ammal07
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assalamualaikum warahmatullahi wabarokatuh...
oleh kerana ramai yang bertanya bagaimana rupa solat dalam Al-Quran
saya bawakan tajuk yang sangat controvesi untuk anda renungkan dan fikirkan
solat yg kita terima dari datok nenek kita ni tak pernah dihuraikan
secara detail, dari mana asal usulnya, kita belajar dan kita amal terus
manual solat dari niat ke salam, tidak ada dibuat secara tersusun
sama ada dari Al-Quran atau dari kitab bukhari
ulamak fekah ambil sana sikit, ambil sini sikit dan terus susun
jadi panduan belajar solat,tanpa melampirkan dalil dalil yg menerangkannya
apa kata kita baca dari ulamak Al-Quran, bagai mana mereka membincangkan
solat dari sudut Al-Quran.
saya tak suruh anda ikut, baca dan fikirkan sahaja sebagai
pengetahuan umum.
sementara saya siapkan copypaste tafsir Al-Quran bahasa melayu
anda boleh baca dari link link yg diberi
ada sedikit perbezaan dari link link tersebut, biasalah tu
solat imam shafie pun tak sama dgn solat imam hambali.
link1
link2
link3
link4
==========================================================
AL-SALAT
(The Contact Prayer)
Introduction
What is the definition of Al-Salat (Contact Prayer) in the Quran? How should we observe our prayers
and is the Salat practiced today by millions of Muslims in agreement with what the Quran dictates?
In accordance to 6:114 we must accept the Quran as the only source of law:
"Shall I seek other than God as a source of law, when He has revealed to you this book fully
detailed?" 6:114
(Katakanlah wahai Muhammad): "Patutkah aku (terpedaya dengan kata-kata dusta Syaitan-syaitan itu
sehingga aku) hendak mencari hakim selain dari Allah, padahal Dia lah yang menurunkan kepada kamu
kitab Al-Quran yang jelas nyata kandungannya satu persatu (tentang yang benar dan yang salah)?" Dan
orang-orang yang Kami berikan kitab, mengetahui bahawa Al-Quran itu adalah diturunkan dari Tuhanmu
dengan sebenar-benarnya. Oleh itu, jangan sekali-kali engkau menjadi (salah seorang) dari golongan
yang ragu-ragu.
(Al-An'aam 6:114)
God asserts that the Quran is fully detailed and contains everything for our salvation:
"We did not leave anything out of this book" 6:38
Dan tidak seekor pun binatang yang melata di bumi, dan tidak seekor pun burung yang terbang dengan
kedua sayapnya, melainkan mereka umat-umat seperti kamu. Tiada Kami tinggalkan sesuatu pun di dalam
kitab Al-Quran ini; kemudian mereka semuanya akan dihimpunkan kepada Tuhan mereka (untuk dihisab
dan menerima balasan).
(Al-An'aam 6:38)
"We have revealed to you this book to provide explanations for everything" 16:89
Dan (ingatkanlah tentang) hari Kami bangkitkan dalam kalangan tiap-tiap umat, seorang saksi
terhadap mereka, dari golongan mereka sendiri; dan Kami datangkanmu (wahai Muhammad) untuk menjadi
saksi terhadap mereka ini (umatmu); dan Kami turunkan kepadamu Al-Quran menjelaskan tiap-tiap
sesuatu dan menjadi hidayah petunjuk, serta membawa rahmat dan berita yang mengembirakan, bagi
orang-orang Islam.
(Al-Nahl 16:89)
"......He has revealed to you this book fully detailed" 6:114
In spite of these clear Quranic words, it is sad that most Muslims still claim that the Quran does
not include everything and that the Quran alone is insufficient. They are arrogantly arguing
against God just as God describes them in the verse:
"We have cited in the Quran every kind of example, but the human being is the most argumentative
creature" 18:54
Dan demi sesungguhnya Kami telah huraikan dengan berbagai-bagai cara di dalam Al-Quran ini untuk
umat manusia, dari segala jenis contoh bandingan; dan sememangnya manusia itu, sejenis makhluk yang
banyak sekali bantahannya.
(Al-Kahfi 18:54)
They will say that the Quran speaks of the headlines only and that the details are to be found only
in the hadith!
Note the word "everything" in 16:89 means all matters, big and small alike. The words "fully
detailed" in 6:114 simply means that the Quran contains all the details. It is necessary here to
explain exactly what is meant by saying that the Quran contains all the details. The followers of
hadith claim that the hadith contains many details that are not to be found in the Quran. This is
quite true, however the absence of these details from the Quran is not because the Quran is not
fully detailed, but because these details were never decreed by God. The Quran contains all the
details that are sanctioned by God and for which we will be held accountable to. The followers of
hadith have a wide collection of books which they highly cherish and which contain all sorts of
ridiculous details to say the least. The following verse includes a mockery and a warning against
such acts of idolatry:
"Do you have another book to uphold? In it, do you find anything you want? " 68:37-38
Adakah kamu mempunyai sesebuah Kitab (dari Allah) yang kamu baca dan pelajari?
(Al-Qalam 68:37)
Bahawa di dalam Kitab itu membolehkan kamu mendapat apa sahaja yang kamu pilih?
(Al-Qalam 68:38)
Consequently, and in accordance with 6:114 and other similar verses, all guidance will be derived
from the Quran and nothing else.
Click on any of the following titles to see the details:
1- Importance of Salat
Out of the five pillars of Islam we find that the word Salat is the most frequently mentioned of
the five. The word Salat is mentioned a total of 67 times in the Quran.
2- Pre-Requisites of Salat
These include the basic intention, facing the Sacred Masjid and performing ablution.
3- Salat Positions
The Quran speaks of three positions to be performed during Salat, these are standing, bowing and
prostrating.
4- Salat Words
The Salat is to be observed by uttering specific Quranic words.
5- Number of Daily Salat
How many daily Salat are decreed by God in the Quran?
6- How many 'raka'?
How many daily Salat are decreed by God in the Quran?
7- The Friday Prayer
All the Quranic details of the Friday Prayer
8- Salat Related Topics
( bersambung )
This section addresses numerous Salat related topics that are subject to old and new disputes.
-1-
Importance of Salat
(Contact Prayers)
Out of the five pillars of Islam we find that the word Salat is the most frequently mentioned of
the five. The word Salat is mentioned a total of 67 times in the Quran.
The Salat provides the nourishment needed by our souls and is a sure method of attaining
righteousness and nearness to our Creator. The Quran lists a number of benefits attained from
observing the Salat:
1- The Salat protects believers from evil and vice:
"Observe the Salat (Contact Prayers) for it prohibits evil and vice" 29:45
Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan kepadamu dari Al-Quran, dan
dirikanlah sembahyang (dengan tekun); sesungguhnya sembahyang itu mencegah dari perbuatan yang keji
dan mungkar; dan sesungguhnya mengingati Allah adalah lebih besar (faedahnya dan kesannya); dan
(ingatlah) Allah mengetahui akan apa yang kamu kerjakan.
(Al-'Ankabuut 29:45)
2- The Salat strengthens our belief and make us attain certainty:
"You shall glorify and praise your Lord and be with the prostrators, and worship your Lord until
you attain certainty" 15:98-99
Oleh itu, bertasbihlah engkau dengan memuji Tuhanmu, serta jadilah dari orang-orang yang sujud.
(Al-Hijr 15:98)
Dan sembahlah Tuhanmu, sehingga datang kepadamu (perkara yang tetap) yakin.
(Al-Hijr 15:99)
3- The Salat (along with charity) is the best investment in the hereafter:
"Surely, those who recite the book of God, observe the Contact Prayers and are charitable both
discreetly and openly can hope for an investment that never loses. He will recompense them
generously and will multiply His blessings upon them. He is Forgiving, Appreciative" 35:29-30
Sesungguhnya orang-orang yang selalu membaca Kitab Allah dan tetap mendirikan sembahyang serta
mendermakan dari apa yang Kami kurniakan kepada mereka, secara bersembunyi atau secara terbuka,
mereka (dengan amalan yang demikian) mengharapkan sejenis perniagaan yang tidak akan mengalami
kerugian;
(Faatir 35:29)
Supaya Allah menyempurnakan pahala mereka dan menambahi mereka dari limpah kurniaNya. Sesungguhnya
Allah Maha Pengampun, lagi sentiasa membalas dengan sebaik-baiknya (akan orang-orang yang bersyukur
kepadaNya).
(Faatir 35:30)
4- Above all, the Salat is to commemorate God:
Surely, the most important objective of the Salat is to commemorate God.
"You shall recite what is revealed to you of the Scripture, and observe the Salat (Contact
Prayers), for the Salat prohibits evil and vice. But the remembrance of God (through the Contact
Prayers) is the most important objective. God is aware of all that you do" 29:45
Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan kepadamu dari Al-Quran, dan
dirikanlah sembahyang (dengan tekun); sesungguhnya sembahyang itu mencegah dari perbuatan yang keji
dan mungkar; dan sesungguhnya mengingati Allah adalah lebih besar (faedahnya dan kesannya); dan
(ingatlah) Allah mengetahui akan apa yang kamu kerjakan.
(Al-'Ankabuut 29:45)
"I am God, there is no other God but Me, you shall worship Me and observe the Salat (Contact
Prayers) to commemorate Me" 20:14
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan
dirikanlah sembahyang untuk mengingati Daku.
(Taha 20:14)
=============================================
bersambung..
-2-
Salat Pre-Requisites
Before observing the Salat, believers are to adhere to a number of pre-requisites. These are
Intention, Devotion, Ablution, and Direction.
1- Intention
This first pre-requisite is the conscious intention to establish contact with God Almighty. This
intention cannot be present if one is under intoxication:
"O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, till you ( so
that you ) know what you are saying" 4:43
Wahai orang-orang yang beriman, janganlah kamu hampiri sembahyang (mengerjakannya) sedang kamu
dalam keadaan mabuk, hingga kamu sedar dan mengetahui akan apa yang kamu katakan...
(An-Nisaa' 4:43)
Salat is not accepted from anyone who is intoxicated from the effect of alcohol or drugs. As a
matter of fact, intoxicants present the only case in the Quran where the human being is deprived
from the blessing of Salat. This is not because taking intoxicants is the greatest sin, but rather
because a person who is intoxicated would simply not know what he/she are saying.
If one is unaware of what they are saying, the first pre-requisite for prayer would thus be absent;
that being the intention to commemorate and worship God. In other words, it is not the sin of
taking intoxicants in itself that robs the man from the blessing of Salat, but it is the effect of
the sin on the mind that is the cause of the prohibition.
