Khushoo’ in Prayer (Part 2)

Continuation of Khushoo’ (Part 1)

As regards the additional actions in the Salah, they are of two kinds:

1-    An additional action which is of the same nature (sort) of actions of the Salah, such as adding Rukoo’ (bowing) or adding a Sujood (prostration).

The Ruling of this Additional Action:

(a) If it is one of the pillars of the Salah, then adding it intentionally will nullify the Salah, with consensus of the scholars, whether it is one or more.

(b) If it is not one of the pillars of the Salah, then performing it will not nullify the Salah unless the person intends playing in the Salah.

Sujood-as-Sahw (prostration due to forgetfulness) becomes compulsory if someone who is offering a prayer adds or deletes something by mistake.

2-    An additional action which is not of the same sort (nature) of the Salah, such as walking or scratching.

The Ruling Concerning this Additional Action:

(a)   If it is done out of necessity, then it is permissible.

(b)   If it is done for the sake of play, then it is forbidden and it nullifies the Salah.

(c)    If it is done out of heedlessness, then it is disliked.

Types of Movements and Actions during the Salah:

1. The obligatory movements are the actions on which the correctness of the Salah depends, i.e. the Salah will not be correct without it, such as:

• If a man sees an impurity (najasah) on his garment and he is wearing another garment. Here, he should take off the garment which has the impurity, because if he leaves it (knowing about it), his Salah will be invalid.

• If a man tries his best to know the direction of the Qiblah but unknowingly offeres the Salah facing other than the Qiblah, then a man comes and tells him that his direction is wrong. In this case, it is obligatory on him to move and face the Qiblah.

2. The recommended movements are the actions on which the perfection of the Salah depends, such as stepping forward to the front row to close a gap. If a man is praying in the second row then sees a gap in the first row, it is recommended, in this case, to step forward because this will perfect the Salah.

• The allowable movements are the small and few actions done for need, or the numerous movements done for necessity. An example of the small action done for need is scratching, and so forth.

An example of the numerous actions done for necessity is, if a lion attacked a man while he was offering the Salah, and the man   intended to defend himself. This requires from him numerous movements. In this case, his actions are allowable because it is done for a necessity. If the actions are successive and numerous without necessity then these actions will invalidate his Salat.

• The disliked movements are small actions which are done without need, such as a man standing up for offering the Salah, and during his Salah he was fixing his ghutra (head cover), his cap, his clothes, and so forth. There is no need for all of these actions; therefore, they are disliked and diminish (the reward of the) Salah but they do not nullify it.

• The forbidden movements are successive, numerous movements done without need. They are forbidden and invalidate the Salah.

It is referred to the custom (of the people of the area) in knowing what is considered the few (little) actions and what constitutes numerous actions. Because whenever the law has not bounded it with a limit nor in the language, then one should refer to the custom. Whatever is considered much in the custom is considered numerous and whatever few then it is few.

The evidences that indicate the permissibility of performing few (if minor) actions during the Salah for need and necessity:

• Abu Qatadah (Radia-Allaahu ‘anhu) narrated: Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) was offering prayer while he was carrying Umamah, the daughter of Zainab (Radia-Allaahu ‘anha). When he prostrated he put her down and when he stood up he lifted her up (carried her on his neck).” [Agreed upon] Muslim added: “While he (Salla-Allaahu alaihi wa sallam) led the people in the prayer.”

This hadeeth confirms the permissibility of the minor actions in the Salah, because the Prophet (Salla-Allaahu alaihi wa sallam) was carrying Umamah when he was standing and putting her down when he prostrated. This action was minor and done for need, it was not (so much) to an extent to nullify the Salah nor was it in vain so as to be disliked. If it would nullify the Salah, the Prophet (Salla-Allaahu alaihi wa sallam) would not have done it.

