ASSEMBLED
BY MALLAM ABBA ABANA, KUBWA, ABUJA, NIGERIA
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SUNDAY
27TH JANUARY 2019 CE AND 20TH JUMUDAL ULA 1440 AH
BismillahWalhamdulillah Was Salaatu Was Salaam 'ala
Rasulillah. As-Salaam AlaikumWa-RahmatullahiWa-Barakatuhu.
Praise be to Allaah; we seek His help and His forgiveness.
We seek refuge with Allaah from the evil of our own souls and from our bad
deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah
leaves astray, no one can guide. I bear witness that there is no god but
Allaah, and I bear witness that Muhammad (Sallalhu alaihi Wa salam) is His
slave and Messenger.
PREAMBLE
Educating brothers/sisters (youth) in Islam on the under
listed brief message on mistakes in Salah. The Magnifying Glass or Goblet On Clarifying Many Common Errors, A
Excerpt Dealing with 40 Common Mistakes in Salaat are listed in this article.
Sunni Islam is divided into four schools of law or Fiqh
(religious jurisprudence): Hanafi,
Maliki, Shafi and Hanbali.
There are minor differences among these four schools of law or
Fiqh (religious jurisprudence). Followers of Imam Abu Hanifa, the Hanafissee
Quran, the Sunnah, the ijma (consensus) and Qiyas (deduction from analogy) as
the sources of law. The points concerning which of the four Imams differed are
many, and it is not possible to comment on them in all topics of Fiqh in an
article such as this. You can search for the books which deal with differences
of opinion among the Madhhabs, such
as al-Mughni by Ibn Qudaamah, Bidaayat al-Mujtahid by Ibn Rushd, and similar
books. This subsection was brought and inserted because of few points
which one Madhhab might consider
accepted in their Fiqh.
Invalidity of prayer:
There
is consensus among all the scholars that a person is not allowed to engage in
any extraneous talk while engaged in prayer. The Prophet (peace be upon him)
said: “It is not fitting for people to talk in the prayer. Prayer is only the
glorification and magnification of Allah and the recitation of the Qur’an”.
Hence, these are the only forms of speech that may be uttered during prayer.
Extraneous speech of all kinds is not allowed. This applies most acutely to
laughter. If someone laughs during prayer his prayer will become invalid,
because this contradicts with the submissiveness and the way a worshipper
should act. Laughing makes a mockery of the prayer. Therefore, we would rule
that laughing invalidates prayer.
May Allah guide us to perform our
Salah perfectly and help us to guard our
Salat so when on the Day of Judgment we are questioned about our prayers, we
may succeed. Ameen.
1.0 SELECTED HIGHLIGHTS OF ERRORS OR COMMON MISTAKES IN PRAYER (NAMAZ): PROSTRATION,
SUJOOD IN NAMAZ (PRAYER, SALAH, SALAT)
Salat (Salah, Namaz) or Prayer is the most important pillar
of Islam which will be questioned on the day of Resurrection. Performing
Prayers is obligatory for every adult Muslim. Salah is a ritual prayer having
prescribed conditions and one must perform Salaah while fulfilling those
conditions. Many times we perform Prayers or Salah as a practice or a part of
habit only but tend to forget the basic essence of Namaz and make many mistakes
during Prayers. 10 common mistakes and errors in Prayers or Salah are discussed:
1. Delaying
the Salah intentionally:
While being busy in worldly affairs we often delay the Salah
from its preferred time. This is the most common mistake in Prayer made by most
of us. We think that Praying is last thing to do and we must attend to other
matters first. Many workers delay Zuhr and Asr Prayer till night-time. AlQuran
speaks strictly on guarding our Salat:
“Guard strictly (five obligatory) As-Salawat (the prayers)
especially the middle Salat (i.e. Asr Prayers)” [2:238]
Here to safeguard the Salat means to perform it at its
prescribed time and to be steadfast upon it.Narrated Ibn Umar (R.A): Allah’s
Messenger (Sallalahu Alaihi Wa Salaam) said:
“Whoever misses the Asr prayers (intentionally), then it is
as if he lost his family and property.” [Al-Bukhari]
Another Hadith explains the importance of praying on
time.Narrated Abu Al-Malih (R.A):
“We were with Buraidah in a battle on a cloudy day and he
said, “Offer the Asr prayer early as the Prophet (Sallalahu Alaihi Wa Salaam)
said, “Whoever omits the Asr prayer, all his (good) deeds will be lost.”
