Common Mistakes Made in the Way Men Dress in out of Salaah

[Umm al_khair]

Common Mistakes Made in the Way

Men Dress in & out of Salaah

 

By Shaykh Mashhoor bin Hasan Aal Salmaan

 

 

1. Praying in tight clothes so that they press over the private parts ('awrah)

 

Praying in tight fitting clothes is deemed makrooh according to the Sharee'ah. It also harms the body and hence it is not good from the point of view of health as well. Perhaps the one praying in such clothes actually leaves parts of his prayer out.

 

It is known that many people who dress in such a way do not attain their prayer at all while others attain only a little, like the prayer of a hypocrite.

Those who pray, many amongst them nowadays dress in clothes that drape around one or both of their private parts (their thighs).

 

Imaam Ibn Hajr said that a group of the Hanafee scholars considered such practices as makrooh. [see Fath-ul-Baaree 1/476]

 

If this is the case for normal trousers then what the case when they are very tight?

 

Shaykh al-Albaanee explained that trousers have two problems:

 

a) This is a dress that resembles the disbelievers. Muslims used to dress in wide bottoms (saaraweel) which were loose fitting and baggy like some still do so in Syria and Lebanon. The Muslims adopted this practice of wearing trousers / pants when they were colonised. When the colonisers departed, they left behind this evil influence and changed the Muslims due to the latter's ignorance.

 

b) This type of dress constricts and presses upon the 'awrah. The 'awrah of a man is from his knee up to his navel. The worshipper should be as far away as he can from disobedience of Allaah during his prayer. He is prostrating (in obedience and submission) to Him. How can he be praying and standing before His Lord, when his buttocks are shown up and what is between is visibly magnified?

 

It is surprising to find many young Muslims taking exception to ladies wearing tight clothes since they cling to their bodies, yet these young men are forgetting about themselves. There is no difference between a lady wearing tight clothes which press against her body and a man wearing trousers which also cling to his body. The buttocks of both a man and a woman is part of the 'awrah and both of them are the same. So it is compulsory for the youth to be warned about this predicament about which they are blind, except for he whom Allaah has guided, who are few. [End of Shaykh al-Albaanee's words…]

 

The Messenger (sall-Allaahu 'alayhi wa sallam) forbade a man from praying in his trousers (saaraweel) unless he had a wrapper (rida) on him. [Abu Daawood & al-Haakim, the hadeeth is Hasan]

 

For more details please consult the following:

 

"Saheeh ul-Jaami' us-Sagheer" of Shaykh al-Albaanee "Sharh ma'aani ul-aathaar" of Imaam at-Tahaawee Shaykh Hamood at-Tuwayjiree's discussion about it in his book which talks about how resemblance of the mushrikoon has befallen upon many in "Al- Iidaah wa-tibyaan…"

 

As long as the trousers are wide and not tight the prayer is valid, but it is better to have a shirt or a top on that covers between the navel and the knee, or lower still unto the middle of his shins or down to just above his ankles, because that is the complete covering.

 

Shaykh Ibn Baaz has a fatwa where he says that it is permissible to pray in trousers so long as the 'awrah is not pressed against due to its expansiveness and his backside is not shamelessly visible. If his backside becomes visible then the prayer is invalidated, but if only the clothes press against his 'awrah then it is makrooh.

 

2. Praying in thin and transparent clothing

 

Just like it is makrooh to pray in tight fitting clothes which cling to the 'awrah and show them up, it is not permissible to pray in thin clothes which are transparent enough to make the (actual) body visible. [Fataawaa Rasheed Ridaa 5/2056]

 

Praying in sleeping suit or pyjamas:

 