In effect, there is no sin (excluding idol worship) in itself that warrants the prohibition of
Salat. For that matter it is more accurate to say that intoxicants do not prohibit Salat, but
rather deprive a believer from the benefit of Salat.
The Quran asserts the fact that no believer is ever deprived of the gift of Salat, provided that
he/she are in their full senses, even after committing the most gruesome of sins. Sins and good
deeds are independent of each other, each will be recorded and judged equitably. No sin will erase
a good deed:
"Whoever does an atom weight of good will see it, and whoever does an atom weight of evil will see
it" 99:7-8
Maka sesiapa berbuat kebajikan seberat zarah, nescaya akan dilihatnya (dalam surat amalnya)!
(Az-Zalzalah 99:7)
Dan sesiapa berbuat kejahatan seberat zarah, nescaya akan dilihatnya (dalam surat amalnya)!
(Az-Zalzalah 99:8)
However, and because God is the Most Merciful, He has decreed that for the believers, their good
deeds will wipe out their sins:
"..............the righteous works wipe out the evil works" 11:114
... Sesungguhnya amal-amal kebajikan (terutama sembahyang) itu menghapuskan kejahatan. Perintah-
perintah Allah yang demikian adalah menjadi peringatan bagi orang-orang yang mahu beringat.
(Hud 11:114)
And as if that was not enough to demonstrate God's boundless mercy He has also decreed that for
those who believe and lead a righteous life, He will even transform their sins into credits:
"........God transforms their sins into credit, God is Forgiver, Most Merciful" 25:70
Kecuali orang yang bertaubat dan beriman serta mengerjakan amal yang baik, maka orang-orang itu,
Allah akan menggantikan (pada tempat) kejahatan mereka dengan kebaikan; dan adalah Allah Maha
Pengampun, lagi Maha Mengasihani.
(Al-Furqaan 25:70)
For all that it becomes apparent why we should increase our good deeds, specially and immediately
after committing a sin.
The confirmation that alcohol in itself does not prohibit Salat but it is the effect of alcohol
that is the cause, is found in the following words:
"O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, till you know
what you are saying" 4:43
In other words, if one drinks alcohol and gets drunk one is forbidden from observing the Salat, but
when the effect of alcohol wears out and one is conscious once again one can observe the Salat,
even though the alcohol still runs in the blood, and will continue to be in the blood for a number
of days.
===============================================
bersambung
2- Ablution
"O you who believe, when you observe the Salat (Contact Prayers) you shall wash your faces and your
arms to the elbows, and wipe your heads and feet to the ankles" 5:6
Wahai orang-orang yang beriman, apabila kamu hendak mengerjakan sembahyang (padahal kamu berhadas
kecil), maka (berwuduklah) iaitu basuhlah muka kamu, dan kedua belah tangan kamu meliputi siku, dan
sapulah sebahagian dari kepala kamu, dan basuhlah kedua belah kaki kamu meliputi buku lali;
(Al-Maaidah 5:6)
This is the ablution that is decreed in the Quran. This consist of four simple steps:
1- Wash the face 2- Wash the arms to the elbows 3- Wipe the head 4- Wipe the feet to the ankles.
In spite of this very clear command in the Quran, the majority of Muslims today perform their
ablution in a different way. The ablution they perform is taken from the "Sunna" (methodology of
the prophet), they believe that this way of ablution was the way the prophet did his ablution. To
the four steps prescribed in the Quran they add washing the hands to the wrists, the mouth, the
nose, the ears, the neck.
They argue that since "cleanliness is part of a good belief" (as a famous "hadith" says), then the
cleaner one is before the Salat the better. These additional measures that are not found in the
Quranic ablution raise the following questions:
1- Is it conceivable that the prophet whom we are told in the Quran was a "fine example" for the
believers, and who was blessed with receiving the Quran, and who was commanded by God to follow the
Quran and nothing else (5:48), has in fact ignored the Quranic ablution and followed a different
one?
Dan Kami turunkan kepadamu (wahai Muhammad) Kitab (Al-Quran) dengan membawa kebenaran, untuk
mengesahkan benarnya Kitab-kitab Suci yang telah diturunkan sebelumnya dan untuk memelihara serta
mengawasinya. Maka jalankanlah hukum di antara mereka (Ahli Kitab) itu dengan apa yang telah
diturunkan oleh Allah (kepadamu), dan janganlah engkau mengikut kehendak hawa nafsu mereka (dengan
menyeleweng) dari apa yang telah datang kepadamu dari kebenaran. Bagi tiap-tiap umat yang ada di
antara kamu, Kami jadikan (tetapkan) suatu Syariat dan jalan agama (yang wajib diikuti oleh masing
-masing). Dan kalau Allah menghendaki nescaya Ia menjadikan kamu satu umat (yang bersatu dalam
agama yang satu), tetapi Ia hendak menguji kamu (dalam menjalankan) apa yang telah disampaikan
kepada kamu. Oleh itu berlumba-lumbalah kamu membuat kebaikan (beriman dan beramal soleh). Kepada
Allah jualah tempat kembali kamu semuanya, maka Ia akan memberitahu kamu apa yang kamu berselisihan
padanya.
(Al-Maaidah 5:48)
2- Is the ablution prescribed by God inadequate? Has the prophet in fact devised a better and
cleaner method of ablution?
3- All this ultimately leads to the crucial question; is the purpose and aim of ablution
cleanliness after all?
The reply to all these three questions is the negative. For more details about the purpose of
ablution, please check the following article:
The Purpose of Wudu (Ablution)
======================================================
bersambung...
3- Devotion
"Say, "My Salat (Contact Prayers), my worship practices, my life and my death, are all devoted
absolutely to God alone, the Lord of the universe. He has no partner. This is what I am commanded
to believe, and I am the first to submit" 6:162-163
Katakanlah: "Sesungguhnya sembahyangku dan ibadatku, hidupku dan matiku, hanyalah untuk Allah Tuhan
yang memelihara dan mentadbirkan sekalian alam.
(Al-An'aam 6:162)
Tiada sekutu bagiNya, dan dengan yang demikian sahaja aku diperintahkan, dan aku (di antara seluruh
umatku) adalah orang Islam yang awal pertama - (yang berserah diri kepada Allah dan mematuhi
perintahNya)".
(Al-An'aam 6:163)
"I am God; there is no other god beside Me. you shall worship Me alone, and observe the Salat
(Contact Prayers) to remember ME" 20:14
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan
dirikanlah sembahyang untuk mengingati Daku.
(Taha 20:14)
In accordance to the above Quranic commands, believers must devote and dedicate ALL their Salat (as
well as all other rituals) to the name of God alone. The commemoration of any names other than God
in the Salat is an act of idol worship.
Those who dedicate all their religion to God alone are given the title of "Ebad Allah Al-
Mukhlaseen" which translates to God's pure servants. The word Mukhalseen comes from the Arabic word
"Khales" which means pure. The phrase "Al-Deen Al-Khales" as in 39:3 means the Pure Religion, and
it describes the religion that is devoted absolutely to God alone.
"We sent down to you this scripture, truthfully; you shall worship God, devoting your religion to
Him alone. Absolutely, the "Deen Al-Khales" (pure religion) shall be devoted to God alone" 39:2-3
Sesungguhnya Kami menurunkan Al-Quran ini kepadamu (wahai Muhammad) dengan membawa kebenaran; oleh
itu hendaklah engkau menyembah Allah dengan mengikhlaskan segala ibadat dan bawaanmu kepadaNya.
(Az-Zumar 39:2)
Ingatlah! (Hak yang wajib dipersembahkan) kepada Allah ialah segala ibadat dan bawaan yang suci
bersih (dari segala rupa syirik). Dan orang-orang musyrik yang mengambil selain dari Allah untuk
menjadi pelindung dan penolong (sambil berkata): "Kami tidak menyembah atau memujanya melainkan
supaya mereka mendampingkan kami kepada Allah sehampir-hampirnya", - sesungguhnya Allah akan
menghukum di antara mereka (dengan orang-orang yang tidak melakukan syirik) tentang apa yang mereka
berselisihan padanya. Sesungguhnya Allah tidak memberi hidayah petunjuk kepada orang-orang yang
tetap berdusta (mengatakan yang bukan-bukan), lagi sentiasa kufur (dengan melakukan syirik).
(Az-Zumar 39:3)
One other sign of devotion to God is the expression of reverence to God during the Salat:
"Successful indeed are the believers; who are reverent during their Salat (Contact Prayers)" 23:2
Sesungguhnya berjayalah orang-orang yang beriman,
(Al-Mu'minuun 23:1)
Iaitu mereka yang khusyuk dalam sembahyangnya;
(Al-Mu'minuun 23:2)
====================================================
bersambung...
4- Direction (Qiblah)
One of the Quranic conditions set for Salat is that all believers must face the Sacred Masjid (the
Ka"ba) while praying:
"Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you
might be, you shall turn your faces (during Salat) towards it." 2:150
Dan dari mana sahaja engkau keluar (untuk mengerjakan sembahyang), maka hadapkanlah mukamu ke arah
masjid Al-Haraam (Kaabah); dan di mana sahaja kamu berada maka hadapkanlah muka kamu ke arahnya,
supaya tidak ada lagi (sebarang) alasan bagi orang-orang (yang menyalahi kamu), kecuali orang-orang
yang zalim di antara mereka (ada sahaja yang mereka jadikan alasan). Maka janganlah kamu takut
kepada (cacat cela) mereka, dan takutlah kamu kepada Ku (semata-mata); dan supaya Aku sempurnakan
nikmatKu kepada kamu, dan juga supaya kamu beroleh petunjuk hidayah (mengenai perkara yang benar).
(Al-Baqarah 2:150)
The Quran speaks of a change in the Qiblah with the revelation of the Quran. For more info about
this change and also a Quranic insight into the history of the Qiblah, please check the following
page:
================================================
-3-
Salat Positions
The Quran gives us the three positions to be observed during the Salat. These are Standing, Bowing
and Prostrating. The Salat starts in the standing position:
"You shall consistently observe the Salat (Contact Prayers), especially the middle prayer, and
stand before God in submission" 2:238
Peliharalah kamu (kerjakanlah dengan tetap dan sempurna pada waktunya) segala sembahyang fardu,
khasnya sembahyang Wusta (sembahyang Asar), dan berdirilah kerana Allah (dalam sembahyang kamu)
dengan taat dan khusyuk.
