Khushoo’ in Prayer (Part 1)

Sources:

• Al-Manhiyyat ash-Shari’yyah fee Sifat as-Salat by Abdur-Ra’oof al-Kamaali.
• Bulugh al-Maraam by Darus-Salaam
• Sifat Salat an-Nabiyy by Shaikh al-Albaani (Rahimahullaah)
• “Bulugh al-Maram” Sharh Shaikh Ibn Uthaimeen (Rahimahullaah)

The Scholars are in consensus that Khushu’ (i.e. calmness, comfort and concentration of the whole body, heart and the mind towards Allah) is recommended during the Salat.

Khushu’ is a stressed Sunnah. It is the real soul of the Salat. Offering the Salat without an attentive heart will diminish the reward of Salat according to what was lacking from its Khushu’. Shaikh ul-Islam Ibn Taymiyyah is of the opinion that Khushu’ is obligatory.

Allah (Subhanaahu Wa Ta’alaa) said in Surat al-Mu’minun (23:1-2):

قَدْ أَفْلَحَ الْمُؤْمِنُون     الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ 

“Successful indeed are the believers. Those who offer their Salat (prayers) with all solemnity and full submissiveness.”

The following matters affect the Khushu’ of the person, and should therefore be avoided: 

1. If food is served, then eating the food is preferable with the condition of being hungry and longing for it, even if this makes a person miss the congregational prayer, but this should not be a habit (i.e. always to serve food after the adhaan).

Narrated Anas (Radia-Allaahu ‘anhu) : ‘Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “If supper is brought (and the prayer is ready) start with it (the food) before you pray the Maghrib (prayer) and do not be hasty in finishing it.”’ [Agreed upon]

The reason behind it is that one should stand before Allah with complete concentration, being above all worldly needs. On the other hand, it is not permitted to go and eat at the time of prayer, when food is not yet served.  [Bulugh al-Maram]

The same ruling is applied to anything that could occupy the heart. One should start with it before the Salat as long as it will not delay the Salat from its stated time.

2. To turn sideways (to the left or right) during the Salat.

Narrated ‘Aishah (Radia-Allaahu ‘anha) : ‘I asked Allah’s Messenger (Salla-Allaahu alaihi wa sallam) about turning in the Salat (prayer) (with the body or with the heart). He (Salla-Allaahu alaihi wa sallam) replied: “It is a way of stealing by which Satan takes away (a portion) from the Salat of a person.”’ [Al-Bukhari]

Shaikh Bin ‘Uthaimeen (Rahimahullaah) said: “There are two kinds of turning away in the Salat:

a)     With the heart, i.e. by thinking about matters that are not related to one’s prayer. This kind is even more serious than turning with the body, and will diminish the reward of the prayer.

b)    With the body.

1. Turning with a part of the body such as turning of the face only by twisting the neck. It is not permissible to turn to the right or left by twisting the neck in the Salat without necessity. In case of necessity, it is permissible (such as to spit on the left when Shaytan overpowers man in his Salat and whispers to him). Turning some parts of the body will not nullify the prayer but will diminish its rewards.

Narrated Abu Dhaar (Radia-Allaahu ‘anhu) that Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “Allah does not cease to turn to a slave in his prayer as long as he is not looking around; when he turns his face away, Allah turns away from him.” [Abu Dawoud]

The Hadith indicates the prohibition from turning away with one’s face during the Salat: because whoever Allah turns away from, means He is not pleased with him, and whoever Allah is not pleased with, is considered a sinner.

However, turning sideways out of necessity is permissible based on the following evidences:

• Narrated Jabir (Radia-Allaahu ‘anhu) : “The Prophet (Salla-Allaahu alaihi wa sallam) prayed sitting, when he was injured; so he turned to the people behind him, he saw them praying while standing, so he gestured to them to sit, so they sat (and prayed).” [Muslim]
• Narrated Sahl bin Sa’d (Radia-Allaahu ‘anhu) : “never glanced sideways in his Salat but when the people continued Allah’s Messenger (Salla-Allaahu alaihi wa sallam) went to establish peace among Bani Ámr bin Áuf. In the mean time, the time for Salat was due and the Mu’adh-Dhin went to Abu Bakr (Radia-Allaahu ‘anhu) and said: “Will you lead the Salat, so that I pronounce the Iqamah?” Abu Bakr (Radia-Allaahu ‘anhu) replied in the affirmative and led the Salat. Allah’s Messenger (Salla-Allaahu alaihi wa sallam) came while the people were still praying and he entered the rows of the praying people till he stood in the first row. The people clapped their hands.  Abu Bakr (Radia-Allaahu ‘anhu) turned and saw Allah’s Messenger (Salla-Allaahu alaihi wa sallam). Allah’s Messenger (Salla-Allaahu alaihi wa sallam) beckoned him to stay at his place..” [Al-Bukhari and Muslim]
• The Sahabah (Companions) (Radia-Allaahu ‘anhum) saw the gesture of the Prophet (Salla-Allaahu alaihi wa sallam) for them to continue the Salat when they were offering the Salat behind Abu Bakr (Radia-Allaahu ‘anhu) during the fatal illness of the Prophet (Salla-Allaahu alaihi wa sallam). Had it not been for their turning in the Salat, they would not have seen the Prophet’s gesture. [Mentioned by al-Hafidh Ibn Hajar]

