COMMON MISTAKES DURING SALAH

Bismillah ir-rahman ir-rahim

Assalam alaykum warahmatullah wabarakatu

These are some of the common mistakes we tend to make either knowingly or unknowingly. After reading rectify In Sha Allah.

1. Abandoning salah altogether. This is indeed kufr (disbelief) and the evidence is found within the Qur’an the authentic Sunnah and the consensus of the ummah. Allah Subhanahu wa ta’aala states: “If they repent and establish the salah and give the zakah, they are your brothers in faith (deen).” [Al-Qur’aan 9:11] And in Surah, says: “What landed you in As-Saqar (Hell)? They said: We were not of those who made salah (almusalleen)…”[Al-Qur’aan 76:42-43] and so on. As far as the Sunnah: The hadeeth of Jaabir that the Prophet (peace and blessings of Allah be upon him) said: “Between a man and shirk (what protects him from shirk) is the abandonment of salah.” [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 (peace and blessings of Allah be upon him) 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 salah so whosoever abandons it has disbelieved.”[Ahmad and others and it is saheeh] As far as consensus (al-ijmaa’): Abdullah Ibn Shaqeeq (may Allah be pleased with him) stated: “The Companions of Muhammad (radiallahu ‘anhum) did not view the abandonment of any other deed as kufr other than (abandoning) salah.” [At-Tirmidhi and others with an authentic chain]

2. Delaying the salah from its appointed time. This is a violation according to the word of Allah: “Verily the salah 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 salah beyond the obligatory time (fardh) is a major sin and Allah is the one upon Whom we depend on. On the authority of Anas who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) saying: “This is the salah of the hypocrite (munaafiq); when he sits observing the sun until it is between the horns of Shaytaan, then he stands to perform four (rakaah) remembering Allah little.” [Muslim] If this is the salah of the hypocrite then what of the salah of someone who postpones the prayer until the complete period of the salah 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 salah in congregation in the masjid. Congregational (Jama’ah) salah is a duty except for those who have a valid excuse according to the sharia’h. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever hears the call (al-adhaan) and thereafter does not answer it (i.e. attend the congregational salah) there is no salah 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 also says, “And bow down with those who bow down.” (Al-Qur’aan 2:43] In a hadeeth in Bukhari and Muslim (mutafaqun ‘alaih): “…I would then leave (after the salah has begun) and go to those men who do not attend the salah and burn their houses down over them.”

4. Lack of tranquility (at-tama’neenah) within the salah. This is generally done out of ignorance and it is an open sin because tranquility is a pillar (rukn) of the salah without which the salah is incorrect. The hadeeth about the man who performed his salah 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 (peace and blessings of Allah be upon him) said to the one who was rushing through his salah without observing the proper tranquility: “Go back and make salah because you have not made the salah.” 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. 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 imam completely without preceding him or lagging behind him in any rukn (pillar) or more. Abu Dawud and others transmit with an authentic chain from Abu Hurairah that the Messenger of Allah (peace and blessings of Allah be upon him) 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 Bukhari has another like it narrated by Anas. The one who forgets or the one who is ignorant is excused.

6. Standing to complete a missed rak’ah before the imam has completely finished making the second tasleem (i.e closing the prayer by saying ‘As-salaamu ‘alaikum warahmatullahi to the right and left). It is reported in Saheeh Muslim that the Messenger of Allah (peace and blessings of Allah be upon him) 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 imam should stay in his place until the imam has completed his salah, then he should stand and complete whatever he missed.

7. Making the intention for prayer aloud. This is a bid’ah (innovation). The Prophet (peace and blessings of Allah be upon him) never made the intention for salah aloud. Ibn Al-Qayyim, (may Allah be pleased with him), stated in “Zaad Al-Ma’aad” or in “Al-Hudaa An-Nabawiyy”: “When the Prophet (peace and blessings of Allah be upon him) would stand for salah 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 salah such and such while facing the Qiblah four raka’aat as imam 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.”

8. Not reciting Al-Fatihah in the salah. The recitation of Al-Fatihah is a pillar (rukn) and the salah of whoever does not recite it is void. This is according to the Prophet (peace and blessings of Allah be upon him) saying: ‘Whoever makes a salah wherein Al-Faatihah 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 (may Allah be pleased with him) marfoo’an (attributable to the Prophet of Allah, peace and blessings of Allah be upon him): “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 imam? We said: Yes. He said: Don’t do so except with the Opening of the Book (Al-Faatihah) for the salah 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-Fatihah 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.

9. Recitation of the Qur’an in rukuu’ (bowing position) or during sujud (prostration). This is prohibited based on a narration from ibn Abbaas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “I have been prevented from reciting the Qur’an while bowing or in prostration…” [Muslim] Ali (may Allah be pleased with him) narrates he said: “The Messenger of Allah (peace and blessings of Allah be upon him) prevented me from reciting the Qur’an while bowing or prostrating.” [Muslim and others]

10. Raising the eyes to the sky (gazing upwards) during salah 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 (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: “Let the people stop raising their eyes to the sky in the salah or let their sight not return to them.” [Muslim]

11. Sitting on one’s haunches (Al-Iq’aa) during the salah and prostrating with the elbows (AlIftiraash) on the ground. Al-Iqaa’ is forbidden as related by Abu Huraira (may Allah be pleased with him) 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 (peace and blessings of Allah be upon him) forbade a man from spreading his arms on the ground like a beast of prey. Summarizing a hadeeth collected by Muslim from ‘Aisha (may Allah be pleased with her) as well as by At-Tirmidhi, Ahmed and others from Jaabr (may Allah be pleased with them) 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.”

