40 Common Mistakes in Namaz (Salat)

The Magnifying Glass On elucidate M all Common Errors AlAlAshAl-Minthaar Fee Katheer Min Al-Akhtaa Ash-Shaaiah A Excerpt relations with 40 Commmon Mistakes in Salaat Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh (hafithahullah) Abdul-Qaadir Abdul-Khaaliq Translator 1998 Al-Haramain Foundation Mistakes of Salaah 1. release the salah altogether. This is in statute title kufr (disbelief) and the demonstrate is found in spite of appearance the Quraan the true hadith and the consensus of the ummah. Allah taaala states If they repent and establish the salah and give the zakaah, they argon you br new(prenominal)s in faith (deen). Al-Quraan 911 And Allah taaala says What landed you in As-Saqar (Hell)? They state We were non of those who made salaat (almus eacheen)Al-Quraan 7642-43 and so on. As farthest as the hadith The hadeeth of Jaabir that the vaticinator (sallallahu alaihi wa sallam) utter Between a va permit de chambre and shirk (what protects him from shirk) is the abandonment of salah. Moslem It is narrated by Abu Dawood, An-Nisaai, Ibn Maajah, and At-Tirmidhi on the authority of Buraidah Ibn Al-Husaib from the visionary (sallallahu alaihi wa sallam) who state The covenant between us and them (i. e. he prophesier and/or his successors -and those who claim to be Muslims) is the salat so whosoever abandons it has disconsiderd. Ahmad and some others and it is saheeh As far as consensus (al-ijmaa) Abdullah Ibn Shaqeeq (radiallahu anhu) tell The Companions of Muhammad (radiallahu anhum) did non view the abandonment of any other deed as kufr other than (abandoning) salaat. At-Tirmidhi and others with an au consequentlytic chain 2. Delaying the salaah from its appointed era. This is a ravishment consort to the word of Allah taaala Verily the salaah has been appointed for the believers at specific times (mawqoot). Al-Quraan 4103 Al-Mawqoot indicates a specific appointed time and the postp peerlessment of sallah beyond the obligatory time (fardh) is a major dark and Allah is the hotshot upon Whom we depend. On the authority of Anas who say I perceive the courier of Allah (sallallahu alaihi wa sallam) expression This is the salaat of the hypocrite (munaafiq) when he sits spy the sun until it is between the horns of Shaitaan, at that placeforely he substantiates to perform four (rakah) store Allah little. Muslim If this is the salaah of the hypocrite hen what of the salaah of about nonp aril who postpones the requester until the unload period of the salaat has passed with turn up any excuse? 3. Abandonment of the congregational request in the musjid by able men either regularly or on occasion. The commilitary personneldment has been given to perform the salaah in congregation in the masaajid. Congregational (al-jamaaah) salaah is a duty besides for those who harbour a valid excuse according to the shariah. The messenger of Allah (sallallahu alaihi wa sallam) state Whoever hears the knell (al -adhaan) and thereafter does non answer it (i. e. ttend the congregational salaah) there is no salaah 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 taaala in addition says And bias down with those who bow down. Al-Quraan 243 In a hadeeth in AlBukhaari and Muslim (mutafaqun alaih) I would because leave (after tbe salaah has begun) and go to those men who do not practise the salaah and combust their houses down over them. 4. Lack of tranquility (at-tamaneenah) within the salaat.This is generally through with(p) issue of ignorance and it is an open offend because tranquility is a tower (rukn) of the salaah without which the salaah is in temper. The hadeeth about the man who performed his salaah seriously is a weakened evidence for this. The convey of tamaneenah (tranquility) is that the one praying is tranquil in the rukoo (bending), standing (itidaal), crash (sujood), and sitting between the devil prostrations (juloos), and he should get in redact 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 (sallallahu alaihi wa sallam) said to the one who was rushing through his salaah without observing the proper(ip) tranquility Go back and ca-ca salaah because you require not made the salaah. And in the hadeeth of Rifaaah on the story of the one who prayed badly it goes on Then he makes takbeer and bows and points his hold on his knees until each conjunction is settled and relaxed. Then he says samiallahu liman hamida (Allah hears the one who praises Him) so stands up true(a) until each bone is in its place. . Lack of proper reverence and humbleness (khushoo) in the salaat and excess movement therein. The place of khushoo is in the spirit and it is evident in the tranquility of the limbs and humility before Allah. Allah has then praised His hard worker by His rehearsal Those who offer their salaah with all solemnity and in full submissiveness. Al-Quraan 232 As well He has praised the prophets by his statement Verily they utilize to hasten on to do good deeds and they used to call upon Us with hope and fear, and used to umble themselves before Us. Al-Quraan 2190 It is incumbent. The limbs of the slave in prayer should be still and his ticker should be solemn until he whitethorn be rewarded for his salaah. It is narrated on the authority of Ammaar Ibn Yaasir (radiallahu anhu) he said I comprehend the messenger of Allah (sallallahu alaihi wa sallam) saying Verily a man leaves after completing his prayer and nothing has been written for him except a tenth of his salaah, a ninth, an eighth, a sixth, a fifth, a fourth, a third, or half of it. Abu Dawood, An-Nisaai, and others and it is an authentic hadeeth The reason for the shortcoming in its reward is the depriv ation of khushoo in the heart of the one who prays or in the limbs. 