[Al-Bukhari]
2. Reciting
Holy Quran fast in the Prayers:
We must pause and take breaks while reciting Holy Quran
during Salat. We should not recite the Surah’s so fast that that the verse get
intermingled. One of the Hadith emphasizes this issue:
“The Prophet (Sallalahu Alaihi Wa Salaam) used to pause
after each verse of Surah al-Fatiha. [Abu Dawood]
3. Moving
before the Imam in congregational prayers:
One should not race with the imam i.e. try to move before
the Imam or with the Imam because the correct ruling is when Imam says Allahu
Akbar, then the person who’s following the Imam in Prayers should say Allahu
Akbar. Not before Imam or with Imam. Like this Hadith of the Prophet (Sallalahu
Alaihi Wa Salaam) states:
“Surely the imam is there to be followed” [Muslim]
Another Hadith states:
The Prophet (Sallalahu Alaihi Wa Salaam) said:
“Does not the one who raises his head before the Imam does
fear that Allah would transform his head into a donkey’s head” [Muslim]
4. Performing
the Salah hastily:
Salat should be performed slowly and calmly. Rukoo or Sujood
must be performed unhurriedly. In order to complete the Rukoo one must stay in
Rukoo posture long enough to recite “Subhan Rabbi yal Adtheem” at least three
times. In the same manner, for the Sujood the person should say “Subhan-na
Rabbi yal-ala” three times slowly. This Hadith commands to complete the Rukoo
and Sujood in proper manner:
The Messenger of Allah (Sallalahu Alaihi Wa Salaam) said:
“The worst thief is the one who steals from his own prayer.”
People asked: ‘Messenger of Allah! How could one steal from his own prayer?’ He
said: “By not completing its rukoo and sujood” [at-Tabarani]
The Prophet (Sallalahu Alaihi Wa Salaam) said:
“He who does not complete his rukoo and sujood, his prayer
is void” [Abu Dawood]
5. Gazing
right, left or upward during Salat:
While performing Salah, one should concentrate on looking to
the point where the head is placed during Sujood rather than looking upwards.
Because this may lose concentration. In the Hadith recorded by Sahih Muslim the
Prophet (Sallalahu Alaihi Wa Salaam) said:
“Let those who raise their gaze up during prayer stop doing
so, or else their sights would not return to them” (i.e. they will lose their
eyesight) [Muslim]
6. Performing
Sujood improperly:
Most common mistake observed in Prayers is to perform Sujood
by resting only the tip of head on floor.
The Prophet (Sallalahu Alaihi Wa Salaam) said:
“I am commanded to prostrate on seven bones the forehead and
the nose, the two hands [palms], the two knees, and the two feet” [Muslim]
How to perform Sujood (Prostration)
7. Not
performing Prayers during illness or while traveling:
The Prophet (Sallalahu Alaihi Wa Salaam) always used to
perform Prayers even during His last days before death. He (Sallalahu Alaihi Wa
Salaam) never neglected it even during combats. Prayer is obligatory and must
be performed in any condition. If a person cannot perform ablution due to his
illness then he may perform tayammum (dry ablution). If he cannot stand in
prayer, he may perform Salah while sitting or even laying down. Same is the
case while traveling. The person can combine 2 Salah while traveling i.e. Zuhr
Prayer and Asr Prayer. or Maghrib Prayer and Isha Prayer.
