Assalamu alaikum / greetings all,
Habib you said:
But I must let you know that what the Wahabis consider a mistake does
not apply to other sects like we the Malikis in Africa follow or the
Shafis in Asia
and even in the Hanafi schools of thought.
Hello, habib, good points. I haven't had the chance to read the
whole article, but one of the first points I have seen is the
assertion that one who abandons prayer is an apostate. Now, while
abandoning salat is a grave mistake, it does not, in and of itself,
take one out of the fold of Islam. Though not praying is not a good
thing, not praying does * not * not make one a Muslim.
My understanding is that the only way that one can be declared an
apostate is if one openly rejects Islam, by doing something such as
saying that they don't believe in Islam anymore, or something like
that.
What has tended to happen is that many extremist groups will
label other Muslims as not Muslim, i.e., they will declare takfir on
them, and then in their eyes, it makes it lawful for them to kill such
people. It is said that the founder of Wahhabi Islam justified this,
declaring pretty much any Muslim who didn't follow his brand of Islam
as a kafir, and then justify killing them, because in his mind, they
were not Muslim.
As far as myself, I follow the Maliki madhhab, and if I need
information, I consult www.sunnipath.com. They have a lot of classes
you can take, and I trust the scholars. They are not extremist, yet
they are traditional Muslims, if that makes sense.
The four madhhabs are a mercy from Allah, they are not sects, or
anything like that, I like to think of them as lanes on a highway,
they are all going to the same place, and each madhhab is mutually
respectful of the other. I look at a madhhab as a set path, where
scholars who have more knowledge than I will ever have, have combed
through all the thousands of ahadith, and who have the knowledge to
interpret the Quran and Sunnah, and thus are qualified to derive
rulings on matters like prayer, fasting, etc.
I am not qualified to do such. And though I can read the Qura'an
and hadith and gain much benefit from that, I am not a scholar, and I
do not believe I am qualified to make a ruling simply by plucking a
few ahadith from Bukhari and Muslim, and deriving a ruling from that.
Yes, Allah wants us to use our intelligeence, but whether one
follows a madhhab or says they are Salafi and don't follow a madhhab
i.e., they don't believe in "blind following", everyone, whether they
are Maliki or Salafi have to follow someone. I mean, if one asks a
Salafi scholar for a fatwa, then aren't you following someone?
Anyway, the site I visit most for answers to any fiqh questions I
have is www.sunnipath.com, as mentioned before, and I highly recommend
that site.
OK, it's lunch time, and since I'm fasting, I'm going to doze for a while.
I also want to say that I mean no harm or disrespect to anyone. How
you choose to practice Islam is your business, I'm not here to knock
anyone. However, at the same time, I have also been put down or
called certain things, because I do not practice Islam the way some
think I should. Although I pray 5 times daily, give in charity, fast
in Ramadan, believe in Allah, His Messenger, and The Last Day, and I
wear hijab, so I'm not sure how Muslim you could get. And Inshallah,
Allah will not throw me in the Hell-Fire simply because I pray with my
arms down.
I also want to say that I did go through a phase as a Muslim,
where I wasn't as diligent about my prayers, so does that make me an
apostate? Inshallah, it does not.
OK, take care all.
Ginny
On 10/11/05, Habib Ghanim <[log in to unmask]> wrote:
>
>
> Thanks Salieu for your kind contribution to salaat and Happy Ramadan to you
> and your family.
> But I must let you know that what the Wahabis consider a mistake does not
> apply to other sects like we the Malikis in Africa follow or the Shafis in
> Asia and even in the Hanafi schools of thought.
> A typical example is the salat ul witr some pary two rakats and do the
> salaam and then dothe third one alone and do the duas with thier hands
> stretched out (qunuud). some others do the three rakats straight withoutthe
> salaam and d o the duas standing before the final sujud and salam. and some
> do the salatul Witr two rakats and do the duas sitting down and the do the
> last one standing silently praying. plus others do witr as four rakats and
> do the duas on the third rakat
> So you see my good brother not all follow the salafi extreemism in prayer.
> They may have good intentions but their deeds differ.
