Zia Sheikh – Workshop on Salaah Prayers 7142016
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AI: Transcript ©
As we know, Allah SWT has given us
five pillars of Islam to follow and implement
in our lives.
As the Prophet ﷺ told us, وَنِ الْإِسْلَامُ
عَلَىٰ خَمْسِ شَهَادَةِ اللَّهِ لَا إِلَهِ لَا اللَّهِ
وَإِقَامِ الصَّلَةِ وَإِيتَاءِ الزَّكَاةِ وَصُومِ رَمَضَانِ وَإِيتَاءِ
الزَّكَاةِ وَصُومِ رَمَضَانِ وَالحَجِّ مَنِ اسْطَطَعَ عِلَيْهِ سَبِيلَهِ
أَوْ كَمَا قَالَ لِهِ صَلَاةُ السَّلَامِ The foundation
of Islam is on five pillars, and they
are Shahada, basically testimony of faith, Salat, Zakat,
fasting in the month of Ramadan, and Hajj
for whoever has the ability to do so.
Now the question is, if you look at
those five pillars, we will find that really
there's only one that is done and practiced
on a daily basis.
All the others, Zakat is given, or it's
due once a year.
The fasting in the month of Ramadan is
done, as we've just practiced, only in the
month of Ramadan.
Eleven months of the year we don't fast
unless we do it on a non-obligatory
Nafl basis.
Hajj is done once in a lifetime.
So the proof of our Islam on a
daily basis is only in Salat itself.
And there are so many Hadith which indicate
the importance of Salat that the Prophet ﷺ
mentioned, that the only thing that differentiates a
believer and a non-believer is Salat.
So the importance of this Hadith, it is
such that many scholars, they even go as
far as to say that a person who
does not pray the Salat on purpose, he
actually is out of the fold of Islam.
That's how strong this Hadith is.
However, the majority of the scholars, they say
that a person who doesn't pray out of
laziness, knowing that he is doing wrong and
knowing that he should be praying, then he
is not regarded as a disbeliever, rather he
is regarded as a Fasiq, and a person
who is not practicing Islam properly.
Yes, if it gets to a point that
the person says that I don't believe in
Salat, that Allah ﷻ would obligate the Salat
upon me, something which is Mujma'alayh, something
upon which there's always been a consensus on
it, then for sure that person is out
of the fold of Islam.
But as long as the person believes that
he should be praying, and he feels that
it's because of his laziness or because of
his lack of Iman or whatever, he is
not praying, and he knows that he should
be praying, then he is not a disbeliever,
he is a Fasiq.
But nevertheless, the strength of the Hadith that
I've mentioned should emphasize to us the importance
of the Salat, we should never be neglecting
it.
The second thing, the Hadith of Prophet ﷺ
said that The first thing that a person
will be questioned about on the Day of
Judgment will be about the Salat.
If the Salat is good, then the rest
of his Amal will be good, and if
there is any deficiency in Salat, then there
will be also deficiency in the Salat.
Because the Salat is actually a reflection of
one's life.
A person is particular about praying the Salat,
that means he is also particular about making
sure that his outside life, outside of the
Salat, is in accordance with the commands of
Allah ﷻ.
He is guarding his eyesight properly, he is
guarding his tongue, he is not committing any
sins because he knows that he is going
to meet Allah ﷻ in the next Salat.
And the embarrassment of that, and the fact
that he knows that Allah ﷻ is aware
of his sins, should make him stop the
sins that he is committing.
That's why Allah ﷻ says The Salat, it
prevents a person from Al-Fahsha and Al
-Munkar, meaning sins which are related to lewdness
and regular sins.
Salat is supposed to prevent a person from
doing that.
So, when a person is praying, and the
sad thing is that a person, he thinks
that he is praying the Salat, he thinks
that he is particular about his Salat, he
thinks that he is coming to the Masjid
five times daily, and yet, there is so
many deficiency in his Salat, that, you know,
it's a high likelihood that the Salat is
not being accepted by Allah ﷻ.
So this is very important for us to
understand.
The mistakes that we make, so that we
correct those mistakes, we don't make those mistakes,
and therefore our Salat is then accepted.
And I mentioned to you many times the
Hadith of the Prophet ﷺ, where he saw
a person going through the motions of prayer,
and the Prophet ﷺ said to him, قُمَّ
صَلِّ فَإِنَّكَ لَمْ تُصَلِّ Stand up and pray
because you didn't pray.
And he sent him back two, three times,
because he was basically making the same mistakes
over and over again.
After which the Prophet ﷺ, he told him
that, صَلُّوا كَمَا رَأِيْتَ مُونِيَ صَلِّ Pray like
you have seen me praying.
So our Salat has to be in accordance
with the Sunnah of the Prophet ﷺ.
We should not be neglecting any part of
the Salat, we should be praying it properly
so that Inshallah our Salat is accepted.
So you have a handout that was given
to you, and the presentation is going to
be in two parts.
Firstly we're going to go through the whole
Salat bit by bit, and I'll point out
some of the mistakes generally people make in
those portions of the Salat, and then after
that there'll be another presentation which will talk
about the regular mistakes or many mistakes that
many people make.
So step one, next slide.
On the right hand side, on the left
hand side sorry, it says clear your mind.
Obviously when you're coming for Salat, you should
be coming with a clear mind.
And the purpose of coming early for the
Salat, and sitting in the Masjid, making dhikr,
contemplating, waiting for the Adhan to take place,
if you have the Sunnah before the Salat,
praying that Sunnah, this is so that a
person's mind is clear, and so he's focusing
on the task at hand which is devoting
himself to Allah ﷻ.
You know when a person is going for
a very important interview that could change his
life, it's a make or break job interview.
Just imagine how he goes to that interview.
He goes with a clear mind.
He has basically made sure that he's rested
overnight, and he doesn't want anything to distract
him.
He is completely focused on the task at
hand.
