Will you give information about the mistakes made in qira’ah in prayer (dhallatul-qari)?

- If the Quran read in prayer is not proper, does sajdah as-sahw become necessary?
- Do the mistakes made related to letters and diacritical marks (harakahs) invalidate prayer?

Dear Brother / Sister,

If a person makes a mistake while reading the additional chapter and starts again to correct that mistake, sajdah as-sahw does not become necessary. However, if he does not read an additional chapter or if he makes a mistake but does not read that part again, sajdah as-sahw becomes necessary.

If a person thinks for a while about what verse or chapter to read after reading al-Fatiha in prayer, sajdah as-sahw becomes necessary. For, wajib has been delayed. If there is no such waiting and if a person reads from the chapter of at-Tin first, from the chapter of al-Asr after that and from the chapter of at-Tin finally, sajdah as-sahw does not become necessary.

Decrees about mistakes made due to slip of tongue or accidentally in words and letters in qira’ah in prayer:

Some mistakes can be made in words and letters while reading al-Fatiha or a chapter due to slip of tongue or accidentally. This issue covers an important place in fiqh. For, a change in meaning can cause the prayer to be invalidated. It is necessary to learn the Quran very well and to memorize some chapters very well. It is necessary especially for the imam to know the fards, wajibs, sunnahs and adabs of prayer and qira’ah well enough –in terms of the validity of the prayer he will lead.

Slip of Tongue in Qira’ah:

In fiqh terminology, it is called "dhallatul-qari". It means the slip (mistake) of the reader.

A) To connect a letter of a word with a letter of the next word:

To connect the last letter of a word with the first letter of the next word does not invalidate prayer but it distorts the easy pronunciation and harmony of the words. We will give some examples about it:
- To pronounce “iyyaka na'budu” as “iyyakana'budu” by connecting the letter (kaf) with the letter (nun).
- To pronounce “ghayril-maghdubi alayhim” as ”ghayril-maghdubialayhim” by connecting the letter (ba) with the letter (ayn).
- To pronounce “sami'allahu liman hamidahu” as “sami'allahuli men hamidahu” by connecting the letter (ha) with the letter (lam).

In those connections, the meaning does not change seriously; therefore, they do not prevent the soundness and permissibility of the prayer even if they are done deliberately. However, to be careful and to pronounce words properly will enable us to show our respect to the Quran and to read in compliance with the Sunnah and manners of the Quran. (Fatawa al-Hindiyya - al-Khulasa)

B) To pronounce another letter instead of a letter:

If the meaning changes when a letter is pronounced instead of another letter and if those letters are not close to each other in terms of the point of articulation, the prayer is invalidated. However, if those two letters are close to each other in terms of the point of articulation, if it is difficult to distinguish between them and if it is difficult to pronounce them correctly because of this, the prayer is not invalidated.   Let us give a few examples about the issue:

There are some difficult letters whose points of articulation are very close to each other like (za) and (dad), (sad) and (sin), (ta) and (tha). According to the majority of fiqh scholars, prayer is not invalidated if one of the letters of the pairs above is read instead of the other. (Fatawa Qadihan) Fatwa is based on this view. However, if it is done deliberately, prayer is invalidated according to Qadi Abu Hasan and Qadi Abu Asim. Nevertheless, if it is done as a slip of the tongue, prayer is not invalidated. This is the preferred view. However, the former is deemed more appropriate in terms of fatwa since it is easier. Thus, a person who cannot pronounce some letters will not be regarded as excused; therefore, he has to work hard to learn them. However, if a person cannot pronounce some letters though he tries very hard and cannot do it by any means, he reads the verses that do not contain those letters. If not, he performs prayers by pronouncing the letters as he can but it is not appropriate for him to become an imam. (Fatawa Qadihan, Fatawa al-Hindiyya) This is the sound view.

C) To skip a letter:

To skip (omit) a letter in qira’ah is called «hadhf al-harf». If the letter that is omitted distorts the meaning, prayer is invalidated. If it does not distort the meaning and if it is done in accordance with the rules of ijaz and tarhim (shortening), prayer is not invalidated. Let us give a few examples about the issue:

- If a person says “la-qad jaahum rusuluna” instead of “la-qad jaathum rusuluna” by omitting the letter (ta) at the end of the verb jaat, the prayer will be valid since the meaning is not distorted.
- If a person says “fa-ma lahum yu'minuna” instead of “fa-ma lahum la yu'minuna” omitting the preposition (la) of negativity, the prayer will not be valid since the meaning is distorted. (al-Muhit,  Radiyuddin Sarakhsi)

D) To add a letter to a word:

If adding a letter distorts the meaning, the prayer will not be valid; if it does not distort the meaning, the prayer will be valid as fatwa states that it is permissible. Let us give an example about it:

- If a person says “wanhaa anil munkari” instead of “wanha anil munkari”, the prayer will be valid since the meaning is not distorted. The letter (ya) is added to the letter (ha) in wanha.
- If a person says “wa zarabibun mabthuthatun” instead of “wa zarabiyyu mabthuthatun”, the prayer will not be valid since the meaning is distorted.