Abu Hurayrah (radee Allaahu 'anhu) reports that a man stood up and asked the Prophet (sall-Allaahu 'alayhi wa sallam) about praying in a single garment. So he (sall-Allaahu 'alayhi wa sallam) said, "Unless you find two garments." Then he asked 'Umar (radee Allaahu 'anhu) who said, "When Allaah is generous, be generous yourselves. A man prayed in a lower garment (izaar) and an upper garment (ridaa), a waist wrapper (izaar) and a shirt (qamees), in a lower wrap (izaar) and an outer garment with full length sleeves (qaba'), in trousers (saraaweel) and an upper wrap (ridaa), in trousers and a shirt (qamees), in trousers and upper garment (qaba'), in turban and qaba', and in turban and qamees. [saheeh al-Bukhaaree, Maalik in al-Muwatta', Saheeh Muslim, Abu Daawood, an-Nisaa'ee, Ibn Maajah, al-Humaydee, Ahmad bin Hanbal in al-Musnad, at-Tayaalisee, at-Tahaawee, al-Baghawee, Abu Nu'aym, al- Khateeb]

 

'Abdullaah ibn 'Umar (radee Allaahu 'anhumaa) saw Naafi' praying by himself in a single garment (thawb). So he said to him, "Can you not wear two garments?" He said, "Of course". He said, "Do you go out to the market in a single garment?" He said, "No". He said, "Allaah has more right that He is dressed up for!" [At-Tahaawee in "Sharh ma'ani ul-aathaar", "Tafseer ul-Qurtubee" and al-Mughnee]

 

Such is the case for one who prays in his night garments. He would feel shy to go to market in it on account of its thinness and transparency.

 

Ibn 'Abdil-Barr said: "The people of knowledge love for one to be enveloped in his garments; that he beautifies himself for his prayer as much as he is able with regards to his clothes, applies perfume and cleanses his teeth (miswaak)." [At-Tamheed]

 

On the topic of conditions for the correctness of the prayer, the jurists (fuqahaa') talk about the condition of covering the 'awrah: They make the condition for the covering to be thick and say it is not permissible to make it fine so that the skin tone is visible. ["al-Majmoo'", al- Mughnee, etc.]

 

This is a requirement whether for a man or a woman, whether praying alone or in congregation. So whoever's clothes reveal his 'awrah in spite of his ability to keep it covered, then his prayer is invalidated.

 

"O Children of Adam! Take your adornment (by wearing your clean clothes), while praying..." [soorat ul-A'raaf, 7:31]

 

According to "Ad-Deenul-Khaalis" 2/101 and "at-Tamheed" 6/379 the aim of zeenah (adornment) is the thawb and the command means to conceal the 'awrah for every prayer.

 

Praying in light tunic:

 

Some people pray in garments that only lightly cover their bodies and its transparency allows one to see the person's skin colour, while not wearing anything underneath. (It is not enough to wear shorts or trunks underneath unless it covers the extent between the belly-button and the knee.) The statement of 'Umar (radee Allaahu 'anhu) previously shows usage of more than one garment to screen oneself and how one garment is added to another. The evidence shows that it is compulsory (waajib) to be properly covered and praying in only one garment is allowed only because of the person's straightened circumstances (poverty). The prayer of someone in two garments is better than doing so in one. This has been clearly elaborated by Qaadi 'Iyaad who has dispelled the differences regarding this matter. [see Fath-ul-Baaree, al-Majmoo' 1/476 and Nayl-ul-Awtaar 2/78, 84]

 

Imaam ash-Shaafi'ee said if a person prays in his shirt and it reveals him, then his prayer is invalidated. [see al-Umm 1/78]

 

Even worse for ladies:

 

The lady doing that is in a more terrible situation than the man. And if she prays in a loose outer garment with sleeves and slit in front then it is better for her to wear her jilbaab on top. She must make sure she does not pray wearing delicate material such as nylon or chiffon.

 

Consider the hadeeth where we are told how in the last part of the nation of Muhammad (sall-Allaahu 'alayhi wa sallam) there will be ladies who are "dressed yet they are naked."