8. Crossing in
front of a person who is performing Salah:
The Prophet (Sallalahu Alaihi Wa Salaam) said:
“Were the one who crosses in front of a praying person to
know the consequences of doing so, he would have waited for forty better than
to cross in front of him” [Bukhari]
9. Going to
Mosque for performing Salah with rapid walk:
When the time of Prayer has approached and some person has
fear that he might miss his Salah; for the fear of that most of us try to walk
quickly or run for the fear of missing some part of the prayer. This is not
allowed according to Hadith. The Messenger of Allah (Sallalahu Alaihi Wa
Salaam) said:
“When prayer has already started, do not walk quickly to
join in. Proceed calmly and reposefully; then join in whichever part you catch
up, and complete whichever part you missed”. [Bukhari and Muslim]
10. Eating
food of bad smell before performing Prayers:
Consuming foods that have bad smell like the garlic or onion
etc. should not be taken before the Salah because the bad smell may irritate
the angels and the praying people.The Prophet (Sallalahu Alaihi Wa Salaam)
said:
“He who eats from the smelly plant [garlic or onion], let
him come not near our mosque; the angels are bothered by that which bothers
men” [Muslim]
2.0 DETAILED EXPLANATIONS OF 40 SELECTED MISTAKES OF
SALAAH
1. Leaving the
salaah altogether. This is indeed kufr (disbelief) and the evidence is
foundwithin the Qur’aan the authentic sunnah and the consensus of the ummah.
Allah ta’aalastates:
فَإِن تَابُواْ وَأَقَامُواْ ٱلصَّلَوٰةَ وَءَاتَوُاْ
ٱلزَّڪَوٰةَ فَإِخۡوَٲنُكُمۡ فِى ٱلدِّينِۗ وَنُفَصِّلُ ٱلۡأَيَـٰتِ لِقَوۡمٍ۬
يَعۡلَمُونَ (١١)
If they repent and establish the
salaah and give the zakaah, they are youbrothers in faith (deen). [Al-Qur’aan 9:11]. And Allah ta’aala
says:
مَا سَلَڪَكُمۡ فِى سَقَرَ (٤٢) قَالُواْ لَمۡ نَكُ مِنَ ٱلۡمُصَلِّينَ (٤٣)
What landed you in As-Saqar (Hell)?
They said: We were not of those who made salaah (almusalleen)…[Al-Qur’aan 74:42-43] and so on. As
far as the sunnah: The hadeeth of Jaabir that the Prophet (sallallahu
‘alaihiwasallam) 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, IbnMaajah, and At-Tirmidhi on the authority of Buraidah Ibn
Al-Husaib from the Prophet (sallallahu ‘alaihi wasallam) who said: The
covenantbetween 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
ofAllah 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 theone upon Whom we depend. On the
authority of Anas who said: I heard the Messenger of Allah (sallallahu ‘alaihi wasallam)
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 postponesthe
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 oron
occasion. The commandment has been given to perform the salaah in
congregation inthe masaajid. Congregational (al-jamaa’ah) salaah is a duty
except for those who have avalid excuse according to the sharia’h. The
Messenger of Allah (sallallahu ‘alaihiwasallam) 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 validexcuse. [Reported
by Ibn Maajah and others with a strong chain (isnaad) and Al-HaafithIbnHajar
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 housesdown over them.
4. Lack
of tranquility (at-tama’neenah) within the salaat. This is generally done out
ofignorance 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 onepraying is tranquil in the rukoo’
(bending), standing (‘itidaal), prostration (sujood), and sitting between the
two prostrations (juloos), and he should get in position where everybone
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 wasallam) said to the one who was rushing
through his salaah without observing the propertranquility: 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’allahulimanhamida’ (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 movementtherein.
The place of khushoo’ is in the heart and it is evident in the tranquility of
the limbsand humility before Allah. Allah has indeed praised His slave by His
statement:
ٱلَّذِينَ هُمۡ فِى صَلَاتِہِمۡ
خَـٰشِعُونَ (٢)
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:
(٨٩) فَٱسۡتَجَبۡنَا لَهُ ۥ وَوَهَبۡنَا
لَهُ ۥ يَحۡيَىٰ وَأَصۡلَحۡنَا لَهُ ۥ زَوۡجَهُ ۥۤۚ إِنَّهُمۡ
ڪَانُواْ يُسَـٰرِعُونَ فِى ٱلۡخَيۡرَٲتِ وَيَدۡعُونَنَا رَغَبً۬ا وَرَهَبً۬اۖ
وَڪَانُواْ لَنَا خَـٰشِعِينَ
[Al-Qur’aan
21:90] ''So We listened to him: and We
granted him Yahya: We cured his wife's (barrenness) for him. These (three) were
ever quick in emulation in good works: they used to call on Us with love and
reverence, and humble themselves before Us.''
