Islam 312: Things To Know About Salat (Part Two)

The Importance Of Prayer In Congregation:

It is Essential (Wajib) upon every sane, adult and capable person to offer the Prayer along with the congregation. One who leaves it without a valid excuse even once, is an offender and deserves punishment. One who leaves it several times is a proclaimed sinner and disqualified from giving witness, and will be punished severely.

The Holy Prophet Mohammed (peace and blessings be upon him) said: "My heart desires that I should command some young men to gather a lot of fuel (firewood), and then I may go to those who pray in their homes without an excuse, and burn their houses." (Muslim)

The following circumstances exempt one from attending Prayer in congregation:-

A patient who faces difficulty in going to the mosque.

An invalid person whose leg is cut off, is paralyzed or blind.

One who is too old and incapable of going to the mosque.

Torrential rain, severe sludge, extreme darkness or storm on the way.

Fear of losing property or food.

A person who cannot repay his debts, fearing the creditor.

Fear of an oppressor.

A person in urgent need to relieve himself of stool, urine or to break wind.

Fear of losing conveyance.

Presence of food whilst having the dire urge to eat.

Attending a sick person, whilst fearing that going for congregation will cause difficulty for the patient or make the patient nervous.

Rules Of Congregational Prayer:

When the time for congregational Prayer approaches, the Caller (Muazzin) should announce the “Iqamah” - and the “Imaam” and the followers should get up and make proper rows, when the “Muazzin” reaches words "Hayya alas-Salaah Hayya alal-Falaah". The “Imaam” must advise the followers to maintain proper rows. If the followers keep their heels in line with each other, the row will be set straight.

It is obligatory for the follower to have the intention in his heart, that he is offering Prayer in the leadership of the particular “Imaam”. The follower must finish his "Takbeer Tahreemah" after the “Imaam” has finished saying it. All that is Obligatory (Farz) in Prayer, must be compulsorily carried out in the leadership of the “Imaam”. If a follower performs an obligatory act and finishes it before the “Imaam” has started it - and does not offer it again with or after the “Imaam” - it will render the Prayer void. For example, if a follower offers prostration before the “Imaam” and the “Imaam” has not yet come into prostration while the follower lifts up his head - and if he does not (again) offer the prostration with the “Imaam” or after the “Imaam” - it will render his Prayer void.

If the “Imaam” forgets to offer the first Qaadah, and starts getting up, the followers should remind him (give “Luqmah”) only if he is nearer to the sitting position so that the “Imaam” may revert to the Qaadah. If the “Imaam” is nearer to standing upright or has already stood up fully, the followers must not remind him, for it will invalidate the Prayer of the person who gives the reminder. If the “Imaam” pays heed to such a reminder, his Prayer will also become void, resulting in the invalidation of Prayer of all the followers too.

If there are two or more followers, they should stand behind the “Imaam”. If there is only one follower, he should stand next to the “Imaam”, on the right. Standing next to the “Imaam” implies that the follower's ankles should not be ahead of that of the “Imaam”. If only one follower was praying with the “Imaam”, and another one joins, the “Imaam” should take a step forward and the newcomer should stand next to the follower. Alternatively, the follower may step backwards by himself or the newcomer may pull him back - both ways are permitted.

It is Undesirable (Makrooh) to stand in the back rows if there is space available in the front rows. Therefore if one sees that there is space in the front rows, while the back rows are full, he should cleave through the back rows to join the front rows. It has been observed that some persons leave the front rows and purposely sit in the back rows. How good or bad is this deed of theirs? Note what the Holy Prophet (peace and blessings be upon him) said about this: “If people knew what is the reward for the “Azaan” and the first row, everyone would crave for it - to the extent that they would draw lots for it.” (Bukhari & Muslim)

The Holy Prophet (peace and blessings be upon him) also said: "People will always keep going back from the first row to the extent that Allah the Supreme will drive them away from mercy, and throw them in the fire." 

Rules regarding the Masbook (The One who joins the prayer late):

A person who joins the congregational Prayer after the first or more Cycles (Rakaats) have already been offered, is called Masbook. The Masbook must not end his Prayer with the Salaam said by the “Imaam” but continue and offer the “Rakaats” which he had missed out.