> My take is thatAllah is all merciful and he listens to all who pray weither
> your hands are straight down or acrocc your chest. some things like music
> and talking are common sense during prayer or fasting. The deen is not as
> difficult so we must not make it complicated .
> We must investigate ourselves and follow the Holy Quran .many scholars come
> up with their own interpretations especially the saudis and they do do even
> respect and follow them. How can he women go the the haram im mecca. and
> leave their groups to pray behind the millions present even during non hajj
> times . The sisters are muslims too and are entitled to paryers in the haram
> like all of the brothers . .It is not possible and practical to have all the
> women behind the men . I can accept them having thier sections and not allow
> men there but not pushing them in the back . This is the heigh of hypocracy
> by the Wahabis who preach this .
> Please do not take this as against you and think otherwise . I personally
> appreciate this contribution of your and I know t is not yours you just
> fowarded it to us .let us not be BLIND followers but practical and simple Al
> Islam.
> Thank you again and May Allah bless you and your family
> Sincerely
> Hajj Habib Diab Ghanim
>
>
>
>
> ________________________________
>
>
> From: Sal Barry <[log in to unmask]>
> Reply-To: The Gambia and related-issues mailing list
> <[log in to unmask]>
> To: [log in to unmask]
> Subject: 40 Common Mistakes In Salaat.
> Date: Tue, 11 Oct 2005 14:22:37 +0000
> >I apologize for sending such a long piece. However, it is a very
> >interesting
> >reading.
> >
> >Cheers
> >salieu
> >
> >
> >40 Common Mistakes In Salaat.
> >
> >As Muslims one of the most important and fundamental acts that we
> >have to
> >perform on a daily basis is As Salaat. The importance of the pillar
> >of Islam
> >is so important that it can not be overstated. On the day of
> >Judgment we
> >will be called to account for our Salaat and if the Salaat is good
> >then
> >everything else will be good Inshallah and the opposite is also true
> >and we
> >seek refuge from that. Knowing this, one would think we as Muslims
> >will
> >spend a huge amount of time learning about Salaat. Unfortunately,
> >the Salaat
> >is the act we perform the most and know the least and this goes
> >against
> >logic. We should know the conditions and pillars of Salaat, things
> >that
> >nullify our Salaat and how to rectify our Salaat when mistakes
> >occur. Below
> >is an article that we hope will us identify some of the common
> >mistakes
> >associated with Salaat.
> >
> >The Magnifying Glass On Clarifying Many Common Errors (Al Minthaar
> >Fee
> >Katheer Min Al Akhtaa' Ash Shaai'ah)
> >A Excerpt Dealing with 40 Commmon Mistakes in Salaat
> >
> >By Saalih Ibn Abdul-Azeez Ibn Muhammad Aalish-Shaykh (hafizahullaah)
> >Translated by Abdul-Qaadir Abdul-Khaaliq Source: Al-Haramain
> >Foundation.
> >
> >Mistakes of Salaah
> >
> >1. Leaving the salaah altogether.
> >
> >This is indeed kufr (disbelief) and the evidence is found within the
> >Qur'aan
> >the authentic sunnah and the consensus of the ummah. Allah ta'aala
> >states:
> >If they repent and establish the salaah and give the zakaah, they
> >are you
> >brothers in faith (deen). [Al-Qur'aan 9:11] And Allah ta'aala says:
> >What
> >landed you in As-Saqar (Hell)? They said: We were not of those who
> >made
> >salaah (al-musalleen)…[Al-Qur'aan 76:42-43] and so on. As far as the
> >sunnah:
> >The hadeeth of Jaabir that the Prophet (sallallahu 'alaihi wa
> >sallam) said:
> >Between a man and shirk (what protects him from shirk) is the
> >abandonment of
> >salaah. [Muslim] It is narrated by Abu Dawood, An-Nisaa'i, Ibn
> >Maajah, and
> >At-Tirmidhi on the authority of Buraidah Ibn Al-Husaib from the
> >Prophet
> >(sallallahu 'alaihi wa sallam) who said: The covenant between us and
> >them
> >(i.e. the Prophet – and/or his successors -and those who claim to be
> >Muslims) is the salaah 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 not view the abandonment of any other deed as kufr other
> >than
> >(abandoning) salaah. [At-Tirmidhi and others with an authentic
> >chain]
> >
> >
> >2. Delaying the salaah from its appointed time.