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 ‘AmmaarIbnYaasir (radiallahu ‘anhu) he said: I heard the messenger
of Allah (sallallahu ‘alaihi wasallam) saying: Verily a manleaves after
completing his prayer and nothing has been written for him except a tenth o fhis
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 inits 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
hismovements. This nullifies the salaah or rak’ah for whoever bows before
his imaam ruinshis own rak’ah unless he follows it later with another bowing.
Such is likewise with therest of the arkaan (pillars) of the salaah. It is
obligatory for the praying person to follow theimaam completely without
preceding him or lagging behind him in any rukn (pillar) ormore. Abu Dawood and
others transmit with an authentic chain from Abu Hurairah thatthe Messenger of
Allah (sallallahu ‘alaihiwasallam) said: Verily the imaam is to be completely
followed, so if he makes takbeer then you make takbeer and don’t maketakbeer
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. Theone 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
‘alaikumwarahmatullahi to the right and left). It is reported in Saheeh Muslim
that the Messenger of Allah (sallallahu ‘alaihi wasallam) 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 saidthat the meaning of al-insiraaf
is at-tasleem and it is named such because the prayingperson 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
havepreviously mentioned the prohibition against bid’ah. The Prophet
(sallallahu ‘alaihi wasallam) 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 wasallam) would stand for
salaah he said: ‘Allahu Akbar’ and said nothing else before it nordid he
pronounce his intention aloud. Nor did he say: ‘I will pray for Allah salaah
such andsuch while facing the Qiblah four raka’aat as imaam or follower’. Nor
did he say: ‘Fulfillingit 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) andthe salaah of whoever does not recite it is void. This is according to the Prophet’s(sallallahu
‘alaihi wasallam) saying: Whoever makes a salaah wherein Al-Faatihah
isnot 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 hadeethfrom ‘UbaadahIbnSaamit (radiallahu ‘anhu)
marfoo’an (attributable to the Prophet,
sallallahu ‘alaihi wasallam): The salaah is null
for whoever has not recited theOpening 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, IbnHibbaan. 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 longknown. Whether the recitation of Al-Faatihah
is absolute or just in the prayers recitedaloud 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 frompossible
error and more precaution for deen. Most of those who have the opinion of
itbeing 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 isprohibited based on a narration from ibnAbbaas (radiallahu ‘anhu) that
the Prophet(sallallahu ‘alaihiwasallam) said: I have been prevented from
reciting the Qur’aanwhile bowing or in prostration… [Muslim] Ali
(radiallahu ‘anu) narrates he said: TheMessenger of Allah (sallallahu
‘alaihiwasallam prevented me from reciting theQur’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
duecause. As far as raising the eyes, it is forbidden and bears the threat
of punishment. It isnarrated by Jabir IbnSamurah (radiallahu ‘anhu) who said:
The Messenger of allah(sallallahu ‘alaihiwasallam) said: Let the people stop
raising their eyes to the sky in thesalaah 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 theQiblah]. If however the entire body is turned then the salaah is
invalidated. It is narratedby ‘Aisha (radiallahu ‘anhaa) who said: I asked the
Messenger of Allah (sallallahu ‘alaihiwasallam) about looking around in the
salaah. He said: It is misappropriation pilfered by Shaitaan from the
salaah of the worshipper. [Al-Bukhaari]. At-Tirmidhi alsocollected 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
thesalaah.
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 ‘alaihiwasallam)
forbade a man from spreading hisarms on the ground like a beast of prey.
Summarizing a hadeeth collected by Muslimfrom ‘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
(privatearea). 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 thenavel to the knee. Likewise he must cover his
shoulders or one of them1 in accordancewith the statement of Allah: O
children of Aadam wear you adornments to everymasjid. [Holy Quran Chapter 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 ‘alaih iwasallam praying
in a single garment (thowub) inthe 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 colorof the skin, for if it is thin enough
that the color of the skin may be seen from behind to theextent that the
whiteness or redness of the skin is perceived 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 woman in the sallah is her entire body with the exception of
her face. Nor isthere any harm if she covers her face due to the passing by of
men or the like. It isobligatory for her to wear a khimaar which is a head
covering that also covers the bosom.