2. Turning away from the direction of the Qiblah with the whole body or with one’s chest, will invalidate the Salat, because one of the conditions required for the Salat to be accepted is to face the Qiblah.

3. Turning away with one’s eye sight. If it is done out of necessity, then it is permissible, otherwise it is disliked.

Áli bin Shaiban (Radia-Allaahu ‘anhu) narrated: “We prayed behind the Prophet (Salla-Allaahu alaihi wa sallam), when he glanced out of the corner of his eye at a man not settling his backbone in Ruku’ and Sujood. When he (Salla-Allaahu alaihi wa sallam) finished, he said: ‘O assembly of Muslims! Verily, the prayer is not valid for the one who does not settle his spine in Ruku’ and Sujood.’” [Ibn Abi Shaibah, Ibn Majah and Ahmed]

It is recommended for the person who offers the Salat to look at the position of his Sujood (prostration) except at the time of Tashahhud, when his eyes should be focused on his index finger.

4. The prohibition of spitting during the Salat in the direction of the Qiblah or on the right side. If a person needs to spit, he should spit on his left side or under his feet or behind him if there is no one there, in order not to harm others.

Narrated Anas (Radia-Allaahu ‘anhu) : “The Prophet (Salla-Allaahu alaihi wa sallam) saw some sputum in the direction of the Qiblah (on the wall of the mosque) and he disliked that and the sign of disgust was apparent from his face. So he got up and scrapped it off with his hand and said: “Whenever anyone of you stands for the Salat (prayer), he is speaking in private to his Lord or his Lord is between him and his Qiblah. So, none of you should spit in the direction of the Qiblah but one can spit to the left or under his foot.” The Prophet (Salla-Allaahu alaihi wa sallam) then took the corner of his sheet and spat in it and folded it and said, “Or you can do like this.” [Al-Bukhari]

5. The prohibition of closing the eyes during the Salat.

If closing the eyes was done as a means of seeking nearness to Allah, then it is forbidden because it is considered a Bid’ah (an innovation), otherwise it is disliked because it contradicts the Sunnah.

Ibn al-Qayyim (Rahimahullaah) said in Zaad al-Ma’ad: “It was not of his (Salla-Allaahu alaihi wa sallam) guidance to close the eyes in the Salat.”

However, if there were drawings and decorations in front of him diverting him from concentrating, then in this case it is not disliked. It may become recommended or obligatory and that is according to what exists in front of him.

6. Removal of anything which diverts the attention from the place of prayer. If not possible, one should move away and avoid that place.

Narrated Anas (Radia-Allaahu ‘anhu) : “Áishah (Radia-Allaahu ‘anha) had a Qiram (a soft marked woolen curtain with colours) with which she had screened one side of her house. The Prophet (Salla-Allaahu alaihi wa sallam) said: “Take away this Qiram of yours, for its pictures are still displayed in front of me during my prayer (i.e. they divert my attention from the prayer).” [Al-Bukhari]

Shaikh Bin ‘Uthaimeen (Rahimahullaah) said: “It is incumbent upon the person not to pray towards something that distracts him in his Salat. Accordingly, the scholars disliked writing anything in the direction of Qiblah of the Masjid; they said, “because that distracts the person who offers the Salat,” and they are right, regardless of what is written. In some Masajid they write the Name of Allah on the right of the Mihrab and name Muhammad on the left; undoubtedly this is evil because writing them together on the same place is like making Prophet Muhammad (Salla-Allaahu alaihi wa sallam) as a rival (equal) to Allah (Subhanaahu Wa Ta’alaa). Moreover, this will make the ignorant person who sees this think that Allah and Prophet Muhammad (Salla-Allaahu alaihi wa sallam) are of the same rank, and this is evil. Other examples include writing the Names of Allah or the names of Prophet Muhammad (Salla-Allaahu alaihi wa sallam), which are all prohibited. [Bulugh al-Maram – by Shaikh Bin ‘Uthaimeen]

It is disliked to decorate the Masjid with designs and ornaments, etc. as they are impediments for concentration. Imam an-Nawawi has quoted the consensus of Muslim scholars in this regard and considered it as absolute prohibition.