• Abu Barza al-Aslami (Radia-Allaahu ‘anhu) narrated: “During one of the holy battles, I was offering Salah (prayer) and the reins of my animal were in my hands and the animal was struggling and I was following the animal. [A man (from the Khawarij) invoked against him]. And when I (Abu Barza) finished my Salah (prayer) I said: ‘No  doubt, I participated with Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) in six or seven or eight holy battles and saw his leniency, and no doubt, I would rather retain my animal than let it return to its stable, as it would cause me much trouble.'” [Al-Bukhaari]

Al-Hafidh Ibn Hajar (Rahimahullah)  commented: “The story apparently shows that Abu Barza did not cut off his Salah. This is supported by the narration of ‘Amr ibn Marzooq in which he said, ‘He took it and stepped back.’ Had he cut off his prayer, he would not care returning to face the Qiblah or giving his back to the Qiblah, and in his stepping back, he did not feel that he walked much.” [Fat-h al-Baari]

• Sahl ibn Sa’d (Radia-Allaahu ‘anhu) was asked as to what the pulpit of the Prophet (Salla-Allaahu alaihi wa sallam) was made of? Sahl replied: “None remains alive amongst the people, who knows about it better than I. It was made of Tamarisk (wood) of the forest. So-and-so, the slave of so-and-so prepared it for Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) when it was constructed and placed (in the Masjid). Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) stood on it facing the Qiblah and said ‘Allaahu Akbar,’ and the people stood behind him [and he led the people in Salah]. He (Salla-Allaahu alaihi wa sallam) recited and bowed and the people bowed behind him. Then he raised his head and stepped back, got down and prostrated on the ground and then he ascended the pulpit, recited, bowed, raised his head and stepped back, got down and prostrated on the ground. This is what I know about the pulpit.” [Al-Bukhaari and Muslim]

• ‘Aishah (Radia-Allaahu ‘anha), the wife of the Prophet (Salla-Allaahu alaihi wa sallam), said: “I used to sleep in front of Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) and my legs would be towards his Qiblah, and in prostration he would push my legs and I would withdraw them and when he would stand, I would stretch them.” ‘Aishah (Radia-Allaahu ‘anha) added, “In those days the houses were without lights.” [Al-Bukhaari]

• ‘Aishah (Radia-Allaahu ‘anha) said: “I wanted to open the door (to enter) and the Messenger of Allaah  (Salla-Allaahu alaihi wa sallam) was offering voluntary prayer, and the door was in the direction of the Qiblah. So, he (Salla-Allaahu alaihi wa sallam) walked to the left or to the right and opened the door, then he returned to his praying place.” [Abu Dawoud, an-Nasa’i, at-Tirmidhi and Ahmad]

• ‘Amr ibn Shu’aib quoted the following hadeeth from his father who quoted it from his grandfather: “We descended with the Prophet (Salla-Allaahu alaihi wa sallam) from the mountain of Adhaakhir (a place near Makkah) and it was time for prayer. He (Salla-Allaahu alaihi wa sallam) prayed towards a wall (in the direction of the Qiblah) and we prayed behind him. A flock of sheep came running in front of him (the Prophet (Salla-Allaahu alaihi wa sallam)), so he raced it until he pressed his belly against the wall (and it passed behind him).” [Abu Dawoud, Ahmad, Ibn Khuzaimah, Tabaraani and al-Haakim] He (Salla-Allaahu alaihi wa sallam) would not let anything pass between him and his Sutrah.

• Abu Sa’eed al-Khudri (Radia-Allaahu ‘anhu) narrated: “The Messenger of Allaah (Salla-Allaahu alaihi wa sallam) prayed with us one day. Whilst he was engaged in the prayer he took off his shoes and placed them on his left. When the people saw this, they took off their shoes. When he finished his prayer he (Salla-Allaahu alaihi wa sallam) said, ‘Why did you take your shoes off?’ They said, ‘We saw you taking your shoes off, so we took our shoes off.’ He (Salla-Allaahu alaihi wa sallam) said, ‘Verily, Jibreel (Gabriel) came to me and informed me that there was dirt – or he said: something harmful (in another narration: filth) on my shoes, so I took them off. Therefore, when one of you goes to the Masjid, he should look at his shoes: if he sees dirt on them– or he said: something harmful – (in another narration: filth) he should wipe them and pray in them.’ ” [Abu Dawoud, Ibn Khuzaimah and al-Haakim]

The aforementioned ahaadeeth (narrations) confirm that, if need arises, the following do not affect or disrupt the prayer:

(i)   Minor movements/actions

(ii) A slight change of place, forward or backward

(iii) To open the door with a minor movement.