If the late comer finds the “Imaam” in the bowing position (Ruku), he should first offer the “Takbeer Tahreemah” while standing, and then while proclaiming another “Takbeer” proceed towards the bow. If he proceeds towards the bow while proclaiming the first “Takbeer”, his Prayer is void. If he joins with the “Imaam” in the bow, he is deemed to have attained that Cycle (Rakaat). (So if he joins the “Imaam” in the first bow, he is no longer a Masbook).

If a person joins the Prayer after the bow of the first Cycle (Rakaat), or at the beginning of the second Cycle, he should get up after the “Imaam” says the "Salaam" - and after reciting the "Sanaa", "Taawuz", “Tasmiyah”, Surah alFatehah etc, complete the first Cycle and then sit for the Qaadah to complete his Prayer. If a person joins the Prayer in the third Cycle (of a four Cycle Prayer), he should offer 2 more “Rakaats” fully, to complete his Prayer i.e. he must recite the Surah alFatehah and a small Surah (or equivalent) after it, in each Cycle.

If he joins during the third Cycle after the bow, but before the bow of the fourth Cycle, he has to offer 3 Cycles more. He should get up after the “Imaam” says the "Salaam" - and the after reciting the "Sana", "Tawuz", “Tasmiyah”, Surah alFatehah plus a small Surah (or equivalent), complete the first Cycle which is in fact his second Cycle in counting - so he must then sit for the Qaadah to complete this Cycle. In the Qaadah he should recite only the “Tahiyyaat” and “Tashahhud”, and get up for the third Cycle. In this third Cycle he should recite the “Tasmiyah”, Surah alFatehah a small Surah (or equivalent) and complete it, and without offering Qaadah get up for the fourth Cycle. In this fourth Cycle he should recite “Tasmiyah” and only Surah alFatehah in his standing position (Qiyaam) - and then complete the Prayer ending with Salaam in the Qaadah.

The Masbook should not get up immediately upon the Imaam's proclamation of the first Salaam. He should wait to listen to the second Salaam and then get up in order to be sure that the “Imaam” will not offer the Sajdah Sahv (extra prostratons upon forgetting). (If the “Imaam” has to offer the Sajdah Sahv, the Masbook should follow the “Imaam” until the next Salaam).

If the Masbook unintentionally says the Salaam along with the “Imaam”, he need not offer Sajdah Sahv for this mistake. If he offers the Salaam after the “Imaam” has, Sajdah Sahv will become Essential upon him. He must complete his Prayer and offer the Sajdah Sahv at its end. 

The Witr Prayer and Qunoot Supplication:

It is reported in Saheeh Muslim by Abdullah ibn Abbas (may Allah be well pleased with him) that the Holy Prophet (peace and blessings be upon him) offered 3 Cycles (Rakaats) in the Witr Prayer. It is also reported in Abu Dawood and Tirmidhi hadith collections, by Hazrat Ayesha (may Allah be well pleased with her) that the Holy Prophet (peace and blessings be upon him) used to offer 3 Cycles in the Witr Prayer.

The Witr Prayer is Essential (Wajib) in the Night (Isha) Prayer.

At first complete 2 Cycles as normal, and get up for the 3rd Cycle immediately after reciting the “Tashahhud” in the Qaadah. In the 3rd Cycle, do not recite the "Sana" or "Tawuz". Recite Surah alFatehah plus a small Surah (or equivalent), and then proclaiming “Allahu Akbar”, raise both hands to the ears and then fold them again below the navel. Now recite the Qunoot Supplication, as under:-

Allahuma innaa nastaeenuka wa nastaghfiruka wa numinu bika wa natawakkalu alayka wa nusnee alaykal-khayra, wa nashkuruka wa laa nakfuruka wa nakhlaoo wa natruku maiy- yafjuruk, Allaahumma iyyaka nabudu wa laka nusallee wa nasjudu wa ilayka nasaa wa nahfidu wa narjoo rahmataka wa nakhshaa azaabaka inna azaabaka bilkuffari mulhiq.

"O Allah! We seek Your help and seek Your forgiveness - and we believe in You and rely on You - and we praise You with all goodness - and we are thankful to You and not ungrateful to You - and we separate from and forsake whoever offends You. O Allah! You alone we worship and for You only we offer the Prayer and the prostration. And towards You only do we rush, and present ourselves for service. And we hope for Your mercy and fear Your punishment. Indeed Your punishment will grasp the disbelievers."