6. Intentionally precede the imaam in the movements of the prayer or not adjacent his movements. This nullifies the salaah or rakah for whoever bows before his imaam ruins his own rakah unless he follows it later with another bowing. Such is ebulliently with the rest of the arkaan ( tugs) of the salaah. It is obligatory for the praying person to follow the imaam totally without preceding him or lagging stooge him in any rukn (pillar) or more.Abu Dawood and others canalise with an authentic chain from Abu Hurairah that the messenger of Allah (sallallahu alaihi wa sallam) said Verily the imaam is to be slayly followed, so if he makes takbeer then you make takbeer and dont make takbeer until he does so, and if he bows then bow and dont bow until he does so Its origin is in the two saheehs and Al-Bukhaari has another uniform it narrated by Anas. The one who forgets or the one who is ignorant is excused. 7. Sta nding to complete a missed rakah before the imaam has completely finished making the consequence tasleem (i. closing the prayer by saying As-salaamu alaikum wa rahmatullahi to the just field and left). It is account in Saheeh Muslim that the messenger of Allah (sallallahu alaihi wa sallam) 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 hasten said that the message of al-insiraaf is at-tasleem and it is named such(prenominal) because the praying person whitethorn leave afterwards and he leaves only after the second tasleem. The one who precedes the imaam should stay in his place ntil the imaam has completed his salaah, then he should stand and complete whatever he missed, and Allah knows best. 8. Making the spirit for prayer aloud. This is a bidah (innovation), and we name previously mention the prohibition against bidah. The Prophet (sallallahu alaihi wa sallam) never made the intentio n for salaah aloud. Ibn Al-Qayyim, rahimahullah, verbalize in Zaad Al-Maaad or in Al-Hudaa An-Nabawiyy When the Prophet (sallallahu alaihi wa sallam) would stand for salaah 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 salaah such and such patch facing the Qiblah four rakaaat as imaam or helper. Nor did he say Fulfilling it on time, not making it up, nor the time of fardh all ten of which are bidah 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. thusly not one narration of the sahaabah or the best of the following propagation (taabieen), nor the four imaams. 9. Not reciting Al-Faatihah in the salaah The utilization of Al-Faatihah is a pillar (rukn) and the salaah of whoever does not number it is void.This is according to the Prophets (sallallahu alaihi wa sallam) saying Whoever makes a salaah wherein Al-Faatih ah is not recited then it is khidaaj (miscarried) and he repeat it three times incomplete. Muslim from Abu Hurairah Also reported in the two saheehs is the hadeeth from Ubaadah Ibn Saamit (radiallahu anhu) marfooan (attributable to the Prophet, sallallahu alaihi wa sallam) The salaah is null for whoever has not recited the Opening of the Book. In another enunciation from Ubaadah Could it be that you recite seat your imaam? We said Yes.He said take upt 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, Ibn Hibbaan. This is evidence of its liability for the accessory. Recitation of the follower is absolute or in the aloud prayers as opposed to what is grand known. Whether the class period of Al-Faatihah is absolute or just in the prayers recited aloud is an nonagenarian difference of opinion among the scholars. Is it waajib or dropped? The majority of scholars (al-jumhoor) say it is dr opped withal doing so is more clear from possible error and more precaution for deen.most of those who have the opinion of it universe dropped say that it is nevertheless suited to recite it. 10. Recitation of the Quraan in rukoo (bowing repose) or during sujood (prostration). This is prohibited based on a narration from ibn Abbaas (radiallahu anhu) that the Prophet (sallallahu alaihi wa sallam) said I have been prevented from reciting the Quraan while bowing or in prostration Muslim Ali (radiallahu anu) narrates he said The Messenger of Allah (sallallahu alaihi wa sallam prevented me from reciting the Quraan while bowing or prostrating. Muslim and others 11.Raising the eyeball to the convulse during salaat or looking to the secure and left without due cause. As far as fosterage the eye, 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 pot stop raising their eyes to the sky in the salaah or let their persuasion not return to them. Muslim 12. As far as looking somewhat unnecessarily, it is a deficiency in the salaah of the believer as immense as he has not morose his full em physical structure in another direction i. . 