Forbidden Actions During the Salah:

1-      Keeping one’s hands on one’s waist while praying.

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) forbade keeping one’s hands on one’s waist while praying. [Agreed upon] And this is the “Salb” which he used to forbid. [Abu Dawoud and an-Nasa’i]

As-Sindi said: “Salb means crucifixion, because the crucified person extends his hands on the trunk, and the form of crucifixion in the Salat is to put one’s hands on one’s waist and keep his hands away from his body while standing”. [Shiyah as-Sindir]

Placing the hands on one’s waist (flanks) is an arrogant action whereas humility and submissiveness is required in prayer. The other point explained in the following hadeeth is that this action resembles that of the Jews, and their imitation is forbidden.

In the version of al-Bukhaari narrated by ‘Aishah (Radia-Allaahu ‘anha): “This is a practice of the Jews.”

2-      Sitting in prayer while resting on one’s left hand.

It is not permissible to sit in the Salah (e.g. in the Tashahhud) while resting on one’s hand except for an excuse of old age or so forth.

‘Abdullah ibn ‘Umar (Radia-Allaahu ‘anhuma) narrated: “The Prophet (Salla-Allaahu alaihi wa sallam) forbade sitting in the Salah while resting on one’s left hand.” [Abu Dawoud, Ahmad and al-Haakim]

In the narration reported by al-Baihaqi and al-Haakim, Ibn ‘Umar (Radia-Allaahu ‘anhuma) said: “The Prophet (Radia-Allaahu ‘anhuma) forbade a man who was sitting in prayer to rest on his left hand, and said, ‘Verily, that is the prayer of the Jews.’” In another wording, “Do not sit like this, for indeed this is the way of sitting of those who are punished.” [Ahmad and Abu Dawoud]

In another hadeeth, he (Radia-Allaahu ‘anhuma) said, “It is the sitting posture of those who incurred (Allaah’s) anger.” [Abdurrazzaaq and authenticated by al-Albaani]

3-      Clasping one’s hands by interlocking the fingers in the Salah.

Isma’eel ibn Umayyah said: “I asked Nafie’ about the man who offers the Salah while clasping his hands by interlocking the fingers. He (Nafie’) replied that Ibn ‘Umar (Radia-Allaahu ‘anhuma) said, ‘That is the prayer of whom Allaah is angry with.'” [Abu Dawoud and authenticated by al-Albaani]

Some scholars are of the opinion that this act is disliked and not forbidden because the Prophet (Salla-Allaahu alaihi wa sallam) once put his right hand over the left and clasped his hands by interlocking his fingers when he was in the Masjid. [Reported by al-Bukhaari]

4-      Snapping one’s fingers.

It is disliked to snap one’s fingers if it is little, because it occupies one from the Salah and it is forbidden if it is much, because it is considered playing in the Salah.

Shu’bah (the freed slave of Ibn ‘Abbas (Radia-Allaahu ‘anhu)) narrated: “I offered the Salah next to Ibn ‘Abbas (Radia-Allaahu ‘anhu) and I snapped (popped or cracked) my fingers. When we finished the Salah, Ibn ‘Abbas (Radia-Allaahu ‘anhu) said: ‘Do you snap your fingers in the Salah?!” [Ibn Abi Shaibah and authenticated by al-Albaani]

Permissible actions in the Salah:

1. The gesture by hand or head.

It is permissible to gesture with the hand or head in the Salah due to necessity in the obligatory or Nafl (voluntary) Salah.

The evidences for this are as follows:

• Anas ibn Maalik (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu alaihi wa sallam) used to gesture in the Salah.” [Saheeh Abu Dawoud and authenticated by al-Albaani]

• Al-Bukhaari reported a hadeeth titled “If a person speaks to a person offering Salah, and the latter beckons with his hand and listens.”