Reciting the Qunoot Supplication and proclaiming the “Takbeer” for it – both these are Essential (Wajib). If one forgets to recite the Qunoot Supplication and proceeds for the bow, he should not return to it but should offer Sajdah Sahv at the end.

Those who are unable to recite Qunoot Supplication should recite the following supplication:

Rab-banaa Aatinaa Fid-dunyaa Hasanatan Wa Fil Aakhirati Hasanatan Wa Qinaa'Azaaban Naar.

"O our Rabb! We seek of You good in this world and good in the Hereafter and safety from the torment of Hell." Or they should recite “Allahummaghfirlana” thrice. 

* You dont have to memorise all the prayers immediately, you'll be pushing yourself too hard and you wont come out with any much results. I suggest you take it slowly; jot them down and take your time in memorising them. But you should keep the essentials, obligations, sunnah and makrooh of prayer in mind, and you should start to apply them. With time, memorise the Qunoot, supplications, and Qur'an verses. It took me some time to get it all too. 

* I'm telling you all of this (the obligations, sunnah, makrooh and essentials) because the Mallam who started to teach me about islam (before we moved away) didn't tell me all this initially. He just gave me a guide on how to pray. I wish he had told me all about the do's and dont's from the get go, then it would have been easy for me, but I found out all I had to in the end (that's all that matters). So, don't relent; read, read, read and read again! Look for blogs and websites like these and continue to find out more about the religion Allah has guided you to. Your reversion is the best thing that has and will ever happen to you! I wish you luck on your journey....!

In the next post, I'll tell you about how to pray... The movements, the things you'll say and all.

Islam 312: Things To Know About Salat (Part One)

Things To See To Before Praying:

Purity - The body and the clothes of the one offering Prayer must be pure. Further, the place of worship must be clean. One must either have a bath (if the bath is compulsory) or else just the ablution (which is a must).

Concealing the body - This is also called Satr-e-Aurat. That is to conceal / cover the necessary parts of the body. For men, this consists of the body between the navel up to and including the knees. For women this consists of the entire body, except the face, hands and soles of the feet. Women must hide their faces from strangers whilst not in Prayers. Wearing clothes that are so thin that body colour is exposed will make the Prayer void. Similar is the case of the head scarf if the shine of hair is revealed. In fact, wearing such clothes is prohibited even outside Prayer.

Direction towards the “Qiblah” (Kaaba) - this is called "Istiqbaal-e-Qiblah". The face and the chest must be directed towards the “Qiblah”, whilst offering Prayer.

The Time of Prayer - proper timing is the fourth condition of Prayer. The time for Dawn Prayer starts from actual dawn and ends at the beginning of sunrise. It should be offered within this period. The time for Afternoon Prayer starts from the time the sun crosses its zenith until the shadow of any object becomes double its actual length. (The actual length means the length of a shadow when the sun is at the meridian - i.e. half distance between sunrise and zenith.

The time for Evening (Asr) Prayer starts from the time the Afternoon (Zohr) Prayer ends, and finishes at sunset. The period of 20 minutes before sunset is undesirable (Makrooh), therefore one should complete the Evening Prayer before this. If the Prayer could not be offered before this due to some reason, then one should offer it during this period before sunset. The time for the Sunset (Maghrib) Prayer starts immediately after the setting of the sun, and ends upon the disappearance of twilight. The period for Night (Isha) Prayer begins upon the disappearance of twilight and lasts up to dawn. However, delaying it after midnight (half time between sunset and sunrise) is Disliked (Makrooh).

Intention (Niyah) - This is the fifth condition of Prayer. Shariah classifies “Niyah” as the firm intention within the heart. The lowest rank of such resolve is that when a person is asked about which Prayer he is offering, he should be able to answer the question promptly. If he answers after some consideration, the Prayer is void.

It is better (Mustahab) to declare the “Niyah” in a soft voice. There is no condition as to the language in which this should be said. It is better to have the intention in mind while proclaiming the “Takbeer Oola” (the first declaration of Allah's greatness, at beginning of Prayer).