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 defalcation pilfered by Shaitaan from the salaah of the worshipper. Al-Bukhaari. At-Tirmidhi alike collected an authentic hadeeth Be warned of move or looking around in the salaah because it is destruction. And there are other ahadeeth on looking around in the salaah. 3. Sitting on ones haunches (Al-Iqaa) during the salaah and prostrating with the elbows (AlIftiraash) on the background signal. Al-Iqaa is forbidden as associate by Abu Hurairah (rad iallahu anhu) who said My dear friend forbade me three things He forbade me from pecking worry a rooster just reach outing the aim in prostration trans, sitting on the haunches ilk 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) marfooan (attributable to the Prophet) If any of you prostrates (sajdah) then keep cracking and not spread his arms like the sitting of a dog. 14. wearing away a thin (see-through) habilitate that does not competently cover the auwrah (private area). This is an invalidator of the salaah because covering ones auwrah is a condition for a sound salaah.The mans aurah is according to what is most authentic from the 1 navel to the knee. Likewise he must cover his shoulders or one of them 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 motto the Messenger of allah (sallallahu alaihi wa sallam praying in a single garment (thowub) in the house of Umm Salamah, he had cast both(prenominal) ends over himself. Al-Bukhaari and Muslim Ibn Qudaamah (rahimahullah) declared It is obligatory to cover sufficiently to hide the color of the skin, for if it is thin plentiful that the color of the skin whitethorn be seen from behind to the extent that the ingenuousness or redness of the skin is percieved thane salaah in it is not allowed in that covering has not been achieved. 15. A womanhood not covering her head with the khimaar in salaah and not covering her feet. The aurah o f 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 pass(a) by of men or the like. It is obligatory for her to wear a khimaar which is a head covering that in like manner 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-Nisaai 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 said(prenominal) 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 1The 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 unhorse it by an arms length. 16. Walking in strawman of the praying person whether they be the imaam or praying alone and stepping over the people during the Jumuah khutbah. It is a sin upon the person who passes in front of somebody who is praying.If the one praying has no sutrah then it shold be estimated to be at the place of prostration so the passer-by 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 s erious 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 Jumuah 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. black between the people is forbidden. One who enters the masjid should sit where there is situation unless he sees a genuinely open area where he should then go to it and sit. 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.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 If you come to the salaah and we are making sujood then you also make sujood. For a worshipper to bar making sajdah is to have in effect revented himself from an act of worship which Allah loves. Ali Ibn Abi Talib and Muadh 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 Muadh (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 Muadh has performed an act that is good for you too, so do likewise. 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 taaala 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 receders. Al-Munafiqoon 9 And He says in praise of the believers Men wh o 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 futile 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. Playing with ones 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 awful Issue Ed. . The Messenger of Allah (sallallahu alaihi wa sallam) forbade rubbing pebbles during the salaah due to its cast out 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 17. 18. 19. 20. 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 there by 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 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 company of them command 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 la w and its aims than the statement that it is objectionable. And Allah knows best. ingest 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 (AhlulIlm) are in consensus agreement that the one praying is forbidden from eating and drinking. in that location 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. 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 Quraan 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 rabbikalalaa , 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 dustup is a disapproval of the act. Ibn Taymiyyah (rahimahullah) stated Whoever is reciting the Quraan and the people are praying additional prayer then it is not correct for him to recite aloud thus perturbing 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. 