> >
> >This is a violation according to the word of Allah ta'aala: Verily
> >the
> >salaah has been appointed for the believers at specific times
> >(mawqoot).
> >[Al-Qur'aan 4:103] Al-Mawqoot indicates a specific appointed time
> >and the
> >postponement of sallah beyond the obligatory time (fardh) is a major
> >sin and
> >Allah is the one upon Whom we depend. On the authority of Anas who
> >said: I
> >heard the Messenger of Allah (sallallahu 'alaihi wa sallam) saying:
> >This is
> >the salaat of the hypocrite (munaafiq); when he sits observing the
> >sun until
> >it is between the horns of Shaitaan, then he stands to perform four
> >(rak'ah)
> >remembering Allah little. [Muslim]
> >If this is the salaah of the hypocrite then what of the salaah of
> >someone
> >who postpones the prayer until the complete period of the salaat has
> >passed
> >without any excuse?
> >
> >3. Abandonment of the congregational prayer in the masjid by able
> >men either
> >regularly or on occasion.
> >
> >The commandment has been given to perform the salaah in congregation
> >in the
> >masaajid. Congregational (al-jamaa'ah) salaah is a duty except for
> >those who
> >have a valid excuse according to the sharia'h. The Messenger of
> >Allah
> >(sallallahu 'alaihi wa sallam) said: Whoever hears the call
> >(al-adhaan) and
> >thereafter does not answer it (i.e. attend 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 ta'aala also says:
> >And bow
> >down with those who bow down. {Al-Qur'aan 2:43] In a hadeeth in
> >Al-Bukhaari
> >and Muslim (mutafaqun 'alaih): …I would then leave (after tbe salaah
> >has
> >begun) and go to those men who do not attend the salaah and burn
> >their
> >houses down over them.
> >
> >4. Lack of tranquility (at-tama'neenah) within the salaat.
> >
> >This is generally done out of ignorance and it is an open sin
> >because
> >tranquility is a pillar (rukn) of the salaah without which the
> >salaah is
> >incorrect. The hadeeth about the man who performed his salaah badly
> >is a
> >clear evidence for this. The meaning of tama'neenah (tranquility) is
> >that
> >the one praying is tranquil in the rukoo' (bending), standing
> >('itidaal),
> >prostration (sujood), and sitting between the two prostrations
> >(juloos), and
> >he should get in position 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 tranquility: Go back and make salaah because you have not
> >made the
> >salaah. And in the hadeeth of Rifaa'ah on the story of the one who
> >prayed
> >badly it goes on: Then he makes takbeer and bows and puts his hands
> >on his
> >knees until each joint is settled and relaxed. Then he says
> >'sami'allahu
> >liman hamida' (Allah hears the one who praises Him) then stands up
> >straight
> >until each bone is in its place.
> >
> >5. Lack of proper reverence and humility (khushoo') in the salaat
> >and excess
> >movement
> >
> >therein. The place of khushoo' is in the heart and it is evident in
> >the
> >tranquility of the limbs and humility before Allah. Allah has indeed
> >praised
> >His slave by His statement: Those who offer their salaah with all
> >solemnity
> >and full submissiveness. [Al-Qur'aan 23:2] As well [He has praised]
> >the
> >prophets by his statement: Verily they used to hasten on to do good
> >deeds
> >and they used to call upon Us with hope and fear, and used to.humble
> >themselves before Us. [Al-Qur'aan 21:90] It is incumbent. The limbs
> >of the
> >slave in prayer should be still and his heart should be solemn until
> >he may
> >be rewarded for his salaah. It is narrated on the authority of
> >'Ammaar Ibn
> >Yaasir (radiallahu 'anhu) he said: I heard 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-Nisaa'i, and others and it is an authentic
> >hadeeth] The
> >reason for the shortcoming 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 not
> >following hismovements.
> >
> >This nullifies the salaah or rak'ah for whoever bows before his
> >imaam ruins
> >his own rak'ah unless he follows it later with another bowing. Such
> >is
> >likewise 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 lagging behind him in any rukn (pillar) or more.
