Mistakes of Salaah ( 21-30 of 40)
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| Commmon Mistakes in Salaat (part:3) |
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 harmedand 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) 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 AlBukhaari 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 then ose, the palms of both hands, both knees,
and the toes of both feet). Abbaas Ibn AbulMuttalib (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.
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