(Al-Baqarah 2:238)
"The angels called to him as he was standing praying in the sanctuary: "God gives you good news of
John; a believer in the word of God, honorable, moral, and a righteous prophet" 3:39
Lalu ia diseru oleh malaikat sedang ia berdiri sembahyang di Mihrab, (katanya): "Bahawasanya Allah
memberi khabar yang mengembirakanmu, dengan (mengurniakanmu seorang anak lelaki bernama) Yahya,
yang akan beriman kepada Kalimah dari Allah, dan akan menjadi ketua, dan juga akan menahan diri
dari berkahwin, dan akan menjadi seorang Nabi dari orang-orang yang soleh".
(A-li'Imraan 3:39)
"When you are with them, and lead the Salat (Contact Prayer) for them, let a group of them stand
with you and let them hold their weapons, and let them stand behind you as you prostrate. Then, let
the other group that has not prayed take their turn praying with you, while the others stand guard
and hold their weapons" 4:102
Dan apabila engkau (wahai Muhammad) berada dalam kalangan mereka (semasa perang), lalu engkau
mendirikan sembahyang dengan (menjadi imam) mereka, maka hendaklah sepuak dari mereka berdiri
(mengerjakan sembahyang) bersama-samamu, dan hendaklah mereka menyandang senjata masing-masing;
kemudian apabila mereka telah sujud, maka hendaklah mereka berundur ke belakang (untuk menjaga
serbuan musuh); dan hendaklah datang pula puak yang lain (yang kedua) yang belum sembahyang (kerana
menjaga serbuan musuh), maka hendaklah mereka bersembahyang (berjamaah) bersama-samamu, dan
hendakah mereka mengambil langkah berjaga-jaga serta menyandang senjata masing-masing. Orang-orang
kafir memang suka kalau kamu cuai lalai akan senjata dan harta benda kamu, supaya dengan jalan itu
mereka dapat menyerbu kamu beramai-ramai dengan serentak. Dan tidaklah kamu berdosa meletakkan
senjata masing-masing, jika kamu dihalangi sesuatu yang menyusahkan disebabkan hujan atau kamu
sakit. Dan hendaklah kamu mengambil langkah berjaga-jaga. Sesungguhnya Allah telah menyediakan bagi
orang-orang kafir itu azab seksa yang amat menghina.
(An-Nisaa' 4:102)
All the above three verses indicate the standing position. Verse 4:102 in particular indicates that
the Salat starts in the standing position.
The words: "when you are with them, and lead the Salat for them, let a group of them stand with you
and let them hold their weapons" indicate the beginning of the salat, that is because it is not
feasible to say that the group of believers would join the salat in its middle or near its end!
Consequently the words "let a group of them stand with you" indicate that the salat starts in the
standing position.
Submission to God should be declared physically and symbolically by first bowing down and
prostrating:
"We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and
purify My shrine for those who visit it, those who live near it, and those who bow and prostrate"
22:26
Dan (ingatkanlah peristiwa) ketika Kami tentukan bagi Nabi Ibrahim tempat Kaabah (untuk membinanya,
lalu Kami berfirman kepadanya): "Janganlah engkau sekutukan sesuatu pun denganKu, dan bersihkanlah
rumahKu (Kaabah ini) bagi orang-orang yang tawaf, dan orang-orang yang berdiri dan yang rukuk serta
yang sujud (mengerjakan sembahyang).
(Al-Hajj 22:26)
"Muhammad-the messenger of God, and those with him are harsh and stern against the disbelievers,
but kind and compassionate amongst themselves. You see them bowing and prostrating, as they seek
God's blessings and approval" 48:29
Nabi Muhammad (s.a.w) ialah Rasul Allah; dan orang-orang yang bersama dengannya bersikap keras dan
tegas terhadap orang-orang kafir yang (memusuhi Islam), dan sebaiknya bersikap kasih sayang serta
belas kasihan kasihan sesama sendiri (umat Islam). Engkau melihat mereka tetap beribadat rukuk dan
sujud, dengan mengharapkan limpah kurnia (pahala) dari Tuhan mereka serta mengharapkan keredaanNya.
(Al-Fat-h 48:29)
The greater majority of Quranic verses speak of bowing and prostrating in that order. This seems
the logical progression from the standing position, i.e. standing then bowing then prostrating.
The Salat ends with prostration:
" ...... then when they have performed their prostration (fa iza sajadu) let them fall to the rear
and let another group come that has not worshipped yet and let them worship with you ......" 4:102
These three Quranic physical movements (standing, bowing and prostrating) are not required at the
times of emergencies, fear, and unusual circumstances (2:239).
"Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall
commemorate God as He taught you what you never knew" 2:239
Dan jika kamu takuti (sesuatu bahaya) maka sembahyanglah sambil berjalan atau berkenderaan,
kemudian apabila kamu telah aman sentosa, maka hendaklah kamu mengingati Allah (dengan mengerjakan
sembahyang secara yang lebih sempurna), sebagaimana Allah telah mengajar kamu apa yang kamu tidak
mengetahuinya.
(Al-Baqarah 2:239)
===========================================
bersambung...
-4-
Salat Words
With regards to the words spoken during the Salat, and remembering that the purpose of the Salat is
to commemorate and glorify the name of God alone, we find guidance in the Quran with respect to the
following matters:
First : All the words of the Salat should be from the Quran.
Second : Specific Quranic phrases are to be spoken during the Salat.
______________
First : The words of the Salat should be from the Quran.
1- "You shall recite what is revealed to you of your Lord's Scripture (the Quran). Nothing shall
abrogate His words, and you shall not find any other source beside it" 18:27
Dan baca serta turutlah apa yang diwahyukan kepadamu dari kitab Tuhanmu; tiada sesiapa yang dapat
mengubah kalimah-kalimahNya; dan engkau tidak sekali-kali akan mendapat tempat perlindungan selain
daripadaNya.
(Al-Kahfi 18:27)
This verse does not specify any one activity, as a result reciting Quranic words can be done at all
times including while we are worshipping God through Salat.
2- "You shall recite what is revealed to you of the Scripture (the Quran), and observe the Salat
(Contact Prayers)" 29:45
Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan kepadamu dari Al-Quran, dan
dirikanlah sembahyang (dengan tekun); sesungguhnya sembahyang itu mencegah dari perbuatan yang keji
dan mungkar; dan sesungguhnya mengingati Allah adalah lebih besar (faedahnya dan kesannya); dan
(ingatlah) Allah mengetahui akan apa yang kamu kerjakan.
(Al-'Ankabuut 29:45)
This verse speaks of two activities, the recitation of the Quran and also the Salat. The fact that
God speaks of the two activities in the same verse provides us with good advice to use the Quran
during our Salat.
3- "They are not all the same; among the followers of the scripture there are those who are
righteous. They recite God's revelations through the night while prostrating" 3:113
Ahli-ahli Kitab itu tidaklah sama. Di antaranya ada golongan yang (telah memeluk Islam dan) tetap
(berpegang kepada agama Allah yang benar) mereka membaca ayat-ayat Allah (Al-Quran) pada waktu
malam, semasa mereka sujud (mengerjakan sembahyang).
(A-li'Imraan 3:113)
This verse goes one step further, it speaks of the righteous and how they recite the scripture
while prostrating. As we know prostrating is one of the acts of Salat, and therefore there is a
stronger indication here that the words recited during the Salat must be from the scripture (in our
case the Quran).
4- In 20:14 we are told that the salat is observed for the purpose of commemorating (zhikr) God:
"I am God; there is no other god beside Me. You shall worship Me alone, and observe the Salat
l'zhikri (for commemorating Me)" 20:14
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan
dirikanlah sembahyang untuk mengingati Daku.
(Taha 20:14)
We see the same word, "zhikr" of God mentioned in the following verse:
"And if you zhakart (commemorate) your Lord using the Quran alone, they run away in aversion."
17:46
Dan Kami jadikan (perasaan itu sebagai) tutupan yang berlapis-lapis atas hati mereka, juga sebagai
penyumbat pada telinga mereka, yang menghalang mereka dari memahami dan mendengar kebenaran Al-
Quran; dan sebab itulah apabila engkau menyebut nama Tuhanmu sahaja di dalam Al-Quran, mereka
berpaling undur melarikan diri.
(Al-Israa' 17:46)
(p.s. the word "zhikr" is the noun and the word "zhakart" is the verb)
17:46 tells us that the true believers commemorate God by using the Quran alone. And since the
commemoration of God is the sole purpose and core of our Salat (20:14) then it is must be said that
all our commemoration of God in the Salat must be by using the Quran alone.
Perhaps the above verses (20:14 and 17:46) together provide the strongest verdict among the four
verse above to indicate that the words of the Salat must be from the Quran alone.
Second : Which Quranic words to be recited during the Salat?
It must be mentioned here that except for words in items 2 and 6 (below) which are clearly
mentioned in the Quran in connection to the Salat (17:111), the other items (below) are not by any
means the only words to use in our Salat. We can say these words and also add to them if we wish
other words from the Quran which glorify God.
Dan katakanlah: "Segala puji tertentu bagi Allah yang tiada mempunyai anak, dan tiada bagiNya
sekutu dalam urusan kerajaanNya, dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya; dan
hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!"
(Al-Israa' 17:111)
Reciting the items below during Salat fulfils a number of objectives. Item 1 (the Fatihah) is the
only sura in the Quran which comprises a prayer solely addressed to God. Items 3 and 4 are words
which glorify God and which we are commanded by God to recite, so including them in the Salat or
outside Salat is advisable, while as item 5 comprises the essence of monotheism so should be a
declaration to utter at all times, so where better than during our Salat?
Before we commence the Salat we must seek refuge in God from the devil, the Arabic words are:
"A'uzu b"Allah min Al-Shaytan Al-Rajeem", and in English we should say: I seek refuge in God from
the rejected devil.
This is because during the Salat we would be reading Quranic words and we are told to seek refuge
in God every time we read the Quran:
"When you read the Quran, you shall seek refuge in God from the rejected devil" 16:98
Oleh itu, apabila engkau membaca Al-Quran, maka hendaklah engkau terlebih dahulu) memohon
perlindungan kepada Allah dari hasutan Syaitan yang kena rejam.
(Al-Nahl 16:98)
We are commanded in 6:162 to devote every word in our Salat to the name of God alone, and thus
these words must be said before we start the Salat and not during the Salat.
