জীবনের সকল গোনাহ মাফ পেতে ফরয নামাজের পর ৪টি বিশেষ দোয়া পাঠ করুন। যে ব্যক্তি ফরয নামাজগুলোর পর দোয়াগুলো নিয়মিত পাঠ করে আমল করবেন, মহান আল্লাহ তায়ালা ওই প্রার্থনাকারীর সকল গোনাহ ক্ষমা করে দেবেন। ইনশাল্লাহ্ গুনাহ মাফের এই গুরুত্বপূর্ণ দোয়াটি হচ্ছে- আরবি উচ্চারণ: سُبْحَانَ اللهِ، اَلْحَمْدُ ِللهِ، اَللهُ أَكْبَرُ، لآ إلهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيْكَ لَهُ، لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ وَ هُوَ عَلَى كُلِّ شَيْئٍ قَدِيْرٌ- বাংলা উচ্চারণ: সুবহা-নাল্লা-হ (৩৩ বার)। আলহাম্দুলিল্লা-হ (৩৩ বার)। আল্লাহু-আকবার (৩৩ বার)। লা ইলা-হা ইল্লাল্লা-হু ওয়াহ্দাহূ লা শারীকা লাহু; লাহুল মুল্কু ওয়া লাহুল হাম্দু ওয়া হুয়া ‘আলা কুল্লে শাইয়িন ক্বাদীর (১ বার)। অর্থ : আল্লাহ তায়ালা পূতপবিত্র। যাবতীয় প্রশংসা আল্লাহর জন্য। আল্লাহ সবার চেয়ে বড়। নেই কোন উপাস্য একক আল্লাহ ব্যতীত; তাঁর কোন শরীক নেই। তাঁরই জন্য সমস্ত রাজত্ব ও তাঁরই জন্য যাবতীয় প্রশংসা। তিনি সকল কিছুর উপরে ক্ষমতাশালী। (মুসলিম, মিশকাত হা/৯৬৬, ৯৬৭, ‘ছালাত’ অধ্যায়-৪, ‘ছালাত পরবর্তী যিকর’ অনুচ্ছেদ-১৮)। রাসূলুল্লাহ (সা.) বলেন, ‘যে ব্যক্তি প্রত্যেক ফরয ছালাতের পর উক্ত দোআ পাঠ করবে, তার সকল গোনাহ মাফ করা হবে। যদিও তা সাগরের ফেনা সমতুল্য হয়’। (মুসলিম, মিশকাত হা/৯৬৭)।
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তাহাজ্জুদ নামাজ: বান্দাদের প্রতি আল্লাহ্ পাকের এক বিশেষ রহমত
তাহাজ্জুদ নামাজ সুন্নাত। নবী (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) হরহামেশা এ নামাজ নিয়মিতিভাবে পড়তেন এবং সাহাবায়ে কেরাম (রাযিয়াল্লাহু আনহুম) কে তা নিয়মিত আদায় করার জন্য উদ্বুদ্ধ করতেন। পবিত্র কুরআনে তাহাজ্জুদ নামাজের জন্য বিশেষভাবে তাকিদ করা হয়েছে । যেহেতু উম্মতকে নবীর অনুসরণ করার হুকুম করা হয়েছে সে জন্যে তাহাজ্জুদের এ তাকীদ পরোক্ষভাবে গোটা উম্মতের জন্য করা হয়েছে।
এবং রাতের কিছু অংশে তাহাজ্জুদের নামায পড়তে থাক। এ তোমার জন্যে আল্লাহর অতিরিক্ত ফযল ও করম। শীঘ্রই আল্লাহ তোমাকে উভয় জগতে বাঞ্ছিত মর্যাদায় ভূষিত করবেন” (বনি ইসরাইল :৭৯) যারা নিয়মিত তাহাজ্জুদের নামায আদায় করে কুরআনে তাদেরকে মুহসেন ও মুত্তাকী নামে অভিহিত করে তাদেরকে আল্লাহর রহমত এবং আখেরাতে চিরন্তন সুখ সম্পদের অধিকারী বলে আখ্যায়িত করা হয়েছে।
এবং রাতের কিছু অংশে তাহাজ্জুদের নামায পড়তে থাক। এ তোমার জন্যে আল্লাহর অতিরিক্ত ফযল ও করম। শীঘ্রই আল্লাহ তোমাকে উভয় জগতে বাঞ্ছিত মর্যাদায় ভূষিত করবেন” (বনি ইসরাইল :৭৯) যারা নিয়মিত তাহাজ্জুদের নামায আদায় করে কুরআনে তাদেরকে মুহসেন ও মুত্তাকী নামে অভিহিত করে তাদেরকে আল্লাহর রহমত এবং আখেরাতে চিরন্তন সুখ সম্পদের অধিকারী বলে আখ্যায়িত করা হয়েছে।
“নিশ্চয়ই মুত্তাকী লোক বাগ-বাগিচায় এবং ঝর্ণার আনন্দ উপভোগ করতে থাকবে এবং যে যে নিয়ামত তাদের প্রভূ পরোয়ারদিগার তাদেরকে দিতে থাকবেন সেগুলো তারা গ্রহণ করবে। (কারণ) নিসন্দেহে তারা এর পূর্বে (দুনিয়ার জীবনে) মুহসেনীন (বড় নেক্কার) ছিল। তারা রাতের খুব অল্প অংশেই ঘুমাতো এবং শেষ রাতে ইস্তেগফার করতো।(কেঁদে কেঁদে আল্লাহর কাছে মাগফেরাত চাইতো)”।
(সূরা যারিয়াত:১৫-১৮) >প্রকৃতপক্ষে তাহাজ্জুদ নামায মন ও চরিত্রকে নির্মল ও পবিত্র করার এবং সত্য পথে অবিচল থাকার জন্যে অপরিহার্য ও কার্যকর পন্থা।