This according to his (slallahu ‘aliahi wasallam)
statement: Allah does not accept the salaah of the menstruating female
unless she is wearing a khimaar. [Collected byAhmed 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
ofher 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 byMalik and abuDawood and others from Muhammad Ibn Said InbQunfudh
from his
mother who asked Umm Salamah (radiallahu ‘anhaa), the
wife of the Prophet (sallallahu‘alaihiwasallam), 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 ofher feet.Also with this
meaning is the hadeeth of Umm Salamah: Lower it by an armslength.
16. Walking
in front of the praying person whether they be the imaam or praying alone and stepping over the people during
the Jumua’hkhutbah. It is a sin upon the person whopasses in front of someone
who is praying. If the one praying has no sutrah then it should be estimated to
be at the place of prostration so the passerby should can pass beyondthat
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 wasallam)said: If the one who passes in front of the praying
person knew how serious a sin itwas 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’hkhutbah harms peoplethrough his being late for the salaah according to
the statement of Al-Mustafah (sallallahu‘alaihiwasallam): 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 wherethere is space
unless he sees a genuinely open area where he should then go to it andsit.
17. Not saying
the takbeeratul-ihraam (opening takbeer) when entering upon thecongregation
while the imaam is in rukoo’. This is a major mistake in that the
takbeeratul ihraamis a pillar (rukn) of the salaah that must be done by the one
praying when standingfor the salaah and then afterwards join the imam in the
bowing position (rukoo’). To makethe takbeer (al-ihraam) and then another
takbeer before giong into rukoo’ is more complete and thorough. Abu Hurairah
(radiallahu ‘anhu) narrated: The Messenger ofAllah (sallallahu
‘alaihiwasallam) 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 onewho enters the
masjid that he join the imaam in whatever position he may be in, whetherhe be
in sajdah or otherwise. It is reported by abuDawood and others with a
saheehisnaad that the Messenger of Allah (sallallahu ‘alaihiwasallam) 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 AbiTalib and Mua’dhibnJabal
(radiallahu ‘anhumaa) both stated: The Messenger of Allah (sallallahu ‘alaihi wasallam)
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 preceding hadeeth. Itis 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 ‘alaihiwasallam) said: Verily
Mua’dh has performed anact 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 worldly life over that of the Hereafter, following vain
desires and beingtoo busy to obey Allah. This is indeed ruination and of evil
consequence to whoever doesit. Allah ta’aala says: O you who believe, let
not yuor wealth or your children divertyou from the remembrance of Allah for
whyosoever does that will be among thelosers. [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 late and the like, is not permissible.
Thisis because anything that leads to what is haraam is itself haraam, and
Allah is the Onewho 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 ‘alaihiwasallam) forbade rubbing pebbles during thesalaah due to
its negative effect on khushoo’ when he said: If any of you performs theprayer
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 aroundto 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 wasallam).” He also said: “The scholars of
fiqh have differed on itsdetestability. Imam Ahmed and others deemed it
detestable and they said that it was ofthe 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 theworshipper or between him and the qiblah
to the point of distraction, then there isabsolutely no objection to closing
the eyes. Indeed the statement that to do so isdesirable (mustahabb) in this
case is closer to the spirit of the law and its aims than thestatement 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
drinkingthere 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 anddrinking. 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 thesalaah 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 isreciting the Qur’aan or making
salaah. Al-Bukhaari and Muslim both transmit from ‘UmraanIbn Husain (radiallahu
‘anhu) that the Messenger of Allah (sallallahu ‘alaihiwasallam) prayed Dhuhr
and there was a man behind him reciting ‘sabbihismarabbikal-‘alaa’ , so when he
(sallallahu ‘alaihiwasallam) finished he said: Who among you wasreciting or who
was the reciter? The man said, "Me." So he (sallallahu
‘alaihiwasallam)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.
IbnTaymiyyah (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 ‘alaihiwasallam) 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 isupon the praying person to pray in a place where the space ends unless he
sees anopening 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‘alaihiwasallam) said about those who cut the prayer
line: Sit, for you have harmed andcome late.