1- Although there is no specific command to read the Key (Fatihah) in particular in the Salat, yet
since it is the opening of the book and it comprises a call to God in all its words, then it is
appropriate to read it in the opening of our Salat.
Bearing in mind that God informs us that He does not wish us any hardship in practicing our
religion, thus it is sensible to read the relatively longer passages (such as the Key) in the
standing position rather than the bowing or prostrating so that the ill and old would not over-
burden their frail bodies. Consequently, the recitation of the Key (Al-Fatiha) in the standing
position is what all Muslims do.
2- The phrase "Allahu Akbar" is uttered frequently during Salat in compliance with God's command to
magnify Him as in 2:185 and 17:111.
dan supaya kamu membesarkan Allah kerana mendapat petunjukNya, dan supaya kamu bersyukur.
(Al-Baqarah 2:185)
Dan katakanlah: "Segala puji tertentu bagi Allah yang tiada mempunyai anak, dan tiada bagiNya
sekutu dalam urusan kerajaanNya, dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya; dan
hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!"
(Al-Israa' 17:111)
3- "Sobhan Rabi Al-Azeem" (Praise my Lord the Great). This is in compliance with: "You shall
glorify the name of your Lord, the Great" 56:74. These words can be uttered at any time during the
Salat, and preferably in all positions.
Oleh yang demikian - (wahai orang yang lalai) - bertasbihlah dengan memuji nama Tuhanmu Yang Maha
Besar (sebagai bersyukur akan nikmat-nikmatNya itu).
(Al-Waaqi'ah 56:74)
4- "Sobhan Rabi Al-Aala" (Praise my Lord the Most High). This is in compliance with: "Glorify the
name of your Lord, the Most High" 87:1. These words can be uttered at any time during the Salat,
and preferably in all positions.
Bertasbihlah mensucikan nama Tuhanmu Yang Maha Tinggi (dari segala sifat-sifat kekurangan), -
(Al-A'laa 87:1)
Praising God is encouraged at all times and specifically after prostration:
"During the night you shall glorify Him, and after prostrating" 50:40
Serta bertasbihlah kepadaNya pada malam hari dan sesudah mengerjakan sembahyang.
(Qaaf 50:40)
5- The Shahada (Testimony of Faith) is the first pillar of Islam and is a declaration of our
monotheistic faith. The Shahada may be uttered at any stage in the Salat and any number of times:
The words of the Shahada are : Ash"hadu ana la illaha ila Allah" (I bear witness that there is no
God other than God).
"God bears witness that there is no god except He, and so do the angels and those who possess
knowledge" 3:18
Allah menerangkan (kepada sekalian makhlukNya dengan dalil-dalil dan bukti), bahawasanya tiada
Tuhan (yang berhak disembah) melainkan Dia, Yang sentiasa mentadbirkan (seluruh alam) dengan
keadilan, dan malaikat-malaikat serta orang-orang yang berilmu (mengakui dan menegaskan juga yang
demikian); tiada Tuhan (yang berhak disembah) melainkan Dia; Yang Maha Kuasa, lagi Maha Bijaksana.
(A-li'Imraan 3:18)
6- In 17:111 we read the following words:
Dan katakanlah: "Segala puji tertentu bagi Allah yang tiada mempunyai anak, dan tiada bagiNya
sekutu dalam urusan kerajaanNya, dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya; dan
hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!"
(Al-Israa' 17:111)
"Al-Hamdu l"Allah alazee lam yatakhez waladan, wa lam yakun lahu shareek fee al mulk, wa lam yakun
lahu waleyon min al zol"
These words translate to:
"Praise be to God who has never begotten a son, nor does He have a partner in His kingship, nor
does He need an ally out of weakness" 17:111
In 17:110 God commands us to use a moderate voice in our Salat, immediately after which God
commands us:
Katakanlah (wahai Muhammad): "Serulah nama " Allah" atau nama "Ar-Rahman", yang mana sahaja kamu
serukan (dari kedua-dua nama itu adalah baik belaka); kerana Allah mempunyai banyak nama-nama yang
baik serta mulia". Dan janganlah engkau nyaringkan bacaan doa atau sembahyangmu, juga janganlah
engkau perlahankannya, dan gunakanlah sahaja satu cara yang sederhana antara itu.
(Al-Israa' 17:110)
"and say, "Praise be to God, who has never begotten a son……."
The words "and say" at the beginning of verse 111 indicate that the subject is still the Salat (the
subject of 110). This means that we are to utter these specific words during our Salat.
It is interesting to note that these 3 phrases have significant meanings:
a- "Praise be to God who has never begotten a son"
These words purify us from the claim of the Christians who gave God a son (6:101).
b- "nor does He have a partner in His kingship"
These words purify us from the corrupt Muslims who made Muhammad a partner with God in everything
they say or do (12:106).
Dan (orang-orang yang beriman kepada Allah), kebanyakan mereka tidak beriman kepada Allah melainkan
mereka mempersekutukannya juga dengan yang lain.
(Yusuf 12:106)
c- "nor does He need an ally out of weakness"
These words purify us from the Jewish scholars who claim that God's hands are tied and thus He is
not able to do certain things (5:64).
In effect, by uttering these words, and constantly being aware of the danger and corruption of
these groups, we purify our souls and maintain the purity of our religion. These words must be
uttered during our Salat.
To follow these words we should then magnify God frequently (Allah Akbar) ....
7- The "ending" of the Salat
Since the ending of the Salat conducted by almost all Muslims today does not conform to Quranic
teachings, thus this issue will be given special analysis here.
The traditional ending spoken by most Muslims today is:
"Al-Salamu alaykum wa Rahmat Allah wa Barakatu". (Peace be upon you as well as God"s mercy and His
blessings). This phrase is uttered twice at the conclusion of the Salat, once with the head turned
to the right and once with the head turned to the left.
However, if we were to pause and consider the validity of saying these words at the end of the
salat we would immediately be faced with the following questions:
A- Who are we addressing when we utter these words? Surely we cannot be addressing God because we
cannot be saying to God, "may God's mercy and blessings be upon you"!
Some will say that these words are addressed to other fellow believers who are praying alongside
us. But this excuse is false, simply because these words are spoken by believers even when they are
praying all on their own!
Some others will say that these words are addressed to the two angels who are recording all our
deeds, one of whom is on our right shoulder and one is on our left.
Here we must inquire why should we address the angels? After all, our Salat is not directed to
them! The Quran makes the point very clear that every word in our Salat should be to God and nobody
else:
"Say, "My Contact Prayers (Salat), my worship practices, my life and my death, are all devoted
absolutely to God alone" 6:162 (also see 39:11 and 20:14)
To direct any words in our Salat to any other than God is indeed against the teachings of the Quran
and must be totally rejected.
B- If these words are not directed to God and must thus be rejected, then what are the correct
words to be uttered to end our Salat? As usual, God has once again shown us that the Quran offers
explanations to all things (16:89). Indeed, God has given us in the Quran the exact words that
should be uttered to end the Salat. These are found in the following verse:
"As for those who believe and lead a righteous life, their Lord guides them by virtue of their
belief. Rivers will flow beneath them in the garden of bliss. Their prayer therein is, "Be you
glorified our God" their greeting therein is, "Peace" and the ending to their prayer is, "Al-Hamdu
l"Allah Rab Al-Alameen (Praise be to God, Lord of the Universe)" 10:9-10
Sesungguhnya orang-orang yang beriman dan beramal soleh, Tuhan mereka akan memimpin mereka dengan
sebab iman mereka yang sempurna itu. (Mereka masuk ke taman yang) sungai-sungainya mengalir di
bawah tempat kediaman mereka di dalam Syurga yang penuh nikmat.
(Yunus 10:9)
Doa ucapan mereka di dalam Syurga itu ialah Maha Suci Engkau dari segala kekurangan wahai Tuhan!
Dan ucapan penghormatan mereka padanya ialah: Selamat sejahtera! Dan akhir doa mereka ialah segala
puji dipersembahkan kepada Allah yang memelihara dan mentadbirkan sekalian alam!
(Yunus 10:10)
This verse speaks of the model believers who will be rewarded in the gardens of heaven. We are told
about the last words in their prayers "Al-Hamdu l"Allah Rab Al-Alameen" (Praise be to God, Lord of
the Universe). It makes perfect sense that we should follow their example (if we would like to end
up in heaven too) and end our prayers in praise of Almighty God rather than bid farewell to the
angels!
----------------------
bersambung...
Summary of the Quranic words for Salat:
Before we start the salat we should say:
"A"uzu b"Allah min Al-Shaytan Al-Rajeem" (I seek refuge in God from the rejected devil" 16:98.
During our Salat we say the words below plus any other words we may choose from the Quran. We can
repeat any of these words any number of times and we can say any of them during any of the three
positions. The idea is to be spiritually free while we worship God.
1- Al-Fatiha (The Key)
2- "Allahu Akbar" (God is Greatest) to be spoken frequently, 2:185 and 17:111.
3- "Sobhan Rabi Al-Azeem" (Praise my Lord the Great). 56:74
4- "Sobhan Rabi Al-Aala" (Praise my Lord the Most High). 87:1
5- The Shahada (Testimony): "Ash"hadu ana la illaha ila Allah" (I bear witness that there is no God
other than God). 3:18
6- "Al-Hamdu l"Allah alazee lam yatakhez waladan, wa lam yakun lahu shareek fee al mulk, wa lam
yakun lahu waleyon min al zol". (Praise be to God who has never begotten a son, nor does He have a
partner in His kingship, nor does He need an ally out of weakness). 17:111
7- The Salat ends with the words:
"Al-Hamdu l"Allah Rab Al-Alameen (Praise be to God, Lord of the Universe)" 10:10
As mentioned, the above words can be spoken in any of the three positions (standing, bowing and
prostrating), and also repeated once or as many times as we wish.
It must also be made clear that apart from items 2 and 6 above, which we must utter in our Salat
(17:111), all the others words are up to us to utter or to mix with other Quranic words which
glorify God alone. Hence, there can be other equally correct words for Salat.
Different believers will have different Quranic words which they favour and which they will utter
during their Salat and that is perfectly alright.
This issue is different during congregational prayer where the group of believers will follow the
words spoken by the Imam who leads the prayer.
