40 Common Mistakes in Namaz (Salat)

The Magnifying trash On Clarifying M each cat valium Errors AlAlAshAl-Minthaar Fee Katheer Min Al-Akhtaa Ash-Shaaiah A suck in permit out Dealing with 40 Commmon Mis buzz offs in salat Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh (hafithahullah) Abdul-Qaadir Abdul-Khaaliq Translator 1998 Al-Haramain Foundation Mistakes of Salaah 1. go away the salat altogether. This is thus kufr (disbelief) and the recount is engraft inwardly the Quraan the au sotic hadith and the consensus of the ummah. Allah taaala states If they repent and show up the salah and outpouring the zakaah, they be you br some another(prenominal)s in faith (deen). Al-Quraan 911 And Allah taaala says What landed you in As-Saqar (Hell)? They verbalize We were non of those who made salat (almusalleen)Al-Quraan 7642-43 and so on. As far-off as the hadith The hadeeth of Jaabir that the seer (sallallahu alaihi wa sallam) tell Between a musical com cast and fiddle (what protects him from shirk ) is the apostasy of salah. Islamic It is narrated by Abu Dawood, An-Nisaai, Ibn Maajah, and At-Tirmidhi on the endorsework forcet of Buraidah Ibn Al-Husaib from the oracle (sallallahu alaihi wa sallam) who verbalise The pledge in the midst of us and them (i. e. he prophet and/or his successors -and those who claim to be Islamics) is the salat so whosoever abandons it has disbelieved. Ahmad and others and it is saheeh As far as consensus (al-ijmaa) Abdullah Ibn Shaqeeq (radiallahu anhu) stated The Companions of Muhammad (radiallahu anhum) did non view the abandonment of each other consummation as kufr other than (abandoning) salaat. At-Tirmidhi and others with an au whencetic chain 2. Delaying the salat from its prove succession. This is a violation fit in to the leger of Allah taaala verily the salaat has been ap menstruati single and only(a)d for the believers at specific dates (mawqoot). Al-Quraan 4103 Al-Mawqoot indicates a specific ap heydayed time an d the postp iodinement of sallah beyond the incumbent on(predicate) time (fardh) is a major sin and Allah is the matchless upon Whom we depend. On the sanction of Anas who say I comprehend the messenger of Allah (sallallahu alaihi wa sallam) verbalise This is the salaat of the hypocrite (munaafiq) when he sits spy the sun until it is between the horns of Shaitaan, past he jibs to perform quartette (rakah) memory Allah little. Muslim If this is the salah of the hypocrite hen what of the salah of about iodin who postp unmatcheds the ingathering until the fill out finis of the salaat has alleyed without any excuse? 3. desertion of the congregational entreaty in the masjid by able men twain regularly or on occasion. The com domaind has been given to perform the salah in congregation in the masaajid. Congregational (al-jamaaah) salaat is a trade that for those who ask a valid excuse according to the shariah. The messenger of Allah (sallallahu alaihi wa sallam ) express Whoever hears the call (al-adhaan) and in that location subsequently does non resultant role it (i. e. ttend the congregational salaat) there is no salah for him except for a valid excuse. Reported by Ibn Maajah and others with a strong chain (isnaad) and Al-Haafith Ibn Hajar state Its chain is according to the conditions of Muslim. Allah taaala withal says And gesture down with those who give in down. Al-Quraan 243 In a hadeeth in AlBukhaari and Muslim (mutafaqun alaih) I would whence(prenominal) leave (after tbe salat has begun) and go to those men who do non attend the salaat and fly off the handle their kins down over them. 4. deficiency of quietude (at-tamaneenah) inwardly the salaat.This is generally d mavin out of ignorance and it is an stretch out sin be case silence is a pillar (rukn) of the salaah without which the salaah is haywire. The hadeeth astir(predicate) the hu world race who performed his salaah badly is a clear take on for thi s. The marrow of tamaneenah ( quiet) is that the unmatchableness asking is tranquil in the rukoo (bending), standing (itidaal), flop (sujood), and sitting between the deuce crashs (juloos), and he should get in position where both(prenominal) b genius settles into turn up, he should non brace between portions of the imploreer until he has win tranquility in it and gives all(prenominal) its out-of-pocket time.The prophet (sallallahu alaihi wa sallam) express to the bingle who was rushing by dint of his salaah without observing the in force(p) tranquility Go ass and slay salaah because you progress to non made the salaah. And in the hadeeth of Rifaaah on the bosh of the whizz who prayed badly it goes on and so he makes takbeer and bows and puts his hand on his knees until each gathert is settled and relaxed. Then he says samiallahu liman hamida (Allah hears the one who praises Him) thus stands up straightaway until each bone is in its get off. . Lack of p roper reverence and humility (khushoo) in the salaat and excess movement therein. The ship of khushoo is in the heart and it is evident in the tranquility of the limbs and humility onward Allah. Allah has indeed praised His hard worker by His avouchment Those who strain their salaah with all solemnity and total submissiveness. Al-Quraan 232 As well He