7. The dislike of offering Salat in a garment having marks and distracting one in his prayer.

Al-Bukhari and Muslim have also reported a Hadith narrated by Áishah (Radia-Allaahu ‘anha) in which she said: “The Prophet (Salla-Allaahu alaihi wa sallam) offered Salat in a khamisa (a square garment) having marks. During the Salat, he looked at its marks. So when he finished the Salat he said, “Take this khamisa of mine to Abu Jahm and get me his anbijaniya (a woolen garment without marks) as it (the khamisa) has diverted my attention from the Salat.” [Al-Bukhari and Muslim]

8. If someone feels a strong need to answer the call of nature or passing wind and has enough time, one should do it before going to prayer, otherwise the prayer will be aversive.

According to some it will not be regarded a prayer at all because of the lack of concentration, fear of Allah, and humility. If time is short and the need is not very urgent, one should offer the prayer rather than delay it.

Áishah (Radia-Allaahu ‘anha) narrated: “I heard Allah’s Messenger (Salla-Allaahu alaihi wa sallam) say, ‘No Salat (prayer) can be (rightly offered) with presence of food or when he is resisting the urge to relieve himself of urine and feces.’”[Muslim]

9. The dislike of removing pebbles from the place of prostration (when pebbles are small and harmless). [Pebbles were used to furnish the ground of the Masjid and this was at time of the Prophet (Salla-Allaahu alaihi wa sallam)]

It is not permissible to remove the pebbles from the place of prostration except out of necessity. It is allowed to remove once but leaving it is better, if the presence of the pebbles does not diminish (hamper) the concentration and Khushu’.

Mu’aighib (Radia-Allaahu ‘anhu) narrated: “The removal of pebbles from the ground (while praying) was mentioned to the Prophet (Salla-Allaahu alaihi wa sallam). He (Salla-Allaahu alaihi wa sallam) said: “If you have to, do so once only.” [Al-Bukhari and Muslim]

The prohibition of removing the pebbles from the prostration position is mentioned in the Hadith reported by Abu Dawoud in which he said: “Do not remove (the pebbles) while you are offering the Salat, and if you have to, do so once only leveling the pebbles.”

Al-Hafidh Ibn Hajar (Rahimahullaah) said: “Restricting the Hadith to the pebbles and sand, because they were existing on the ground of the Masjid at that time; also this does not prevent the ruling to be applied to other than that of sand, specks, etc.” [Fat-h al-Bari]

10. If the pebbles that attach to the forehead of the person who offers the Salat, harm the person, then it is better to remove them, otherwise it is disliked to remove it, because removing it occupies the person from concentration, especially if it is repeated often.

Narrated Abu Sa’eid al-Khudri (Radia-Allaahu ‘anhu): “I saw the Messenger of Allah (Salla-Allaahu alaihi wa sallam) prostrate in the water and mud such that I saw the traces of mud on his forehead.” [Agreed upon]

Al-Bukhari (Rahimahullaah) said: “Al-Humaidi took this Hadith as an evidence for not wiping the forehead in the Salat.” [Sahih al-Bukhari]

Ibn Masûd (Radia-Allaahu ‘anhu) said: “Four things are considered of alienation, one of them is wiping the dust from one’s face during the Salat.” [Reported by al-Baihaqi and authenticated by al-Albani]

Actions which invalidate the Salah and the Khushu’:

1.  Speaking deliberately during Salah

Narrated Mu’awiyah bin al-Hakam (Radia-Allaahu ‘anhu): Allah’s Messenger (Salla-Allaahu alaihi wa sallam) said: “Talking is not befitting during the Salat (prayer), for it (prayer) consists only of glorifying Allah, declaring His Greatness and the recitation of the Qur’an.” [Muslim]

The Scholars are in consensus that if a person speaks deliberately during his Salah, for an interest not related to the Salah while knowing its prohibition; his Salah will be invalidated.