You know this is our meeting with Allah
ﷻ is more important than any other job
interview.
So we need to clear our mind.
And the way to do that is to
come early to the Masjid, and sit, make
du'a, make dhikr, make tasbih, recite Qur
'an, so that our mind is focused towards
Allah ﷻ and obeying Him.
The second thing it says here is make
an intention for the prayer you are about
to pray in your heart without moving your
lips, and that the prayer is for Allah
alone.
And this is actually something that many people,
especially from the Indian subcontinent, they feel that
they have to say, I make the intention
to pray facing Qibla, behind this Imam, this,
this, and this Salat.
And the reality is that this is not
the Sunnah, the Prophet ﷺ.
To say these words, it's not Sunnah.
In fact, some scholars go as far as
to say that it's a bid'ah or
an innovation to do that.
So what the intention actually is, is what
is in a person's heart.
Okay, so that's what the intention is.
So when a person, he sets his alarm
for 4.30 in the morning or 4
.45 in the morning, and he makes wudu,
and then he heads to the masjid, what's
his intention?
The intention is for him to pray the
Salat, Salatul Fajr, okay?
Now, this, the issue of clarifying one's intention
comes into play when a person, maybe he
traveled abroad, okay?
And he traveled abroad, and because of the
tiredness that he faced, he went to sleep
at maybe Isha time, or after Maghrib, he
just fell asleep.
And he wakes up in the morning, and
he hears the Adhan, and he thinks that
this is the Adhan for Isha.
And he prays Isha at Fajr time, thinking
that it's, you know, he prays in his
house with the intention of Isha.
So the Salat would not be valid because
what he should be praying is Salatul Fajr.
So this is where the intention, it has
to be clarified.
Another situation is when a person, for example,
he's living in the northern, extreme northern hemisphere.
And I've seen in England, for example, in
winter time, the Zohr time, it's at 12
.30, and then Asr is at 3.30,
then Maghrib is at 4.30, and then
Isha is at 5.30. So the Salats
are coming in winter time, one after the
other, one after the other, one after the
other, and a person gets confused.
Which Salat am I about to pray now?
Because the Salats are coming one after the
other.
So at that time, it's important for him
to clarify the intention, that which Salat it
is, so that he is praying with the
right intention.
But otherwise, to say the words with the
mouth, and to say a particular form of
words, this is not from the Sunnah of
the Prophet ﷺ.
During the prayer, always look at the spot
that you will place your head when prostrating,
unless otherwise mentioned.
So basically, you will always look down.
You should not look in either direction, outside
of the Salat.
This is against the adab and the etiquette
of the Salat.
You should always be looking down and focused
on the Salat.
Step two, you say Allahu Akbar.
Allah is the greatest.
And unfortunately, this word, Allahu Akbar, has been
kind of hijacked by the media, to denote
something that terrorists do, na'zubillah, when they're
doing some nefarious action of killing people.
This is the statement that we make, Allahu
Akbar, Allah is the greater than.
This is actually the real translation of Allahu
Akbar.
Allahu Akbar greater than what?
It's not mentioned.
It's not mentioned what Allah is greater than.
What it means is that Allah is greater
than everything.
There is nothing greater than Allah ﷻ.
Allahu Akbar min kulli shayt.
Allah ﷻ is greater than everything.
So when we say Allahu Akbar and we
enter into the Salat, it's basically we are
denouncing every single worldly thing that we could
be attached to.
Allah is greater than my job.
Allah is greater than my money.
Allah is greater than my house.
Allah is greater than my wives.
Allah ﷻ is greater than my kids.
Allah ﷻ is greater than everything and anything
that I own.
I'm putting everything behind me, and I'm focusing
and devoting myself only to Allah ﷻ.
That is the mindset that a person is
supposed to have when he is praying the
Salat.
Step three, we would read, سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ
وَتَبَارَكَ أَسْمُكَ وَتَعَالَىٰ جَدُّكَ There are differing riwayat
about what the Prophet ﷺ used to read
at the beginning of the Salat.
One is the Salat that I've just mentioned,
سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ وَتَبَارَكَ أَسْمُكَ وَتَعَالَىٰ جَدُّكَ
وَلَا إِلَهَ غَيْرُكَ And there's also a dua,
اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ الخَطَايَا كَمَا بَاعَدْتَ بَيْنَ
الْمَشْرِقِ وَالْمَغْرِبِ Both of these duas are reported
from the hadith of the Prophet ﷺ.
Following this, we read, أَعُوذُ بِاللَّهِ مِنَ شَيْطَانَ
الرَّجِيمِ بِسْبِ اللَّهِ وَأَحْمَنُ الرَّحِيمِ And then we
recite, سُرَةُ الفَاتِحَةِ And سُرَةُ الفَاتِحَةِ is such,
the Prophet ﷺ, he said, لا صلاة إلا
بفاتحة الكتاب There is no Salat except with
the Fatiha.
And this, based upon this, some scholars even
go as far as to say, even behind
the Imam you should be praying سُرَةُ الفَاتِحَةِ
when the Imam is silent, between the ayat,
or between the سُرَةُ الفَاتِحَةِ and the surah,
according to the madhhab of Imam Shafi'i
Malik and Imam Ahmed bin Hanbal, the Fatiha
should be recited behind the Imam.
Otherwise, according to Imam Abu Hanifa, they take
the proof from another hadith, مَنْ كَانَ لَهُ
إِمَامٌ فَقِرَاءَ الْإِمَامُ قِرَاءَ لَهُ Whoever has an
Imam, then the قِرَاءَ of the Imam is
the قِرَاءَ for him.
So based upon that, according to Hanafi Fiqh,
the سُرَةُ الفَاتِحَةِ is not recited behind the
Imam.
So both have their own proofs.
And then after that, step four, it doesn't
say anything about the surah.
After the surah, after سُرَةُ الفَاتِحَةِ you should
recite a surah, any surah, and the minimum
should be three small ayat, or at least
one ayah which is equivalent to three small
ayat.