 

Ibn 'Abdil-Barr says such women will dress in light material which will cover them yet not screen them, so they will be dressed in name but naked in reality. [Tanweer-ul-Hawaalik 3/103]

 

A report from Hishaam ibn 'Urwah shows once Mundhir ibn Zubayr sent a beautiful garment from Kohistan to Asmaa' bint Abi Bakr who having felt the material and disapprovingly asked for it to be sent back to the sender. When asked as to why since it did not show the body, she replied it was transparent. [ibn Sa'd in at-Tabaqaat-ul-Kubraa 8/184, Saheeh]

 

As-Safaareenee said it is forbidden to wear clothing that is light and fine so that the 'awrah is not covered whether for a male or a female. This is a matter of the Sharee'ah without any difference. [ad-Deen-ul-Khaalis 6/180]

 

Ash-Shawkaanee said in "Nayl-ul-Awtaar" 2/115 that it is compulsory (waajib) for a lady to cover her body with a garment which is not transparent. This is a condition for covering the 'awrah.

 

3. Praying in long and overflowing lower garment (practising isbaal or being a musbil)

 

Abu Hurayrah (radee Allaahu 'anhu) said: "While a man was praying with his lower garment hanging down the Messenger (sall-Allaahu 'alayhi wa sallam) said to him, 'Go and do wudoo'.' So he went, performed ablution and came back. He (sall-Allaahu 'alayhi wa sallam) said, 'Go and do wudoo'.' So a man said to him, 'O Messenger of Allaah! Why did you ask him to do wudoo'?' So he remained silent about him. Then he said, 'He was praying while his lower garment was hanging down (i.e. he was a musbil).' [Abu Daawood, Musnad of Ahmad bin Hanbal, an-Nisaa'ee in Sunan al-Kubraa, an-Nawawee]

 

'Abdullaah ibn 'Umar (radee Allaahu 'anhumaa) reported that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) said, "Allaah does not look at the prayer of a person who lets his lower garment flow out of pride". [ibn Khuzaymah]

 

Ibn Mas'ood (radee Allaahu 'anhu) said he heard the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) say, "Whoever lets his lower garment hang down (over or below the ankles) from vanity then there is neither ease from Allaah nor anything blessed." [Abu Daawood and Shaykh al-Albaanee's Saheeh Jaami'-us-Sagheer]

 

This means there is no forgiveness for him or honour for him with Allaah. He does not preserve himself from the evils of his actions. It is also said that this means he does not (really) believe with regards to what Allaah has made permissible and forbidden. Also, some say it means he has freed himself from Allaah and become separated from His Deen. For further details and discussion on the understanding presented, please consult "Faidh-ul-Qadeer" and "Al-Majmoo'".

 

The Shaafi'ees and Hanbalees reckon the tradition is a proof that it is forbidden to let the lower garment drop below (the top of the ankles) in prayer when done out of pride, and according to the Shaafi'ees it is objectionable when no vanity is intended. [see "Al-Majmoo''" and Nayl-ul-Awtaar]

 

For a detailed discussion on this please consult "Majmoo' al-Fataawaa" of Shaykh-ul-Islaam Ibn Taymiyyah, "Fath-ul-Baaree", and "'Awn-al-Ma'bood" where you will find the explanation that it is indeed forbidden to practice isbaal whether with pride or without it.

 

Shaykh Ahmad Shaakir pursued this matter in his verification of authenticity of prophetic reports (hadeeths) in Ibn Hazm's "al-Muhalla" and showed how the author had left out the first hadeeth which is a strong proof that the prayer of a musbil is invalid.

 

Imaam Ibn al-Qayyim elaborated about the first hadeeth and said letting the lower garment flow is sinful. The man was ordered to perform ablution and pray because ablution puts out the heat of sinfulness.

 

At-Teebee explained the man was asked to do ablution although he was clean so that he would consider the reason why he was ordered so. Allaah blessed the request of the Prophet (sall-Allaahu 'alayhi wa sallam) in that such outward cleanliness will cleanse the stain of arrogance inside, because exterior cleanliness affects the inward cleanliness.