Narrated Zaid bin Arqam (Radia-Allaahu ‘anhu): “We used to talk while engaged in Salah (prayer) during the lifetime of Allah’s Messenger (Salla-Allaahu alaihi wa sallam) and one would talk with his companion regarding his needs in prayer till (this verse) was revealed:

“Guard strictly the prayers, especially the middle prayer; and stand before Allah with obedience,

“ then we were commanded to observe silence (in prayer) and were forbidden to talk.” [Agreed upon]

This means that talking during prayer is not allowed. In the early period of Islam, people used to talk in the prayer but this was later prohibited.

Shaikh bin ‘Uthaimeen (Rahimahullaah) said: “The speech of the humans invalidates the Salah. There is no difference between talking much or less, and no difference between the obligatory or the voluntary.” Ignorance or forgetfulness are exempted in the Hadeeth. The speech that is directed to Allah (Subhanaahu wa Ta’alaa) does not invalidate the Salah. For example, if the person says, ‘O Lord I ask You, O Lord! Forgive me,’ and so forth, this kind of speech addressed to the Allah (Subhanaahu wa Ta’alaa) does not invalidate the Salah because it is Du’aa and supplication.”

He (Rahimahullaah) added; “Whoever talks during the Salah ignorantly he is not asked to repeat his Salah [according to the most preponderant point of view], because the Prophet (Salla-Allaahu alaihi wa sallam) did not ask Mu’awiyah bin al-Hakam (Radia-Allaahu ‘anhu) to repeat his Salah, especially the Salah is an obligatory act. If repetition is obligatory, he (Salla-Allaahu alaihi wa sallam) would have ordered Mu’awiyah (Radia-Allaahu ‘anhu) to repeat the Salah.

Similarly, if one spoke forgetfully, the Salah would not be invalidated. Allah (Subhanaahu wa Ta’alaa) said in Surat al-Baqarah (2:286):

رَبَّنَا لاَ تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا

“Our Lord! Punish us not if we forget or fall into error.”

However, talking for a reason or necessity does not nullify the Salah especially if it is related to the correctness of the Salah. Some examples are given below:

1. Saying “Subhan-Allah (Glory be to Allah) for men and clapping for women, in order to attract the Imam’s attention in the Salah.

Abu  Hurairah  (Radia-Allaahu ‘anhu) narrated   that  Allah’s  Messenger  (Salla-Allaahu alaihi wa sallam) said: “Glorification of Allah (i.e. saying Subhan-Allah) is for men and clapping of hands is for women.“ [Agreed upon]

This means that if the Imam (leader of the prayer) makes an unintentional mistake in the prayer (such as forgetting to prostrate twice) men following him are supposed to say “Subhan-Allah” to draw his attention and women are ordered to clap for this purpose, so that their voice may not be heard by men.

This Hadeeth indicates that any action for need and for the interest during the Salah do not nullify it.

2. Weeping

Narrated Mutarrif bin ‘Abdullah bin ash-Shikheer (Radia-Allaahu ‘anhu) from his father, who said: “I saw Allah’s Messenger (Radia-Allaahu ‘anhu) when he was engaged in prayer, and heard a sound from his chest, like the bubbling of a pot, from weeping.” [Reported by at-Tirmidhi, an-Nasa’i and Abu Dawood]

Shaikh bin ‘Uthaimeen (Rahimahullaah) is of the opinion that weeping in prayer out of fear of Allah, or crying because of some ailment or adversity do not invalidate the prayer. [Bulugh al-Maram]

3. Correcting the Imam’s recitation.

Al-Musawwar ibn Yazeed al-Maliki (Radia-Allaahu ‘anhu) said: “The Messenger of Allah (Salla-Allaahu alaihi wa sallam) prayed and he left out a verse, so a man said to him: ‘O Messenger of Allah! You left out such-and-such verse.’ He (Salla-Allaahu alaihi wa sallam) said: ‘Then why did you not remind me?’” [Abu Dawood and authenticated by al-Albani and graded it as Hasan]

4. Hemming* or deliberate coughing for the sake of warning is   permissible. *A hem: a half cough used as in clearing the throat.

Narrated Ali (Radia-Allaahu ‘anhu) : I had the permission of Allah’s Messenger (Salla-Allaahu alaihi wa sallam) to see him in his house two times, and whenever I entered to him while he was praying, he would clear his throat (i.e. by hemming) as a sign to me.” [An-Nasa’i and Ibn Majah]

Shaikh bin ‘Uthaimeen (Rahimahullaah) said: “Hemming is not a speech but it is a sign. However hemming without a reason is disliked but does not invalidate the Salah. The Hadeeth indicates that one should show that he is praying, to the one who is seeking the permission to enter or so forth. The Hadeeth also emphasizes that talking during the Salah is forbidden because the Prophet (Salla-Allaahu alaihi wa sallam) hemmed to ‘Ali (Radia-Allaahu ‘anhu) instead of talking to him.”