This is, according to Hanafi Fiqh, it is
something obligatory, and according to other fuqaha, it
is something which is recommended, or from the
sunnah, and without it, the salat would still
be valid, according to those opinions.
Okay, then you go into rukuh.
And in the rukuh, you recite سُبْحَانَهُ رَبِّي
الْعَظِيمِ سُبْحَانَهُ رَبِّي الْعَظِيمِ three times, five times,
seven times, nine times, however many times you
can.
And during the course of this, you should
be again looking down at the place of
prostration, holding your knees, keeping your back absolutely
straight.
This is how you should be doing it.
And then you stand up, and you say
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ رَبَّنَا وَلَكَ الْحَمْدُ There
are actually four ways of saying رَبَّنَا لَكَ
الْحَمْدُ رَبَّنَا وَلَكَ الْحَمْدُ اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ
اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ There are four things,
four ways, reported from the Prophet ﷺ that
he said it.
Again, رَبَّنَا لَكَ الْحَمْدُ رَبَّنَا وَلَكَ الْحَمْدُ اللَّهُمَّ
رَبَّنَا لَكَ الْحَمْدُ اللَّهُمَّ رَبَّنَا وَلَكَ الْحَمْدُ Four
ways that are reported from the Prophet ﷺ.
And in the course of standing up, the
biggest mistake that people make is not standing
up straight.
Before they come up straight, they go directly
into sajdah.
So, this is one of the obligations of
the salat that each and every action has
to be done in such a way that
the body parts come to a complete standstill
before moving on to the next part of
the salat.
So, this is one of those points where
people make a mistake.
They're not even up straight completely and then
they rush towards the sajdah.
This again, this is the first point where
people make a mistake.
And then going down into sajdah.
There are different opinions as to what goes
first into the prostration.
Is it your hands or is it your
knees?
So, some scholars, they say you go down
first with your hands and then you follow
with your knees.
Other scholars, they say no.
You go with your knees first and then
your hands and then your head and so
on.
So, there is a difference of opinion about
this issue.
In any case, the sajdah should be done
in such a way that the elbows are
off from the ground.
The elbows, they have to be off from
the ground and away from your body.
So much so that there is and you
should have enough gaps between your elbows and
your thighs that a small goat could pass
through.
This is the extent to how much gap
you should have.
There is a difference of opinion about the
salat of the female.
According to the Hanbali fiqh and Hanafi fiqh
it is essential or recommended for the sisters
to crouch themselves in such a way that
there is no space in between their belly
and their legs and they are basically doing
sajdah in such a way that it is
completely they are shriveled up to such a
degree that their body parts are not apparent.
So this is according to the Hanbali and
Hanafi fiqh.
Other scholars they say there is no difference
between the salat of the male and the
female.
So going back to the sajdah there are
supposed to be seven body parts on the
ground.
Seven body parts are what?
The nose and the forehead, that's one.
The hands, both of the hands.
And your knees and your feet.
And the biggest mistake that people make is
first of all, not putting your nose on
the ground.
It has to be the combination of the
nose and the forehead that has to be
on the ground.
And the other mistake that people make is
lifting their feet up during the salat or
during the sajdah in the back and not
keeping the foot grounded on the floor.
This again, if the person does this continuously
through the sajdah it may be invalidating his
salat.
The salat may be invalidated if he does
that.
So the feet have to remain planted on
the ground at all times.
The elbow has to be off the ground
and this is again another mistake people make
putting the elbows on the ground.
The Prophet ﷺ forbade this and he said
do not spread your elbows on the ground
like a dog is lying down.
So this is again something that people make
a mistake in the sajdah.
Between the two sajdahs people sit and again
before sitting up properly they go back into
the sajdah.
First of all the sajdah should be done
with complete tranquility and complete peace and without
rushing it.
It should not be like a hen pecking.
You've seen hens pecking on the ground, chickens
just pecking things on the ground.
Many people make sajdah like that.
So this is not what a person is
supposed to be doing.
The Prophet ﷺ he said أَقْرَبُ مَا يَكُونُ
الْعَبْدُ لِلَّهِ وَهُوَ سَاجِدٌ The closest that a
person is to Allah ﷻ is while he
is in the state of prostration.
This is the closest that a person is.
So why not the person he takes advantage
of this closeness that he has to Allah
ﷻ at that particular time and lengthen it
and make it as long as possible.
This is a blessed time that a person
should be taking advantage of.
So a person should not be shortening his
sajdah rather he should be lengthening it.
And again all of the body parts should
come to a complete standstill before he moves
on to the next part.
And this is between the two sajdahs a
person should be sitting completely still.
And there are duas narrated from the Prophet
ﷺ that he used to make between the
two sajdahs.
And the minimum a person should say is
رَبِّغْ فِرْلِي رَبِّغْ فِرْلِي three times and sit
in that position until he comes to a
complete standstill.
And if a person can learn the dua
from the sunnah of the Prophet ﷺ رَبِّغْ
فِرْلِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي وَاجْبُرْنِي
وَاسْطُرْنِي This is the actual hadith with variations
in wording from different hadith.
So a person between the two sajdahs when
he makes this dua then he should be
able to come to a complete standstill.
So again, between the two sajdahs is when
people make a major mistake in rushing towards
the second sajdah.
Okay, so all of the rest of the
arqan basically you go back into al-Fatiha
and then the surah.
Then you basically after the two rak'ah
you will be sitting in the state of
tashahhud.
And the tashahhud is one of the obligatory
parts of the salat also.
The way that a person sits is that
a person should be leaning on his left
side, on his left foot and his right
foot should be standing up.
The left foot is where he puts his
thigh his buttocks and the right foot should
be standing up.
This is the sunnah of the Prophet.
In the last tashahhud there is a difference
of opinion that whether a person should do
what is known as tawarruk or not.
