Have you ever felt doubtful during your prayer, wondering if your movement rising from bowing was calm enough? Or perhaps you have frequently asked yourself whether the congregation (ma’mum) should also recite “Sami’allahu liman hamidah”, or simply remain silent and listen to the imam?
A profound understanding of the meaning of prayer (Salah) requires us to pay attention to both its major and minor components. I’tidal in Salah is one part of the prayer that is often underestimated due to its short duration. However, a slight mistake here can be fatal to the validity of our worship.
In this article, we will thoroughly analyze the rules of I’tidal—the seventh pillar of prayer—based on the classical Shafi’i fiqh text, Asna Al-Matalib, authored by Shaykh al-Islam Zakariyya Al-Anshari. Let us refine the quality of our prayers by understanding its jurisprudence deeply, complete with Arabic texts and their meanings for a more steadfast practice.
What is I’tidal in Salah? Understanding the “Short Pillar”
I’tidal is the movement of rising from the bowing position to return to a perfectly upright standing posture (or the original position prior to bowing). In the sequential order of prayer, it serves as the seventh pillar, while the calmness (tuma’ninah) within it constitutes the eighth pillar.
One unique aspect elucidated in Asna Al-Matalib is the status of I’tidal as a “short pillar” (rukun qashir). What does this mean?
I’tidal is not a primary objective in the way that standing to recite Al-Fatihah or performing prostration (sujud) is. This movement functions strictly as a separator or transition to return to the initial posture after you learn how to bow (ruku) properly, before proceeding to prostration. Because its nature is merely a “separator,” we are prohibited from prolonging the duration of I’tidal beyond reasonable limits.
If a person intentionally prolongs I’tidal for a duration equal to reciting Surah Al-Fatihah, knowing that such an act is prohibited, their prayer could be invalidated. Therefore, perform I’tidal adequately: rise, remain calm for a moment, recite the recommended supplication (dua), and immediately proceed to prostration.
The Importance of Tuma’ninah: Do Not Rush to Prostration
Many people pray hastily, pecking like a chicken, moving rapidly without any pause. In Islamic jurisprudence, this essential moment of calm stillness is called Tuma’ninah.
When studying how many pillars of Salah there are, scholars emphasize that Tuma’ninah is an independent, obligatory pillar. The text Asna Al-Matalib firmly asserts that Tuma’ninah during I’tidal is mandatory. Your body must completely stop moving. All limbs must settle back into their proper standing positions, ensuring a clear and distinct separation between the upward movement of rising and the downward movement of prostrating.
Special Case: Falling or Startling Movements
There is an intriguing explanation in this text regarding the intention of movement. The act of rising from ruku must be purely intended for I’tidal, and not as a reflex or startled reaction. This is deeply connected to the definition of intention (Niyyah) in Islamic worship.
Consider this simple scenario: Imagine you are bowing, and suddenly you spot a venomous snake or insect exactly where you are about to prostrate. Out of shock and fear, you spontaneously jump or raise your head away. Does this upward movement out of fear count as I’tidal?
The answer is: No.
Because there is a “diverting factor” (sharif)—namely fear—underlying that movement, it does not count. You are obligated to return to the bowing position and then rise again with the pure, undistracted intention to perform I’tidal.
The Complete Supplications for I’tidal (Arabic and Translation)
The recitation of tasmi’ (“Sami’allahu liman hamidah”) is a recommended sunnah to be uttered during the physical transition from ruku to standing upright. This applies to the imam, the congregation, and the person praying alone.
This is one of the most frequently asked topics: What is the correct order of recitation, and who should read what? Let us clarify this based on Asna Al-Matalib.
1. While Rising (Ascending from Ruku)
It is highly recommended to raise both hands—similar to the opening takbir (takbiratul ihram)—simultaneously with raising the head. During this upward transition, we recite:
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ
Samiʿa Allāhu li-man ḥamidahu
Meaning: “Allah hears those who praise Him.”
This rule applies universally to the Imam, the congregation (Ma’mum), and the individual praying alone (Munfarid).
There is indeed a hadith stating, “When the Imam says Sami’allahu… then say Rabbana…“. However, Shafi’i scholars explain that this hadith does not prohibit the congregation from reciting Sami’allahu. The hadith merely emphasizes the Rabbana portion because the imam’s voice is usually inaudible (sirr) when reading that part, whereas Sami’allahu is recited aloud (jahar) by the Imam.
Thus, the sequence for the congregation is:
- Imam (aloud): “Sami’allahu liman hamidah”
- Ma’mum (softly, while rising): “Sami’allahu liman hamidah”
- Once fully standing: Both Imam and Ma’mum recite the next supplication.
2. Standing Upright (Achieving Tuma’ninah)
After the body is perfectly upright and the hands are released to the sides (in the Shafi’i school, it is standard to leave the arms hanging straight down, known as irsal), recite the prayer of praise. The most famous and valid variation is:
رَبَّنَا لَكَ الْحَمْدُ
rabbanā laka l-ḥamdu
Meaning: “Our Lord, to You belongs all praise.”