E) To use a different word instead of a word:

To use a different word instead of a word in the Quran depends on certain cases like whether it distorts the meaning or not, whether they are close in meaning or not and whether that word exists in the Quran or not:

a) If the word that is changed is close in meaning with the word it replaces and if it exists in the Quran, prayer is not invalidated. Let us give an example about it:

- Like using the word “hakim” instead of “alim” or “rahim” instead of “ghafur”. They are close in meaning and they exist in the Quran.

b) If the two words are close in meaning but if the word that replaces the original one does not exist in the Quran, prayer is not invalidated according to Imam Abu Hanifa and Imam Muhammad. However, prayer is invalidated according to Imam Abu Yusuf. Let us give an example about it:

- To say “tayyabin” instead of “tawwabin”. The word “tayyabin” does not exist in the Quran but the two words are close in meaning.

c) If the word that replaces the original one is not close in meaning and if it does not exist in the Quran, prayer is invalidated according to all scholars.  

d) If the word that replaces the original one exist in the Quran but if they are not close in meaning and if it has a meaning that makes a person unbeliever if he accepts that meaning, prayer is invalidated; fiqh scholars agree unanimously on it. This is the sound view. Let us give an example about it:

- To use the word “ghafilin” instead of “failin” in the verse “wa'dan alayna inna kunna failin”. For, there is no closeness in meaning between “failin” and “ghafilin” at all; in fact, it brings about an opposite meaning. This is an issue that Imam Abu Yusuf insistently dwells on. Fatwa is based on his view.

If the word is attributed to another noun instead of the original noun, and if that noun that it is attributed to exists in the Quran, prayer is not invalidated according to Imam Muhammad.

- Like saying “ya maryamabnata Musa” instead of “ya maryamabnata Imran”. However, if such a name does not exist in the Quran, prayer is invalidated according to all fiqh scholars because the word “ghilan” does not exist in the Quran.

F) To read by adding a word:

If a person reads an extra word directly, not instead of a word, prayer is invalidated if meaning is distorted – even if the word exists in the Quran. Let us give a few examples about the issue:

- To say “walladhina amanu wa kafaru” instead of “walladhina amanu billahi” by adding the word “kafaru” distorts the meaning completely. Although the verb “kafaru” is used in some places in the Quran, its use here as an extra word distorts the verse and meaning. 

-  To say “ithman wa jamalan” in the verse “innama numli lahum li yazdadu ithman” by adding the word “jamal” invalidates prayer according to all fiqh scholars because that word does not exist in the Quran and it changes the meaning partly.  

If it does not distort the meaning and if such a word exists in the Quran, prayer is not invalidated. Let us give an example about it:

- To read the verse “innallaha bi-ibadihi lakhabirun basir” as “innallaha kana bi-ibadihi khabiran basira” by adding the word (kana) does not invalidate prayer according to all fiqh scholars.

If such a word does not exist in the Quran but if it does not distort the meaning, prayer is not invalidated. Let us give an example about it:

- To read the verse “fiha fakihatun wa nakhlun wa rumman” by adding the word “tuffah”. (al-Muhit / Radiyuddin Sarakhsi - Fatawa al-Hindiyya)

G) To repeat the same letterr:

- If the letter that is repeated is izhar of muda'af, prayer is not invalidated like reading “wa man yartadda” as “wa man yartadid”.
- If it changes the meaning, prayer is invalidated like reading “al-hamdu lillahi” as “allal-hamdu lillahi”.
- To repeat the word is the same. If meaning is distorted, prayer is invalidated like reading “rabbil-alamin” as “rabbi rabbil-alamin” or “maliki yawmid-din” as “maliki maliki yawmid-din”.

However, there are also some scholars who say that prayer is invalidated when a word is repeated and that this is the sound view.

H) To transpose two words (taqdim and ta’khir):

If the meaning is not altered when two words are transposed, prayer is not invalidated like reading the verse “lahum fiha zafirun wa shahiq” as “lahum fiha shahiqun wa zafir”.