Tawarruk means that a person leans to one
side his left thigh is on the floor
and his left foot is underneath his right
leg and his right foot is standing up.
Could you come and demonstrate that?
Yes.
Tawarruk.
Okay.
First of all, do it according to the
normal way.
What's the normal way?
Yeah, that's the normal way that most people
would sit and this is how you would
find the majority of the people that practice
Hanafiz will be sitting like this.
Now slide your left foot underneath your right
one.
Yeah.
This is known as tawarruk.
This is known as tawarruk.
It's from the word warik.
Warik is basically the underside of the thigh
because it's leaning on the ground here.
That's why it's known as tawarruk.
You will see some scholars they do the
last tashahhud like this.
So this is also supported by the sunnah.
The other way is supported by the sunnah
and this also supported by the sunnah and
this is an indication that this is the
last tashahhud for that particular imam when he's
following that fiqh.
Okay.
So this was basically a rundown of the
different aspects of the salah.
And inshallah now we're going to go on
to the this differences.
Okay.
So this is these are the differences these
are the mistakes that many people make.
The first thing is negligence in the matter
of the sutrah.
What is a sutrah?
Sutrah means that you put something in front
of yourselves so that people can pass in
front of you.
Okay.
So this is what you should everyone should
try to put maybe like a jacket or
if a person doesn't have anything a cell
phone anything that indicates that you have put
a sutrah down.
The Prophet alayhi salatu wasalam he used to
carry with him a small knife or a
dagger and he used to put it into
the ground in front of him before he
used to pray.
So the ruling is that the imam when
he's leading the prayer he has something in
front of him and that's actually sufficient for
everyone.
But when a person is praying individually he
should put something in front of him also.
According to some scholars the lines that you
have of the saf that is regarded as
a sutrah.
Okay.
So a person is he's praying in the
saf the line is there that is sufficient
for the sutrah so a person can actually
pass in front of that line too.
But it's important for people that when they
are coming to pray individually they don't just
go and pray in the back of the
masjid because that's disturbing for everybody else.
People should come to the front of the
masjid.
It's narrated that the sahaba they used to
try to rush to the walls of the
masjid to make sure that they had a
sutrah in front of them.
So sutrah is something that people neglect.
People pray on the back wall of the
masjid making it difficult for people to pass
in front of them.
So we should try to come to the
front of the masjid or if you're praying
in the back put something in front of
yourself like a chair or something so that
people can pass in front of you.
And actually in books of fiqh there are
certain things that are prohibited to put in
front of oneself as a sutrah.
For example something that resembles a crucifix a
cross okay so we've just mentioned that the
Prophet ﷺ he used to have a dagger
right or a spear that he used to
put in front of him.
Now how about if the dagger if he
puts it down in the ground it looks
like a cross.
So it looks like a person is actually
bowing to a cross and it looks like
some kind of a Christian action.
Alright.
So that's something that is forbidden.
It's forbidden for a person to make a
sutrah of fire.
Okay so in Kashmir we have these kinds
of what is called angiti.
Right.
You walk around with a basket and the
basket has clay inside it and inside the
clay there is coal burning and women that
want to heat themselves and they're walking outside
they keep this thing underneath their chadar and
they basically put their hands on it because
of the cold weather.
So this has fire inside it.
So to use that as a sutrah this
portable fire for example this would be again
makroo undesirable because it gives the impression that
a person is worshipping fire like Zoroastrians.
So things that are perceived to be the
worship objects of worship by other people those
are things that we should not put ourselves
put things in front of as sutrah.
And really a person should use it his
common sense.
I've seen a person for example he put
a vacuum cleaner in front of himself as
a sutrah.
So it just looks weird that a person
has got a vacuum cleaner and he's making
sajda in front of the vacuum cleaner.
It's just a case of common sense anyway.
So the sutrah
it's for a person to be able to
walk in front of you.
So if there's a sutrah in front of
you a person can walk in front of
that sutrah.
However if you don't have a sutrah in
front of you there is a distance for
example that some scholars have determined that a
person can walk in front of the person
without disturbing the person and that's maybe a
couple of safs that a person should leave
a gap and that is sufficient.
But there's a hadith of the Prophet ﷺ
that you should not walk in front of
a person that means between him and the
sutrah should not walk in front of him
and a person if he knew what the
sin of walking in front of the person
was while he was praying he would stop
for 40 40 what?
The hadith doesn't mention.
Was it 40 days?
40 hours?
40 weeks?
Whatever it is the person would stop and
wait for him to finish rather than walking
in front of him.
So this is the strength or the importance
of not walking in front of a person
who's praying.
Also it's mentioned that a person if somebody
walks past him he can stick out his
hand and actually prevent him from walking this
is also permissible to do while the person
is making a mistake and walking in front
of him.
So that's the issue of the sutrah.
The second thing it says that the women
aren't covering their feet in salat and this
is there's a difference of opinion about this
issue.
In Hanafi fiqh the woman's foot is not
an awrah and that's why you'll get many
non-Hanafi women they kind of criticize the
Hanafi women for not covering their feet in
salat.
The reality is that according to Hanafi fiqh
it's not an awrah and that's why they
would do it.
And the hadith which is used to support
the covering of the feet is actually the
length of the sirwal or the lower garment
of the wives of the Prophet was long
and that's why the scholars have determined from
that that maybe the feet were awrah that's
why the women used to keep their sirwal
long.
Otherwise it was not because the women used
to wear specific socks to cover their feet.
So anyway there's a difference of opinion about
this issue.
If the woman can she should try to
cover her feet and if it's according to
the fiqh according to the madhhab then they
should do it.
And again differences of opinion are there.
So if a person sees that a woman
doesn't have her feet covered she should not
criticize it and if women are covering the
feet then by all madhhabs it's okay and
there's nothing wrong with it.
It would be at least the very least
recommended.
So there's nothing wrong with the covering of
the feet.
Okay the third thing exaggerating in closing the
feet or stretching the feet out in salat.