12. Wearing a thin (see-through) garment that does not sufficiently cover the ‘awrah. This is an invalidator of the salah because covering one’s awrah is a condition for a sound salah. The man’s ‘awrah is - according to what is most authentic – from the navel to the knee. As for the woman it is all of her body except the hands and face. Nor is there any harm if she covers her face due to the passing by of men or the like. The evidence for covering the shoulders is found in an authentic hadeeth in the collection of Abu Dawood, “A woman should pray in a khimaar (a head cover) and a full, loose-fitting chemise that conceals the tops of her feet.” Bukhaari and Muslim Ibn Qudaamah (Allah have mercy on them) 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 perceived than salah in it is not allowed in that covering has not been achieved.”

13. Walking in front of the praying person whether they be the imam 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 should be estimated to be at the place of prostration so the passerby can pass beyond that point. As narrated in the collections of Bukhari and Muslim by Abu Juhaim Ibn Haarith (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessing of Allah be upon him) 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 salah according to the statement of Al-Mustafah (peace and blessings of Allah be upon him): “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.

14. Not saying the takbeeratul-ihraam (opening takbeer) when entering upon the congregation while the imam is in another position. This is a major mistake in that the takbeeratul-ihraam is a pillar (rukn) of the salaah that must be done by the one praying when standing for the salah and then afterwards join the imam in whatever position. If the imam is in rukuu for example, make the takbeer (al-ihraam) and then another takbeer before going into rukuu’ is more complete and thorough. Abu Hurairah (radiallahu ‘anhu) narrated: “The Messenger of Allah (peace and blessings of Allah be upon him) would make takbeer when he stood for the salah and would then make takbeer upon bowing.”

15. Not following the imaam (by getting in the same position) when coming late and the imam is sitting or in sujuud (prostrating). It is most preferred and most sure for the one who enters the masjid that he join the imam in whatever position he may be in, whether he be in sajdah or otherwise. It is reported by Abu Dawud and others with a saheeh isnaad that the Messenger of Allah (peace and blessings of Allah be upon him) said: “If you come to the salah and we are making sujud then you also make sujud. 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 (may Allah be pleased with them) both stated: “The Messenger of Allah (peace and blessings of Allah be upon him) said: If one of you comes to the salaah and the imam is in a position then do what the imam 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 (may Allah be pleased with him): “I never saw him (the imam) in a position except I was also upon it. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Verily Mua’dh has performed an act that is good for you too, so do likewise.”

16. 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’an or making salah. Bukhari and Muslim both transmit from ‘Umraan Ibn Husain (may Allah be pleased with him) that, the Messenger of Allah (peace and blessings of Allah be upon him) prayed Dhuhr and there was a man behind him reciting ‘sabbihisma rabbikal- ‘alaa’, so when he (peace and blessings of Allah be upon him) finished he said: Who among you was reciting or who was the reciter? The man said, "Me." So he (peace and blessings of Allah be upon him) 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 (may Allah be pleased with him) stated: “Whoever is reciting the Qur’an and the people are praying additional prayer then it is not correct for him to recite aloud thus disturbing them because the Prophet (peace and blessings of Allah be upon him) 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.”

17. Not making the lines straight. Allah has ordered the proper performance of salah saying "And establish (aqeemu) the salaah". The Prophet (peace and blessings of Allah be upon him) has likewise stated: “Straighten your lines for verily straightening of the lines is a part of correct performance of salah (iqaamis-salaah)”. Bukhari and Muslim from Anas. Also Bukhari narrates from An-Nu’maan Ibn Basheer (may Allah be pleased with him): “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.)

18. 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 (may Allah be pleased with him): “The Prophet (peace and blessings of Allah be upon him) 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.

19. Hastiness of some imams in the salah and lack of tranquility within it, thus not allowing time for the followers to be tranquil in their salah or time to recite Al-Fatihah, especially in the last rakaah. The imam is responsible for making the quality of the salah 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-Fatihah is a rukn that the followers in the salah must be given enough time to fulfill. We have already presented the evidence for the obligation of maintaining tranquility (tama’neenah) and reciting Al-Fatihah.

20. Cracking the knuckles in salah. This is from the detested actions in the salah 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 Abbas and I cracked my knuckles so when I finished my salah he said, “May you lose your mother! You crack your knuckles while you are in salah?” 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).

21. Intertwining the fingers (at-tashbeek) during and before the salah. This is also among the detestable matters. Ka’ab Ibn ‘Ujrah (may Allah be pleased with him) narrates: "I heard the Messenger of Allah (sallallahu ‘alaihi wa sallam) saying: If one of you makes wudhu then goes to the masjid for salaah, let him not clasp his hands together for indeed he is in the salah." 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 wudhu in his house then comes to the masjid, he is in salah 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.

22. Some men praying behind women. Doing this is a detestable action in the salah. It is from the Sunnah that the rows of the women are behind those of the men. The salah of a man behind a women may be a cause of him losing all khushu’ and a disturbance in the salah through his looking (at the woman) or otherwise. A man should therefore never line up for salah behind a woman. This is not detestable if due to necessity such as not missing the Eid salah, or Salatul-Jumu’ah, or the congregational salah and other similar situations.

23. Women coming to the masjid beautified or made-up and perfumed. A woman is coming out to worship her Master, not to show off the beauty of her clothing or self! Perhaps men may see her and she would then be sinful and she would suffer a loss of reward for her deed. The Prophet (peace and blessings of Allah be upon him) stated: “Let not any woman who is scented attend the ‘Isha with us.” [Muslim] Imam Ahmed transmits along with Abu Dawud with an authentic chain from Abu Huraira (radiallahu ‘anhu) that the Prophet (peace and blessings of Allah be upon him) 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.

And Allah knows best.