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, esp ecially on Yaum Al-Jumuah (Friday), is generally forbidden. The Prophet (sallallahu alaihi wa sallam) said about those who cut the prayer line Sit, for you have harmed and come late. 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) has likewise 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-Numaan Ibn Basheer (radiallahu anhu) Straighten your lines or Allah will cause electrical resistance 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 ordinarily neglected Ed. Raising the feet from the ground in sujood. This is against what is commanded as it is confirmed in t he 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 hilltop (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 steering 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 ludicrous if he continues to do so throughout the prostration. Putting the right hand upon the left and raising them to the do. This is in contradiction to the sunnah because the Prophet (sallallahu alaihi wa sallam) used to put his right hand 22. 23. 24. 25. 26. 27. 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 mi ddle of the chest or upon the heart because the heart is in the chest as Allah taaala states It is the hearts within the breasts that are blind. Raising the hands (making takbeer) when going into sujood or when revolt 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 rhyme 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 ones hands upon or downstairs 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 schoolchild of (shareeah) knowledge should stick wit h the well-known sunnah unless in privacy though he may believe a deed to be more correct from the sunnah that all the same 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 surrender 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 finding based upon his understanding of the texts and after sincere and thorough study and gain a state of being personally satis fied 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 rakah.The imam is trustworthy 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 (tamaneenah) and reciting Al-Faatihah. 9. Not taking care to make sujood upon the seven limbs (i. e. the eyebrow along with the nose, 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 A llah (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 hilltop 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. 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 commands its performance Aqimis-Salaah (Perform the salaah) in more than lxx ayaat. It is not possible to perform it without having knowledge of its fundamentals or know how the Prophet (sallallahu alaihi wa sallam) did the salaah. There is no room for ignorance of the rules of salaah, knowing its prerequisites or its essential parts, obligations, the rules for following or making up for errors and the like.It is fardh to know these matters and the absence of knowledge of these matters is a cause of a Muslim being unmindful(predicate) of what nullifies 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 or else of al-Aalameen, ahdinaa instead of ihdinaa, anamtu instead of anamta, 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 anamta as da (daad) and thus the salaat would be spoiled. 35. Cracking the brass knucks in salaah. This is from the detested actions in the salaah and is thus forbidden. As far as cracking the brass knuckles in general, Ibn Abi Shaibah narrates in a statement with good isnaad, from Shubah 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 (daeef)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. Kaab 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 of tashbeek. 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), which is to be an example to follow (al-iqditaa).It is necessary that the imaam have understanding of the deen and is able to aright recite the Quraan according to the satatement of the Prophet (sallallahu alaihi wa sallam) The imaam of a people should be the one who best recites the Quraan) Transmitted by Muslim from Abu Masood 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 Quraan. This is an open deficiency and the right of the Quraan is that it be read correctly without aberration and that the Muslim strives to improve and outstrip in its recitation. Allah taalaa states Recite the Quraan with tarteel correct measured tone and When we teach you the Quraan, 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 Quraan will be with the scribes (angels) true(p) and obedient. W hile the one who recites the Quraan 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 all khushoo 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-Jumuah, or the congregational salaah and other similar situations (i. . 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 beaut ified 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 dish antenna of her clothingPerhaps 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.