Errors in Solāh that
Should Be Avoided
In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of the
al-'ālameen. I testify that there is none worthy of worship except Allāh, and
that Muhammad, sallallāhu `alayhi wasallam, is His Messenger.
Solāh
is one of the most important pillars of Islam. The Messenger of Allāh (Sallallāhu
`alayhi wasallam) warned that the first thing man will be questioned about on
the Day of Resurrection is solāh.
Abu
Hurairah
(radiyallāhu`anhu) said, "I heard the
Messenger of Allāh (Sallallāhu `alayhi wasallam) saying:
“The first act of worship man shall be questioned about on the
Day of Resurrection is solah. If it was performed correctly [1], man shall certainly succeed and prosper, if it is not, he shall certainly lose and fail. If, however, man's
solāt was incomplete, the Lord, the Exalted, would say (to His Angels),
"See if my slave performed supererogatory (nawafil) solāh to make up what
he had missed of the obligatory solāh. The rest of man's deeds will be reckoned
in the same manner” [2].
Buraidah (radiyallāhu`anhu)
reported that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said, “The covenant [3] which
is between us and those (who embrace Islām) is solāh. Whosoever neglects it,
becomes an unbeliever” [4].
On
the other hand, Allāh has prepared great rewards for the believers who observe
solah and are particular about it. Perfect solah effaces sins. Abu Hurairah
(radiyallāhu`anhu) reported that the Messenger of Allāh (Sallallāhu `alayhi
wasallam) said: “Have you considered, a river
running by the door of you in which he bathes five times a day; would any of
his dirt stay on him? They said "None of his dirt would stay on him."
The Messenger of Allāh (Sallallāhu `alayhi wasallam) said So does Solāh;
therewith Allāh eliminates sins” [5.]
Therefore,
it is very important to be regular on Solāh, and perform it correctly. One may
perform solāh according to the way he was taught by the Messenger of Allāh (Sallallāhu
`alayhi wasallam) that only who must be followed.
The
traditions quoted in every issue of Ad-Deen an-Nasīhah, are authentic. Everyone
should hold to the authentic Sunnah of the Prophet (Sallallāhu `alayhi wasallam),
doing otherwise would expose himself to destruction.
There
are some common errors committed by Muslims in their Solāh. These errors must
be avoided in order Allāh would accept this act of worship and reward us for
it.
1) Wearing pants, or
garments that hang below the ankles.
This
is one of the sins. Abu Dharr (radiyallāhu`anhu) reported that the
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “There
are three people whom Allāh shall not speak to on the Day of Resurrection, nor
shall he look at them, nor shall he purify them, and they shall have a painful
torment: One whose garment hangs down below his ankles, almanān[6], and (a merchant) who sells of his merchandise by means
of false oath”[7].
Some
people think that wearing clothes that hang below the ankles is not a sin if
they abstain from doing so while praying only. Others think that wearing such a
garment is a sin only if it is worn out of pride; otherwise, they believe there
is no harm in doing so. However, the above and many other traditions indicate
clearly that wearing clothes that hang below the ankles (for men) is a grave
sin regardless of whether such garments are worn out of habit or pride. There
are other authentic traditions that emphasize wearing clothing that hangs below
the ankles out of pride entails harsher punishment. Abu Hurairah
(radiyallāhu`anhu) reported that the Messenger of Allāh (Sallallāhu `alayhi
wasallam) said, “The part of the garment which
hangs below the ankles is (punishable by) Fire (on the Day of Resurrection)”
[8].
It
is common to see brothers folding up the hems of their pants for prayer.
However, as soon as prayer is completed, they unfold their pants. The belief
that wearing garments that hang below the ankles is prohibited during solāh only is a misconception commonly held by
many Muslims. Such Muslims are unaware that the Prophet (sallallāhu ‘alaihi
wasallam) forbade praying with folded clothes [9]. Based on this prohibition,
scholars have agreed that praying with folded sleeves or pants is
unlawful.
2) Consuming food of bad
smell such has garlic or onion, or smoking [10] before coming to solāh.
Angels
and the praying people are bothered by offensive smell. On the contrary, one
should wear perfume, if available before coming into mosques. Jabir bin
Abdullah (radiyallāhu`anhu) reported that the Prophet (Sallallāhu `alayhi
wasallam) 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 [11].