“বস্তুতঃ রাতে ঘুম থেকে উঠা মনকে দমিত করার জন্যে খুব বেশি কার্যকর এবং সে সময়ের কুরআন পাঠ বা যিকির একেবারে যথার্থ”। (সূরা মুয্যাম্মিল-৬)
“বস্তুতঃ রাতে ঘুম থেকে উঠা মনকে দমিত করার জন্যে খুব বেশি কার্যকর এবং সে সময়ের কুরআন পাঠ বা যিকির একেবারে যথার্থ”। (সূরা মুয্যাম্মিল-৬)
এসব বান্দাদেরকে আল্লাহ সুবহানাওয়া তায়ালা তাঁর প্রিয় বান্দা বলেছেন এবং নেকী ও ঈমানদারীর সাক্ষ্য দিয়েছেন।(সুবহানাল্লাহ) >
আল্লাহর প্রিয় বান্দা তারা যারা তাদের প্রতিপালকের দরবারে সিজদা করে এবং দাঁড়িয়ে থেকেই রাত কাটিয়ে দেয়। (সূরা ফুরকান:৬৩-৬৪)
মুমিনদের এ বিশেষ গুণ তাদেরকে কুফরের প্রবল আক্রমণের মুকাবিলায় অটল রাখতো এবং বিজয় মালায় ভূষিত করতো। বদরের ময়দানে হকের আওয়াজ বুলন্দকারী নিরস্ত্র মুজাহিদগণের অতুলনীয় বিজয়ের বুনিয়াদী কারণগুলোর মধ্যে এটিও ছিলো একটি যে, তাঁরা রাতের শেষ সময়ে আল্লাহর সামনে চোখের পানি ফেলে কাঁদতেন এবং গুনাহ থেকে মাফ চাইতেন।
এসব লোক অগ্নি পরীক্ষায় অটল অচল, সত্যের অনুরাগী, পরম অনুগত, আল্লাহর পথে মাল উৎসর্গকারী এবং রাতের শেষ প্রহরে আল্লাহর কাছে ভুলত্রুটির জন্যে ক্ষমাপ্রার্থী< ।
(সূরা আলে ইমরান -১৭) স্বয়ং নবী কারীম (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) তাহাজ্জুদের ফযীলত সম্পর্কে অনেক কিছু বলেছেন। হযরত আব্দুল্লাহ বিন সালাম (রাযিয়াল্লাহু আনহু) বলেন, নবী(সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) যখন মদীনায় তাশরীফ আনেন তখন প্রথম যে কথাগুলো তাঁর মুখ থেকে শুনি তা হলো : হে লোক সকল ! ইসলামের প্রচার ও প্রসার করো, মানুষকে আহার দান করো,আত্মীয়তা অটুট রাখ, আর যখন মানুষ ঘুমিয়ে থাকবে তখন তোমরা রাতে নামায পড়তে থাকবে।
তাহলে তোমরা নিরাপদে বেহেশতে যাবে (হাকেম,ইবন মাজাহ,তিরমিযী) হযরত সালমান ফারসী (রাযিয়াল্লাহু আনহু) বলেন, রাসুলুল্লাহ (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) বলেছেন- তাহাজ্জুদ নামাযের ব্যবস্থাপনা কর, এ হচ্ছে নেক লোকের স্বভাব, এ তোমাদেরকে আল্লাহর নিকট করে দেবে, গুনাহগুলোকে মিটিয়ে দিবে, গুনাহ থেকে বাঁচিয়ে রাখবে এবং শরীর থেকে রোগ দূর করবে । অন্য আরেক সময় তিনি বলেন, ফরয নামাযের পর সবচেয়ে উৎকৃষ্ট নামায হল রাতে পড়া তাহাজ্জুদ নামায (সহীস মুসলিম, আহমদ)।
তিনি আরো বলেন, রাতের শেষ সময়ে আল্লাহ তায়ালা দুনিয়ার দিকে নাযিল হন এবং বলেন, ডাকার জন্যে কেউ আছে কি যার ডাক আমি শুনব, চাওয়ার জন্যে কেউ আছে কি যাকে আমি দেব, গুনাহ মাফ চাওয়ার কেউ আছে কি যার গুনাহ আমি মাফ করব? (সহীহ বুখারী)। তাহাজ্জুদ নামাযের ওয়াক্ত তাহাজ্জুদের অর্থ হল ঘুম থেকে উঠা। কুরআনে রাতের কিছু অংশে তাহাজ্জুদের যে তাকীদ করা হয়েছে তার মর্ম এই যে, রাতের কিছু অংশ ঘুমিয়ে থাকার পর উঠে নামায পড়া। তাহাজ্জুদের মসনূন সময় এই যে,এশার নামায পর লোকে ঘুমাবে। তারপর অর্ধেক রাতের পর উঠে নামায পড়বে।
নবী (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) কখনো মধ্য রাতে,কখনো তার কিছু আগে অথবা পরে ঘুম থেকে উঠতেন এবং আসমানের দিকে তাকিয়ে সূরা আলে-ইমরানের শেষ রুকুর কয়েক আয়াত পড়তেন। তারপর মেসওয়াক ও অযু করে নামায পড়তেন। ঘুম থেকে উঠার পর তিনি নিম্নের আয়াতগুলো পড়তেন। বস্তুত আসমান যমীনের সৃষ্টি ও রাত দিনের আবর্তনের মধ্যে বহু নিদর্শন রয়েছে ঐসব জ্ঞানী ব্যক্তিদের জন্যে যারা দাঁড়ানো, বসে থাকা এবং শুয়ে থাকা অবস্থায় আল্লাহকে স্মরণ করে এবং আসমান ও যমীনের সৃষ্টি নৈপূণ্যের উপর চিন্তা গবেষণা করে। অতঃপর তারা আপনা আপনি বলতে থাকে, হে আমাদের রব ।
