Presented
by Bro. Abba Abana for Masjid,
Common Mistakes In Salaat And Ruling - (khushoo’)
Kubwa, Abuja, Nigeria
2015 Edition
Dated Released 25th June
2015
Mistakes of
Salaah
1. Leaving the salaah altogether. This is
indeed kufr (disbelief) and the evidence is found within the Qur’aan the
authentic sunnah and the consensus of the ummah. Allah ta’aala states: If
they repent and establish the salaah and give the zakaah, they are you brothers
in faith (deen). [Al-Qur’aan 9:11]. And Allah ta’aala says: What
landed you in As-Saqar (Hell)? They said: We were not of those who made salaah
(almusalleen)…[ Al-Qur’aan 76:42-43] and so on. As far as the sunnah:
The hadeeth of Jaabir that the Prophet (sallallahu ‘alaihi wa sallam) said:
Between a man and shirk (what protects him from shirk) is the abandonment of
salaah. [Muslim] It is narrated by Abu Dawood, An-Nisaa’i, Ibn Maajah,
and At-Tirmidhi on the authority of Buraidah Ibn Al-Husaib from the Prophet
(sallallahu ‘alaihi wa sallam) who said: The covenant between us and them
(i.e. the Prophet – and/or his successors -and those who
claim to be Muslims)
is the salaah so whosoever abandons it has disbelieved. [Ahmad
and others and it is saheeh] As far as consensus (al-ijmaa’): Abdullah Ibn
Shaqeeq (radiallahu ‘anhu) stated: The Companions of Muhammad (radiallahu
‘anhum) did not view the abandonment of any other deed as kufr other than
(abandoning) salaah. [At-Tirmidhi and others with an authentic chain]
2. Delaying the salaah from its appointed time.
This is a violation according to the word of Allah ta’aala: Verily the
salaah has been appointed for the believers at specific times (mawqoot). [Al-Qur’aan
4:103] Al-Mawqoot indicates a specific appointed time and the postponement of
sallah beyond the obligatory time (fardh) is a major sin and Allah is the one
upon Whom we depend. On the authority of Anas who said: I heard the Messenger
of Allah (sallallahu ‘alaihi wa sallam) saying: This is the salaat of the
hypocrite (munaafiq); when he sits observing the sun until it is between the
horns of Shaitaan, then he stands to perform four (rak’ah) remembering Allah
little. [Muslim] If this is the salaah of the hypocrite then what of
the salaah of someone who postpones the prayer until the complete period of the
salaat has passed without any excuse?
3. Abandonment of the congregational prayer in
the masjid by able men either regularly or on occasion. The commandment has
been given to perform the salaah in congregation in the masaajid.
Congregational (al-jamaa’ah) salaah is a duty except for those who have a valid
excuse according to the sharia’h. The Messenger of Allah (sallallahu ‘alaihi wa
sallam) said: Whoever hears the call (al-adhaan) and thereafter does not
answer it (i.e. attend the congregational salaah) there is no salaah for him
except for a valid excuse. [Reported by Ibn Maajah and others with a
strong chain (isnaad) and Al-Haafith Ibn Hajar said “Its chain is according to
the conditions of Muslim”]. Allah ta’aala also says:
And bow down
with those who bow down. {Al-Qur’aan 2:43] In a hadeeth in
Al-Bukhaari and Muslim (mutafaqun ‘alaih): …I would then leave (after tbe
salaah has begun) and go to those men who do not attend the salaah and burn
their houses down over them.
4. Lack of tranquility (at-tama’neenah)
within the salaat. This is generally done out of
ignorance and it is an open sin because tranquility is a pillar (rukn) of the
salaah without which the salaah is incorrect. The hadeeth about the man who
performed his salaah badly is a clear evidence for this. The meaning of
tama’neenah (tranquility) is that the one praying is tranquil in the rukoo’
(bending), standing (‘itidaal), prostration (sujood), and sitting between the
two prostrations (juloos), and he should get in position where every bone
settles into place, he should not hasten between portions of the prayer until
he has
attained tranquility
in it and gives each its due time. The Prophet (sallallahu ‘alaihi wa sallam)
said to the one who was rushing through his salaah without observing the proper
tranquility: Go back and make salaah because you have not made the
salaah. And in the hadeeth of Rifaa’ah on the story of the one who
prayed badly it goes on: Then he makes takbeer and bows and puts his
hands on his knees until each joint is settled and relaxed. Then he says
‘sami’allahu liman hamida’ (Allah hears the one who
praises Him)
then stands up straight until each bone is in its place.