That's a mistake that many people make.
Many people just keep their feet completely closed
and this is wrong.
Many people they stretch their feet out all
the way across you know So this is
again not appropriate for a person to do
that.
The sunnah from the prophet is to keep
the feet a natural stance.
Whatever the natural stance is usually it's just
about lower than the shoulder width.
This is the natural stance of the person
when he's praying and to do it any
more than that it's not appropriate.
Which also brings me to the issue of
closing the gaps during the salat.
Very important indeed which I've mentioned on many
occasions but many people I don't know why
it is, they feel that you know if
I'm touching somebody in salat there's something wrong
with it.
You know they even want their own space
in salat.
This is not appropriate.
The closeness of the jama'ah, the closeness
of your Muslim brother being close to him,
it is a show of unity in front
of Allah subhanahu wa ta'ala.
Allah subhanahu wa ta'ala loves to see
the saf standing in closeness with each other
and to keep the gaps in between the
people this is against the etiquette and the
adab of the salat.
The prophet alayhi salatu wasalam said that when
a person is keeping a gap between him
and his brother in the salat this gives
way for the shaitan.
And also the line should be straight.
The prophet alayhi salatu wasalam he said that
when the lines are bent in a community
this will give rise to disunity amongst the
community themselves.
So the lines have to be straight, the
lines have to the gaps have to be
closed and the very minimum is that the
shoulders should be touching with each other during
the beginning of the salat and there should
be no gaps in between.
And also the same applies to the sisters
in a congregational prayer, they should be standing
very close to each other and there should
be no gaps.
The kids in between.
Okay, this is this issue comes up from
time to time.
The kids in between the adults.
The recommended way of the sufuf is as
follows.
You have the adult males, then you have
the children and then you have the adult
females in the back.
This is the recommended way.
But many fuqaha they say that if you
wish to control your children and the only
way to do that is to keep them
in the saf with you then there is
nothing wrong with keeping your kids with you
also in the saf.
So it's perfectly fine but again the kids
should be taught to stand straight and respect
the salat and there should be no gaps
in between and they should try to observe
the etiquette of the salat.
If the child is so small that he
is running around then you know we have
another option which is to go into the
room in the back or at that age
when the child cannot control himself it is
better not to bring him into the musalla
area.
Okay, so this is what you should be
trying to do.
What was your question?
The daughters that have not reached the age
of bulugh, the same thing applies to them
as kids.
Once the daughters have reached bulugh or they
are close to bulugh which is basically maturity
or adolescence then they should be praying with
the sisters.
They should not be praying with the males.
Yes?
What was that?
Carrying a child?
The issue of carrying a child is supported
from the Prophet that he used to that
he sometimes during the salat himself he used
to raise the child.
The issue also should be of importance that
sometimes the child has a soiled diaper that
has to be kept in mind that whether
that leakage of the diaper could take place
and whether holding the child in that state
could be, could nullify one's own salat.
So it's something that a person needs to
be cautious about and not practice on a
daily basis.
Yes, if the child is with him and
he starts to cry or something to pick
him up at that particular time, it's okay
but it should not be done on a
regular basis.
This this is a completely different ayah out
of context brother.
It's about a completely different issue.
That means that this ayah that you are
referring to, it refers to that the disbelievers
they don't understand the Quran being recited.
It's nothing to do with the Sutrah.
Sutrah.
Are you saying where is it supported from?
Where is it supported from?
It means to put something in front of
you so that a person can pass in
front of you.
That's basically what Sutrah is.
And the Prophet used to put a spear
because in those days they used to have
like soft ground.
He used to take the spear and put
it in front of him and then he
used to pray.
So that's what that's where we derive it
from.
We'll move forward.
Inshallah.
Inshallah.
We're running out of time too.
There's only like half hour left.
So let's carry on Inshallah.
Okay, audibly pronouncing the intention that I just
mentioned already.
That to say the intention loudly is not
essential.
So you don't have to say the intention.
I pray with the intention of praying this
Salat behind the Imam, facing Qibla.
That is not essential.
The fact that you have come for the
Salat that is your intention itself.
What is in your heart is the intention.
Okay, go ahead.
Tucking the garment and rolling it up in
Salat.
Okay, so rolling up your sleeves.
Rolling up the sleeves or rolling up any
part of the garment it is not appropriate
in Salat.
So if a person has the sleeves, the
sleeves should be rolled down.
The second thing that is mentioned on this
slide is carelessness or exaggeration in the opening
Takbir.
So there are two extremes here.
Many people you see them that when they
are doing the Takbir they just go like
this.
This is carelessness.
They don't even bother to raise their hands.
Just go like this and fold their hands.
And then there are other people that go
to the other extreme that they will make
sure that the thumb is touching the ear
or they go like this.
Or they go like this.
The actual Sunnah of the Prophet SAW is
just to raise your hands about shoulder or
ear level.
Okay.
There are two or three Riwayahs.
Chest, shoulder and ears.
To the level of those three positions.
And if a person has got his hands
about this distance he is basically covering everything.
He is covering the ears, he is covering
the shoulder, he is covering the chest.
Okay.
So it should be to this level.
So some people again go like this.
They don't bother raising their hands up.
Okay.
And then others have other extremes of touching
the ears and making sure that the ears
are touched or putting their fingers in their
ears or going like this.
Many many things that you see.
It's not from the Sunnah to do that.
Just like this.
then many people want to kind of keep
their fingers completely locked.
This is not Sunnah.
It should be a natural stance.
Natural.
Naturally keeping your hands open up to your
level of your shoulders or ears and then
folding your hands.
Go ahead.
The issue of the raising of the hands,
it is a Sunnah action.
Okay.
So if a person is careless in doing
that, it's not going to nullify the Salat.
However like we said at the very beginning,
the Salat should be prayed according to the
Sunnah of the Prophet.
So this is the thing that many people
have an issue with.
They should not be neglecting this.
Go ahead.