“Takbeer Tahreemah” (declaration of Allah's greatness, which prohibits other actions except the Prayer.) - This is the sixth condition of Prayer. This means to recite aloud "Allahu Akbar" (Allah is the Greatest) to begin the Prayer.

Prayer becomes void if the word "Allah" is pronounced as "Aaallah" or if the word "Akbar" is pronounced as "Akbaar". Rather the person will become an infidel if the words are purposely pronounced this way whilst knowing their derogatory meanings.

THE OBLIGATORY (FARZ) ACTS IN PRAYER:

An obligatory act is one that cannot be left out from Prayer, as it renders the Prayer void. There is no expiation for forgetting an obligatory act. The only solution is to offer the entire Prayer again.

There are seven Obligations in Prayer:

The “Takbeer-e-Tahreemah” i.e. pronouncing "Allahu Akbar" (Allah is the Greatest). This is in fact one of the conditions of Prayer, but it has such a close relation with the actions of Prayer that it is also considered one of the Obligations of Prayer. If any of the conditions of Prayer are absent at the time of pronouncing “Takbeer-e-Tahreemah”, the Prayer will become void. If the Follower (Muqtadi) pronounces "Allah" along with the “Imaam”, but finishes saying "Akbar" before the “Imaam” does, then his Prayer will be void. If the follower finds the “Imaam” in bowing position, he must first say the “Takbeer-e-Tahreemah”, then again pronounce “Takbeer” and join the “Imaam” in bow. If a person secures the bow in the first “Rakaat”, he will get the reward of the “Takbeer Oola”.

Qiyaam (standing upright) is obligatory in Prayer. The person must remain standing as long as the Qur'an is being recited. Qiyaam will only be excused if the person cannot stand, or is unable to prostrate, or the illness may get aggravated or if the pain is unbearable. It is not permitted to forego standing due to ordinary fever or bearable pain. Its importance can be understood from the fact that if the patient can stand in Prayer with the help of a stick, or a servant or by leaning next to a wall, it becomes obligatory to do so. Further, if the patient can stand for a little while it becomes obligatory to stand and say "Allahu Akbar" and then complete the rest of the Prayer while seated.

Recitation of Qur'an. It is obligatory to properly pronounce each alphabet and vowel in such a manner that each one becomes distinct from another, and to recite it in such a way that the reciter can hear it. Just moving the lips does not suffice for recitation. Recitation means to recite with a voice loud enough to be heard at least by oneself. If there is no noise around (such as rain, moving machinery) and yet one cannot hear one's own recitation, then it will make the Prayer void. It is obligatory to recite one complete verse in the first two Cycles (Rakaats) of Obligatory (Farz) Prayer, and in every Rak’aat of Witr and Voluntary (Nafil) Prayers. Since the recitation by the “Imaam” suffices for all, it is prohibited for the follower to recite behind the “Imaam”, whether the “Imaam” is reciting audibly or softly (inaudible to others).

Ruku or bowing. The minimum requirement for Ruku is to bend at least to the extent that if one extends the hands they would reach the knees. The best is to straighten the back horizontally to the ground with the head in line, and the hands holding the knees.

Sujood i.e two prostations in each “Rakaat”. The essence of prostration is that the forehead and the nose bone must touch the ground. Keeping the under portion of one toe of each foot upon the ground is a condition in prostration. If the feet are lifted from the ground or if only the tip of the toes touch the ground during the entire prostration, the Prayer will become void.

Qaadah Akhirah or the Last Sitting Position. It is obligatory to sit in this position after completing all Cycles (Rakaats) for a period during which one can recite the entire “Tashahhud”. If one offers Sajdah Sahv (the prostrations upon forgetting an Essential act) it becomes obligatory to again remain seated for the same length of time in which one can recite the entire “Tashahhud”.

Khurooj bisun'ihi - that is to proclaim "Salaam" (peace) towards both sides, to end and exit from Prayer.

It is obligatory to maintain the chronological order in offering Qiyam, Ruku, Sujood, Qirat, and Qaadah Akhirah. Further it is obligatory to follow the “Imaam” in all obligatory matters. 

THE ESSENTIALS (WAAJIBAAT) OF PRAYER:

A “Wajib” is an act that is considered Essential in Prayer. Forgetting an Essential renders the Prayer void but there is an expiation for it, called the Sajdah Sahv (two prostrations upon forgetting). Abandoning an Essential on purpose will also render the Prayer void for which the only solution is to offer the entire Prayer again.