5. Lack of proper reverence and humility
(khushoo’) in the salaat and excess movement therein. The place of khushoo’
is in the heart and it is evident in the tranquility of the limbs and humility
before Allah. Allah has indeed praised His slave by His statement: Those
who offer their salaah with all solemnity and full submissiveness. [Al-Qur’aan
23:2].
As well [He has
praised] the prophets by his statement: Verily they used to hasten on to
do good deeds and they used to call upon Us with hope and fear, and used to
humble themselves before Us. [Al-Qur’aan 21:90]. It is incumbent. The
limbs of the slave in prayer should be still and his heart should be solemn
until he may be rewarded for his salaah. It is narrated on the authority of
‘Ammaar Ibn Yaasir (radiallahu ‘anhu) he said: I heard the messenger of Allah
(sallallahu ‘alaihi wa sallam) saying: Verily a man leaves after completing his
prayer and nothing has been written for him except a tenth of his salaah, a
ninth, an eighth, a sixth, a fifth, a fourth, a third, or half of it. [Abu
Dawood, An-Nisaa’i, and others and it is an authentic hadeeth] The reason for
the shortcoming in its reward is the lack of khushoo’ in the heart of the one
who prays or in the limbs.
6. Intentionally preceding the imaam in the movements of the prayer or
not following his movements. This nullifies the salaah or rak’ah for
whoever bows before his imaam ruins his own rak’ah unless he follows it later
with another bowing. Such is likewise with the rest of the arkaan (pillars) of
the salaah. It is obligatory for the praying person to follow the imaam
completely without preceding him or lagging behind him in any rukn (pillar) or
more. Abu Dawood and others transmit with an authentic chain from Abu Hurairah
that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Verily
the imaam is to be
completely
followed, so if he makes takbeer then you make takbeer and don’t make takbeer
until he does so, and if he bows then bow and don’t bow until he does so…
Its origin is in the
two saheehs and Al-Bukhaari has another like it narrated by Anas. The one who
forgets or the one who is ignorant is excused.
7. Standing to
complete a missed rak’ah before the imaam has completely finished making the
second tasleem (i.e closing the prayer by saying ‘As-salaamu ‘alaikum wa
rahmatullahi to the right and left). It is reported in Saheeh Muslim that the
Messenger of Allah (sallallahu ‘alaihi wa sallam) said: Do not precede me in
the rukoo’ (bowing) not in the sujood (prostration) nor in going out of the
prayer (al-insiraaf). The scholars have said that the meaning of al-insiraaf is
at-tasleem and it is named such because the praying person may leave afterwards
and he leaves only after the second tasleem. The one who precedes the imaam
should stay in his place until the imaam has completed his salaah, then he
should stand and complete whatever he missed, and Allah knows best.
8. Making the intention for prayer aloud.
This is a bid’ah (innovation), and we have previously mentioned the prohibition
against bid’ah. The Prophet (sallallahu ‘alaihi wa sallam) never made the
intention for salaah aloud. Ibn Al-Qayyim, rahimahullah, stated in “Zaad
Al-Ma’aad” or in “Al-Hudaa An-Nabawiyy”: “When the Prophet (sallallahu ‘alaihi
wa sallam) would stand for salaah he said: ‘Allahu Akbar’ and said nothing else
before it nor did he pronounce his intention aloud. Nor did he say: ‘I will
pray for Allah salaah such and such while facing the Qiblah four raka’aat as
imaam or follower’. Nor did he say: ‘Fulfilling it on time, not making it up,
nor the time of fardh’ all ten of which are bid’ah for which no one has
reported that he did with an authentic chain, nor even a weak one, nor musnad,
nor mursal, nor a single word. Indeed not one narration of the sahaabah or the
best of the following generation (taabi’een), nor the four imaams.”