==============================================
oleh kerana ramai yang bertanya bagaimana rupa solat dalam Al-Quran
saya bawakan tajuk yang sangat controvesi untuk anda renungkan dan fikirkan
solat yg kita terima dari datok nenek kita ni tak pernah dihuraikan
secara detail, dari mana asal usulnya, kita belajar dan kita amal terus
manual solat dari niat ke salam, tidak ada dibuat secara tersusun
sama ada dari Al-Quran atau dari kitab bukhari
ulamak fekah ambil sana sikit, ambil sini sikit dan terus susun
jadi panduan belajar solat,tanpa melampirkan dalil dalil yg menerangkannya
apa kata kita baca dari ulamak Al-Quran, bagai mana mereka membincangkan
solat dari sudut Al-Quran.
saya tak suruh anda ikut, baca dan fikirkan sahaja sebagai
pengetahuan umum.
sementara saya siapkan copypaste tafsir Al-Quran bahasa melayu
anda boleh baca dari link link yg diberi
ada sedikit perbezaan dari link link tersebut, biasalah tu
solat imam shafie pun tak sama dgn solat imam hambali.
link1
link2
link3
link4
==========================================================
AL-SALAT
(The Contact Prayer)
Introduction
What is the definition of Al-Salat (Contact Prayer) in the Quran? How should we observe our prayers
and is the Salat practiced today by millions of Muslims in agreement with what the Quran dictates?
In accordance to 6:114 we must accept the Quran as the only source of law:
"Shall I seek other than God as a source of law, when He has revealed to you this book fully
detailed?" 6:114
(Katakanlah wahai Muhammad): "Patutkah aku (terpedaya dengan kata-kata dusta Syaitan-syaitan itu
sehingga aku) hendak mencari hakim selain dari Allah, padahal Dia lah yang menurunkan kepada kamu
kitab Al-Quran yang jelas nyata kandungannya satu persatu (tentang yang benar dan yang salah)?" Dan
orang-orang yang Kami berikan kitab, mengetahui bahawa Al-Quran itu adalah diturunkan dari Tuhanmu
dengan sebenar-benarnya. Oleh itu, jangan sekali-kali engkau menjadi (salah seorang) dari golongan
yang ragu-ragu.
(Al-An'aam 6:114)
God asserts that the Quran is fully detailed and contains everything for our salvation:
"We did not leave anything out of this book" 6:38
Dan tidak seekor pun binatang yang melata di bumi, dan tidak seekor pun burung yang terbang dengan
kedua sayapnya, melainkan mereka umat-umat seperti kamu. Tiada Kami tinggalkan sesuatu pun di dalam
kitab Al-Quran ini; kemudian mereka semuanya akan dihimpunkan kepada Tuhan mereka (untuk dihisab
dan menerima balasan).
(Al-An'aam 6:38)
"We have revealed to you this book to provide explanations for everything" 16:89
Dan (ingatkanlah tentang) hari Kami bangkitkan dalam kalangan tiap-tiap umat, seorang saksi
terhadap mereka, dari golongan mereka sendiri; dan Kami datangkanmu (wahai Muhammad) untuk menjadi
saksi terhadap mereka ini (umatmu); dan Kami turunkan kepadamu Al-Quran menjelaskan tiap-tiap
sesuatu dan menjadi hidayah petunjuk, serta membawa rahmat dan berita yang mengembirakan, bagi
orang-orang Islam.
(Al-Nahl 16:89)
"......He has revealed to you this book fully detailed" 6:114
In spite of these clear Quranic words, it is sad that most Muslims still claim that the Quran does
not include everything and that the Quran alone is insufficient. They are arrogantly arguing
against God just as God describes them in the verse:
"We have cited in the Quran every kind of example, but the human being is the most argumentative
creature" 18:54
Dan demi sesungguhnya Kami telah huraikan dengan berbagai-bagai cara di dalam Al-Quran ini untuk
umat manusia, dari segala jenis contoh bandingan; dan sememangnya manusia itu, sejenis makhluk yang
banyak sekali bantahannya.
(Al-Kahfi 18:54)
They will say that the Quran speaks of the headlines only and that the details are to be found only
in the hadith!
Note the word "everything" in 16:89 means all matters, big and small alike. The words "fully
detailed" in 6:114 simply means that the Quran contains all the details. It is necessary here to
explain exactly what is meant by saying that the Quran contains all the details. The followers of
hadith claim that the hadith contains many details that are not to be found in the Quran. This is
quite true, however the absence of these details from the Quran is not because the Quran is not
fully detailed, but because these details were never decreed by God. The Quran contains all the
details that are sanctioned by God and for which we will be held accountable to. The followers of
hadith have a wide collection of books which they highly cherish and which contain all sorts of
ridiculous details to say the least. The following verse includes a mockery and a warning against
such acts of idolatry:
"Do you have another book to uphold? In it, do you find anything you want? " 68:37-38
Adakah kamu mempunyai sesebuah Kitab (dari Allah) yang kamu baca dan pelajari?
(Al-Qalam 68:37)
Bahawa di dalam Kitab itu membolehkan kamu mendapat apa sahaja yang kamu pilih?
(Al-Qalam 68:38)
Consequently, and in accordance with 6:114 and other similar verses, all guidance will be derived
from the Quran and nothing else.
Click on any of the following titles to see the details:
1- Importance of Salat
Out of the five pillars of Islam we find that the word Salat is the most frequently mentioned of
the five. The word Salat is mentioned a total of 67 times in the Quran.
2- Pre-Requisites of Salat
These include the basic intention, facing the Sacred Masjid and performing ablution.
3- Salat Positions
The Quran speaks of three positions to be performed during Salat, these are standing, bowing and
prostrating.
4- Salat Words
The Salat is to be observed by uttering specific Quranic words.
5- Number of Daily Salat
How many daily Salat are decreed by God in the Quran?
6- How many 'raka'?
How many daily Salat are decreed by God in the Quran?
7- The Friday Prayer
All the Quranic details of the Friday Prayer
8- Salat Related Topics
( bersambung )
This section addresses numerous Salat related topics that are subject to old and new disputes.
-1-
Importance of Salat
(Contact Prayers)
Out of the five pillars of Islam we find that the word Salat is the most frequently mentioned of
the five. The word Salat is mentioned a total of 67 times in the Quran.
The Salat provides the nourishment needed by our souls and is a sure method of attaining
righteousness and nearness to our Creator. The Quran lists a number of benefits attained from
observing the Salat:
1- The Salat protects believers from evil and vice:
"Observe the Salat (Contact Prayers) for it prohibits evil and vice" 29:45
Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan kepadamu dari Al-Quran, dan
dirikanlah sembahyang (dengan tekun); sesungguhnya sembahyang itu mencegah dari perbuatan yang keji
dan mungkar; dan sesungguhnya mengingati Allah adalah lebih besar (faedahnya dan kesannya); dan
(ingatlah) Allah mengetahui akan apa yang kamu kerjakan.
(Al-'Ankabuut 29:45)
2- The Salat strengthens our belief and make us attain certainty:
"You shall glorify and praise your Lord and be with the prostrators, and worship your Lord until
you attain certainty" 15:98-99
Oleh itu, bertasbihlah engkau dengan memuji Tuhanmu, serta jadilah dari orang-orang yang sujud.
(Al-Hijr 15:98)
Dan sembahlah Tuhanmu, sehingga datang kepadamu (perkara yang tetap) yakin.
(Al-Hijr 15:99)
3- The Salat (along with charity) is the best investment in the hereafter:
"Surely, those who recite the book of God, observe the Contact Prayers and are charitable both
discreetly and openly can hope for an investment that never loses. He will recompense them
generously and will multiply His blessings upon them. He is Forgiving, Appreciative" 35:29-30
Sesungguhnya orang-orang yang selalu membaca Kitab Allah dan tetap mendirikan sembahyang serta
mendermakan dari apa yang Kami kurniakan kepada mereka, secara bersembunyi atau secara terbuka,
mereka (dengan amalan yang demikian) mengharapkan sejenis perniagaan yang tidak akan mengalami
kerugian;
(Faatir 35:29)
Supaya Allah menyempurnakan pahala mereka dan menambahi mereka dari limpah kurniaNya. Sesungguhnya
Allah Maha Pengampun, lagi sentiasa membalas dengan sebaik-baiknya (akan orang-orang yang bersyukur
kepadaNya).
(Faatir 35:30)
4- Above all, the Salat is to commemorate God:
Surely, the most important objective of the Salat is to commemorate God.
"You shall recite what is revealed to you of the Scripture, and observe the Salat (Contact
Prayers), for the Salat prohibits evil and vice. But the remembrance of God (through the Contact
Prayers) is the most important objective. God is aware of all that you do" 29:45
Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan kepadamu dari Al-Quran, dan
dirikanlah sembahyang (dengan tekun); sesungguhnya sembahyang itu mencegah dari perbuatan yang keji
dan mungkar; dan sesungguhnya mengingati Allah adalah lebih besar (faedahnya dan kesannya); dan
(ingatlah) Allah mengetahui akan apa yang kamu kerjakan.
(Al-'Ankabuut 29:45)
"I am God, there is no other God but Me, you shall worship Me and observe the Salat (Contact
Prayers) to commemorate Me" 20:14
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan
dirikanlah sembahyang untuk mengingati Daku.
(Taha 20:14)
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-2-
Salat Pre-Requisites
Before observing the Salat, believers are to adhere to a number of pre-requisites. These are
Intention, Devotion, Ablution, and Direction.
1- Intention
This first pre-requisite is the conscious intention to establish contact with God Almighty. This
intention cannot be present if one is under intoxication:
"O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, till you ( so
that you ) know what you are saying" 4:43
Wahai orang-orang yang beriman, janganlah kamu hampiri sembahyang (mengerjakannya) sedang kamu
dalam keadaan mabuk, hingga kamu sedar dan mengetahui akan apa yang kamu katakan...
(An-Nisaa' 4:43)
Salat is not accepted from anyone who is intoxicated from the effect of alcohol or drugs. As a
matter of fact, intoxicants present the only case in the Quran where the human being is deprived
from the blessing of Salat. This is not because taking intoxicants is the greatest sin, but rather
because a person who is intoxicated would simply not know what he/she are saying.
If one is unaware of what they are saying, the first pre-requisite for prayer would thus be absent;
that being the intention to commemorate and worship God. In other words, it is not the sin of
taking intoxicants in itself that robs the man from the blessing of Salat, but it is the effect of
the sin on the mind that is the cause of the prohibition.
In effect, there is no sin (excluding idol worship) in itself that warrants the prohibition of
Salat. For that matter it is more accurate to say that intoxicants do not prohibit Salat, but
rather deprive a believer from the benefit of Salat.