> >Abu Dawood
> >and others transmit with an authentic chain from Abu Hurairah that
> >the
> >Messenger of Allah (sallallahu 'alaihi wa sallam) said: Verily the
> >imaam is
> >to be completely followed, so if he makes takbeer then you make
> >takbeer and
> >don't make takbeer until he does so, and if he bows then bow and
> >don't bow
> >until he does so… Its origin is in the two saheehs and Al-Bukhaari
> >has
> >another like it narrated by Anas. The one who forgets or the one who
> >is
> >ignorant is excused.
> >
> >7. Standing to complete a missed rak'ah before the imaam has
> >completely
> >finished making the second
> >tasleem (i.e closing the prayer by saying 'As-salaamu 'alaikum wa
> >rahmatullahi to the right and left).
> >
> >It is reported 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 have said that the meaning of al-insiraaf is at-tasleem and
> >it is
> >named such because the praying person may leave afterwards and he
> >leaves
> >only after the second tasleem. The one who precedes the imaam should
> >stay in
> >his place until the imaam has completed his salaah, then he should
> >stand and
> >complete whatever he missed, and Allah knows best.
> >
> >8. Making the intention for prayer aloud.
> >
> >This is a bid'ah (innovation), and we have previously mention the
> >prohibition against bid'ah. The Prophet (sallallahu 'alaihi wa
> >sallam) never
> >made the intention for salaah aloud. Ibn Al-Qayyim, rahimahullah,
> >stated in
> >"Zaad Al-Ma'aad" 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 while facing the
> >Qiblah
> >four raka'aat as imaam or follower'. Nor did he say: 'Fulfilling it
> >on time,
> >not making it up, nor the time of fardh' all ten of which are bid'ah
> >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. Indeed not one
> >narration of the sahaabah or the best of the following generation
> >(taabi'een), nor the four imaams."
> >
> >9. Not reciting Al-Faatihah in the salaah;
> >
> >The recitation of Al-Faatihah is a pillar (rukn) and the salaah of
> >whoever
> >does not recite it is void. This is according to the Prophet's
> >(sallallahu
> >'alaihi wa sallam) saying: Whoever makes a salaah wherein
> >Al-Faatihah is not
> >recited then it is khidaaj (miscarried) - and he repeated it three
> >times –
> >incomplete. [Muslim from Abu Hurairah] Also reported in the two
> >saheehs is
> >the hadeeth from 'Ubaadah Ibn Saamit (radiallahu 'anhu) marfoo'an
> >(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: Don't 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. Recitation of the follower is absolute or in the aloud
> >prayers as
> >opposed to what is long known. Whether the recitation of Al-Faatihah
> >is
> >absolute 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 error and more precaution for deen. Most of those who have
> >the
> >opinion of it being dropped say that it is nevertheless desirable to
> >recite
> >it.
> >
> >10. Recitation of the Qur'aan 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 Qur'aan.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 Qur'aan while
> >bowing or
> >prostrating. [Muslim and others]
> >
> >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. Looking around unnecessarily
> >
> >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 (Al-Iftiraash) 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 them 1 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 colorof 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 woman 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 At-Tirmidhee 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 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 should 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 takbeeratul-ihraam 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: 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 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 worldly 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 your wealth or your children divert
> >you
> >from the remembrance of Allah for whosoever 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 negligent or lazy toward it such as
> >staying up
> >too late and 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 negates khushoo'.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.
> >
> >21. Closing the eyes for no reason.
> >
> >This is an 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 harmed and 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) 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 Al-Bukhaari 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 the
> >nose, the palms of both hands, both knees, and the toes of both
> >feet).
> >Abbaas Ibn Abul-Muttalib
> >(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.
> >
> >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
> >knowing 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
> >Success..
> >
> >31 – 34. Carelessness in reciting Al-Faatihah and with proper
> >pronunciation
> >such as saying
> >al-'Aalimeen instead of al-'Aalameen, ahdinaa instead of ihdinaa,
> >an'amtu
> >instead 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, Ad-Daarimi,
> >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 isto be an
> >exampletofollow(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 with
> >tarteel
> >[correct measured tone]
> >and When 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 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-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.
> >
> >¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤¤
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