9. Not reciting Al-Faatihah in the
salaah; The recitation of Al-Faatihah is a pillar (rukn) and the salaah of
whoever does not recite it is void. This is according to
the Prophet’s (sallallahu ‘alaihi wa sallam) saying: Whoever makes a
salaah wherein Al-Faatihah is not recited then it is khidaaj (miscarried) - and
he repeated it three times –incomplete. [Muslim from Abu
Hurairah] Also reported in the two saheehs is the hadeeth from ‘Ubaadah Ibn
Saamit (radiallahu ‘anhu) marfoo’an (attributable to the Prophet,
sallallahu ‘alaihi wa
sallam): The salaah is null for whoever has not recited the Opening of
the Book. In another wording from ‘Ubaadah: Could it be that you
recite behind your imaam? We said: Yes. He said: Don’t do so except with the
Opening of the Book (Al-Faatihah) for the salaah is null of whoever does not
recite it. [Ahmed, Abu Dawood, At-Tirmidhi, Ibn Hibbaan. This is
evidence of its obligation for the follower.
Recitation of the
follower is absolute or in the aloud prayers as opposed to what is long known.
Whether the recitation of Al-Faatihah is absolute or just in the prayers recited
aloud is an old difference of opinion among the scholars. Is it waajib or
dropped? The majority of scholars (al-jumhoor) say it is dropped however doing
so is more clear from possible error and more precaution for deen. Most of
those who have the opinion of it being dropped say that it is nevertheless
desirable to recite it.
10. Recitation of the Qur’aan in rukoo’ (bowing
position) or during sujood (prostration). This is prohibited based on a
narration from ibn Abbaas (radiallahu ‘anhu) that the Prophet (sallallahu
‘alaihi wa sallam) said: I have been prevented from reciting the Qur’aan
while bowing or in prostration… [Muslim] Ali (radiallahu ‘anu) narrates
he said: The Messenger of Allah (sallallahu ‘alaihi wa sallam prevented
me from reciting the Qur’aan while bowing or prostrating. [Muslim and
others]
11. Raising the eyes
to the sky during salaat or looking to the right and left without due cause. As
far as raising the eyes, it is forbidden and bears the threat of punishment. It
is narrated by Jabir Ibn Samurah (radiallahu ‘anhu) who said: The Messenger of
allah (sallallahu ‘alaihi wa sallam) said: Let the people stop raising their
eyes to the sky in the salaah or let their sight not return to them. [Muslim]
12. As far as looking
around unnecessarily, it is a deficiency in the salaah of the worshipper as
long as he has not turned his entire body in another direction [i.e. away from
the Qiblah]. If however the entire body is turned then the salaah is
invalidated. It is narrated by ‘Aisha (radiallahu ‘anhaa) who said: I asked the
Messenger of Allah (sallallahu ‘alaihi wa sallam) about looking around in the
salaah. He said: It is misappropriation pilfered by Shaitaan from the
salaah of the worshipper. [Al-Bukhaari]. At-Tirmidhi also collected an
authentic hadeeth: Be warned of turning or looking around in the salaah
because it is destruction. And there are other ahadeeth on looking
around in the salaah.
13. Sitting on one’s haunches (Al-Iq’aa) during
the salaah and prostrating with the elbows (Al-Iftiraash) on the ground.
Al-Iqaa’ is forbidden as related by Abu Hurairah (radiallahu ‘anhu) who said:
My dear friend forbade me three things: He forbade me from pecking like a
rooster [just touching the head in prostration – trans], sitting on the
haunches like a dog, and looking around like a fox. Transmitted by
Ahmed and others and its isnaad (chain) has by graded hasan (good) by
Al-Mundhiri and Al-Haithami.
The Messenger of Allah
(sallallahu ‘alaihi wa sallam) forbade a man from spreading his arms on the
ground like a beast of prey. Summarizing a hadeeth collected by Muslim from
‘Aisha (radiallahu ‘anhaa) as well as by
At-Tirmidhi, Ahmed and others from Jaabir (radiallahu ‘anhu) marfoo’an
(attributable to the Prophet): If any of you prostrates (sajdah) then keep
straight and not spread his arms like the sitting of a dog.