The Quran asserts the fact that no believer is ever deprived of the gift of Salat, provided that
he/she are in their full senses, even after committing the most gruesome of sins. Sins and good
deeds are independent of each other, each will be recorded and judged equitably. No sin will erase
a good deed:
"Whoever does an atom weight of good will see it, and whoever does an atom weight of evil will see
it" 99:7-8
Maka sesiapa berbuat kebajikan seberat zarah, nescaya akan dilihatnya (dalam surat amalnya)!
(Az-Zalzalah 99:7)
Dan sesiapa berbuat kejahatan seberat zarah, nescaya akan dilihatnya (dalam surat amalnya)!
(Az-Zalzalah 99:8)
However, and because God is the Most Merciful, He has decreed that for the believers, their good
deeds will wipe out their sins:
"..............the righteous works wipe out the evil works" 11:114
... Sesungguhnya amal-amal kebajikan (terutama sembahyang) itu menghapuskan kejahatan. Perintah-
perintah Allah yang demikian adalah menjadi peringatan bagi orang-orang yang mahu beringat.
(Hud 11:114)
And as if that was not enough to demonstrate God's boundless mercy He has also decreed that for
those who believe and lead a righteous life, He will even transform their sins into credits:
"........God transforms their sins into credit, God is Forgiver, Most Merciful" 25:70
Kecuali orang yang bertaubat dan beriman serta mengerjakan amal yang baik, maka orang-orang itu,
Allah akan menggantikan (pada tempat) kejahatan mereka dengan kebaikan; dan adalah Allah Maha
Pengampun, lagi Maha Mengasihani.
(Al-Furqaan 25:70)
For all that it becomes apparent why we should increase our good deeds, specially and immediately
after committing a sin.
The confirmation that alcohol in itself does not prohibit Salat but it is the effect of alcohol
that is the cause, is found in the following words:
"O you who believe, do not observe the Contact Prayers (Salat) while intoxicated, till you know
what you are saying" 4:43
In other words, if one drinks alcohol and gets drunk one is forbidden from observing the Salat, but
when the effect of alcohol wears out and one is conscious once again one can observe the Salat,
even though the alcohol still runs in the blood, and will continue to be in the blood for a number
of days.
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2- Ablution
"O you who believe, when you observe the Salat (Contact Prayers) you shall wash your faces and your
arms to the elbows, and wipe your heads and feet to the ankles" 5:6
Wahai orang-orang yang beriman, apabila kamu hendak mengerjakan sembahyang (padahal kamu berhadas
kecil), maka (berwuduklah) iaitu basuhlah muka kamu, dan kedua belah tangan kamu meliputi siku, dan
sapulah sebahagian dari kepala kamu, dan basuhlah kedua belah kaki kamu meliputi buku lali;
(Al-Maaidah 5:6)
This is the ablution that is decreed in the Quran. This consist of four simple steps:
1- Wash the face 2- Wash the arms to the elbows 3- Wipe the head 4- Wipe the feet to the ankles.
In spite of this very clear command in the Quran, the majority of Muslims today perform their
ablution in a different way. The ablution they perform is taken from the "Sunna" (methodology of
the prophet), they believe that this way of ablution was the way the prophet did his ablution. To
the four steps prescribed in the Quran they add washing the hands to the wrists, the mouth, the
nose, the ears, the neck.
They argue that since "cleanliness is part of a good belief" (as a famous "hadith" says), then the
cleaner one is before the Salat the better. These additional measures that are not found in the
Quranic ablution raise the following questions:
1- Is it conceivable that the prophet whom we are told in the Quran was a "fine example" for the
believers, and who was blessed with receiving the Quran, and who was commanded by God to follow the
Quran and nothing else (5:48), has in fact ignored the Quranic ablution and followed a different
one?
Dan Kami turunkan kepadamu (wahai Muhammad) Kitab (Al-Quran) dengan membawa kebenaran, untuk
mengesahkan benarnya Kitab-kitab Suci yang telah diturunkan sebelumnya dan untuk memelihara serta
mengawasinya. Maka jalankanlah hukum di antara mereka (Ahli Kitab) itu dengan apa yang telah
diturunkan oleh Allah (kepadamu), dan janganlah engkau mengikut kehendak hawa nafsu mereka (dengan
menyeleweng) dari apa yang telah datang kepadamu dari kebenaran. Bagi tiap-tiap umat yang ada di
antara kamu, Kami jadikan (tetapkan) suatu Syariat dan jalan agama (yang wajib diikuti oleh masing
-masing). Dan kalau Allah menghendaki nescaya Ia menjadikan kamu satu umat (yang bersatu dalam
agama yang satu), tetapi Ia hendak menguji kamu (dalam menjalankan) apa yang telah disampaikan
kepada kamu. Oleh itu berlumba-lumbalah kamu membuat kebaikan (beriman dan beramal soleh). Kepada
Allah jualah tempat kembali kamu semuanya, maka Ia akan memberitahu kamu apa yang kamu berselisihan
padanya.
(Al-Maaidah 5:48)
2- Is the ablution prescribed by God inadequate? Has the prophet in fact devised a better and
cleaner method of ablution?
3- All this ultimately leads to the crucial question; is the purpose and aim of ablution
cleanliness after all?
The reply to all these three questions is the negative. For more details about the purpose of
ablution, please check the following article:
The Purpose of Wudu (Ablution)
======================================================
bersambung...
3- Devotion
"Say, "My Salat (Contact Prayers), my worship practices, my life and my death, are all devoted
absolutely to God alone, the Lord of the universe. He has no partner. This is what I am commanded
to believe, and I am the first to submit" 6:162-163
Katakanlah: "Sesungguhnya sembahyangku dan ibadatku, hidupku dan matiku, hanyalah untuk Allah Tuhan
yang memelihara dan mentadbirkan sekalian alam.
(Al-An'aam 6:162)
Tiada sekutu bagiNya, dan dengan yang demikian sahaja aku diperintahkan, dan aku (di antara seluruh
umatku) adalah orang Islam yang awal pertama - (yang berserah diri kepada Allah dan mematuhi
perintahNya)".
(Al-An'aam 6:163)
"I am God; there is no other god beside Me. you shall worship Me alone, and observe the Salat
(Contact Prayers) to remember ME" 20:14
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan
dirikanlah sembahyang untuk mengingati Daku.
(Taha 20:14)
In accordance to the above Quranic commands, believers must devote and dedicate ALL their Salat (as
well as all other rituals) to the name of God alone. The commemoration of any names other than God
in the Salat is an act of idol worship.
Those who dedicate all their religion to God alone are given the title of "Ebad Allah Al-
Mukhlaseen" which translates to God's pure servants. The word Mukhalseen comes from the Arabic word
"Khales" which means pure. The phrase "Al-Deen Al-Khales" as in 39:3 means the Pure Religion, and
it describes the religion that is devoted absolutely to God alone.
"We sent down to you this scripture, truthfully; you shall worship God, devoting your religion to
Him alone. Absolutely, the "Deen Al-Khales" (pure religion) shall be devoted to God alone" 39:2-3
Sesungguhnya Kami menurunkan Al-Quran ini kepadamu (wahai Muhammad) dengan membawa kebenaran; oleh
itu hendaklah engkau menyembah Allah dengan mengikhlaskan segala ibadat dan bawaanmu kepadaNya.
(Az-Zumar 39:2)
Ingatlah! (Hak yang wajib dipersembahkan) kepada Allah ialah segala ibadat dan bawaan yang suci
bersih (dari segala rupa syirik). Dan orang-orang musyrik yang mengambil selain dari Allah untuk
menjadi pelindung dan penolong (sambil berkata): "Kami tidak menyembah atau memujanya melainkan
supaya mereka mendampingkan kami kepada Allah sehampir-hampirnya", - sesungguhnya Allah akan
menghukum di antara mereka (dengan orang-orang yang tidak melakukan syirik) tentang apa yang mereka
berselisihan padanya. Sesungguhnya Allah tidak memberi hidayah petunjuk kepada orang-orang yang
tetap berdusta (mengatakan yang bukan-bukan), lagi sentiasa kufur (dengan melakukan syirik).
(Az-Zumar 39:3)
One other sign of devotion to God is the expression of reverence to God during the Salat:
"Successful indeed are the believers; who are reverent during their Salat (Contact Prayers)" 23:2
Sesungguhnya berjayalah orang-orang yang beriman,
(Al-Mu'minuun 23:1)
Iaitu mereka yang khusyuk dalam sembahyangnya;
(Al-Mu'minuun 23:2)
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4- Direction (Qiblah)
One of the Quranic conditions set for Salat is that all believers must face the Sacred Masjid (the
Ka"ba) while praying:
"Wherever you go, you shall turn your face (during Salat) towards the Sacred Masjid; wherever you
might be, you shall turn your faces (during Salat) towards it." 2:150
Dan dari mana sahaja engkau keluar (untuk mengerjakan sembahyang), maka hadapkanlah mukamu ke arah
masjid Al-Haraam (Kaabah); dan di mana sahaja kamu berada maka hadapkanlah muka kamu ke arahnya,
supaya tidak ada lagi (sebarang) alasan bagi orang-orang (yang menyalahi kamu), kecuali orang-orang
yang zalim di antara mereka (ada sahaja yang mereka jadikan alasan). Maka janganlah kamu takut
kepada (cacat cela) mereka, dan takutlah kamu kepada Ku (semata-mata); dan supaya Aku sempurnakan
nikmatKu kepada kamu, dan juga supaya kamu beroleh petunjuk hidayah (mengenai perkara yang benar).
(Al-Baqarah 2:150)
The Quran speaks of a change in the Qiblah with the revelation of the Quran. For more info about
this change and also a Quranic insight into the history of the Qiblah, please check the following
page:
================================================
-3-
Salat Positions
The Quran gives us the three positions to be observed during the Salat. These are Standing, Bowing
and Prostrating. The Salat starts in the standing position:
"You shall consistently observe the Salat (Contact Prayers), especially the middle prayer, and
stand before God in submission" 2:238
Peliharalah kamu (kerjakanlah dengan tetap dan sempurna pada waktunya) segala sembahyang fardu,
khasnya sembahyang Wusta (sembahyang Asar), dan berdirilah kerana Allah (dalam sembahyang kamu)
dengan taat dan khusyuk.