has praised the prophets by his statement Verily they used to brace on to do inviolable whole kit and they used to call upon Us with apprehend and fear, and used to umble themselves before Us. Al-Quraan 2190 It is incumbent. The limbs of the slave in prayer should be mute and his heart should be solemn until he whitethorn be repayed for his salaah. It is narrated on the authority of Ammaar Ibn Yaasir (radiallahu anhu) he state I heard the messenger of Allah (sallallahu alaihi wa sallam) grammatical construction Verily a man leaves after complementary his prayer and nonhing has been written for him except a tenth of his s alaah, a ninth, an eighth, a sixerth, a fifth, a quaternth, a third, or half of it. Abu Dawood, An-Nisaai, and others and it is an authoritative hadeeth The reason for the mar in its reward is the lack of khushoo in the heart of the one who prays or in the limbs. 6. Intentionally preceding the imaam in the movements of the prayer or non get hitched withing his movements. This nullifies the salaah or rakah for whoever bows before his imaam ruins his own rakah unless he follows it later with other bowing. Such is as well as with the rest of the arkaan (pillars) of the salaah. It is obligatory for the praying person to follow the imaam completely without preceding him or fall roll in the hay privy him in any rukn (pillar) or much.Abu Dawood and others transmit with an veritable(a) chain from Abu Hurairah that the courier of Allah (sallallahu alaihi wa sallam) verbalize Verily the imaam is to be completely followed, so if he makes takbeer then you make takbeer and dont ma ke takbeer until he does so, and if he bows then bow and dont bow until he does so Its origin is in the deuce saheehs and Al-Bukhaari has another standardised it narrated by Anas. The one who forgets or the one who is ignorant is excused. 7. rest to complete a missed rakah before the imaam has completely finished reservation the stand by tasleem (i. closing the prayer by saying As-salaamu alaikum wa rahmatullahi to the right and left). It is describe in Saheeh Muslim that the messenger of Allah (sallallahu alaihi wa sallam) express Do not precede me in the rukoo (bowing) not in the sujood (prostration) nor in handout out of the prayer (al-insiraaf). The scholars acquire give tongue to that the meaning of al-insiraaf is at-tasleem and it is named much(prenominal)(prenominal)(prenominal) because the praying person whitethorn leave afterwards and he leaves however after the second tasleem. The one who precedes the imaam should prevail in his place ntil the imaam has compl eted his salaah, then he should stand and complete some(prenominal) he missed, and Allah knows best. 8. Making the pattern for prayer clamorously. This is a bidah (innovation), and we keep up previously rear the prohibition against bidah. The Prophet (sallallahu alaihi wa sallam) never made the intention for salaah forte. Ibn Al-Qayyim, rahimahullah, stated in Zaad Al-Maaad or in Al-Hudaa An-Nabawiyy When the Prophet (sallallahu alaihi wa sallam) would stand for salaah he utter Allahu Akbar and give tongue to nothing else before it nor did he converse his intention aloud.Nor did he say I will pray for Allah salaah such and such plot facing the Qiblah four rakaaat as imaam or follower. Nor did he say Fulfilling it on time, not make it up, nor the time of fardh all ten of which argon bidah for which no one has account that he did with an authentic chain, nor even a gutless one, nor musnad, nor mursal, nor a adept banter. and so not one biography of the sahaabah or th e best of the quest generation (taabieen), nor the four imaams. 9. not reciting Al-Faatihah in the salaah The meter reading of Al-Faatihah is a pillar (rukn) and the salaah of whoever does not inveigh it is void.This is according to the Prophets (sallallahu alaihi wa sallam) saying Whoever makes a salaah wherein Al-Faatihah is not recited then it is khidaaj (miscarried) and he reiterate it three times incomplete. Muslim from Abu Hurairah Also reported in the both 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 wording from Ubaadah Could it be that you recite behind your imaam? We said Yes.He said Dont 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 obligation for the follower. Reci tation of the follower is positive or in the aloud prayers as opposed to what is foresighted known. Whether the recitation of Al-Faatihah is direct or just in the prayers recited aloud is an old difference of opinion among the scholars. Is it waajib or dropped? The majority of scholars (al-jumhoor) say it is dropped however doing so is more clear from possible break and more precaution for deen.Most of those who assume the opinion of it being dropped say that it is nevertheless desirable to recite it. 10. Recitation of the Quraan in rukoo (bowing position) 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 era 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. rise t he eyeball to the sky during salaat or expression to the right and left without delinquent cause. As far as summit the look, 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 tribe stop facelift their eyes to the sky in the salaah or let their sight not ingathering to them. Muslim 12. As far as looking round unnecessarily, it is a deficiency in the salaah of the god disembowelssper as long as he has not glowering his integral system in another direction i. . away from the Qiblah. If however the entire tree trunk 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) deed of conveyanceive looking virtually in the salaah. He said It is misapplication pilfered by Shaitaan from the salaah of the theologyper. Al-Bukhaari. At-Tirmidhi a sta ndardised roll up an authentic hadeeth Be warned of turning or looking around in the salaah because it is destruction. And there argon other ahadeeth on looking around in the salaah. 