14. Wearing a thin (see-through) garment that
does not sufficiently cover the ‘auwrah (private area). This is an
invalidator of the salaah because covering one’s ‘auwrah is a condition for a
sound salaah. The man’s ‘aurah is - according to what is most authentic – from
the navel to the knee. Likewise he must cover his shoulders or one of them1 in
accordance with the statement of Allah: O children of Aadam wear you
adornments to every masjid. [Al-‘Araaf 31] It is sufficient to wear a
single garment to cover the ‘auwrah according to what is narrated from ‘Umar
Ibn Salamah (radiallahu ‘anhu): He saw the
Messenger of allah
(sallallahu ‘alaihi wa sallam praying in a single garment (thowub) in the house
of Umm Salamah, he had cast both ends over himself. [Al-Bukhaari and Muslim]
Ibn Qudaamah
(rahimahullah) stated: It is obligatory to cover sufficiently to hide the
color of the skin, for if it is thin enough that the color of the skin may be
seen from behind to the extent that the whiteness or redness of the skin is
percieved thane salaah in it is not allowed in that covering has not been
achieved.
15. A woman not covering her head with the khimaar in salaah and not
covering her feet. The ‘aurah of the swoman in the sallah is her entire
body with the exception of her face. Nor is there any harm if she covers her
face due to the passing by of men or the like. It is obligatory for her to wear
a khimaar which is a head covering that also covers the bosom.
This according to his
(slallahu ‘aliahi wa sallam) statement: Allah does not accept the salaah
of the menstruating female unless she is wearing a khimaar. [Collected
by Ahmed and the collectors of the six most authentic books except An-Nisaa’i
and it has be authenticated by Ibn Khuzaimah and others. It is also obligatory
that she cover the tops of her feet in compliance with the hadeeth “The
entire woman is ‘auwrah” Collected by At-Tirmidhee with an authentic
isnaad. Along this same meaning is what is transmitted by Malik and abu Dawood
and others from Muhammad Ibn Said Inb Qunfudh from his
mother who asked Umm
Salamah (radiallahu ‘anhaa), the wife of the Prophet (sallallahu ‘alaihi wa
sallam), about what garment a woman should pray in. She answered:
1 The evidence for
covering the shoulders is found in an authentic hadeeth in the collection of
Abu
Dawood, however we
were unable to determine why the shaykh exempts one shoulder. Should pray in
a khimaar and a full, loose-fitting chemise that conceals the tops of her feet.
Also with this meaning is the hadeeth of Umm Salamah: Lower it by an
arms length.
16. Walking
in front of the praying person whether they be the imaam or praying alone and stepping
over the people during the Jumua’h khutbah. It is a sin upon the person who passes
in front of someone who is praying. If the one praying has no sutrah then it
shold be estimated to be at the place of prostration so the passerby should can
pass beyond that point. As narrated in the collections of al-Bukhari and Muslim
by Abu Juhaim Ibn Haarith (radiallahu ‘anhu), who said: The Messenger of Allah
(sallallahu ‘alaihi wa sallam) said: If the one who passes in front of
the praying person knew how serious a sin it was for him to do so it would have
been better for him to wait for forty than walk in
front of him. [Forty
may refer to forty days, months or years, and Allah knows best –Trans.]
The one who pushes
between the people during the Jumua’h khutbah harms people through his being
late for the salaah according to the statement of Al-Mustafah (sallallahu ‘alaihi
wa sallam): Sit for you have caused harm and come late. [Ahmed
and others. Cutting between the people is forbidden. One who enters the masjid
should sit where there is space unless he sees a genuinely open area where he
should then go to it and sit.
17. Not saying the takbeeratul-ihraam (opening
takbeer) when entering upon the congregation while the imaam is in rukoo’.
This is a major mistake in that the takbeeratulihraam is a pillar (rukn) of the
salaah that must be done by the one praying when standing for the salaah and
then afterwards join the imam in the bowing position (rukoo’). To make the
takbeer (al-ihraam) and then another takbeer before giong into rukoo’ is more complete
and thorough. Abu Hurairah (radiallahu ‘anhu) narrated: The Messenger of Allah
(sallallahu ‘alaihi wa sallam) would make takbeer when he stood for the sallah
and would then
make takbeer upon bowing.