(Al-Baqarah 2:238)
"The angels called to him as he was standing praying in the sanctuary: "God gives you good news of
John; a believer in the word of God, honorable, moral, and a righteous prophet" 3:39
Lalu ia diseru oleh malaikat sedang ia berdiri sembahyang di Mihrab, (katanya): "Bahawasanya Allah
memberi khabar yang mengembirakanmu, dengan (mengurniakanmu seorang anak lelaki bernama) Yahya,
yang akan beriman kepada Kalimah dari Allah, dan akan menjadi ketua, dan juga akan menahan diri
dari berkahwin, dan akan menjadi seorang Nabi dari orang-orang yang soleh".
(A-li'Imraan 3:39)
"When you are with them, and lead the Salat (Contact Prayer) for them, let a group of them stand
with you and let them hold their weapons, and let them stand behind you as you prostrate. Then, let
the other group that has not prayed take their turn praying with you, while the others stand guard
and hold their weapons" 4:102
Dan apabila engkau (wahai Muhammad) berada dalam kalangan mereka (semasa perang), lalu engkau
mendirikan sembahyang dengan (menjadi imam) mereka, maka hendaklah sepuak dari mereka berdiri
(mengerjakan sembahyang) bersama-samamu, dan hendaklah mereka menyandang senjata masing-masing;
kemudian apabila mereka telah sujud, maka hendaklah mereka berundur ke belakang (untuk menjaga
serbuan musuh); dan hendaklah datang pula puak yang lain (yang kedua) yang belum sembahyang (kerana
menjaga serbuan musuh), maka hendaklah mereka bersembahyang (berjamaah) bersama-samamu, dan
hendakah mereka mengambil langkah berjaga-jaga serta menyandang senjata masing-masing. Orang-orang
kafir memang suka kalau kamu cuai lalai akan senjata dan harta benda kamu, supaya dengan jalan itu
mereka dapat menyerbu kamu beramai-ramai dengan serentak. Dan tidaklah kamu berdosa meletakkan
senjata masing-masing, jika kamu dihalangi sesuatu yang menyusahkan disebabkan hujan atau kamu
sakit. Dan hendaklah kamu mengambil langkah berjaga-jaga. Sesungguhnya Allah telah menyediakan bagi
orang-orang kafir itu azab seksa yang amat menghina.
(An-Nisaa' 4:102)
All the above three verses indicate the standing position. Verse 4:102 in particular indicates that
the Salat starts in the standing position.
The words: "when you are with them, and lead the Salat for them, let a group of them stand with you
and let them hold their weapons" indicate the beginning of the salat, that is because it is not
feasible to say that the group of believers would join the salat in its middle or near its end!
Consequently the words "let a group of them stand with you" indicate that the salat starts in the
standing position.
Submission to God should be declared physically and symbolically by first bowing down and
prostrating:
"We appointed Abraham to establish the Shrine: "You shall not idolize any other god beside Me, and
purify My shrine for those who visit it, those who live near it, and those who bow and prostrate"
22:26
Dan (ingatkanlah peristiwa) ketika Kami tentukan bagi Nabi Ibrahim tempat Kaabah (untuk membinanya,
lalu Kami berfirman kepadanya): "Janganlah engkau sekutukan sesuatu pun denganKu, dan bersihkanlah
rumahKu (Kaabah ini) bagi orang-orang yang tawaf, dan orang-orang yang berdiri dan yang rukuk serta
yang sujud (mengerjakan sembahyang).
(Al-Hajj 22:26)
"Muhammad-the messenger of God, and those with him are harsh and stern against the disbelievers,
but kind and compassionate amongst themselves. You see them bowing and prostrating, as they seek
God's blessings and approval" 48:29
Nabi Muhammad (s.a.w) ialah Rasul Allah; dan orang-orang yang bersama dengannya bersikap keras dan
tegas terhadap orang-orang kafir yang (memusuhi Islam), dan sebaiknya bersikap kasih sayang serta
belas kasihan kasihan sesama sendiri (umat Islam). Engkau melihat mereka tetap beribadat rukuk dan
sujud, dengan mengharapkan limpah kurnia (pahala) dari Tuhan mereka serta mengharapkan keredaanNya.
(Al-Fat-h 48:29)
The greater majority of Quranic verses speak of bowing and prostrating in that order. This seems
the logical progression from the standing position, i.e. standing then bowing then prostrating.
The Salat ends with prostration:
" ...... then when they have performed their prostration (fa iza sajadu) let them fall to the rear
and let another group come that has not worshipped yet and let them worship with you ......" 4:102
These three Quranic physical movements (standing, bowing and prostrating) are not required at the
times of emergencies, fear, and unusual circumstances (2:239).
"Under unusual circumstances, you may pray while walking or riding. Once you are safe, you shall
commemorate God as He taught you what you never knew" 2:239
Dan jika kamu takuti (sesuatu bahaya) maka sembahyanglah sambil berjalan atau berkenderaan,
kemudian apabila kamu telah aman sentosa, maka hendaklah kamu mengingati Allah (dengan mengerjakan
sembahyang secara yang lebih sempurna), sebagaimana Allah telah mengajar kamu apa yang kamu tidak
mengetahuinya.
(Al-Baqarah 2:239)
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Salat Words
With regards to the words spoken during the Salat, and remembering that the purpose of the Salat is
to commemorate and glorify the name of God alone, we find guidance in the Quran with respect to the
following matters:
First : All the words of the Salat should be from the Quran.
Second : Specific Quranic phrases are to be spoken during the Salat.
______________
First : The words of the Salat should be from the Quran.
1- "You shall recite what is revealed to you of your Lord's Scripture (the Quran). Nothing shall
abrogate His words, and you shall not find any other source beside it" 18:27
Dan baca serta turutlah apa yang diwahyukan kepadamu dari kitab Tuhanmu; tiada sesiapa yang dapat
mengubah kalimah-kalimahNya; dan engkau tidak sekali-kali akan mendapat tempat perlindungan selain
daripadaNya.
(Al-Kahfi 18:27)
This verse does not specify any one activity, as a result reciting Quranic words can be done at all
times including while we are worshipping God through Salat.
2- "You shall recite what is revealed to you of the Scripture (the Quran), and observe the Salat
(Contact Prayers)" 29:45
Bacalah serta ikutlah (wahai Muhammad) akan apa yang diwahyukan kepadamu dari Al-Quran, dan
dirikanlah sembahyang (dengan tekun); sesungguhnya sembahyang itu mencegah dari perbuatan yang keji
dan mungkar; dan sesungguhnya mengingati Allah adalah lebih besar (faedahnya dan kesannya); dan
(ingatlah) Allah mengetahui akan apa yang kamu kerjakan.
(Al-'Ankabuut 29:45)
This verse speaks of two activities, the recitation of the Quran and also the Salat. The fact that
God speaks of the two activities in the same verse provides us with good advice to use the Quran
during our Salat.
3- "They are not all the same; among the followers of the scripture there are those who are
righteous. They recite God's revelations through the night while prostrating" 3:113
Ahli-ahli Kitab itu tidaklah sama. Di antaranya ada golongan yang (telah memeluk Islam dan) tetap
(berpegang kepada agama Allah yang benar) mereka membaca ayat-ayat Allah (Al-Quran) pada waktu
malam, semasa mereka sujud (mengerjakan sembahyang).
(A-li'Imraan 3:113)
This verse goes one step further, it speaks of the righteous and how they recite the scripture
while prostrating. As we know prostrating is one of the acts of Salat, and therefore there is a
stronger indication here that the words recited during the Salat must be from the scripture (in our
case the Quran).
4- In 20:14 we are told that the salat is observed for the purpose of commemorating (zhikr) God:
"I am God; there is no other god beside Me. You shall worship Me alone, and observe the Salat
l'zhikri (for commemorating Me)" 20:14
"Sesungguhnya Akulah Allah; tiada tuhan melainkan Aku; oleh itu, sembahlah akan Daku, dan
dirikanlah sembahyang untuk mengingati Daku.
(Taha 20:14)
We see the same word, "zhikr" of God mentioned in the following verse:
"And if you zhakart (commemorate) your Lord using the Quran alone, they run away in aversion."
17:46
Dan Kami jadikan (perasaan itu sebagai) tutupan yang berlapis-lapis atas hati mereka, juga sebagai
penyumbat pada telinga mereka, yang menghalang mereka dari memahami dan mendengar kebenaran Al-
Quran; dan sebab itulah apabila engkau menyebut nama Tuhanmu sahaja di dalam Al-Quran, mereka
berpaling undur melarikan diri.
(Al-Israa' 17:46)
(p.s. the word "zhikr" is the noun and the word "zhakart" is the verb)
17:46 tells us that the true believers commemorate God by using the Quran alone. And since the
commemoration of God is the sole purpose and core of our Salat (20:14) then it is must be said that
all our commemoration of God in the Salat must be by using the Quran alone.
Perhaps the above verses (20:14 and 17:46) together provide the strongest verdict among the four
verse above to indicate that the words of the Salat must be from the Quran alone.
Second : Which Quranic words to be recited during the Salat?
It must be mentioned here that except for words in items 2 and 6 (below) which are clearly
mentioned in the Quran in connection to the Salat (17:111), the other items (below) are not by any
means the only words to use in our Salat. We can say these words and also add to them if we wish
other words from the Quran which glorify God.
Dan katakanlah: "Segala puji tertentu bagi Allah yang tiada mempunyai anak, dan tiada bagiNya
sekutu dalam urusan kerajaanNya, dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya; dan
hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!"
(Al-Israa' 17:111)
Reciting the items below during Salat fulfils a number of objectives. Item 1 (the Fatihah) is the
only sura in the Quran which comprises a prayer solely addressed to God. Items 3 and 4 are words
which glorify God and which we are commanded by God to recite, so including them in the Salat or
outside Salat is advisable, while as item 5 comprises the essence of monotheism so should be a
declaration to utter at all times, so where better than during our Salat?
Before we commence the Salat we must seek refuge in God from the devil, the Arabic words are:
"A'uzu b"Allah min Al-Shaytan Al-Rajeem", and in English we should say: I seek refuge in God from
the rejected devil.
This is because during the Salat we would be reading Quranic words and we are told to seek refuge
in God every time we read the Quran:
"When you read the Quran, you shall seek refuge in God from the rejected devil" 16:98
Oleh itu, apabila engkau membaca Al-Quran, maka hendaklah engkau terlebih dahulu) memohon
perlindungan kepada Allah dari hasutan Syaitan yang kena rejam.