3) Proceeding to mosque
for solāh with brisk walk, or even running for fear of missing part of the
solāh.
This
may disturb those who are already in prayer. The Messenger of Allāh (Sallallāhu
`alayhi wasallam) said: “When solāh 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
(i.e., soon after the imām ends the solāh)” [12].
4) Articulate Takbīr
al-Ihram when joining solāh while rukū'.
Many
of those who come late to the mosque and join in prayer which is already in
progress, rush to take the same posture, while people are in rukū', and say
takbīr al-Ihram, or the opening takbīr of the solāh while ruku’ for fear of
missing that raka'ah. Takbīr al-Ihram is to be pronounced when one is standing
upright, only.
5) Articulate the niyyah
in audible voice.
The
seat of the intention is the heart. Mumbling words such as "I intend to perform
solāh such solāh
or such number of raka`at, or I intend to fast, or do such act of worship or
another," just before starting observing solāh
is a bid`ah which was practiced neither by the Prophet (Sallallāhu `alayhi
wasallam) nor his companions, nor by their followers.
Uttering
the above words of niyyah allows shaitān to put irrelevant words in the mouth
of the person who utters the niyyah. Do you remember at one time or another
that once you stood up for Solāh Dzuhur and
discovered yourself saying, "I intend to perform solāh
four raka`at of `Ishā’," or when you were standing for Solāh Asar you made your intention to perform Solāh Fajar instead? This confusion is from
shaitān. Had you kept silent, shaitān would have no chance of confusing
you.
6) Neglecting raising the
hands in the opening takbīr of solāh and before and after rukū', and upon
standing up for the third raka`ah.
`Abdullah
bin `Umar
(radiyallāhu`anhu) said, "I saw the Prophet (Sallallāhu
`alayhi wasallam) raising his hands to the level of his shoulders, upon
starting solāh, and before bending for rukū' and when he stood up again”
[13].
Raising
hands with every takbīr, subsequent to the first takbīr in janazah, `Eid or
rain solāh is not recommended. The Messenger of Allāh (Sallallāhu `alayhi
wasallam) used to put his hands on his chest (while standing in prayer)
[14].
7) Neglecting the opening
du`ā of solāh, ta’awwudz, and basmalah.
T'a`awwudz
is saying "Aūdzu billahi min ashshaitān
ir-rajim" and basmalah is saying "Bismillāh
hirRahmān irRahīm."
8) Neglecting praying
facing a sutrah.
The
sutrah is an object, such as a wall, or a post, which a person faces while praying.
Or any other object which a person places to serve as a sutrah, by putting it
on the ground in order that no one may cross in front of him while praying. The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “Pray facing a sutrah, and let no one cross in front of you while
praying. If he insists, then prevent him by force because he is accompanied by
shaitan” [15].
And
he (Sallallāhu `alayhi wasallam) said: “When one of
you prays facing a sutrah, let him pray close to it so that shaitān may not be
able to nullify his solāh” [16].
The
above tradition indicates clearly that shaitān crosses in front of a praying
person who performs solāh without a
sutrah, causing his solāh to be null
and void without being aware of it. Even if one performs solāh in an open field, he should place a
sutrah in front of him.
Allāh
says: (Verily) He (the shaitan) and his own people
see you while you do not see them [17].
9) Reluctance to stand in
the front line in congregational solāh.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “Were
people to realize the value of making adzān (the call for solāh), and the
great reward (for doing so) and the virtue of standing in the first line (in
congregational solāh), and had no choice but to make a draw (to decide who makes
adzān or stands in the first line) they would have justifiably done so. And
were people to know the significance of coming early to (congregational) solāh,
they would have raced with one another (to reach the mosque first). And if they
were to know the great reward (for coming to mosque) for solāh Isha' and
Fajar, they would have come even if they had to crawl (i.e. even if they were
disabled, they would have come crawling for fear of missing its great reward.)”
[18].
10) Gazing upward during
solāh, or looking at the imām, right or left.