25. Not making
the lines straight. Allah has ordered the proper performance of salaah
saying" And establish (aqeemu) the salaah". The Prophet (sallallahu
‘alaihiwasallam) haslikewise 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 linesor Allah
will cause opposition between your hearts. The order to straighten the lines
andtaking 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
isconfirmed in the two saheehs from IbnAbbaas (radiallahu ‘anhu): The Prophet (sallallahu‘alaihi
wasallam) was ordered to prostrate upon seven limbs and not to tuck up the
hairor the clothes: the forehead (including the nose), the (palms of the) two
hands, the kneesand the two feet. So the one praying is commanded to pray with
the two feet touching theground and the complete form of this is to have the
toes pointing toward the Qiblah. Partof 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 tothe sunnah because the Prophet (sallallahu ‘alaihiwasallam)
used to put his right handover 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 isin 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 isan 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 holdingone’s hands upon or below the navel as there is no substantiated
proof from theauthenticated 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 whonarrated about raising the hands. The student of (sharee'ah)
knowledge should stick withthe 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 thescholars. The imaam of the
people should do what is known, for what is commonly andwell-known to be the
sunnah upon which the majority of the scholars' practice, is sufficientand
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 andconfusion which would amount to forsaking a fardh, i.e. the
prevention of harm, for thesake of a establishing a sunnah - and one which is
not totally agreed upon at that – andwould thus fall into error. The scholars
do not generally unite upon any practice withoutevidence, although the
qualified student may disagree a given ruling or conclusion basedupon his
understanding of the texts and after sincere and thorough study and reaching
astate of being personally satisfied with its outcome. – Ed.)
28. Hastiness of
some imaams in the salaah and lack of tranquility within it, thus not
allowingtime 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 goodbecause 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 hisbeing followed.
Likewise, the recitation of Al-Faatihah is a rukn that the followers in
thesalaah must be given enough time to fulfill. We have already presented the
evidence forthe 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
thenose, the palms of both hands, both knees, and the toes of both feet).
AbbaasIbnAbul-Muttalib (radiallahu ‘anhu) reported that he heard the Messenger of
Allah (sallallahu‘alaihiwasallam) saying: If the slave prostrates, then seven
body parts should prostratewith him: His face, hands, two knees, and his two
feet. Related by Muslim, also attributedto Al-Majd in “Al-Muntaqaa”, Al-Muzzee
and related by others.
IbnAbbaas (radiallahu ‘anhumaa) narrated: The Prophet
(sallallahu ‘alaihiwasallam)said: I have been ordered to prostrate upon seven
“bones” (i.e. body parts): Upon theforehead –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 whoraise their feet or who do not touch the palms of
their hands on the ground, all of which isin 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 command sits performance - “Aqimis-Salaah” (Perform the salaah) - in more
than seventy ayaat. It isnot possible to perform it without having knowledge of
its fundamentals or knowing howthe Prophet (sallallahu ‘alaihiwasallam) did the
salaah. There is no room for ignorance ofthe rules of salaah, knowing its
prerequisites or its essential parts, obligations, the rulesfor following or making
up for errors and the like. It is fardh to know these matters and theabsence of
knowledge of these matters is a cause of a Muslim being unaware of
whatnullifies 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 avoidedand no one who leads the salaat should commit them. Some
may contain impossiblemeanings 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
isthus 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 IbnAbbaas and I cracked my knuckles so when I
finished my salaah he said, “May you lose yourmother! You crack your knuckles
while you are in salaah?” Forbiddance of cracking theknuckles is transmitted in
a marfoo’ hadeeth from Ali in the collection of IbnMaajah, however,it is weak
(da’eef)and not sufficient in an of itself (ghairumunjabir).
36. Intertwining
the fingers (at-tashbeek) during and before the salaah. This is also
among thedetestable matters. Ka’abIbn ‘Ujrah (radiallahu ‘anhu) narrates: I
heard the Messenger ofAllah (sallallahu ‘alaihiwasallam) saying: If one of you
makes wudhoo then goes tothe masjid for salaah, let him not clasp his hands
together for indeed he is in thesalaah. 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 ofyou makes wudhoo
in his house then comes to the masjid, he is in salaah until hereturns.