However, Imam Shafi’i, in his magnum opus Al-Umm, preferred the variation with the addition of the letter “Wa” (and):
رَبَّنَا وَلَكَ الْحَمْدُ
rabbanā wa-laka l-ḥamdu
The theological reasoning is beautiful: the conjunction “wa” (and) combines two distinct meanings—a supplication (“O Allah, accept our prayer”) and an acknowledgment/praise (“And to You belongs all praise”).
Recommended Additional Supplications (Long I’tidal Dua)
For those praying alone or leading a congregation that is comfortable with a slightly longer prayer, it is highly encouraged to perfect the I’tidal supplication. Do not rush into prostration; instead, add the following recitation after Rabbana lakal hamd:
مِلْءَ السَّمَاوَاتِ وَمِلْءَ الْأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَيْءٍ بَعْدُ
milʾa s-samāwāti wa-milʾa l-arḍi wa-milʾa mā shiʾta min shayʾin baʿdu
Meaning: “(I praise You with a praise) filling the heavens, filling the earth, and filling whatever You will besides that.”
To achieve greater perfection, you may add the Ahlus Tsana praise:
أَهْلَ الثَّنَاءِ وَالْمَجْدِ، أَحَقُّ مَا قَالَ الْعَبْدُ، وَكُلُّنَا لَكَ عَبْدٌ. لَا مَانِعَ لِمَا أَعْطَيْتَ، وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ
Ahla ath-thanāʾi wal-majdi, aḥaqqu mā qāla al-ʿabdu, wa-kullunā laka ʿabdun. Lā māniʿa limā aʿṭayta, wa-lā muʿṭiya limā manaʿta, wa-lā yanfaʿu dhā al-jaddi minka al-jaddu.
Meaning: “O Lord of Praise and Majesty, this is the most truthful thing a servant has said, and we are all Your servants. None can withhold what You grant, and none can grant what You withhold. And the wealth (or power) of a wealthy person will not benefit them against You.”
Crucial Note for Imams: Do not recite this prolonged dua if the congregation behind you dislikes it or finds it burdensome. Prolonging the prayer without the congregation’s consent is deemed makruh (disliked). A wise imam must be acutely sensitive to the condition of his congregation.
Original Arabic Text Reference (Asna Al-Matalib)
To maintain the authenticity of the knowledge and academic integrity, the following is the original Arabic excerpt from Asna Al-Matalib, Volume 1, pages 157-158, which serves as the primary reference for this article:
الركن السابع والثامن الاعتدال وطمأنينته: لخبر «إذا قمت إلى الصلاة» (وليس) الاعتدال مقصودا في نفسه (بل للعود إلى ما كان) عليه قبل الركوع، وإن صلى غير قائم ولهذا عد ركنا قصيرا (فلا يطيله) … (ويطمئن) فيه (كما سبق) في الركوع… (ويستحب) له (أن يرفع يديه كما سبق) في تكبير الإحرام (حين يرفع رأسه) من الركوع … (قائلا) في ارتفاعه للاعتدال (سمع الله لمن حمده)… وسواء في ذلك الإمام وغيره… (فإن) الأولى قول أصله فإذا (استوى) المصلي (قائما أرسلهما) أي يديه (وقال كل) من الإمام والمأموم، والمنفرد سرا ربنا لك الحمد…
Conclusion
Prayer is the pillar of the religion, and paying meticulous attention to the details of its movements is a manifestation of our profound adab (etiquette) towards Allah. I’tidal might appear trivial—merely the act of rising and standing. Yet, embedded within it are the mandatory rules of tuma’ninah and beautiful, deeply meaningful supplications.
Delving into the definition of fiqh regarding prayer helps to solidify our faith in Allah through practical obedience. Ensure that every time you rise from bowing, you stand with utmost tranquility. Do not rush to chase the prostration. Internalize the phrase Sami’allahu liman hamidah—truly realizing that Allah is actively listening to your praise in that very moment.
May this explanation from Asna Al-Matalib prove beneficial and be implemented immediately in our daily prayers.
Frequently Asked Questions (FAQ)
Is it mandatory for the congregation (Ma’mum) to recite “Sami’allahu liman hamidah”?
In the Shafi’i school, it is highly recommended (sunnah) for everyone—including the Ma’mum—to recite “Sami’allahu liman hamidah” softly while rising from ruku, followed by “Rabbana lakal hamd” when standing upright.
What happens if I forget to pause (tuma’ninah) during I’tidal?
Tuma’ninah is an obligatory pillar of the prayer. If you completely skip it and rush directly into prostration without pausing, that particular unit of prayer (raka’ah) becomes invalid and must be repeated.
Can I fold my hands over my chest during I’tidal?
While some scholars permit it, the standard and most widespread position in the Shafi’i madhhab is irsal, which means leaving your arms hanging naturally at your sides once you stand fully upright from ruku.
Reference
Zakariyā al-Anṣārī, Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib, dengan ḥāsyiyah oleh Aḥmad al-Ramlī, disunting oleh Muḥammad az-Zuhrī al-Ghamrāwī (Kairo: al-Maṭbaʿah al-Maymānīyah, 1313 H; repr. Dār al-Kitāb al-Islāmī), juz 1, hlm. 157-158.