এসব কিছু তুমি অযথা পয়দা করনি। বেহুদা কাজ থেকে তুমি পাক, পবিত্র ও মহান। অতএব, হে আমাদের রব, আমাদেরকে দোযখের আগুন থেকে বাঁচাও। তুমি যাকে দোযখে নিক্ষেপ কর তাকে প্রকৃতপক্ষে অত্যন্ত লাঞ্ছনার মধ্যেই ফেল। তারপর এসব যালেমদের আর কোন সাহায্যকারী থাকবে না।
হে প্রভু ! আমরা একজন আহবানকারীকে শুনলাম, যে ঈমানের দিকে আহবান করে নিজেদের রবকে মেনে নিতে বলে। আমরা তার দাওয়াত কবুল করলাম। হে আমাদের প্রভূ! আমাদের গুনাহ মাফ করে দাও। আমাদের মধ্যে যেসব মন্দ কাজ আছে তা তুমি দূর করে দাও এবং আমাদের শেষ পরিণতি নেক লোকদের সাথে কর। হে আল্লাহ ! তুমি যেসব ওয়াদা তোমার রাসূলদের মাধ্যমে করেছো, তা পূরণ করো এবং কিয়ামতের দিনে লাঞ্ছনায় ফেলো না।
নিশ্চয়ই তুমি ওয়াদার বরখেলাপ করো না । (সূরা আল ইমরান তাহাজ্জুদের রাকায়াতসমূহ >অন্ততপক্ষে দুই এবং ঊর্ধতম সংখ্যা আট। রাসুলুল্লাহ (সাল্লাল্লাহু আলাইহি ওয়া সাল্লাম) এর অভ্যাস ছিল দুই দুই করে আট রাকায়াত পড়া। সে জন্যে আট রাকায়াত পড়াই ভালো, তবে তা জরুরী নয়। অবস্থা ও সুযোগের প্রেক্ষিতে যতটা পড়া সম্ভব ততটা পড়লেই চলবে।
A Excerpt Dealing with 40 Commmon Mistakes in Salaat(part:4)
Mistakes of Salaah ( 31-40 of 40)
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| Commmon Mistakes in Salaat (part:4) |
31 –34. Carelessness in reciting Al-Faatihah and with proper
pronunciation such as saying
al-‘Aalimeeninstead of al-‘Aalameen, ahdinaainstead of
ihdinaa, an’amtuinstead 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 the detestable 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, AdDaarimi,
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
oftashbeek.
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),whichistobeanexampletofollow(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
withtarteel[correct measured tone] andWhen 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 allkhushoo’ 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.
A Excerpt Dealing with 40 Commmon Mistakes in Salaat(part:3)
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.
A Excerpt Dealing with 40 Commmon Mistakes in Salaat(part:2)
Mistakes of Salaah -( 10-20 of 40)
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| Commmon Mistakes in Salaat (part:2) |
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 (AlIftiraash) 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 AtTirmidhee 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: She
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:Ifyoucometothe
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 negateskhushoo’.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.
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