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
soand 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 thatthe imaam have
understanding of the deen and is able to correctly recite the Qur’aan according
to the satatement of the Prophet (sallallahu ‘alaihiwasallam): The imaam of
apeople 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 hasan 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’aanis that it be read correctly without aberration and that the Muslim
strives to improve and excelin 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
properaccording to the Arabic language, with clarity and free from distortion.
On this same line is thesuperiority of the one who purifies his intention as is
narrated by ‘Kaisha (radiallahu ‘anhaa)who said: The Messenger of Allah
(sallallahu ‘alaihiwasallam) said, “The one who isproficient with the Qur’aan
will be with the scribes (angels) honorable and obedient. While theone 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
sothere or elsewhere is a detestable action in the salaah. It is from the
sunnah that the rows ofthe women are behind those of the men. The salaah of a
man behind a women may be acause of him losing all khushoo’ and a
disturbance in the salaat through his looking (at thewoman) or otherwise. A man
should therefore never line up for salaah behind a woman. Thisis 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 jointhe front rows with the men – Trans.). A group of scholars
have stated: “The Haram ofMakkah is an exception.” Shaykh Abdul-Aziz IbnBaz
(may Allah preserve him) is of thisopinion.
40. Women coming
to the masjid beautified or made-up and perfumed. This is one of theopen
and witnessed evils that become apparent during Ramadhan and outside it. The
womanis coming out to worship her Master, not to show off the beauty of her
clothing! Perhaps menmay see her and she would then be sinful and she would suffer
a loss of reward for her deed.The Prophet (sallallahu ‘alaihiwasallam) stated: “Let
not any woman who is scentedattend the ‘Ishaa with us.” [Muslim] Imam Ahmed
transmits along with Abu Dawood with anauthentic chain from Abu Hurairah
(radiallahu ‘anhu) that the Prophet (sallallahu ‘alaihiwasallam) said: “Do
not forbid the bondwomen of Allah from the houses of Allah, and letthem go out tafilaat.”
The meaning of the word “tafilaat” is: Not beautified with adornmentsor
perfumed.
3.0 TIPS ON HOW TO
CONCENTRATE DURING SALAH (PRAYERS)
1. Before standing up for Prayer, try to deal with all the
minor urgent matters which demand your attention. If you are pressed by hunger,
eat first; if you are pressed to attend to the call of nature, relieve
yourself; if you are the parent of an infant, feed him or her, or keep him or
her
busy.
2. Perform your wudu’ (ablution) well, paying ...due care
and attention.
3. Approach the Prayer with zest and passion as if it is the
last prayer in your life before dying. Actually the Prophet (peace and
blessings be upon him) taught us that we could do nothing in this world that
could ever surpass Prayer in merit and excellence.
4. Visualize that in your Prayer you are going to have a
special audience with Allah, Lord of the worlds, and that you are enjoying a
direct communion with Him—which, in fact, is true.
5. Think of the Prayer you are performing as if it were the
last Prayer of your life. In fact, it could very well be the last one, since no
one is given a guarantee that he would live to perform another Prayer.
6. Picture the scene of the Last Day when people will be
lined up into two groups, one destined for Heaven, and another for Hell, and
ask yourself where you would be placed.
7. Focus your mind on what you are reading in your Prayer
and recite simple surah that you understand it's meaning and ponder on the
meaning whiles u recite.
8. If, in spite of your best efforts, your mind is still
wandering, seek refuge in Allah and bring your mind back to Prayer.
9. Pray to Allah and beg Him to grant you true the joy of
concentrating in your Prayer and protection against the wanderings of your
mind.
10. Place your eyesight to the one spot where you will be
making your sujud while you recite and avoid taking your eyes from that spot.
4.0 FEW STEPS
TO BE CLOSER TO ALLAH ALWAYS
1. Start off each day with ‘adhkaar al-istiyqaadh’ (waking
up Supplications), thanking Allah for waking up in good shape.
2. Put Allah first in your life.
3. Broaden your horizons - learn 5 new verses from the Quran
every day, travel to pray far in the mosque to brighten your day, take up a
booklet having supplications and read them.