This
may cause loss of concentration. We are commanded to lower our gaze, and look
at the point at which the head rests during sujūd. The Prophet (Sallallāhu
`alayhi wasallam) warned: “Let those who raise
their gaze up during solāh stop doing so, or else their sights would not return
to them. [i.e. lose their eyesight]”. (Muslim)
11) Leaving gaps in lines
of congregational prayer.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) commanded: “Straighten your lines, level your shoulders and block
the gaps. Shaitān passes through [line] gaps” [19].
12) Reciting Surah
al-Fatihah fast without pausing after each verse.
The
Prophet (Sallallāhu `alayhi wasallam) used to pause after each verse of this
surah [20].
13) Fidgeting during
solāh, or looking at a watch or fiddling with one's fingers, clothes or moving
feet or other parts of the body restlessly.
All
of this diminishes the reward for solāh. Submissiveness is a condition of
acceptance of solāh. Allāh's command signifies: And stand [in solāh] to Allāh
submissively [21].
14) Holding the Qur`an
and reciting from it by the muqtadi in congregational prayer to check the
imām's recitation.
This
act distracts the person who is doing so and prevents him from concentration.
It is a dispraised act during solāh.
15) Racing with the imām,
or moving with or before him in congregational solāh.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said:
“Move not before the imam does. When the imām says. Allāhu akbar, you say,
Allāhu akbar. When he says, waladh-dhāllīn' you say, āmīn. In another
narration, he said: Surely the imam is there to be followed” [22]. He (Sallallāhu
`alayhi wasallam) also said: “Does not the one who
raises his head before the imam does fear that Allāh would transform his head
into a donkey's head” [23].
16) Lowering the head
excessively, or pushing it up, and arching the back during rukū'.
The
head must be kept in normal position, while the back must be straight during
rukū' to form with legs a right angle.
17) Sticking the arms to
the sides of the body, in rukū' or sujūd, and sticking the belly to the thighs
in sujūd.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “Let
not one of you support himself on his forearms (in sujūd) like the dog. Let him
rest on his palms and keep his elbows away from his body” [24]. The
Messenger of Allāh (Sallallāhu `alayhi wasallam) used to keep his arms away
from his body during rukū' and sujūd that the whiteness of his armpits could be
seen [25].
18) Praying while part of
the back is exposed.
This
happens to those who wear tight and short shirts or tight pants; when they bow
or prostrate part of their backs are exposed. Such part of the body is awrah,
or the part which must be covered always. Exposing part of the back during
solāh renders solāh null and void.
19) Neglecting ta'mīn (to
say 'Āmīn) loudly when the imām recites the concluding verse of Surah al-Fātihah,
"waladh-dhāllīn".
The
Prophet (Sallallāhu `alayhi wasallam) commanded: “When
the imām says, 'waladh-dhāllīn', say 'Āmīn', because the angels also say,
'Āmīn', and the imām says, 'Āmīn'. He whose āmīn coincides with the āmīn of the
angels, Allāh forgives his past sins” [26]. In another narration, the
Prophet (Sallallāhu `alayhi wasallam) said: Then
say, 'Āmīn', Allāh loves you” [27].
20) Resting only the tip
of the head on the floor during sujūd.
The
Prophet (Sallallāhu `alayhi wasallam) 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” [28]. Applying the above
command necessitates resting the forehead and the nose on the ground during
sujūd.
21) Hasty performance of
prayer which does not allow repose and calmness in rukū' or sujūd.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) saw a man who did not complete
his rukū' [bowing], and made a very short sujūd [prostration]; he said: “If this man dies while praying in this manner, he would
die upholding a religion other than the religion of Muhammad.” Abu
Hurairah, (radiyallāhu`anhu), said: “My beloved
friend, Muhammad (sallallāhu ‘alaihi wasallam) forbade me to perform postures
of prayer copying the picking of a rooster; (signifying fast performance of
prayer), moving eyes around like a fox and the sitting like monkeys (i.e. to
sit on thighs)” [29].
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “The
worst thief is the one who steals from his own prayer. People asked, 'Messenger
of Allāh! How could one steal from his own prayer?' He said: By not completing
its rukū' and sujūd” [30].
To
complete rukū' is to stay in that posture long enough to recite 'Subhāna rabbiyal Adzīm' three times, slowly, and 'Subhāna rabbiyal-‘ala' three times, slowly, in
sujūd. He also announced: “He who does not complete his rukū' and sujūd, his
prayer is void” [31].