No, it should be straight away.
Yeah.
The question that the brother has is that
some people, they make Allahu Akbar, Takbir, they
put their hands down and then but it
should be straight away.
Same ruling applies actually.
Okay, the issue of the ankle is the
Prophet, peace be upon him, he said that
a person, he should not cover his ankle
out of arrogance.
And this is something that all of us
should keep our pants above our ankles at
all times.
It is not specifically for Salat.
Okay.
Having said that, if a person's pants are
long and he cannot control them or whatever
and the pants slip down unintentionally, then it's
okay.
He does not need to roll up his
ankles, the trouser legs so that the ankles
are exposed.
However, the person should try to keep the
ankles exposed at all times.
This is the Sunnah of the Prophet ﷺ.
Go ahead.
Raising one's vision towards the sky or looking
forward other than the place of prostration.
So, some people, they raise up their, while
they're in Salat, they raise up their eyes.
This is completely forbidden in the Hadith.
Prophet, peace be upon him, he said that
a person, the people who lift their eyes
towards the sky in prayer, should avoid it
or lest it not be returned to them.
What that means is maybe their eyes would
not be returned to them, that they could
lose their eyesight by doing that because it's
completely disrespectful to do that while praying.
A person should keep his eyes down in
the place of prostration.
Covering one's mouth in Salat, and this is
an issue of women for example in Niqab,
even during the, while they are in the
state of Niqab, they should be opening the
Niqab to such a degree that at least
their mouth is open and it's not covered.
Okay?
So for the men, if they're wearing this
kind of scarf, they should not be covering
their mouth, their mouth should be open.
Go ahead.
Placing the right hand upon the left in
the prayer in places which oppose the guidance
of the Prophet, peace be upon him.
Okay, so this is again a touchy subject,
but the issue is that there are many,
many positions that have been reported by the
Prophet, peace be upon him, of you know,
keeping their hands.
So, and the majority of the people, they
keep their hands around the navel, and this
is the most cautious approach.
That a person puts his right hand on
top of his left hand, and keeps it
around the navel or below the navel, this
is sufficient and it's according to the Sunnah
of the Prophet, peace be upon him.
Go ahead.
Carelessness in Ruku or exaggeration.
Carelessness means that a person doesn't even bend
down properly.
An exaggeration would be to bend yourself so
low to be almost close to the ground.
This is not how Ruku is done.
The Ruku has to be completely flat.
The back has to be completely flat at
a 90 degree angle, you can say, to
the rest of the body.
Not too low and not too high.
Go ahead.
See, there are certain parts of the Salat
that are obligatory.
And Ruku is one of them.
So if the Ruku is not done properly,
there's a high possibility that the Salat would
be invalid.
So again, it has to be very careful
to make sure that Ruku is done in
a way that is acceptable.
There's a Hadith which says, go back again,
that the prayer of a man is not
correct until he straightens his back in Ruku.
Number one.
And according to another Hadith, the Prophet ﷺ,
he would bow, he would spread his back
and make it even.
Meaning, he would make it flat.
The Prophet ﷺ said, ثُمْ مَرْكَعْ حَتَّى حَتَّى
I can't read that wording.
Then bow until you are at ease in
your bowing.
Meaning, you should be completely relaxed when you
get into the Ruku and you should not
rush it.
The back should be flat, the back should
be at 90 degree angle towards the from
the legs.
Should not be too low, should not be
too high.
Go ahead.
The next one, putting the hands.
Where are you supposed to put your hands
in the Ruku?
Should not put them on your thighs, should
not put them on your shins, you should
put them on your knees.
You should actually be holding your knees while
in Ruku.
Not up here, not down there, but rather
on your knees itself.
So, it says there in the Hadith, the
Prophet ﷺ said when you bow, place your
palms upon your knees and spread your fingers.
Keep your fingers spread, meaning you should be
holding your knees.
Go ahead.
Exaggerating and over-extending is Sujood.
So, the top example is when a person
is stretching too much.
Looks like he is doing push-ups.
So, this is not how you are supposed
to be doing the Ruku, the Sajdah.
And, in the bottom picture, he is too
crunched up.
And like I said earlier, that the person
should be spreading out to a point where
a baby goat could be passing through him.
And also you can see that the person
has his elbows on the ground, and the
elbows are supposed to be away from the
ground.
And also away from the person's stomach and
the legs.
Be balanced in prostration and let not one
of you spread his arms like a dog.
Okay, go ahead.
Yeah, I mentioned that earlier, that picking up
one of your legs, picking up one of
your legs in Salat while in the state
of Sajdah, if you do it completely through
the Sajdah, that will nullify the Salat.
Okay?
If you didn't do the Sajdah, and at
all points, or at a certain point in
your Salat, there is no the two feet
are not on the ground.
The two feet are not on the ground,
then your Sajdah is invalid, and when the
Sajdah is invalid, the Salat is invalid.
So, all through the Sajdah, at least, there
should be a point where both of the
feet are on the ground.
There should be one point in your Sajdah
where both your feet are on the ground,
or the Sajdah is invalid.
Yeah.
Okay, the question is that some people when
they make Sajdah, especially in Jama'at, congregation,
they put their elbows out.
This is not appropriate.
When it comes to congregational prayer, when you
are in Jama'at, your elbows coming in,
it is it is not a deficiency in
Salat.
Because you are now because of the person
next to you, your arms have been crushed
to your side, so that's fine.
What this is talking about is when you
are praying individually.
Okay?
And when you are in Jama'at, in
your congregation, you should not be sticking your
hands out because you are disturbing the person
next to you.
Go ahead.
Raising one's nose from the ground and prostrating
only upon the forehead.
We mentioned that already.
And also, lifting one's feet from the ground
and prostrating.
Go ahead.
We've mentioned that already.
Placing the right foot upon the left or
vice versa.
Again, both feet have to be on the
ground.
Not firmly placing the bottom of one's hand
upon the ground.