(Al-Nahl 16:98)
We are commanded in 6:162 to devote every word in our Salat to the name of God alone, and thus
these words must be said before we start the Salat and not during the Salat.
1- Although there is no specific command to read the Key (Fatihah) in particular in the Salat, yet
since it is the opening of the book and it comprises a call to God in all its words, then it is
appropriate to read it in the opening of our Salat.
Bearing in mind that God informs us that He does not wish us any hardship in practicing our
religion, thus it is sensible to read the relatively longer passages (such as the Key) in the
standing position rather than the bowing or prostrating so that the ill and old would not over-
burden their frail bodies. Consequently, the recitation of the Key (Al-Fatiha) in the standing
position is what all Muslims do.
2- The phrase "Allahu Akbar" is uttered frequently during Salat in compliance with God's command to
magnify Him as in 2:185 and 17:111.
dan supaya kamu membesarkan Allah kerana mendapat petunjukNya, dan supaya kamu bersyukur.
(Al-Baqarah 2:185)
Dan katakanlah: "Segala puji tertentu bagi Allah yang tiada mempunyai anak, dan tiada bagiNya
sekutu dalam urusan kerajaanNya, dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya; dan
hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!"
(Al-Israa' 17:111)
3- "Sobhan Rabi Al-Azeem" (Praise my Lord the Great). This is in compliance with: "You shall
glorify the name of your Lord, the Great" 56:74. These words can be uttered at any time during the
Salat, and preferably in all positions.
Oleh yang demikian - (wahai orang yang lalai) - bertasbihlah dengan memuji nama Tuhanmu Yang Maha
Besar (sebagai bersyukur akan nikmat-nikmatNya itu).
(Al-Waaqi'ah 56:74)
4- "Sobhan Rabi Al-Aala" (Praise my Lord the Most High). This is in compliance with: "Glorify the
name of your Lord, the Most High" 87:1. These words can be uttered at any time during the Salat,
and preferably in all positions.
Bertasbihlah mensucikan nama Tuhanmu Yang Maha Tinggi (dari segala sifat-sifat kekurangan), -
(Al-A'laa 87:1)
Praising God is encouraged at all times and specifically after prostration:
"During the night you shall glorify Him, and after prostrating" 50:40
Serta bertasbihlah kepadaNya pada malam hari dan sesudah mengerjakan sembahyang.
(Qaaf 50:40)
5- The Shahada (Testimony of Faith) is the first pillar of Islam and is a declaration of our
monotheistic faith. The Shahada may be uttered at any stage in the Salat and any number of times:
The words of the Shahada are : Ash"hadu ana la illaha ila Allah" (I bear witness that there is no
God other than God).
"God bears witness that there is no god except He, and so do the angels and those who possess
knowledge" 3:18
Allah menerangkan (kepada sekalian makhlukNya dengan dalil-dalil dan bukti), bahawasanya tiada
Tuhan (yang berhak disembah) melainkan Dia, Yang sentiasa mentadbirkan (seluruh alam) dengan
keadilan, dan malaikat-malaikat serta orang-orang yang berilmu (mengakui dan menegaskan juga yang
demikian); tiada Tuhan (yang berhak disembah) melainkan Dia; Yang Maha Kuasa, lagi Maha Bijaksana.
(A-li'Imraan 3:18)
6- In 17:111 we read the following words:
Dan katakanlah: "Segala puji tertentu bagi Allah yang tiada mempunyai anak, dan tiada bagiNya
sekutu dalam urusan kerajaanNya, dan tiada bagiNya penolong disebabkan sesuatu kelemahanNya; dan
hendaklah engkau membesarkan serta memuliakanNya dengan bersungguh-sungguh!"
(Al-Israa' 17:111)
"Al-Hamdu l"Allah alazee lam yatakhez waladan, wa lam yakun lahu shareek fee al mulk, wa lam yakun
lahu waleyon min al zol"
These words translate to:
"Praise be to God who has never begotten a son, nor does He have a partner in His kingship, nor
does He need an ally out of weakness" 17:111
In 17:110 God commands us to use a moderate voice in our Salat, immediately after which God
commands us:
Katakanlah (wahai Muhammad): "Serulah nama " Allah" atau nama "Ar-Rahman", yang mana sahaja kamu
serukan (dari kedua-dua nama itu adalah baik belaka); kerana Allah mempunyai banyak nama-nama yang
baik serta mulia". Dan janganlah engkau nyaringkan bacaan doa atau sembahyangmu, juga janganlah
engkau perlahankannya, dan gunakanlah sahaja satu cara yang sederhana antara itu.
(Al-Israa' 17:110)
"and say, "Praise be to God, who has never begotten a son……."
The words "and say" at the beginning of verse 111 indicate that the subject is still the Salat (the
subject of 110). This means that we are to utter these specific words during our Salat.
It is interesting to note that these 3 phrases have significant meanings:
a- "Praise be to God who has never begotten a son"
These words purify us from the claim of the Christians who gave God a son (6:101).
b- "nor does He have a partner in His kingship"
These words purify us from the corrupt Muslims who made Muhammad a partner with God in everything
they say or do (12:106).
Dan (orang-orang yang beriman kepada Allah), kebanyakan mereka tidak beriman kepada Allah melainkan
mereka mempersekutukannya juga dengan yang lain.
(Yusuf 12:106)
c- "nor does He need an ally out of weakness"
These words purify us from the Jewish scholars who claim that God's hands are tied and thus He is
not able to do certain things (5:64).
In effect, by uttering these words, and constantly being aware of the danger and corruption of
these groups, we purify our souls and maintain the purity of our religion. These words must be
uttered during our Salat.
To follow these words we should then magnify God frequently (Allah Akbar) ....
7- The "ending" of the Salat
Since the ending of the Salat conducted by almost all Muslims today does not conform to Quranic
teachings, thus this issue will be given special analysis here.
The traditional ending spoken by most Muslims today is:
"Al-Salamu alaykum wa Rahmat Allah wa Barakatu". (Peace be upon you as well as God"s mercy and His
blessings). This phrase is uttered twice at the conclusion of the Salat, once with the head turned
to the right and once with the head turned to the left.
However, if we were to pause and consider the validity of saying these words at the end of the
salat we would immediately be faced with the following questions:
A- Who are we addressing when we utter these words? Surely we cannot be addressing God because we
cannot be saying to God, "may God's mercy and blessings be upon you"!
Some will say that these words are addressed to other fellow believers who are praying alongside
us. But this excuse is false, simply because these words are spoken by believers even when they are
praying all on their own!
Some others will say that these words are addressed to the two angels who are recording all our
deeds, one of whom is on our right shoulder and one is on our left.
Here we must inquire why should we address the angels? After all, our Salat is not directed to
them! The Quran makes the point very clear that every word in our Salat should be to God and nobody
else:
"Say, "My Contact Prayers (Salat), my worship practices, my life and my death, are all devoted
absolutely to God alone" 6:162 (also see 39:11 and 20:14)
To direct any words in our Salat to any other than God is indeed against the teachings of the Quran
and must be totally rejected.
B- If these words are not directed to God and must thus be rejected, then what are the correct
words to be uttered to end our Salat? As usual, God has once again shown us that the Quran offers
explanations to all things (16:89). Indeed, God has given us in the Quran the exact words that
should be uttered to end the Salat. These are found in the following verse:
"As for those who believe and lead a righteous life, their Lord guides them by virtue of their
belief. Rivers will flow beneath them in the garden of bliss. Their prayer therein is, "Be you
glorified our God" their greeting therein is, "Peace" and the ending to their prayer is, "Al-Hamdu
l"Allah Rab Al-Alameen (Praise be to God, Lord of the Universe)" 10:9-10
Sesungguhnya orang-orang yang beriman dan beramal soleh, Tuhan mereka akan memimpin mereka dengan
sebab iman mereka yang sempurna itu. (Mereka masuk ke taman yang) sungai-sungainya mengalir di
bawah tempat kediaman mereka di dalam Syurga yang penuh nikmat.
(Yunus 10:9)
Doa ucapan mereka di dalam Syurga itu ialah Maha Suci Engkau dari segala kekurangan wahai Tuhan!
Dan ucapan penghormatan mereka padanya ialah: Selamat sejahtera! Dan akhir doa mereka ialah segala
puji dipersembahkan kepada Allah yang memelihara dan mentadbirkan sekalian alam!
(Yunus 10:10)
This verse speaks of the model believers who will be rewarded in the gardens of heaven. We are told
about the last words in their prayers "Al-Hamdu l"Allah Rab Al-Alameen" (Praise be to God, Lord of
the Universe). It makes perfect sense that we should follow their example (if we would like to end
up in heaven too) and end our prayers in praise of Almighty God rather than bid farewell to the
angels!
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bersambung...
Summary of the Quranic words for Salat:
Before we start the salat we should say:
"A"uzu b"Allah min Al-Shaytan Al-Rajeem" (I seek refuge in God from the rejected devil" 16:98.
During our Salat we say the words below plus any other words we may choose from the Quran. We can
repeat any of these words any number of times and we can say any of them during any of the three
positions. The idea is to be spiritually free while we worship God.
1- Al-Fatiha (The Key)
2- "Allahu Akbar" (God is Greatest) to be spoken frequently, 2:185 and 17:111.
3- "Sobhan Rabi Al-Azeem" (Praise my Lord the Great). 56:74
4- "Sobhan Rabi Al-Aala" (Praise my Lord the Most High). 87:1
5- The Shahada (Testimony): "Ash"hadu ana la illaha ila Allah" (I bear witness that there is no God
other than God). 3:18
6- "Al-Hamdu l"Allah alazee lam yatakhez waladan, wa lam yakun lahu shareek fee al mulk, wa lam
yakun lahu waleyon min al zol". (Praise be to God who has never begotten a son, nor does He have a
partner in His kingship, nor does He need an ally out of weakness). 17:111
7- The Salat ends with the words:
"Al-Hamdu l"Allah Rab Al-Alameen (Praise be to God, Lord of the Universe)" 10:10
As mentioned, the above words can be spoken in any of the three positions (standing, bowing and
prostrating), and also repeated once or as many times as we wish.
It must also be made clear that apart from items 2 and 6 above, which we must utter in our Salat
(17:111), all the others words are up to us to utter or to mix with other Quranic words which
glorify God alone. Hence, there can be other equally correct words for Salat.
Different believers will have different Quranic words which they favour and which they will utter
during their Salat and that is perfectly alright.
This issue is different during congregational prayer where the group of believers will follow the
words spoken by the Imam who leads the prayer.
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