22) Sitting in tawarruk
position in the last raka`ah of Fajar and Solāh al-Juma`ah.
It is praiseworthy to take tawarruk
position only in the last raka`ah of Solāh
Dzuhur, Asar, Maghrib and `Ishā’. Tawarruk is described in Sahih al-Bukhari as
resting the body, during sitting position, on the left thigh and putting the
left foot under the right leg, while setting the right foot upright; and
supporting the body by the left hand with which the left knee is grasped. See
the accompanying diagram, which was hand-drawn (not copied) after looking at "The Reliance of the Traveler."
23) Moving the two palms
upon saying, 'Assalamu ‘alaikum warahmatul-lāh' to end prayer.
The
Prophet (Sallallāhu `alayhi wasallam) saw some of his companions doing so. He
objected: “Why do I see you moving your hands like
the tails of wild horses. They never did that again” [32].
24) Counting tasbīh with
the left hand.
The
Prophet (Sallallāhu `alayhi wasallam) used to count tasbīh on the fingers of
his right hand after solāh. `Abdullah bin Amr (radiyallāhu`anhu)
reported that the Messenger of Allāh (Sallallāhu `alayhi wasallam) said, (There are) two good deeds, any Muslim who does them
shall enter Jannah but few are those who do them: to say,
"Subhānallāh" ten times, and "Alhamdulillah" ten times, and
"AllāhuAkbar" ten times. And I have seen the Messenger of Allāh
(sallallāhu ‘alaihi wasallam) counting them on his hand. lbn Qudamah
(radiyallāhu`anhu) said: The Messenger of Allāh (Sallallāhu
`alayhi wasallam) used his right hand for tasbīh [33].
The
above hadīth indicates clearly that the Prophet (Sallallāhu `alayhi wasallam)
used only one hand for counting tasbīh. No Muslim with sound mind would imagine
that the Prophet (Sallallāhu `alayhi wasallam) used his left hand for counting
tasbīh. `Aishah, (radiallāhu`anha), said that the Prophet (Sallallāhu
`alayhi wasallam) used his left hand only for Istinjā', or cleaning himself
after responding to the call of nature. He never used it for tasbīh. Yasirah
(radiyallāhu`anha) reported: The Prophet (Sallallāhu
`alayhi wasallam) commanded women to count tasbīh on their fingers.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: “They
(the fingers) will be made to speak, and will be questioned (on the Day of
Resurrection.)”[34]
The
above hadīth indicates that it is preferable to count tasbīh on the fingers of
the right hand than to do so on masbahah (rosary).
25) Shaking hands with
other praying people right after fardhu prayer is over, saying,
'taqabbala-llah', or 'haraman'
This
is a bid`ah which was never practiced by the Prophet's companions or their
followers, (radiyallāhu`anhum).
26) Raising hands for
duā' soon as prayer is over.
This
was not the practice of the Messenger of Allāh (Sallallāhu `alayhi wasallam).
The Sunnah is to start with dzikir soon after solāh is over. Thawban
(radiyallāhu’anhu) reported: Whenever the Messenger of Allah (Sallallāhu
`alayhi wasallam) concluded his solāh,
he would beg forgiveness from Allah [i.e Astaghfirullāh! (I beseech Allāh for
forgiveness,] thrice and then would recite: "Allāhumma
Antas-Salāmu, wa minkas-salāmu, tabārakta ya Dzal-Jalali wal-Ikram (O
Allah, You are the Grantor of security, and security comes from You. You are
Blessing, O You Who have majesty and nobility)!'' (Imam) Al-Awza`ie, one
of the narrators of this Hadith, was asked: "How forgiveness is to be
sought?'' He answered: "The Messenger of Allāh (Sallallāhu `alayhi
wasallam) used to say: `Astaghfirullāh!
Astaghfirullāh! (I beseech Allāh for forgiveness, I beseech Allāh for
forgiveness)'.'' [35].
The
best forms of duā’ are those authentically related to the Prophet, (sallallāhu
‘alaihi wasallam). Insha' Allāh, we will publish the authentic duā’ masnūn,
soon.
27) Walking away right
after taslīm, at the end of solāh, and neglecting dzikir.