So sometimes people will just go like this
while in the state of Sajdah.
The hands should be flat on the ground.
Again, natural stance, naturally putting the hands on
the ground.
Not like this, like putting the tips of
your fingers there.
It should be, and the fingers should be
pointing in the direction of the Qibla.
Okay.
The issue of Dua'a in Sajdah.
This is mentioned in a Hadith that the
Prophet said, like I mentioned earlier.
The closest that a person is while in
the state of prostration, he is closest to
Allah.
So the Prophet said, increase the Dua'a
in Sajdah.
However, the ruling for the Dua'a in
obligatory Salat is that a person should not
be asking for worldly things in the Salat,
in that particular Salat.
Rather, he should be focusing on the Dua's
of the hereafter.
And the other thing is, the Dua'a
just like the rest of the Salat should
be in Arabic.
Okay.
So you're not allowed to do the Dua
'a in non-Arabic.
You should do it in the Arabic language
only because the whole Salat is actually ordained
in Salat in Arabic and it is taught
in Arabic.
So therefore, the Dua's that are done should
also be in Arabic.
You should learn the Arabic before making Dua
'a in the state of prostration.
Okay.
The question is, can you read Quran in
the state of Sajdah?
In a normal sense, you're not allowed to
read the Quran in a state of Sajdah.
However, if the Dua's of the Prophet A
.S. or the Dua's that are related in
the Quran, which are also Dua's of the
Prophet A.S. or regular Dua's but they
happen to be Ayat of the Quran but
at that point, your intention is to make
Dua'a.
Okay.
So it's permissible to do that.
Okay.
Go ahead.
Mistakes in sitting.
Okay.
So, if you see the two diagrams there,
these are the two positions that are forbidden
in sitting.
That a person spreads his feet up, out
and he puts his backside on the ground
or he crosses his feet and again, there
are certain situations for example, because of my
foot nowadays, I'm not sitting according to the
exact Sunnah of the Prophet.
There is allowance for a person who has
a problem in sitting, to sit in a
way which is comfortable for him.
However, without an excuse, a person should not
be doing that.
Okay.
And we mentioned earlier that the way to
sit in Tashahhud is to sit with the
left foot underneath the buttocks and the right
foot standing up.
Go ahead.
The question that is being asked is sometimes
a person is making du'a in the
congregational prayer or he is lengthening the Sajdah
to such a degree that the Imam is
basically in a different position to the time
that they get back up again.
So, the ruling is, the Imam is there
to be followed.
So, you should follow the Imam and not
engage yourself in your own du'as or
lengthening the Sajdah to such a degree that
you are actually missing or falling behind the
positions of the Imam.
It is not appropriate to do that.
Okay, this is a Hadith, this is a
du'a that many people make.
And I don't believe this is from the
Sunnah to do that.
Let's carry on.
Moving the finger in manners which approach the
prophetic Hadith.
Okay, there are two things that are related
from the Prophet ﷺ about raising the finger.
One of them is to raise the finger
and move it in an up and down
motion.
Okay, this is one thing.
And the other thing is to raise the
finger and keep it still.
Okay, so these are the two things which
are related from the Prophet ﷺ.
If a person is moving it, it is
from the beginning to end.
As soon as he starts the Tahiyyatu Lillahi
wa Salawatu wa At-Tayyibatu, he keeps it
moving and the middle finger and the thumb
should be joined when a person is doing
that.
Alright?
And the other thing is that a person
keeps his finger still, he raises it at
Ashadu an la ilaha illallah Ashadu an la
ilaha illallah and then keeps it up for
the remainder of the Salat.
And again, this is something in Hanafi Fiqh
which is taught from childhood, is that you
place the finger down after Ashadu an la
ilaha illallah.
But actually if you go, delve into the
books of Hanafi Fiqh, they will actually tell
you the same thing that you should try
to actually keep it up.
There's something, maybe new information for people that
have practiced Hanafi Fiqh for their lives, but
they may know, not know that the real
thing is to actually keep the finger up
after Ashadu an la ilaha illallah and keep
it up until the end of the Salat.
Okay, go ahead.
Placing the hands at the top of the
leg, that is again not correct, you should
put them towards close to the knees.
Pointing when saying the Tasleem.
So some people when they say Assalamu Alaikum,
before that they raise their hands or whatever,
so this is not appropriate.
There's a Hadith, the Prophet he said, what
is the matter that I see you raising
your hands as if they are the tails
of wild animals.
This was, people used to do that at
the time of Tasleem and the Prophet told
them not to and then they stopped doing
that.
Go ahead.
Some other mistakes.
Intertwining the fingers.
So this would be intertwining the fingers like
this while in Salat.
So maybe a person is standing in Qiyam
and he puts his fingers like this and
he stands.
So this is not appropriate.
Adding the statement May Allah establish it and
perpetuate it.
So when people say some people say Aqamah
Aqamah May Allah lengthen it or establish it.
So this is not from the Sunnah.
Preceding the Imam or coinciding with his movements
in prayer.
This is one of the things that many
people make a mistake.
When the Imam is going into the Sajdah,
many people go into Sajdah before him or
they raise their heads before the Imam gets
up.
So you should wait for the Imam to
go all the way down into Sajdah and
before he says when he says Allahu Akbar
and gets up, then you should get up.
You should not precede the Imam.
A person should not he should try to
restrain himself while he's yawning.
When he yawns Tatha'ub, he should it's
mentioned in the Hadith If one of you
yawns فَلْيُمْسِكْ عَلَىٰ فِيهِ فَإِنَّ الشَّيْطَانَ يَدْخُلْ When
any one of you is making Tatha'ub
meaning yawning, he should close his mouth, especially
with the left hand because the Shaytan enters.
So the yawning in the Salat, a person
should try to restrain himself.
If he cannot stop himself then at least
he should cover himself with the left hand
like this.
An abundance of movement in prayer.
Movement in prayer.
Extra movement in prayer.