The following are Essential (Wajib) in Prayer:

Pronouncing “Allahu Akbar” for the “Takbeer Tahreemah”

Reciting the complete Surah alFatehah in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.

Reciting at least a small Surah or one or two verses which are equal to three small verses, in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.

Offering the Ruku only once in every “Rakaat”.

Offering the Sajdah only twice in every “Rakaat”

Offering the Qawmah (standing upright after the bow).

Offering the Jalsah (sitting upright between the two prostrations)

Resting the nose bone and the forehead both together on the ground, during prostration.

Resting the under portion of three toes (big toe and two adjacent toes) of each foot on the ground, during prostration.

Waiting during Ruku, Qawmah, Sajdah and Jalsa for at least the period in which one can recite "SubhaanAllah" once.

Offering "Qaadah Oola" - that is to sit after two “Rakaats” in the Prayer that has three or four “Rakaats”.

Reciting the "Tahiyyaat" and "Tashahhud" in both Qaadahs (sitting).

Not reciting anything after reciting “Tashahhud” in the first Qaadah.

Not offering Qaadah after the first “Rakaat” and not to offer Qaadah in the third “Rakaat” of any Prayer which has two or four “Rakaats”. (Please note Qaadah will be offered at end of third “Rakaat” in a Prayer having three “Rakaat”).

For the “Imaam” to recite the Qur'an audibly (in the first 2 “Rakaats” only) in the Dawn, Sunset and Night Prayers (in congregation) – and for Friday and Eid Prayers.

For the “Imaam” not recite the Qur'an aloud (but only softly) in the Afternoon and Evening Prayers (in congregation).

For the followers to remain silent when the “Imaam” is reciting the Qur'an, whether audibly or softly.

For the followers to emulate the “Imaam” in all matters except in reciting the Qur'an.

Not to have an unnecessary time gap between the offering of two Obligations, or between two Essentials or between an Obligation and an Essential. Gap is defined as the time in which one can recite "Subhaanallah" thrice.

Saying the word "Salaam" on both sides when offering the Salaam to exit from Prayer.

Reciting "Duae-Qunoot" (The supplication in reverence) in the Witr Prayer, and to say "Takbeer" (Allahu Akbar) before this supplication.

Offering six "Takbeer" (Allahu Akbar) for the Prayers of the two Eids, and to offer “Takbeer” before proceeding to bow in the second “Rakaat” of Eid Prayers.

Offering the Sajdah Tilawat (prostration in Qur'an recitation) upon reciting a verse having such a command.

Offering each Obligation and Essential at its proper assigned position

Offering all the components of Prayer with calm and confidence.

Sajdah Sahav

It becomes Essential (Wajib) to offer 2 (additional) prostrations, upon forgetting any of the Essential (Wajib) acts, or upon repeating any Essential act or upon delaying the offer of an Obligatory (Farz) act. Sajdah Sahav is offered in the last Qaadah after reciting the “Tashahhud”, by first saying the "Salaam" towards the right shoulder and then offering 2 prostrations, after which the entire Qaadah should be completed (including Tahiyyat, “Tashahhud”, Durood and Supplication) and ending with "Salaam" on both sides.

If a person remains silent between the recitation of an additional Surah (or equivalent) after having read the Surah al-fatihah for a time in which one can recite "SubhaanAllah" thrice, it will become “Wajib” to offer Sajdah Sahav. In the first Qaadah of the Obligatory (Farz), Essential (Wajib) or Emphasised Sunnah (Muakkadah) Prayers, if one recites the following words by mistake - "Allahumma Salle Ala Muhammad" or "Allahumma Salle Ala Syedna" - it will become Essential (Wajib) to offer Sajdah Sahav.

THE SUNNAH ACTS OF PRAYER:

Raising both hands up to the ears while saying the “Takbeer Tahreemah” (Allahu Akbar).

Keeping the palms facing the “Qiblah” while saying the “Takbeer Tahreemah”.

Keeping the face directed towards the “Qiblah”, while saying the “Takbeer Tahreemah”.

Folding the hands below the navel, by catching the wrist of the left hand with the right.