Umm Salamah (Radia-Allaahu ‘anha) narrated: “I heard the Prophet (Salla-Allaahu alaihi wa sallam) forbidding the offering of two Rak’at after ‘Asr (prayer). Later, I saw him offering them (immediately) after he prayed the ‘Asr prayer. At that time some of the Ansari women were (sitting) with me, so I sent my slave-girl to him having said to her: Stand beside him and tell him that Umm Salamah says to you, ‘O Allaah’s Messenger, I have heard you forbidding the offering of these (two Rak’at after the ‘Asr prayer) but I have seen you offering them.’ If he waves his hand, then wait for him. The slave-girl did that. The Prophet (Salla-Allaahu alaihi wa sallam) beckoned her with his hand and she waited for him. When he had finished the Salah (prayer) he said, ‘O daughter of Abu Umaiyyah! You have asked me about the two Rak’at after the ‘Asr prayer. The people of the tribe of ‘Abdul-Qais came to me and made me busy and I could not offer the two Rak’at after the Dhuhr prayer. These (two Rak’at that I have just prayed) are for those (missed) ones.'” [Al-Bukhaari – The Book of Prostrations of Sahw (Forgetfulness)]

• ‘Abdullah (Radia-Allaahu ‘anhu) narrated: He (Salla-Allaahu alaihi wa sallam) was praying. When he performed Sajdah (prostration), al-Hasan and al-Husain (Radia-Allaahu ‘anhuma) jumped on his back. When the people tried to stop them, he gestured to them to leave the two alone. After offering his prayer, he placed them in his lap and said, ‘Whoever loves me should love these two.’” [Ibn Khuzaimah in his Saheeh and authenticated by al-Albaani]

Ibn Khuzaimah prefixed it with, “Chapter: Evidence That Gesturing Which Is Understood During Prayer Neither Invalidates Nor Spoils The Prayer.” [Sifat Salat an-Nabiyy by Shaikh al-Albaani

Shaikh ibn ‘Uthaimeen (Rahimahullaah)  said: “It is permissible for the one who is offering the Salah to gesture with his hand or head to make others understand what he intends to say.

The Prophet (Salla-Allaahu alaihi wa sallam) used to respond to the greeting of the Companions when they greeted him while he was offering the Salah by spreading and raising his palms, as an indication that he had heard them and he is responding to them. This indicates that gesture is not considered a speech.

If someone asked you while you are praying “Did this or that happen?’ and you beckoned with your head, this is allowable and this beckoning means “No.” Similarly, if one asked: “Did this happen?” and you lowered your head to your chest, as an indication for the affirmation of what happened, this is allowed and it is not considered a speech and it does not nullify the Salah.” [Bulugh al-Maraam]

Gesturing in response to a greeting.

Replying to the greeting is obligatory, because it is one of the rights of a Muslim upon another Muslim as it is reported in a hadeeth reported by al-Bukhaari and Muslim. In case of infeasibility (or difficulty) of replying verbally, then replying with gesture is a substitute in case there was no one to reply to his greeting.

Jabir (Radia-Allaahu ‘anhu) narrated: “The Messenger of Allaah (Salla-Allaahu alaihi wa sallam) sent me for an errand. Then I returned and joined him as he was going (on a ride). (Qutaibah said that he was performing prayer while he rode). I greeted him. He gestured to me. When he completed the prayer, he called me and said: ‘You greeted me just now while I was praying.’” Qutaibah said: “The Prophet (Salla-Allaahu alaihi wa sallam) was heading east bound when he was praying.” [Muslim]

Ibn ‘Umar (Radia-Allaahu ‘anhuma) narrated: I asked Bilal (Radia-Allaahu ‘anhu), “How did you observe the Prophet (Salla-Allaahu alaihi wa sallam) replying to their (the Companions) salutation while he was engaged in prayer?” He (Bilal) (Radia-Allaahu ‘anhu) said, “He used to do this way,” and he (Bilal) demonstrated by spreading his palms. [Reported by Abu Dawoud and at-Tirmidhi]

This indicates that the minor action does not disrupt the prayer, if it is done for need, because the Prophet (Salla-Allaahu alaihi wa sallam) used to gesture in response to the greeting of the Companions for need and this gesture is not a part of the Salah.

