;



PROLIFERATION OF USE OF VARIOUS CLOTHESPROLIFERATION OF USE OF VARIOUS CLOTHES MODE OF DRESSING




MOSQUES, RESPECT FOR ALL SURFACES ON THIS EARTH , PLACE




ASTRONOMY, CHRONOMETER, PRAYER TIME-TABLE TIME



DIRECTION TO DIRECTION TO

FACE FACE


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.


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,”


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)….



FOR SWOLAHFOR SWOLAHASTROLABE, COMPASSES, NAVIGATIONAL CHARTS, MAPS,

DIRECTION AND ORIENTATION GUIDE.

DIRECTION




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.


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”


“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)


““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))



“ “ ... ... 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))


““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


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


““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


““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


““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


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)


““(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


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))


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



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.’



““(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))


““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))


““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))


“O You who believe ! Obey Allah, and obey the Messenger,

and those charged with authority from among you.”

(Qur’an : An-Nisa’ : 4 :59)


““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))


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.


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


RUKUN QOLBIY-YAHRUKUN QOLBIY-YAH

ESSENTIAL PERTAINING TO THE HEART/ MIND


“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.


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.


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.


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.



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).



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.


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.


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.”


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)





((performed in congregation)performed in congregation)


STAND STANDBOW PROSTRATE PROSTRATESIT

AFTER EVERY TWO CYCLES (RAKA’AT) OR AT THE END OF THE COMPLETED REQUIRED CYCLES SIT

ONE RAKA-’AT



““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.


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.


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.




[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.




[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


To be continued


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