As it can be seen, the word “shahiq” is put before the word “zafir”. The meaning does not change. However, if the meaning is distorted, prayer is invalidated like reading the verse “innal abrara lafi naim wa innal-fujjara lafi jahim” as “innal abrara lafi jahim wa innal-fujjara lafi naim”.

As it can be seen, the meaning is just the opposite here. Therefore, prayer is invalidated. The majority of fiqh scholars hold this view; this is the sound view.  (Fatawa al-Hindiyya)

The same thing is valid when two words are read before or after some other two words; if the meaning is not distorted, prayer is regarded as valid. Let us give an example about it:

- Like saying “yawma taswaddu wujuhun wa tabyaddu wujuhun” instead of “yawma tabyaddu wujuhun wa taswaddu wujuhun.

As it can be seen, two words that need to be located after are located before. However, it does not change the meaning. Therefore, it does not cause the prayer to be invalidated.

I) To replace a verse with another verse:

If a person reads a verse in place of another verse and stops fully at the end of it with waqf and if he starts to read the verse he wants to read or if he reads some part of the other verse and then reads the verse he wants to read, his prayer is not invalidated.  

- If a person reads “wal-asri innal-insana” instead of reading the verse “innal abrara lafi naim” as a slip of tongue and stops fully in the end,
- or, if he stops fully after reading “wat-tini waz-zaytuni wa turi sinina wa hadhal-baladil-'amin” and after that
- he reads “laqad khalaqnal-insana fi kabad” instead of reading “laqad khalaqnal-insana fi ahsani taqwim”, his prayer is not invalidated.

However, if he does not stop fully at the end of the verse in the examples above or similar ones, and continues reading the other verse, his prayer is invalidated according to the sound view. (al-Khulasa - Fatawa al-Hindiyya)

J) To make waqf, wasl and ibtida in inappropriate places:

To stop (make waqf) in a place where waqf is not to be made and to start from a place where it is not to be started does not invalidate prayer if meaning is not distorted. Let us give an example about it:

-  To read “innalladhina amanu wa amilus-salihati”, to stop and to start reading “ulaika hum khayrul-bariyya”. Since meaning is not distorted here, prayer is not invalidated. Scholars agree unanimously on it. Similarly, if a person makes wasl where wasl is not to be made, prayer is not invalidated but it is not appropriate. Let us give an example about it: 

- To read “ashabun-nari” and to move on to “alladhina yahmilunal-arsha” without stopping. In fact, it is necessary to stop after the first sentence but when it is read like that, wasl is done without waqf. If the meaning changes in an excessive way, there are different views about it but according to the sound view, prayer is not invalidated. Let us give an example about it:

- If a person reads “shahidallahu la ilaha”, stops and says “illa huwa” after that, the meaning seems to change but prayer is not invalidated since no addition is made. This is the view of the majority of the scholars. The minority holds the view that prayer is invalidated. Fatwa is based on the first view because it is easy for the Muslim people. (Radiyuddin Sarakhsi, al-Muhit)

K) To make a mistake in i'rab:

To make a mistake in i'rab does not invalidate prayer if it does not distort the meaning:

- For instance, if a person reads “la tarfau aswatakum” as “la turfau aswatakum” by pronouncing the letter (ta) as tu, it does not distort the meaning excessively; therefore, prayer is not invalidated. There is unanimous agreement on it. However, if it distorts the meaning excessively, like saying “wa asa Adama rabbuhu”, the meaning will be changed excessively and prayer will be invalidated. For, the word must be pronounced as Adamu. When it is pronounced as Adama, the meaning becomes as follows:
- «His Lord disobeyed Adam.» Mutaqaddimun (the scholars who lived earlier) agree unanimously on it. Mutaakhkhirun (the scholars who lived later) hold different views regarding the issue. Shamsul-Aimme al-Halwani, Abu Jafar Hindawani and some other scholars hold the view that prayer is invalidated. (Fatawa al-Hindiyya)

In that case, the views of Mutaakhkhirun are easy for the Muslim people and are more appropriate for fatwa. The view and ijtihad of Mutaqaddimun is more appropriate in terms of caution. (Fatawa Qadihan - al-Muhit / Sarakhsi)

L) To abandon shaddah or madd:

As it is known, both i’rab and shaddah can change the meaning in Arabic. There is a big difference between the meaning indicated by a word with shaddah and the same word without shaddah.  

There are certainly some exceptions to the rule. Therefore, it is necessary pay attention to i’rab, shaddah and madd while fulfilling the fard of qira’ah in prayer. There are some scholars who say prayer is not invalidated by it but there are also scholars who hold the opposite view.  