4. Pray Salaat Al-dhuhaa (after sunrise).
5. If someone says something mean to you, just shrug it off
and dismiss it in a friendly, laidback manner, and pray that Allah shall
forgive them.
6. When you get angry, remember Allah, and how short and
worthless life is to waste in being Angry.
7. Remember that you can never have too many friends, but
you can have few quality friends that help you fulfill the purpose of your
creation (i.e. live for Allah).
8. When you’re happy, try to share your happiness with
others. Thank Allah for that, and pray its continuation.
9. When something bad or embarrassing happens to you, just
think that it could always be worse, remember the reward of patience, and thank
Allah that it’s not worse than it is.
10. Do something extra of goodness once in a while, like
feeding a poor person, or caressing an orphan’s head.
11. Never stop believing that you can win Allah’s love and
thus work For it. Then you can win the love of Allah’s slaves.
12. Spend some time thinking of Allah’s amazing creation.
13. Always love those who love Allah unconditionally. This
way you will ensure that you live for Him, love for Him, and hate for Him
(those who are enemies of Him).
14. Find the righteous ways to express yourself, and if you
think that what you are about to say shall cause no benefit, maintain silence
(this is tough!!).
15. Every now and then, give yourself a break. Play sports,
give time to your family, friends, but always remember Allah and that He is
watching you.
16. Pray for blessing to come to those being lost, and pray
to Allah to guide them to the right path.
17. Hug your parents, kiss their hands and heads and always
obey but stop at Allah’s orders.
18. Smile to everyone, for your smile makes a big difference
to him or her and you are rewarded.
19. Forgive, forget and smile.
20. Tears are not for women only… tears are for all human
beings with feelings remaining in them. Don’t restrain your tears when
remembering Allah.
21. When people criticize your actions and effort, revise
your actions and see if they please Allah or not. If they do; then ignore and
remember how the Prophet (SAW) and the Sahaba were criticized, made fun of and
even physically harmed, so have patience.
22. Read the Quran daily and try to have a schedule for
completing it as much as you could. As you open the Quran daily, read with
observing not just passing your eyes through the words.
23. Don’t let popularity go to your head, for it never lasts
and you may lose from it more than gain.
24. Never look down on anybody, for, to Allah, they may be
better than you.
25. Send this to all with the intention of having a healthy
society living for Allah and pray,
“This is by Grace of my Lord - to test me whether I am
grateful or ungrateful! And whoever is grateful, truly, his gratitude is for
himself; and whoever is ungrateful, (it is for the loss of only himself). Certainly
my Lord is Rich, Bountiful.” (27:40)
قَالَ ٱلَّذِى عِندَهُ ۥ عِلۡمٌ۬
مِّنَ ٱلۡكِتَـٰبِ أَنَا۟ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَۚ
فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُ ۥ قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى
لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ
لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬ (٤٠)
Said one who had knowledge of the
Book: "I will bring it to thee within the twinkling of an eye!" Then
when (Solomon) saw it placed firmly before him, he said: "This is by the
grace of my Lord!― to test me whether I am grateful, or ungrateful! And if any
is grateful truly his gratitude is (again) for his own soul; but if any is
ungrateful, truly my Lord is Free of All Needs, Supreme in Honour!" (Holy
Quran Chapter 27.40).
SOURCES
1.
Common Mistakes In Salaat And Ruling
- (khushoo’) by Abdul-Qaadir Abdul-Khaaliq – Translator© 1998 Al-Haramain
Foundation
2.
www.naseeb.com/journals/40-common-mistakes-in-salaat...
3.
www.islamicboard.com
4.
wajibad.wordpress.com/2014/12/01/40-common...
5.
phdessay.com/40-common-mistakes-in-namaz-salat
6.
pt.slideshare.net/.../40-common-mistakesinsalaat
7.
www.darussalaam.co.uk/Common_Mistakes_in_Prayer_90...
8.
www.alquranclasses.com/10-mistakes-salah-prayer...
10 common mistakes in Salah, Prayer, Salat By Fiza Khalid
9.
pt.scribd.com/document/10312704/Mistakes-in-Salaat
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