18. Not
following the imaam (by getting in the same position) when coming late and the imaam
is sitting or in sujood (prostrating). It is most preferred and most sure for
the one who enters the masjid that he join the imaam in whatever position he
may be in, whether he be in sajdah or otherwise. It is reported by abu Dawood
and others with a saheeh isnaad that the Messenger of Allah (sallallahu ‘alaihi
wa sallam) said: If you come to the salaah and we are making sujood then
you also make sujood. For a worshipper to delay making sajdah is to
have in effect prevented himself from an act of worship which
Allah loves. Ali Ibn
Abi Talib and Mua’dh ibn Jabal (radiallahu ‘anhumaa) both stated: The Messenger
of Allah (sallallahu ‘alaihi wa sallam) said: If one of you comes to the
salaah and the imaam is in a position then do what the imaam is doing. This
is collected by At-Tirmidhi with a weak isnaad however it is in agreement with
the preceeding hadeeth. It is also strengthened by a narration collected by Abu
Dawood from Mua’dh (radiallahu ‘anhu): I never saw him (the imaam) in a
position except I was also upon it. The
Messenger of Allah
(sallallahu ‘alaihi wa sallam) said: Verily Mua’dh has performed an act
that is good for you too, so do likewise.
19. Busying oneself with matters that take one
away from the salaah. This is evidence of preference of the wordly life
over that of the Hereafter, following vain desires and being too busy to obey
Allah. This is indeed ruination and of evil consequence to whoever does it.
Allah ta’aala says: O you who believe, let not yuor wealth or your
children divert you from the remembrance of Allah for whyosoever does that will
be among the losers. [Al-Munafiqoon 9] And He says in praise of the
believers: Men who are not
diverted by
business or trade from the remembrance of Allah and performance of salaah. [An-Noor
37] Preoccupation with any act over the salaah or that leads to being negligant
or lazy toward it such as staying up too lateand the like, is not permissible.
This is because anything that leads to what is haraam is itself haraam, and
Allah is the One who guides to the right path.
20. Playing with one’s clothing or watch
or the like. This is an act that negates khushoo’.
The evidence for khushoo’ has been presented previously in point 5 [see August
Issue – Ed.].The Messenger of Allah (sallallahu ‘alaihi wa sallam) forbade
rubbing pebbles during the salaah due to its negative effect on khushoo’ when
he said: If any of you performs the prayer let him not rub pebbles for mercy
is turned towards him. [Ahmed and the six collections of hadeeth with an authentic
isnaad] A person might increase playing around to the point of excessive
movement that is outside of the salaah and thereby nullify it.
21. Closing the eyes for no reason. This is
a objectionable act (makrooh) as Ibn Al-Qayyim (rahimahullah) mentioned:
“Closing the eyes was not from the guidance of the Rasool (sallallahu ‘alaihi
wa sallam).” He also said: “The scholars of fiqh have differed on its detestability.
Imam Ahmed and others deemed it detestable and they said that it was of the
habits of the Jews. However a group of them ruled it allowable without any detestablility
and they said that it may indeed be a closer means of achieving khushoo’ which
is the spirit of the salaah, its heart and its aim.”
“Most correct is that
if keeping the eyes open has no detrimental effect upon khushoo’ then it is
preferable to do it. If decorations, adornments or the like are around the worshipper
or between him and the qiblah to the point of distraction, then there is absolutely
no objection to closing the eyes. Indeed the statement that to do so is desirable
(mustahabb) in this case is closer to the spirit of the law and its aims than
the statement that it is objectionable. And Allah knows best.”
22. Eating or drinking or laughing in the
salaah thus nullifying it. As far as eating and drinking there is consensus
with regards to the fardh. Ibn Al-Mundhir stated: "The scholars
(Ahlul-‘Ilm) are in consensus agreement that the one praying is forbidden from
eating and drinking. There is also consensus among them that to do so
intentionally necessitates repetition of the salaah." Ibn Al-Mundhir also
transmits that there is consensus that the salaah is nullified by laughing.