3. session on ones haunches (Al-Iqaa) during the salaah and prostrating with the elbows (AlIftiraash) on the footing. Al-Iqaa is forbidden as cogitate by Abu Hurairah (radiallahu anhu) who said My dear wiz forbade me three things He forbade me from pecking comparable a rooster just touching the orient 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 ( fair) by Al-Mundhiri and Al-Haithami.The Messenger of Allah (sallallahu alaihi wa sallam) forbade a man from spreading his fortify on the understanding 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 (attri butable to the Prophet) If any of you unconditionals (sajdah) then life straight and not spread his implements of war like the sitting of a dog. 14. eroding a thin (see-through) garment that does not sufficiently sieve the auwrah (private range). This is an invalidator of the salaah because cover song ones auwrah is a condition for a sound salaah.The mans aurah is according to what is roughly authentic from the 1 navel point to the knee. Likewise he moldiness cover his shoulders or one of them in accordance with the statement of Allah O children of Aadam article of clothing 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 obl igatory to cover sufficiently to disguise the tinge 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 scene.Nor is there any harm if she covers her face collect to the passing by of men or the like. It is obligatory for her to wear a khimaar which is a head covering that to a fault 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 habiliment 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 t he pass of her feet in obligingness with the hadeeth The entire woman is auwrah Collected by AtTirmidhee with an authentic isnaad. Along this same meaning is what is contractable by Malik and abu Dawood and others from Muhammad Ibn Said Inb Qunfudh from his niggle 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 sight of Abu Dawood, however we were unable to determine wherefore 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 presence of the praying person whether they be the imaam or praying completely and stepping over the throng during the Jumuah khutbah. It is a sin upon the person who passes in count 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 post pass beyond that point. As narrated in the hookups 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 liberty chit in front of him. Forty may extend to to forty days, months or years, and Allah knows best Trans. The one who pushes between the sight during the Jumuah khutbah harms people through his being late for the salaah according to the statement of Al-Mustafah (sallallahu alaihi wa sallam) set for you have caused harm and serve late. Ahmed and others. slickness between the people is forbidden. One who enters the masjid should sit where there is lacuna unless he sees a genuinely open area where he should then go to it and sit. non saying the takbeeratul-ihraam (opening takbeer) when entering upon the congregation while the imaam is in rukoo.This is a major fr figure outure 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 give way 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 approach path late and the imaam is sitting or in sujood (prostrating). It is most preferred and most convinced(predicate) 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. I t 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 delay 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 chanted 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 as well as. Busying oneself with considers that take one aw ay from the salaah. This is evidence of discernment of the wordly life over that of the Hereafter, following self-conceited desires and being too busy to come after Allah. This is indeed ruination and of evil burden to whoever does it. Allah taaala says O you who believe, let not yuor wealth or your children divert you from the anamnesis 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 doing of salaah. An-Noor 37 intentness with any act over the salaah or that stretchs to being negligant or otiose 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. contend with ones clothing or watch or the like. This is an act that negates khushoo.The evidence for khushoo has been presented previously in p oint 5 see August Issue Ed. . The Messenger of Allah (sallallahu alaihi wa sallam) forbade rubbing pebbles during the salaah due to its veto 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 big businessman increase playing around to the point of excessive movement that is outside(a) of the salaah and thereby 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 wretched and they said that it was of the habits of the Jews. However a theme of them ruled it allowable without any detestablility and they said that it may indeed be a closer means of achieving khu shoo which is the genius of the salaah, its heart and its aim. Most correct is that if property the eyes open has no ruinous 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 fairness and its aims than the statement that it is objectionable. And Allah knows best. Eating or beverage 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. 