Softly reciting “Sanaa”, “Taawuz” and “Tasmiyah” and “Aameen” after Surah alFatehah.

Reciting “Tasmiyah” softly, at the beginning of each “Rakaat”.

Announcing “Takbeer” while moving from one position of Prayer, to another

For the “Imaam” to pronounce all “Takbeers”, “Tasmeey” and “Salaam” as audibly as required.

Reciting only Surah alFatehah in the third and the fourth Cycle of the Obligatory Prayer.

Reciting “Tasbeeh” (Purity) thrice during the bow (Ruku) and in the prostrations (Sujood).

Catching hold of the knees while bowing (Ruku), whilst keeping the fingers wide open.

Whilst in Ruku, to keep the legs straightened and the head and the back in a horizontal line.

For the “Imaam” to say the “Tasmeey” while rising up from the bow (Ruku) and the follower to say “Rabbanaa lakal-Hamd” after rising up from the bow.

For a person offering Prayer alone, to say both “Tasmeey” and “Rabbanaa lakal-Hamd” upon rising from the bow.

While proceeding for prostration, to first place the knees onto the ground, followed by the hands, the nose and lastly the forehead.

While getting up from prostration, to first lift the forehead, then the nose, followed by the hands and lastly the knees.

While in prostration, to keep the arms apart from the sides and the belly away from the thighs.

While in prostration, to keep all toes of both feet firmly pressed on the ground, and pointing towards the “Qiblah”.

To rise up for the 2nd (or following) Cycle by placing the hands on the knees and transferring the weight onto the feet.

In between the two prostrations, keeping the right foot erect, the left foot spread out and to sit upon it.

While sitting, to keep the hands on the thighs with the fingers in their natural position.

Raising the index finger when reciting “Tashahhud”, upon reaching the word “laa” and to put it down at bring all fingers back to normal position when reaching the word “Illa”.

Reciting “Durood Shareef” and any “Masura” supplication in the last Qaadah.

Saying “Salaam” first towards the right and then towards the left.

The acts listed above are the Sunnah (traditions) of the Holy Prophet (peace and blessings be upon him). If any of them are missed out by mistake or left out on purpose, it will not invalidate the Prayer. However it is not permitted to deliberately abandon the Sunnah.

The following actions break the Prayer, and the Prayer must be offered afresh:-

Talking to anyone, on purpose or by mistake.

Saluting anyone or replying to a greeting.

Coughing or clearing the throat, without a valid excuse.

Replying to someone's sneezing.

Eating or drinking whilst in Prayer.

Turning the chest away from the direction of the “Qiblah”, without a valid excuse.

Crying (or exclaiming) because of some pain or trouble.

Breaking of the ablution.

Reading the Qur’an while looking at it.

Making a serious mistake in Qur’an recitation or in the remembrances.

Committing an action with both hands which leads others to believe that the person is not in Prayer.

Performing an unrelated action thrice, in any one position of the Prayer, will invalidate it. For example to scratch by lifting the hand once and let it down, then again lift up the hand and let it down and then do it a third time - all this whilst in one position , would break the Prayer. If the hand is lifted just once and the person scratches more than once, it will be counted as only one action.

Clearing the throat without valid excuse or proper reason, where at least two syllables are heard (For example Aah) will make the Prayer invalid. If there is an excuse (such as body's urge to clear the throat) or if there is a proper reason (such as to clear his voice, or to remind the “Imaam” of his mistake, or to inform others that one is in Prayer) it would not invalidate the Prayer.

MAKROOH (DISLIKED/ UNDESIRABLE) ACTS DURING PRAYER:

Playing with ones clothes, beard or body.

Wrapping up the clothes, e.g. lifting the clothes from front or behind while proceeding for prostration.

Letting the clothes hang - e.g. placing a handkerchief or cloak over the head or shoulder in such a way that their edges are hanging down.

Having sleeves rolled up more than half way beyond the wrists.

Offering the Prayer while in acute need of relieving oneself of stool, urine, or needing to break wind.

Gazing upwards, or turning the face looking here and there.

Cracking the finger joints or inserting the fingers of one hand into the fingers of another.

Placing the hand on the waist. (This must be avoided even outside Prayer).

Laying the wrists flat on the ground while in prostration - this rule applies to men only.

