Category: Prayer (Salaat)
Fatwa#: 19772
Asked Country: United Kingdom

Answered Date: Feb 18,2012

Title: What is the ruling with regards to Salaah with the wrong intention, breaking one’s salāh and mixing the order of the postures in salāh


I have two questions that I hope you could answer for me, in accordance with the Hanafi madhab:

          1. If we start our salah with the wrong intention (i.e. intention to pray Maghrib when it is 'Asr that we are supposed to be praying), then can we change our intention in prayer or do we break our salah, and start again? Or is there another option? Is there a difference if you are praying behind an Imam or not? And what is the correct method of breaking salah. I have seen people saying salaam to the right shoulder only, but I have also seen people just come out of prayer. Is there a difference if you break it due to different levels of need, such as; your parents calling in need or due to passing wind, etc.

          2. What do we do if we mix the order of postures in salah? I.e. If we go down to sujood before we bow for ruku. I have read that there are differences in opinion in each of the madhabs, but I am not sure what opinion the Hanafi Ulama hold. Do we break our salah, or continue from the last correct posture (from just before we missed a posture)?



In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

If one commenced his salāh with the wrong intention, he cannot change his intention during the salāh.  He will have to recommence the salāh with a new intention and repeat the takbīr tahrīmah.[i]

Likewise, if one has an intention which is different to that of the imām, then his following of the imām will not be correct.  He will have to recommence his salāh with an intention which is identical to that of the imām to be part of the imām.  For example, if the imām was performing Dhuhr, and the person following made the intention of performing Asr, his following will not be correct.  He will have to make the intention of performing Dhuhr and re-do the takbīr tahrīmah.[ii]

The method of breaking the salāh is by performing one salām to the right.[iii]   The fuqahā mention that the demands of breaking one’s salāh will depend on the strength of the cause for breaking it. 

It will be:

1)     Harām (impermissible) if one breaks his salāh without any reason.

2)     Mubāh (permissible) if you fear your wealth is at stake.

3)     Mustahab (preferable) to break the salāh to join the jamā’ah.

4)     Wajib (mandatory) to break one’s salāh when somebody’s life is at risk.[iv]

If a person goes into prostration (sajdah) instead of rukū’, he must get up from the sajdah and perform the rukū’.  At the end of the salāh, he will have to perform sajdah sahw as he delayed his rukū’ from its original position.[v]

And Allah Ta’āla Knows Best

Mawlana Faraz ibn Adam,
Student Darul Iftaa

Leicester, United Kingdom

Checked and Approved by,
Mufti Ebrahim Desai.


[i]  وفي رد المحتار

(قَوْلُهُ وَلَا عِبْرَةَ بِنِيَّةٍ مُتَأَخِّرَةٍ) لِأَنَّ الْجُزْءَ الْخَالِيَ عَنْ النِّيَّةِ لَا يَقَعُ عِبَادَةً فَلَا يَنْبَنِي الْبَاقِي عَلَيْهِ (ج 1 ص 417 أيج أيم سعيد)


وكذا في فتاوى رحيمية ج 5 ص 29 دار الإشاعت


[ii] وفي الجوهرة

(قَوْلُهُ: وَلَا مَنْ يُصَلِّي فَرْضًا خَلْفَ مَنْ يُصَلِّي فَرْضًا آخَرَ) لِأَنَّ الِاقْتِدَاءَ شَرِكَةٌ وَمُوَافَقَةٌ فَلَا بُدَّ مِنْ الِاتِّحَادِ وَسَوَاءٌ تَغَايَرَ الْفَرْضَانِ اسْمًا أَوْ صِفَةً كَمُصَلِّي ظُهْرِ أَمْسِ خَلْفَ مَنْ يُصَلِّي ظُهْرَ الْيَوْمِ فَإِنَّهُ لَا يَجُوزُ بِخِلَافِ مَا إذَا فَاتَتْهُمْ صَلَاةٌ وَاحِدَةٌ مِنْ يَوْمٍ وَاحِدٍ فَإِنَّهُ يَجُوزُ وَإِذَا لَمْ يَجُزْ اقْتِدَاءُ الْمُقْتَدِي هَلْ يَكُونُ شَارِعًا فِي صَلَاةِ نَفْسِهِ وَيَكُونُ تَطَوُّعًا فَفِي الْخُجَنْدِيِّ نَعَمْ. (ص 62 مير محمد كتب خانه)


وكذا في فتاوى دار العلوم زكريا ج 2 ص 287 زمزم





[iii] وفي البحر

وَفِي الْمُحِيطِ الْأَصَحُّ أَنَّهُ يَقْطَعُ قَائِمًا بِتَسْلِيمَةٍ وَاحِدَةٍ لِأَنَّ الْقُعُودَ مَشْرُوطٌ لِلتَّحَلُّلِ وَهَذَا قَطْعٌ وَلَيْسَ بِتَحَلُّلٍ فَإِنَّ التَّحَلُّلَ عَنْ الظُّهْرِ لَا يَكُونُ عَلَى رَأْسِ الرَّكْعَتَيْنِ وَتَكْفِيهِ تَسْلِيمَةٌ وَاحِدَةٌ لِلْقَطْعِ اهـ. (ج 2 ص 77 أيج أيم سعيد)


[iv] وفي رد المحتار

مَطْلَبٌ قَطْعُ الصَّلَاةِ يَكُونُ حَرَامًا وَمُبَاحًا وَمُسْتَحَبًّا وَوَاجِبًا.

[تَتِمَّةٌ] نُقِلَ عَنْ خَطِّ صَاحِبِ الْبَحْرِ عَلَى هَامِشِهِ أَنَّ الْقَطْعَ يَكُونُ حَرَامًا وَمُبَاحًا وَمُسْتَحَبًّا وَوَاجِبًا، فَالْحَرَامُ لِغَيْرِ عُذْرٍ وَالْمُبَاحُ إذَا خَافَ فَوْتَ مَالٍ، وَالْمُسْتَحَبُّ الْقَطْعُ لِلْإِكْمَالِ، وَالْوَاجِبُ لِإِحْيَاءِ نَفْسٍ. (ج 2 ص 52 أيج أيم سعيد)


وكذا في عزيز الفتاوى ص 318 دار الإشاعت




[v]  الحلبي الكبير

فيجب ( بتقديم ركن نحو أن يركع قبل أن يقرأ ويسجد قبل أن يركع ) هذا التمثيل من صاحب الذخيرة غير واقع في محله لأن الركوع بعد القراءة والسجود قبل الركوع غير معتد به حتى يفترض إعادة الركوع بعد القراءة وإعادة السجود بعد الركوع وإذا لم يقع معتدا به لا يكون فيه تقديم ركن نعم إذا فعل ذلك يجب سجود السهو لتأخير ركن بسبب الزيادة التي زادها فليتأمل (ص 457 سهيل اكيدمي لاهور)


وكذا في فتاوى محمودية ج 7 ص 414 إدارة الفاروق

DISCLAIMER - questions answers issues pertaining to Shar'ah. Thereafter, these questions and answers are placed for public view on for educational purposes. However, many of these answers are unique to a particular scenario and cannot be taken as a basis to establish a ruling in another situation or another environment. bears no responsibility with regards to these questions being used out of their intended context.
  • The Shar's ruling herein given is based specifically on the question posed and should be read in conjunction with the question.
  • bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.
  • This answer may not be used as evidence in any Court of Law without prior written consent of
  • Any or all links provided in our emails, answers and articles are restricted to the specific material being cited. Such referencing should not be taken as an endorsement of other contents of that website.