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A Question Of Intention While In Prayer
Assalamualaikum
Hello there!
My question is that there was a video of Dr. Israr in which he while explaining Riya said, that someone who’s normal sajdah of 5 seconds, becomes a sajdah of 7 second when he notices that someone is watching him, to make an impression. So that extra 2 seconds of sajdah is actually for that person and not Allah.
If someone who stands up for Qiyam in prayer. in the middle of recitation or after the recitation, before going to ruku, he remains in that posture of Qiyam to catch breath or relax before going to ruku. That extra amount of time he spent in Qiyam, which he remained there for calming his mind and taking 7-8 breaths before going to ruku. As Qiyam is also worship like sajdah, so the Qiyam that was done for that extra time, for 7-8 breaths or relaxing, be also considered to be a part of worship not done for Allah? Or his pleasure?
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9 Replies
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A Question Of Intention While In Prayer
updated 1 year, 12 months ago
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9
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In the light of this hadith, it can be clearly understood that the case u mentioned is not accountable coz the intention are not same.
عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
” إِنَّ أَوَّلَ النَّاسِ يُقْضَى يَوْمَ الْقِيَامَةِ عَلَيْهِ رَجُلٌ اسْتُشْهِدَ، فَأُتِيَ بِهِ فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ قَاتَلْتُ فِيكَ حَتَّى اسْتُشْهِدْتُ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ قَاتَلْتَ لِأَنْ يُقَالَ: جَرِيءٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ تَعَلَّمَ الْعِلْمَ وَعَلَّمَهُ وَقَرَأَ الْقُرْآنَ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: تَعَلَّمْتُ الْعِلْمَ وَعَلَّمْتُهُ، وَقَرَأْتُ فِيكَ الْقُرْآنَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ تَعَلَّمْتَ الْعِلْمَ لِيُقَالَ: عَالِمٌ، وَقَرَأْتَ الْقُرْآنَ لِيُقَالَ: هُوَ قَارِئٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ، فَسُحِبَ عَلَى وَجْهِهِ حَتَّى أُلْقِيَ فِي النَّارِ. وَرَجُلٌ وَسَّعَ اللَّهُ عَلَيْهِ، وَأَعْطَاهُ مِنْ أَصْنَافِ الْمَالِ كُلِّهِ، فَأُتِيَ بِهِ، فَعَرَّفَهُ نِعَمَهُ فَعَرَفَهَا، قَالَ: فَمَا عَمِلْتَ فِيهَا؟ قَالَ: مَا تَرَكْتُ مِنْ سَبِيلٍ تُحِبُّ أَنْ يُنْفَقَ فِيهَا إِلَّا أَنْفَقْتُ فِيهَا لَكَ، قَالَ: كَذَبْتَ، وَلَكِنَّكَ فَعَلْتَ لِيُقَالَ: هُوَ جَوَادٌ، فَقَدْ قِيلَ، ثُمَّ أُمِرَ بِهِ فَسُحِبَ عَلَى وَجْهِهِ، ثُمَّ أُلْقِيَ فِي النَّارِ”.
رواه مسلم (وكذلك الترمذي والنسائي)
On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (ﷺ) say: The first of people against whom judgment will be pronounced on the Day of Resurrection will be a man who died a martyr. He will be brought and Allah will make known to him His favours and he will recognize them. [ The Almighty] will say: And what did you do about them? He will say: I fought for you until I died a martyr. He will say: You have lied – you did but fight that it might be said [of you]: He is courageous. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Quran. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I studied [religious] knowledge and I taught it and I recited the Quran for Your sake. He will say: You have lied – you did but study [religious] knowledge that it might be said [of you]: He is learned. And you recited the Quran that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire. [Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favours and he will recognize them. [The Almighty] will say: And what did you do about them? He will say: I left no path [untrodden] in which You like money to be spent without spending in it for Your sake. He will say: You have lied – you did but do so that it might be said [of you]: He is open-handed. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.
It was related by Muslim (also by at-Tirmidhi and an-Nasa’i).
Hadith 6, 40 Hadith Qudsi
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@codename.AJK thank you brother, but i guess it’s not necessary that only when the intention of worship is show off then only then it becomes bad, i think also if we take money for it, it will also be bad i think. So what can we say about the lengthening of Qiyam, which technically if we look, wasn’t for Allah. So how can we look into this matter, that there remains no clashing points.
@Irfan76 sir can you also explain sir
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As told earlier, the intention to please anything or anyone which can be a rival to God wil be counted as shirk or riyakari. The example you quote does not fall in this category.
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@Irfan76 okay sir i understand, but sir when someone does worship to earn money from someone, we say that this is also RiyaKari, but at that instance no one else is being pleased for that, but still we say it’s Shirk, can you please explain the difference sir?
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The human conscience can tell this is bad. This is the worldly desire which stands against the pleasure of God. On the other hand, other intentions in the examples above are conducive to the pleasure of God.
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@Irfan76 sir i think you mentioned another question’s answer here. I’m sorry sir if i am wrong. I mean sir as the question above was about extension of qiyam, and you said nothing is being pleased besides Allah, so i asked you that earning money through ibadat is also shirk, but no one is pleased other than Allah, simple money is earned
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The human conscience can tell this is bad. This is the worldly desire which stands against the pleasure of God.
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@Irfan76 okay sir i understand, thank you. So it’s actually internally a desire to get something other than pleasure of Allah, makes it Riya. But if there was no intention involved all together then it’s no problem at all. I mean this extension of qiyam was not done, desiring something else other than pleasure of Allah. But this extension was a natural and automatic result of catching a few breaths, and since it was automatic then this extension of qiyam, if it was not done desiring Allah then it was also not done desiring something else. Am i understanding correct sir? I used to think that any act of worship if happens, becomes default Shirk until Allah’s pleasure solely is desired. But you explain it that something other than pleasure of Allah MUST BE INTENDED to make it Shirk. So if an extension of ibadah (which is in itself an ibadah) occurs naturally and automatically. Although this extension was not done for pleasure of Allah, because it was automatic result of catching breaths, but since it’s not for someone else too, then it’s neither Shirk, neither reward, right sir?
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yes.
Consider, it is not mathematical. Consider human nature and how our conscience works
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