Dzikir
is reciting Subhānallāh 33 times, Alhamdulillāh 33 times Allāhu
Akbar 33 times, reciting Lāilāha illallāh 10 times reciting ayat
al-Kursi [i.e. verse 255 of surah 2, al Baqarah], or other authentic
dzikir.
28) Crossing in front of
a person performing solāh.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) warned: “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”[36]. The forty cited in the hadith may be days
months or even years. Only Allāh knows best.
29) Neglecting solāh when
one is sick or ill.
Solāh
is one of the most important pillars of Islam. The Messenger of Allāh (Sallallāhu
`alayhi wasallam) never neglected it during his sickness, nor while combating
enemies. Solāh must be performed regardless. If one cannot perform ablution for
one legal reason or another, then he must perform dry ablution tayammum by
patting with his palms a dusty surface, then wiping the face and hands. If he
cannot stand up in the Solāh, he may perform Solāh while sitting or lying down on his side. Otherwise, it is enough for him
to perform Solāh by moving his eyes
up for rukū' and down for sujūd, and complete the rest of the prayer postures
in the same manner.
30) Praying in a
graveyard.
The
Messenger of Allāh (Sallallāhu `alayhi wasallam) said: Solāh
not in graveyards, nor sit on graves [37].
The
format of Solāh is enjoined by the Messenger of Allāh (sallallāhu `alayhi
wasallam). No imām or a scholar has the right to alter it by adding to or
deleting from it. There is no book of authentic hadith or Prophetic tradition
reporting that the Messenger of Allāh (Sallallāhu `alayhi wasallam) commanded
men to pray in one way, and women in another. He commanded: “Solāh as you saw me performing Solāh” [38]. The Prophet (Sallallāhu `alayhi wasallam)
did not differentiate between men and women in prayer.
Some
scholars opine that it is better for women to gather themselves in sujūd. As
everybody knows, prayer is an act of worship, and like every other act of
worship, there must be a textual proof for it in the Qur'an or the authentic
Sunnah. Let us pray to Allāh, extolled be His glory, seeking His forgiveness,
and asking him to guide us to the straight path. Āmīn.
Wallahu`alam
Footnotes
[1]It
should be borne in mind that performing prayer correctly means performing it in
accordance with the traditions only, not according to the madzhab to which a
person adheres.
[2]Sahih
Sunan at-Tirmidzi.
[3]This
tradition refers to the covenant which Allāh has taken from Muslims, through
His Messenger (sallallāhu `alayhi wasallam) and made mandatory on them praying
five times a day. Neglecting salah is apostasy.
[4]Sunan
an-Nasā'ie and Sunan Ibn Mājah
[5]Sunan
an-Nasā'ie
[6]Almanān
is a person who gives out gifts only to reproach the recipient for what he has
given him.
[7]Sahih
Muslim. The above hadīth refers to a merchant who swears falsely that he is not
making a profit in his merchandise or that it cost him too much in order to
convince the customer to buy it.
[8]Sahih
al-Bukhari
[9]Sahih
Muslim
[10]It
must be borne in mind that smoking is harām, and that smoking just before
coming to mosques is even worse.
[11]Sahih
Muslim.
[12]Sahih
Bukhari and Sahih Muslim.
[13]Ibid
[14]Al
Bukhari, Abu Dawūd and others.
[15]Ibn
Khuzaimah
[16]Ibid
[17]
Al-A’raf, 7.27
[18]Sahih
Muslim
[19]Imam
Ahmad and others.
[20]Abu
Dawūd
[21]2.238
[22]Sahih
Muslim
[23]Ibid
[24]Ibid
[25]Ibid
[26]Sahih
Bukhari and Sahih Muslim
[27]Sahih
Muslim
[28]Ibid
[29]Imam
Ahmad and at-Tayalisi
[30]At-Tabrāni
and al-Hakim
[31]Abu
Dawūd and others.
[32]Abu
Dawūd & an-Nasā'ie
[33]Abu
Dawūd
[34]At-Tirmidzi
[35]
[Muslim]
[36]Sahih
al-Bukhari, Sahih Muslim
[37]Sahih
Muslim and others
[38]Sahih
al-Bukhari
[Via Quran and Sunnah Society]
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