23. Raising the voice
in recitation to the point of distracting those around. It is recommended (mustahabb)
that one hears himself, not to the point that it interrupts anyone who is reciting
the Qur’aan or making salaah. Al-Bukhaari and Muslim both transmit from ‘Umraan
Ibn Husain (radiallahu ‘anhu) that the Messenger of Allah (sallallahu ‘alaihi
wa sallam) prayed Dhuhr and there was a man behind him reciting ‘sabbihisma
rabbikal-‘alaa’ , so when he (sallallahu ‘alaihi wa sallam) finished he said:
Who among you was reciting or who was the reciter? The man said,
"Me." So he (sallallahu ‘alaihi wa sallam) said: I thought that some
of you were disputing with me in it. The scholars state: The
meaning of his words
is a disapproval of the act. Ibn Taymiyyah (rahimahullah) stated:
Whoever is reciting
the Qur’aan and the people are praying additional prayer then it is not correct
for him to recite aloud thus disturbing them because the Prophet (sallallahu
‘alaihi wa sallam) left some of his companions while they were praying As-Sahr
(before dawn)and he said: O people, each of you is seeking salvation from his
Rabb therefore do not overpower one another with your recitation.
24. Crowding in on those who are praying.
This is a type of forbidden inflicting of harm. It is upon the praying person
to pray in a place where the space ends unless he sees an opening sufficient
for him to pass and then there is no harm. However, to cause harm, especially
on Yaum Al-Jumu’ah (Friday), is generally forbidden. The Prophet (sallallahu ‘alaihi
wa sallam) said about those who cut the prayer line: Sit, for you have harmed and
come late.
25. Not making the lines straight. Allah
has ordered the proper performance of salaah saying "And establish
(aqeemu) the salaah". The Prophet (sallallahu ‘alaihi wa sallam) has likewise
stated: Straighten your lines for verily straightening of the lines is a part
of correct performance of salaah (iqaamis-salaah). Al-Bukhaari and Muslim from
Anas. Also Al-Bukhaari narrates from An-Nu’maan Ibn Basheer (radiallahu ‘anhu):
Straighten your lines or Allah will cause opposition between your hearts. The
order to straighten the lines and taking care to do so is mentioned in a number
of hadeeth. (It should also be mention that
this includes not
leaving any gaps in the lines as is all too commonly neglected – Ed.)
26. Raising the feet from the ground in sujood.
This is against what is commanded as it is confirmed in the two saheehs from
Ibn Abbaas (radiallahu ‘anhu): The Prophet (sallallahu ‘alaihi wa sallam) was
ordered to prostrate upon seven limbs and not to tuck up the hair or the clothes:
the forehead (including the nose), the (palms of the) two hands, the knees and
the two feet. So the one praying is commanded to pray with the two feet
touching the ground and the complete form of this is to have the toes pointing
toward the Qiblah. Part of each foot should touch the ground and if one raises
either of them his sajdah (prostration) is incorrect if he continues to do so
throughout the prostration.
27. Putting the right hand upon the left and
raising them to the neck. This is in contradiction to the sunnah because
the Prophet (sallallahu ‘alaihi wa sallam) used to put his right hand over his
left upon his chest. This is in a hadeeth of Hasan from several weak transmissions
in themselves but that in conjunction strengthen themselves. The sunnah is also
to place the hands on the middle of the chest or upon the heart because the
heart is in the chest as Allah ta’aala states: It is the hearts within the
breasts that are blind.
Raising the hands
(making takbeer) when going into sujood or when rising out of it. It is an
error to lift the hands to the neck and this opposes the sunnah. What is
attributed to Ali (radiallahu ‘anhu) in the explanation of the verse: So
therefore pray to your Rabb and sacrifice (wanhar – in which the verb is
construed as referring to the neck [an-nahr] –Ed.) is weak and does not
constitute a proof. (Also incorrect is the incorrect practice of holding one’s
hands upon or below the navel as there is no substantiated proof from the authenticated
sunnah for this practice – Ed)
28. Raising the hands at the time of sujood or
when rising out of sujood. This is in opposition to the well-known sunnah
that has been transmitted by most of the companions who narrated about raising
the hands. The student of (sharee'ah) knowledge should stick with the
well-known sunnah unless in privacy though he may believe a deed to be more correct
from the sunnah that nonetheless contradicts the practice of the generality of
the scholars. The imaam of the people should do what is known, for what is
commonly and well-known to be the sunnah upon which the majority of the
scholars' practice, is sufficient and satisfactory. (The wisdom here is that
for a student to insist upon public practice of
that which is not
regarded by the scholars generally as the sunnah may lead to harm and confusion
which would amount to forsaking a fardh, i.e. the prevention of harm, for the sake
of a establishing a sunnah - and one which is not totally agreed upon at that –
and would thus fall into error. The scholars do not generally unite upon any
practice without evidence, although the qualified student may disagree a given
ruling or conclusion based upon his understanding of the texts and after
sincere and thorough study and reaching a state of being personally satisfied
with its outcome. – Ed.)