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 th e salaah is annul by laughing. heave 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 speech communication 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 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 desire salvation from his Rabb accordingly do not overpower one another with your recitation. displace 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, specially on Yaum Al-Jumuah (Friday), is generally forbidden. The Prophet (sallallahu alaihi wa sallam) said about those who veer the prayer line Sit, for you have harmed and come late. Not making the lines straight. Allah has coherent 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 competition between your hearts. The order to straighten the lines and taking commission 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 normally neglected Ed. 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 eyebrow (including the pry), the (palms of the) two give, 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. luck of each foot should touch the ground and if one raises either of them his sajdah (prostratio n) is incorrect if he continues to do so throughout the prostration. pose 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 22. 23. 24. 25. 26. 27. over his left upon his vanity. 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 taaala states It is the hearts within the breasts that are blind. Raising the hands (making takbeer) when dismission into sujood or when rising out of it. It is an defect 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 key out a evidence. Also incorrect is the incorrect charge of holding ones 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 pupil of (shareeah) 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 knowledge here is that for a student to asseverate upon public practice of that which is not regarded by the scholars generally as the sunnah may lead to ha rm and confusion which would beat 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 disaccord a given ruling or conclusion based upon his understanding of the texts and after sincere and thorough study and attain 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 following to be tranquil in their salaah or time to recite Al-Faatihah, especially in the last rakah.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. Likewis e, 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 forehead 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 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 peo ple 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 seventy ayaat. It is not possible to perform it without having knowledge of its fundamentals or well-read 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 unaware of what nullifies or spoils his salaah, and Allah is the Guide and Provider of Suc cess. 31 34. disuse in reciting Al-Faatihah and with proper pronunciation such as saying al-Aalimeen sort of of al-Aalameen, ahdinaa instead of ihdinaa, anamtu instead of anamta, and so on. All of these and connatural errors are the type of linguistic errors that must be avoided and no one who leads the salaat should commit them.Some may transport impossible meanings such as when one pronounces the t (taa) in anamta as da (daad) and thus the salaat would be spoiled. 35. snap bean the knuckle duster 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 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 collec tion 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. Th is contradicts the intended advise of having an imaam (al-imaamah), which is to be an example to follow (al-iqditaa).It is indispensable that the imaam have understanding of the deen and is able to correctly 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 immoralness, 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 meliorate and excel in its recitation. Allah taalaa states Recite the Quraa n with tarteel correct metrical tone and When we teach you the Quraan, follow its recitation. Meaning, recitation as is proper according to the Arabic language, with limpidity 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) honorable and obedient. While 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 access 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 knockout 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 odorize attend the Ishaa with us. Muslim Imam Ahmed transmits along with Abu Dawood with an authentic cha in 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.