 

Shaykh-ul-Islaam Ibn Taymiyyah in his "Majmoo' al-Fataawaa" emphasised that it is the same whether one practices isbaal of his trousers, or lower wrap or shirt (qamees). It is obligatory for every Muslim to leave isbaal and fear Allaah about it.

 

Shaykh Ibn Baaz's discussion on isbaal

 

Shaykh Ibn Baaz was asked whether it is correct to pray behind an innovator (mubtadi') and one who is a musbil and he said:

 

"The prayer is correct behind the innovator and the one who is a musbil and (one who has some) other sin according to what is more right from what the scholars say, as long as it is not a bid'ah of disbelief (kufr) for the person. If it is a bid'ah of disbelief like that of a Jahmee and similar to that, which takes a person outside the fold of Islaam, then it is not correct to pray behind such people. However, it is obligatory for those responsible (amongst the people) that they choose the Imaam to be of a pleasing character and safe from bid'ah and immorality. (This is) because being an Imaam is a great (and important) trust (amaanah). He stands as an example to the Muslims by it. Thus it is not permissible to render its custodianship to the people of innovation and immorality when others are able to be appointed."

 

Isbaal is totally sinful which is necessary (waajib) to avoid and warn against it because of the statement, "Whatever hangs below both ankles from the lower garment (izaar) is in the Fire." [saheeh al-Bukhaaree & an-Nisaa'ee]

 

Whatever is like the izaar also comes under the same judgement, like the shirt (qamees), trousers, cloak (woollen - basht) and similar to that. It is authentic from the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) that he said, "Allaah will not speak to three (types of people), nor will He look at them on the Day of Judgement, nor will He purify them, and they will have a painful punishment: the person who is a musbil with regard to his garment…" [saheeh Muslim]

 

When the person does so with izaar or something similar due to pride and arrogance then that makes him even more strong in sinning and draws him nearer to the punishment, since the Prophet (sall-Allaahu 'alayhi wa sallam) said, "Whoever lets his garment flow (upon and beneath the ankles) due to vanity Allaah will not look at him on the Day of Judgement."

 

It is compulsory for every Muslim to be on guard against what Allaah has forbidden for him with regards to isbaal and other sins. [Mujallat-ud-Da'wah No. 913]

 

4. Rolling up the garment in prayer

 

One of the mistakes of some of those who pray is that they tuck up their garments before starting their prayer.

 

It is reported from Ibn 'Abbaas (radee Allaahu 'anhumaa) that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) said, "I have been ordered to prostrate upon seven (bones) and that I neither tuck up the hair nor the garment (thawb)." [saheeh Muslim, an-Nisaa'ee & Ibn Khuzaymah]

 

Ibn Khuzaymah interpreted this narration with a chapter heading "Prevention from tucking up the garments in prayer."

 

An-Nawawee said the scholars are in agreement that it is not permissible to pray while his garment is rolled up or his sleeve or anything similar. [sharh Saheeh Muslim]

 

Imaam Maalik said that if his clothes are already like that since he was doing a job and he rolled it up for that work and he started his prayer as he is, then there is no harm that he prays in that condition.

 

However, if he only does that to tuck up his hair or garment then there is no good in it. [Al-Mudawwanat ul-Kubraa]

 

An-Nawawee continued to say that the prohibition of hemming the garment is that of strong dislike. If he prays like that then he does evil although his prayer is correct. This is supported by at-Tabaree where he speaks of a consensus by the scholars and Ibn-ul-Mundhir who takes recourse to al-Hasan al-Basree.

 

5. Praying without covering the head

 

It is permissible to pray in bare head for a man. The head is 'awrah for a woman. However, it is recommended (mustahab) that he is completely dressed for prayer. This includes covering the head with a cap, or turban or something similar from what is customary from his clothes.