28. Hastiness of some
imaams in the salaah and lack of tranquility within it, thus not allowing time
for the followers to be tranquil in their salaah or time to recite Al-Faatihah,
especially in the last rak’ah. The imam is responsible for making the quality
of the salaah good because he is being followed. It is therefore his duty to
take care of following the Sunnah, and tranquility is a pillar (rukn) that the
imam is more obliged to take care of due to his being followed. Likewise, the
recitation of Al-Faatihah is a rukn that the followers in the salaah must be
given enough time to fulfill. We have already presented the evidence for the
obligation of maintaining tranquility (tama’neenah) and reciting Al-Faatihah.
29. Not taking care to
make sujood upon the seven ‘limbs’ (i.e. the forehead along with the nose, the
palms of both hands, both knees, and the toes of both feet). Abbaas Ibn
Abul-Muttalib (radiallahu ‘anhu) reported that he heard the Messenger of Allah
(sallallahu ‘alaihi wa sallam) saying: If the slave prostrates, then seven body
parts should prostrate with him: His face, hands, two knees, and his two feet.
Related by Muslim, also attributed to Al-Majd in “Al-Muntaqaa”, Al-Muzzee and
related by others.
Ibn Abbaas (radiallahu
‘anhumaa) narrated: The Prophet (sallallahu ‘alaihi wa sallam) said: I have
been ordered to prostrate upon seven “bones” (i.e. body parts): Upon the forehead
–and he pointed to his nose – both hands, both knees and both feet.
There are some people
who do not prostrate upon both the forehead and the nose or who raise their
feet or who do not touch the palms of their hands on the ground, all of which
is in opposition to what is commanded.
30. Not caring to learn the rules of salaah.
This is other than what any Muslim should do. No doubt salaah is the greatest
of the Islamic pillars requiring bodily action. Allah commands its performance
- “Aqimis-Salaah” (Perform the salaah) - in more than seventy ayaat. It is not
possible to perform it without having knowledge of its fundamentals or knowing
how the Prophet (sallallahu ‘alaihi wa sallam) did the salaah. There is no room
for ignorance of the rules of salaah, knowing its prerequisites or its
essential parts, obligations, the rules for following or making up for errors
and the like. It is fardh to know these matters and the absence of knowledge of
these matters is a cause of a Muslim being unaware of what nullifies or spoils
his salaah, and Allah is the Guide and Provider of Success.
31 – 34. Carelessness
in reciting Al-Faatihah and with proper pronunciation such as saying al-‘Aalimeen
instead of al-‘Aalameen, ahdinaa instead
of ihdinaa, an’amtu instead of an’amta,
and so on. All of these and similar errors are the type of linguistic errors
that must be avoided and no one who leads the salaat should commit them. Some
may contain impossible meanings such as when one pronounces the “t” (taa’) in
“an’amta” as “da” (daad) and thus the salaat would be spoiled.
35. Cracking the knuckles in salaah. This
is from the detested actions in the salaah and is thus forbidden. As far as
cracking the knuckles in general, Ibn Abi Shaibah narrates in a statement with
good isnaad, from Shu’bah Mawlaa ibn Abbaas as stating: I prayed next to Ibn Abbaas
and I cracked my knuckles so when I finished my salaah he said, “May you lose
your mother! You crack your knuckles while you are in salaah?” Forbiddance of
cracking the knuckles is transmitted in a marfoo’ hadeeth from Ali in the collection
of Ibn Maajah, however, it is weak (da’eef)and not sufficient in an of itself (ghairu
munjabir).