This is not appropriate.
Some Fuqaha, they say more than three times
of extra movement it actually nullifies the Salat.
So that would be for example a person
scratching his head straightening one's clothes and some
people when they wear the Ghutrah the thing
that they the Shuyukh wear and the cloak
they keep on straightening it and straightening the
cloak doing that and unfortunately many Imams even
do that.
So this can actually doing that many times
that can nullify the Salat.
A person should keep the actions which are
in the Salat limited to the Salat itself.
Rotating the head with the Taslim basically going
like this.
It's actually just to look on the right
hand and then on the left hand side.
Not rotating making it go round.
Disturbing those praying within the Masjid with the
sounds of cellular phones.
We see that all the time.
We should just mute the phone when we're
coming to the Masjid or at least put
it on vibrate if you're expecting important calls.
This is an ongoing problem that we all
have in our societies with the issue of
cell phones.
The very least a person should do is
not have musical ringtones.
That is even more disturbing than just a
ring.
So check the ringtones that you have put
a very simple ring so that for example
if you forget to turn it off at
least it's not as disturbing as some Bollywood
song that you may have downloaded before.
This is again, some people think that my
phone is ringing I cannot even move and
put my hand in my pocket to turn
the ring off.
You can actually do that.
There's nothing wrong with that.
Rather than keeping it ringing and ringing put
your hand in your pocket turn it off.
Usually if you press any one button of
the phone it will make it silent.
It will make that ringtone at that particular
time it will silence it.
So just do that.
It's a good practice to leave the phone
in the car too.
Again, while we're on the subject.
Making salaam while people enter the masjid.
It's okay to make salaam to the people
that are, for example sitting in the back,
to make salaam to them but other people
that are praying it's inappropriate for you to
do that.
Okay?
There is a hadith I know somebody might
object there's a hadith in which the Prophet
a.s.w. was praying some sahaba came
and they said salaam and the Prophet a
.s.w. raised his hand to them in
response to their salaam while he was praying.
Now that could have been at the beginning
of islam or beginning of because in the
beginning you were actually even allowed to converse
with each other in salaat and respond to
the salaam and say yarhamukallah when people sneezed.
So when you come into the masjid to
make salaam loudly so that everybody is kind
of disturbed it is not appropriate.
And the ruling actually is that when somebody
comes into a congregation and he says salaam,
assalamu alaikum and one person responds that salaam
is sufficient for everybody.
You know many people again they feel that
somebody has said salaam so it's obligatory I
must respond.
So the whole congregation says wa alaikum assalam
and it's not necessary.
The rule is that one person from the
whole congregation says wa alaikum assalam it is
sufficient for everybody.
So keep that point in mind.
And the next point it says bringing small
children who have no self control to the
masjid it is also a mistake to deal
with them in a repulsive manner.
So first of all don't bring children that
cannot control themselves this became a big issue
in Ramadan and when people were criticized for
bringing their children and not controlling them they
became defensive not only defensive but offensive also
that why are you rebuking my child why
are you saying anything to my child you
know in our days when an uncle pulled
our ears our father pulled our ears double
that was how tarbiyah was done but what
we've done nowadays is that if somebody scolds
our children we make them even more brave
by scolding that person in front of them.
So next time the child says ok I
can do whatever I like because my father
he will stick up for me and protect
me whatever I do.
So we need to make sure that we
teach our kids adab and respect of the
masjid and respect of the elders and respect
of the other uncles this is an important
part of islamic adab and tarbiyah.
So if any uncle tells our child not
to misbehave we should tell our children that
this is something that you should respect and
you should respect your elders so this is
part of the adab being extremely fast in
making the statements and movements of the prayer
we've already covered that the question is what
about wearing shorts in prayer the shorts it's
inappropriate and especially they should be below the
knees.
If they come up above the knees then
the aura is exposed and the salah is
invalid.
Especially if a person pulls the shorts down
to cover his knees and then when he
goes down into ruku the aura is exposed
the knees are exposed so that could invalidate
the salah.
So first of all we should not be
wearing those kinds of clothes to the masjid
itself I always encourage everyone to have like
a thawb or something in the car that
they can put over their clothes so that
the aura is completely covered many people they
feel or they think that their aura is
covered but then when they go into ruku
the backside becomes exposed alright and this is
a very common thing, very very common and
they don't even realize it so to prevent
that from happening the best thing to do
is to make sure you put like a
thawb in the car, go to Abu Mustafa
today and get yourself one of those thawbs
that you can just throw on yourself and
just use that whenever you come to the
masjid that's the best thing.
You know we emphasize to the ladies right,
we tell the ladies oh you make sure
you're dressed properly, make sure you're covering your
aura, make sure you're wearing tight pants.
Actually the same thing applies for the men
the same thing applies for the men but
we are very very careless when it comes
to that so coming to the masjid you
should be done in such a way that
you realize that you are standing in front
of Allah subhanahu wa ta'ala and not
doing something which is inappropriate when it comes
to dress wudu wearing shorts the wudu would
be valid the wudu would still be valid
but it would not invalidate the wudu but
the salat could be invalidated by the person
if his aura becomes exposed you have a
question?
we we just talked about that already yes
yes this
is not really related to the salat itself
but the question that the * has is
the issue of having the Quran on the
phone and then putting it on the floor
and it's being thrown here and there so
again adab you should have respect for it
but as long as it's off and the
app has been turned off I think there's
not an issue with it inshallah I think
we're running out of time I know everybody
has a lot of questions the question that
the brother has is about closing eyes in
salat usually you're not supposed to close your
eyes in salat but if you feel that
it increases your khushur then it's permissible for
you to do that but the usual ruling
is that you should keep your eyes open
that's too lengthy women as
long as it's noose fitting it's ok shahada
shahada
shahada shahada shahada shahada
shahada shahada shahada shahada shahada shahada
shahada shahada shahada shahada shahada shahada
shahada shahada shahada