 

Uncovering the head without excuse is detested (makrooh) especially in the compulsory prayers and even more so in congregation.

 

Shaykh al-Albaanee said: "As for what I see, it is makrooh to pray with the head bare and this is indisputable. It is recommended for Muslims to enter the prayer in full Islamic manner of dressing because of the hadeeth, "Allaah has more right that you beautify for Him." [At-Tahawee, at-tabraanee & al-Bayhaqee. See Silsilt-us-Saheehah]

 

"This is not from the good manners from the customs of the Salaf to have the head uncovered and walk like that on the road, and enter places of worship like that, but it is from the ways of the foreigner which has infiltrated the Islamic lands when the disbelievers set foot in it, and imported their corrupt custom and the Muslims imitated them in it. So repel it and its likes. This is an extraordinary accident and it is not appropriate that it should warrant contradicting the prior Islaamic culture, and be taken as an excuse for permission to pray without head-covering."

 

Then Shaykh al-Albaanee goes on to explain the mistake of some brothers in Egypt who brought the proof of the permissibility to pray without covering the head by analogising with how the head is uncovered for someone in ihraam during the pilgrimage. This is wrong since not covering the head during the pilgrimage is from the law (Sharee'ah) of Allaah. If their analogy was right them they should make it compulsory to pray without any head covering at all since it is obligatory to do so during the pilgrimage! [Tamaam-ul-Minnah fee ta'leeq 'alaa Fiqh-us- Sunnah by Shaykh al-Albaanee]

 

It is not established at all that the Messenger (sall-Allaahu 'alayhi wa sallam) ever prayed outside the pilgrimage with bare head, without a turban / cap. Whoever thinks he did so then he should bring the proof. If he (sall-Allaahu 'alayhi wa sallam) had done so, it would have been recorded.

 

Let it be known that it is just makrooh for a man to pray with bare head. [Al-Majmoo' - al-Baghawee etc.]

 

Note: The narration attributed to Ibn 'Abbaas that the Prophet (sall-Allaahu 'alayhi wa sallam) would sometimes remove his cap and place it as a sutrah in front of him is weak (da'eef). Even if it was authentic then it does not prove praying in bare head since it is compulsory and more important to take a sutrah and it is more evident that he did that to make up for lack of any suitable sutrah.

 

6. Praying in clothes which has pictures on it

 

Aa'ishah (radee Allaahu 'anhaa) said that (once) the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) prayed in a woollen garment which had markings on it. When he finished his prayer he said, "Go to Abu Jahm ibn Hudhaiyah with this garment and bring me an inbijaaniyyah, because this has distracted me too much in my prayer." [saheeh al-Bukhaaree, Saheeh Muslim, an-Nisaa'ee, Ibn Maajah, Muwatta' of Maalik]

 

The inbijaaniyyah that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) desired is a thick garment which has no markings or pattern on it unlike the khameesah (woollen garment which he was wearing at the time) which he rejected and it had such markings. And patterns are more preferable than pictures.

 

At-Teebee said while commenting on the above narration that pictures and similar things which can be seen affect's the pure hearts and clean souls. [see "'Umdatul-Qaari" and Fath-ul-Baaree]

 

Anas (radee Allaahu 'anhu) said that (once) Aa'ishah (radee Allaahu 'anhaa) had a curtain which she used to screen a side of her house. The Prophet (sall-Allaahu 'alayhi wa sallam) said to her, "Remove it from me, because its pictures keep on turning my attention away from my prayer." [saheeh al-Bukhaaree]

 

The above narration presents a difficulty when viewed against the other hadeeth also from Aa'ishah (radee Allaahu 'anhaa) which says that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) would not enter the house which had a screen / curtain with pictures on it. [saheeh Muslim] This is resolved by knowing that this narration is talking about pictures of living creatures on the material while the first narration is not about such.