36. Intertwining the fingers (at-tashbeek)
during and before the salaah. This is also among thedetestable matters.
Ka’ab Ibn ‘Ujrah (radiallahu ‘anhu) narrates: I heard the Messenger of Allah
(sallallahu ‘alaihi wa sallam) saying: If one of you makes wudhoo then goes to the
masjid for salaah, let him not clasp his hands together for indeed he is in the
salaah. Ahmed, Abu Dawood, At-Tirmidhi. With some difference regarding its
chain, Ad-Daarimi, Al-Haakim and others transmit from Abu Hurairah in a marfoo’
hadeeth: “If one of you makes wudhoo in his house then comes to the masjid,
he is in salaah until he returns. Therefore do not do not do like this – and he
clasped his fingers together.”
There are other
mutually supporting hadeeths on this matter of tashbeek.
37. Putting forward
someone to lead the salaah as imaam when it is not his place to do so and there
are others more deserving present. This contradicts the intended purpose of
having an imaam (al-imaamah), which is to be an example to follow (al-iqditaa’).
It is necessary that the imaam have understanding of the deen and is able to
correctly recite the Qur’aan according to the satatement of the Prophet
(sallallahu ‘alaihi wa sallam): The imaam of a people should be the one who
best recites the Qur’aan…) Transmitted by Muslim from Abu Mas’ood Al-Ansaari
(radiallahu ‘anhu). The scholars have ruled that one should not be put forward
as imaam whose recitation is not good, or who openly displays sinfulness, or
who has an undignified appearance, or who is an innovator, or who is corrupt or
like them. If however, such people are put forward, the salaah of the followers
is correct.
38. Improper recitation of the Qur’aan.
This is an open deficiency and the right of the Qur’aan is that it be read
correctly without aberration and that the Muslim strives to improve and excel in
its recitation. Allah ta'alaa states: Recite the Qur’aan with tarteel [correct
measured tone] and When we teach you the Qur’aan, follow its recitation. Meaning,
recitation as is proper according to the Arabic language, with clarity and free
from distortion. On this same line is the superiority of the one who purifies
his intention as is narrated by ‘Kaisha (radiallahu ‘anhaa) who said: The
Messenger of Allah (sallallahu ‘alaihi wa sallam) said, “The one who is proficient
with the Qur’aan will be with the scribes (angels) honorable and obedient.
While the one who recites the Qur’aan haltingly and finds difficulty (while
striving to recite it properly) gets a double reward.” [matafaqun ‘alaih]
39. Some men praying behind women in the Haram
(The Grand Masjid) of Makkah. Doing so there or elsewhere is a detestable
action in the salaah. It is from the sunnah that the rows of the women are
behind those of the men. The salaah of a man behind a women may be a cause of
him losing all khushoo’ and a disturbance in the salaat through his
looking (at the woman) or otherwise. A man should therefore never line up for
salaah behind a woman. This is not detestable if due to necessity such as not
missing the ‘Eid salaah, or Salaatul-Jumu’ah, or the congregational salaah and
other similar situations (i.e. that make it impossible to join the front rows
with the men – Trans.). A group of scholars have stated: “The Haram of Makkah
is an exception.” Shaykh Abdul-Aziz Ibn Baz (may Allah preserve him) is of this
opinion.
40. Women coming to the masjid beautified or
made-up and perfumed. This is one of the open and witnessed evils that
become apparent during Ramadhan and outside it. The woman is coming out to
worship her Master, not to show off the beauty of her clothing! Perhaps men may
see her and she would then be sinful and she would suffer a loss of reward for
her deed. The Prophet (sallallahu ‘alaihi wa sallam) stated: “Let not any
woman who is scented attend the ‘Ishaa with us.” [Muslim] Imam Ahmed
transmits along with Abu Dawood with an authentic chain from Abu Hurairah
(radiallahu ‘anhu) that the Prophet (sallallahu ‘alaihi wa sallam) said: “Do
not forbid the bondwomen of Allah from the houses of Allah, and let them go out
tafilaat.” The meaning of the word “tafilaat” is: Not beautified
with adornments or perfumed.
Abdul-Qaadir
Abdul-Khaaliq – Translator © 1998 Al-Haramain Foundation