Is it permissible to warn someone without hemming?

Shaikh bin ‘Uthaimeen (Rahimahullaah) said: “Yes, either by glorifying Allah (saying Subhan-Allah) or raising one’s voice with recitation of the Qur’an or with the Dhikr (according to what one is saying in the Salah).”

If someone called by the telephone and the telephone was close to the person who is praying, should he pick the telephone and say “Wait I am praying”?

Shaikh bin ‘Uthaimeen (Rahimahullaah) replied: “No, but either he leaves it and he is excused (undoubtedly) or raise it and hem or say, “Allahu-Akbar”, or Subhan-Rabbia‘-A’laa” or Subhan Rabbial-‘Atheem,” then he puts the telephone back.” [Bulugh al-Maram]

5. Saying “Al-Hamdulillah” when sneezing.

Shaikh bin ‘Uthaimeen (Rahimahullaah) said: “If a person sneezed while offering the Salah whether he was standing, bowing, prostrating, or sitting, he should say “Al-Hamdulillah”; because it is a kind of remembrance which its cause occurred in the Salah.  It does not contradict the Salah because the Salah as a whole is Tasbeeh, Takbeer and recitation of Qur’an. This is the most correct point of view and it opposes the opinion of those who disliked the “Hamd” of the praying person if he sneezed. The correct opinion is that it is Sunnah.” [Bulugh al-Maram]

The evidence for that is the Hadeeth narrated by Rifa’ah bin Malik az-Zuraqi (Radia-Allaahu ‘anhu): “I prayed behind the Messenger of Allah (Salla-Allaahu alaihi wa sallam) and then I sneezed and said: ‘Al-Hamdulillah Hamdan Katheeran Tayyiban Mubaarakan Feehi Mubaarakan alalihi Kama Yuhibbu Rabbuna wa Yarda.’ When the Prophet (Salla-Allaahu alaihi wa sallam) finished his prayer he said: “Who was the one speaking during the Salah?” So no one replied. Again he (Salla-Allaahu alaihi wa sallam) asked: “Who was the one talking during the Salah?” Again no one replied. When he (Salla-Allaahu alaihi wa sallam) asked for the third time, Rifa’ah said: “It was I, O Messenger of Allah!” He (Salla-Allaahu alaihi wa sallam) asked: “What did you say?” He said: “I said, “Al-Hamdulillah Hamdan Katheeran Tayyiban Mubaarakan Feehi Mubaarakan alalihi Kama Yuhibbu Rabbuna wa Yarda.” The Prophet (Salla-Allaahu alaihi wa sallam) said: “By the One in Whose Hand is my soul, I saw more than thirty angels hastening to be the first one to raise it up…” [Reported by Abu Dawood, an-Nasa’i and at-Tirmidhi]

Ashshawkani (Rahimahullaah) said commenting on this Hadeeth: “It indicates the legality of “Hamd” during the Salah by the one who sneezes. What supports this opinion are the general Ahadeeth that are quoted regarding its prescription. These Ahadeeth do not distinguish between the Salah or other than it.” [Nail al-Awtaar]

It is not prescribed (legal) to respond to the Mu’adhdhin when he calls to the prayer during one’s Salah. This is supported with the refraining of the Prophet (Salla-Allaahu alaihi wa sallam) from responding to the Salaam (greeting) which is more important than repeating after the Mu’adhdhin.” [Nail al-Awtar]

Also it is not narrated that the Prophet (Salla-Allaahu alaihi wa sallam) or his Companions (Radia-Allaahu ‘anhum) responded to the caller of the prayer during their Salah.

2. Eating and drinking deliberately during the Salah

3. Laughing and smiling during the Salah

Laughing invalidates the Salah because it contradicts the nature of the Salah being offered with Khushu’, humility and submissiveness. However, smiling without sound does not nullify the Salah.

Mujahid said: “Ibn az-Zubair (Radia-Allaahu ‘anhu) used to stand in the Salah like a stick, out of calmness and khushu’.”

Mujahid also said: “I was informed the same thing about Abu Bakr (Radia-Allaahu ‘anhu).” [Ibn Abi Shaibah and al-Baihaqi]

Musrooq said that ‘Abdullah  (Radia-Allaahu ‘anhu) said: “Keep still in your Salah” i.e. stay tranquil in it.

It is mentioned in the previous post  about the additional utterances which are allowed and forbidden in the Salah.