Thus, if a person says iyaka na'budu by omitting shaddah instead of saying iyyaka na'budu while reading al-Fatiha, his prayer is not invalidated but this kind of reading is contrary to the science and manners of qira’ah. In addition, it is necessary not to ignore the view of those who say prayer is invalidated because the meaning changes.

If to abandon madd distorts the meaning, prayer becomes invalidated. Let us give an example about it: to read “sawaaun alayhim” as “sawaun alayhim”; the views of fiqh scholars regarding the issue are also different.  According to the majority of them, prayer is not invalidated even if the meaning is distorted because the majority of the people cannot fulfill qira’ah properly. Fatwa is based on this view. (Fatawa al-Hindiyya - al-Khulasa)

Similarly, to abandon idgham in a place where it is necessary to make idgham and to make idgham in a place where idgham is not made are not appropriate. According to the majority of scholars, prayer is invalidated if the meaning changes excessively. Let us give an example about it:

- If a person reads “lilladhina satughlabuna”as “lilladhina satughghabuna” by making idgham with the letter (ghayn), the meaning changes excessively; therefore, prayer is invalidated.

If meaning is not distorted by making idgham in a place where idgham is not to be made, prayer is not invalidated. Let us give an example about it:

- To read “qul siru” by making (lam) idgham with (sin) distorts the meaning. (al-Muhit / Sarakhsi)

To make imala in a place where imala is not made or to abandon imala in a place where it is necessary to make imala does not invalidate prayer though it is wrong in terms of qira’ah. (al-Muhit / Sarakhsi)

M) The Mushaf of Ibn Mas'ud and the other Companions:

As it is known, the Mushaf we have today is the one that was reproduced from the first copy by Hz. Uthman and sent to Islamic countries. In addition, there is another Mushaf prepared by Ibn Mas’ud based on the same first copy; it is the same in meaning but there are some differences in words; prayer is not invalidated if one reads according to the that Mushaf. For, there is no change in meaning. (al-Muhit / Sarakhsi)

N) To read some part of a word but not to read the rest:

Does reading the half or one-third of a word in qira’ah and skipping the remaining part invalidate prayer or not?

The answer to that question is not certain. It occurs due to either gasping or forgetting. According to the majority of scholars, prayer is invalidated in both cases. Let us give an example about it:

If a person intends to say “al-hamdu” but says “al” and stops and then says “hamdu” by completing it or thinks that he has not read al-Fatiha or an additional chapter and starts by saying (al) and then remembers that he has read it and gives up reading or remembers one part of the word and abandons it since he does not remember the rest and starts another word, his prayer is invalidated. According to some fiqh scholars, his prayer is not invalidated. The sound view is the first one. (Fatawa Qadihan - al-Muhit / Sarakhsi) However, the second one is regarded appropriate for preference since it is easy for the Muslim people. (az-Zahira / Burhanuddin Mahmud b. Tajuddin)

If a person reads some letters of a word with kasra, prayer is not invalidated because most of the Muslim people can make such pronunciation mistakes. Thus, the fatwa stating that prayer is not invalidated includes ease.

O) To use a feminine verb form for the verbs attributed to divine names:

Femininity and masculinity is not in question for Allah and His names. However, in the Quran, the verbs attributed to those names are generally masculine. In Arabic, verbs are used as either feminine or masculine. There is no other form. The things that have no attributes of masculinity and femininity are usually used with masculine forms. It does not indicate masculinity; it is the general way of usage.

According to this rule, when a verb is attributed to any names or attributes of Allah, the masculine form is used. This method is used especially in the Quran.
In that case, if a person uses a feminine verb that is attributed to Allah in qira’ah, is his prayer invalidated? 

Fiqh scholars hold different views regarding the issue. According to Muhammad bin Ali bin Muhammad al-Adib, prayer is invalidated because masculine verbs are used for Allah in the Quran including “lam yalid walam yulad”. According to Sheikh Abu Bakr Muhammad bin Fadl, prayer is not invalidated. This is the sound view. (al-Muhit / Sarakhsi - az-Zahira / Burhanuddin Mahmud)
Let us give an example about it:

-  To read the verb “ya’tiyahum” as “ta’tiyahum” in the verse “hal yanzuruna illa an ya’tiyahumullahu fi zulalin” is like that. The following is stated in the book called al-Fawaid:
«If a person makes an excessive mistake in qira’ah in prayer and returns and reads it correctly, his prayer is not invalidated. The prayer of a person who makes a mistake in i’rab and returns and reads it correctly prayer is valid.»

(see Celal Yıldırım, Kaynaklarıyla İslam Fıkhı, Uysal Kitabevi: 1/275-286.)

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