 

The above hadeeth of Anas (radee Allaahu 'anhu) is evidence that it is makrooh to pray in a garment which has pictures on it.

 

From the above evidences al-Qatalaanee said in "Irshaad-us-Saari" if the picture distracts a person praying in front of it then it is more so when he is clothed in such garments. Al-'Aynee in "'Umdat-ul-Qaari" noted about the chapter in Saheeh al-Bukhaaree "Dislike of praying where there is a picture" that this means this chapter (by Imaam al-Bukhaaree) explains that it is makrooh to pray in the house which has a garments with pictures on it. Thus if it is makrooh to do so in such case then it is worse when dressed in such material.

 

The jamhoor hold the position that it is makrooh.

 

Their evidence is the narration from Aa'ishah (radee Allaahu 'anhaa) who said: "I had a garment with pictures on it which I had spread out and the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) was praying towards it. So he said, "Take it away from me." So I (cut it into pieces and) made (some) screens (out of it). [saheeh Muslim & Nisa'ee]

 

After mentioning this hadeeth an-Nawawee said, "As for the garment which has a picture or a cross or whatever draws the attention away, then praying in it or towards it or on it is makrooh due to the hadeeth."

 

7. Praying in saffron dyed clothes (saffron colour is red or bright orange-red)

 

'Abdullaah ibn 'Umar (radee Allaahu 'anhumaa) said that the Messenger of Allaah (sall-Allaahu 'alayhi wa sallam) saw him dressed with two saffron coloured garments. So he said, "This is the dress of the disbelievers, so do not clothe yourself with it." [saheeh Muslim & the Musnad of Ahmad bin Hanbal]

 

In one narration he (sall-Allaahu 'alayhi wa sallam) said to him, "Did your mother order you to wear it?" I said, "Shall I wash them both?" He said, "Rather burn them both!"

 

Yet another narration says, "So I did that."

 

In another narration it says how he was seen by the Prophet (sall-Allaahu 'alayhi wa sallam) in a garment stained with saffron dye so he was told, "What is this garment that is upon you?!" So he understood by that its dislike and went home and found them heating up the stove to cook meat and threw the garment into it. Then he went to the Prophet (sall-Allaahu 'alayhi wa sallam) the next day and he said, "What have you done with your garment?" So when he had told him, he said, "Why didn't you clothe some of your family with it? There is no harm in the ladies using it." [Musnad of Ahmad bin Hanbal, Abu Daawood & Ibn Maajah]

 

It is reported from Anas (radee Allaahu 'anhu) that the Prophet (sall-Allaahu 'alayhi wa sallam) forbade the man from wearing saffron (clothes). [saheeh al-Bukhaaree]

 

'Alee (radee Allaahu 'anhu) said the Prophet (sall-Allaahu 'alayhi wa sallam) forbade from saffron dyed clothes. [saheeh Muslim, an-Nisaa'ee & Abu Daawood]

 

Ibn Qudaamah said, "Concerning praying in red garments, our companions have said it is makrooh for a man to clothe in it and pray in it." [Al-Mughnee]

 

Ibn-ul-Qayyim discusses this in "Zaad-ul-Ma'aad" and says it is indeed very strongly disliked although still permissible. Allaah granted refuge from it to the Prophet (sall-Allaahu 'alayhi wa sallam) when he wore a blood-red garment and now there is doubt as to the true meaning of red cloth.

 

At-Tabaraanee in "Al-Awsat" discusses the red garment of the Prophet (sall-Allaahu 'alayhi wa sallam) and says it is a mistake to think the garment was pure red and not mixed with anything else. This red garment was a Yemeni costume woven with red and yellow thread like all such Yemeni costumes. It is called red due to the red thread in it. As for pure red then this is strongly forbidden.

 

Imaam ash-Shawkaanee says in "As-Sayl-ul-Jarraar" that the forbiddance is with regards to the purely red type of saffron dye, but what is red due to being coloured without saffron dye then such clothes is permissible.