Offering Prayer while someone is facing you.

Yawning purposely during Prayer.

Praying in clothes that have images of living objects on them.

Lifting up the lower garment - i.e. "Shalwar" (by folding and inserting its upper portion) or the pants (by folding its lower end).

Not tying the buttons of the upper garment, thereby exposing the chest.

The presence of an image (of living objects) in the front, right, left or above the head of the person offering Prayer.

Offering the bow or prostration, or rising from the prostration before the “Imaam” does.

Reciting the Qur’an in any position, except while in Qiyaam (standing).

Ending the Qur’an recitation in the bowing position.

Resting the hands on the ground before touching the knees while proceeding for prostration, without a valid reason. Similarly, raising the knees from the ground before the hands are raised from the ground, while rising from prostration.

Offering Prayer in front of a grave, without a barrier in between.

Not offering a “Wajib” (Essential act) properly. For example not straightening the back during the bow and prostrations, or proceeding for the next position before straightening up in the "Qawmah" or "Jalsah".

Reciting the Qur'an in an improper sequence. For example reciting Surah Kafiroon in the first “Rakaat” (Cycle) and Surah Kausar in the second. This is "Makrooh" since it is against the sequence.

Praying with eyes closed. However, it is better to do so if this increases one's reverence and devotion.

A “Makrooh” act makes the Prayer flawed. Such a Prayer should be offered again.

Praying without the head covered is against the Sunnah of the Holy Prophet (peace and blessings be upon him). Praying without the head covered because one deems wearing a cap as a burden, or due to heat, is a lesser “Makrooh” (tanzeehi). However, if it is done in contempt of Prayer (e.g. deeming that Prayer is not important enough to merit wearing a cap for it), it is Kufr (blasphemy). If it is done to increase one's reverence and devotion, it is “Mustahab” (recommended). 

Rules Regarding Someone Crossing Someone Involved In Prayer:

It is a grave sin to pass in front of someone who is involved in Prayer. The Holy Prophet (peace and blessings be upon him) said: “If the one who passes in front of someone involved in Prayer knew what sin it entails, he would prefer to stand for a hundred years rather than taking that single step." In another Hadith it is reported "He would deem it good to be driven into the ground, but would not pass in front of someone involved in Prayer."

If someone passes in front, it does not break the Prayer, but the one who passes will earn a great sin. Similarly one should avoid praying in a place where it becomes difficult for others who need to cross.

If a Sutrah (a thing which can act as a barrier) is placed in front of the worshipper, then there is no harm in crossing from a point beyond it. The barrier should be at least one arm in height and at least one finger in thickness.

In congregation, the barrier for the “Imaam” suffices for the followers. Therefore if one has to cross in front of a Follower (Muqtadi), there is no sin in it - provided one does not cross in front of the “Imaam”. 

ETIQUETTES OF THE MOSQUE:

The Mosque is a house of Allah. It is imperative for everyone - old or young - to have proper regard for it. One should wear clean clothes to the mosque. It is not permissible to enter the mosque when one's breath smells after having eaten raw onions or garlic. Similarly, the mosque should be kept clean from all smelly things.

It is forbidden to discuss worldly affairs or talk loudly in the mosque. It is reported in the Hadith that discussing worldly affairs in the mosque destroys good deeds the way a fire burns up dry wood-sticks. In another hadith it is reported "Do not sit with those who discuss worldly affairs in the mosque, for they have no concern with Allah."

It is not permitted for anyone - except the Mu'taqif (one in seclusion) - to eat, drink or sleep there. Therefore if one intends to do these, one must make the intention of Seclusion (I'tiqaf) before entering the mosque, and offer Prayer or do some Zikr (remembrance). It will now become legal for him to eat or drink due to necessity. It is forbidden to beg in the mosque. It is also prohibited to give alms to beggars inside a mosque or to search for lost property.

It is prohibited to defile the walls, ground, carpets etc., of the mosque with any dirt, saliva or nose refuse etc. Entering the mosque in a state of greater impurity (requiring a bath) is a severe crime. The etiquette of the mosque is so important that one must take care not to let water remaining on the body after ablution to drop inside it - nor should one run inside the mosque in order to join the congregation. 

- Kitab-ul-Salat