It is obligatory to kill the snake and scorpion in the Salah.

Abu Hurairah (Radia-Allaahu ‘anhu) narrated: Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) said, “Kill the two black ones during Salah (prayer), the snake and the scorpion.” [Abu Dawoud, an-Nasa’i and at-Tirmidhi]

As-Sindi said: “Calling the snake and scorpion the black ones is either because the snake dominates over the scorpion or because the scorpion of Madinah is black.”

As-Sana’ani said: “The snake and scorpion are called the black ones no matter which color they are, according to the linguists.”

This hadeeth proves the obligation of killing the snake and the scorpion in the Salah, and the action of killing whether it involves few movements or many will not invalidate the Salah.

A man asked Ibn ‘Umar (Radia-Allaahu ‘anhuma) about the animals that are allowed to be killed while in state of Ihram. He  (Radia-Allaahu ‘anhu) replied: “One of the wives of the Prophet (Salla-Allaahu alaihi wa sallam) told me that he (Salla-Allaahu alaihi wa sallam)  used to order to kill a rabid dog, the mouse, the scavenger bird, the crow and the snake.” He (Radia-Allaahu ‘anhu) said: “And also in the Salah.” [Muslim]

Similarly, it is permissible to kill everything that harms the person, such as lice, because it distracts man from his Khushu’ in the Salah which is the most important matter in the Salah. This is confirmed by the quotes that are transmitted by the Salaf like ‘Umar, Anas, Mu’adh (Radia-Allaahu ‘anhum)and others in regards to killing the lice in the Salah. [Ibn Abi Shaibah in al-Musannaf, Abdurrazzaaq and Ibn Qudamah]

Shaikh ibn ‘Uthaimeen (Rahimahullaah) commented on this hadeeth with the following: “Killing the snake and scorpion is commanded to be done during the Salah and other than the Salah, because one may think that it is not permissible to be occupied with killing these harmful things during the Salah; therefore, the Messenger of Allaah (Salla-Allaahu alaihi wa sallam) showed that being occupied with offering the Salah should not prevent one from killing them.”

Man is ordered to kill the snake and scorpion, whether during the Salah or other than the Salah, even if he finds them in the Ka’bah, because the Prophet (Salla-Allaahu alaihi wa sallam) said: “Five are the harmful animals which should be killed in Ihram or otherwise.” [Al-Bukhaari and Muslim] and he (Salla-Allaahu alaihi wa sallam) mentioned the scorpion as being one of them.

Based on this hadeeth:

a)     It is concluded that any harmful animal is to be killed.

b)    The permissibility of removing everything harmful in the Salah, e.g. if a man felt an ant on his body, it is permissible to remove it because in doing that, one is removing what distracts him from his Salah.

c)     If the harm is something which causes fear for the person himself, then repelling it is permissible even if it requires from him numerous movements. If he was safe from the harm and it was a matter which he was ordered, but he was afraid that numerous movements will invalidate his Salah, then in this case he should not move or repel, e.g., the snake or scorpion which were far away and did not come toward the person who is praying and he was safe from its harm. He is ordered to kill them, but if he fears the invalidation of his Salah because of numerous movements then he should not kill them except if they attacked him.

d)    The hadeeth apparently confirms that if one needed to kill a snake or scorpion and that required from him to step forward to take a stick or a stone, then he is allowed to do that especially if he feared that they may attack him.” [Bulugh al-Maraam]

Suppressing a yawn by putting the hand on the mouth during the Salah or at any other time.

Abu Hurairah (Radia-Allaahu ‘anhu) narrated that the Prophet (Salla-Allaahu alaihi wa sallam) said: “Yawning is caused by the devil, so when one of you yawns he must repress it as much as he can.” [Agreed upon]

At-Tirmidhi reported: “Yawning during the Salah is caused by Satan.”

During prayer, one should be more careful about yawning as it affects the concentration.

It is not permissible to cover the mouth in the Salah for other than yawning. This is confirmed by the hadeeth narrated by Abu Hurairah (Radia-Allaahu ‘anhu): “Allaah’s Messenger (Salla-Allaahu alaihi wa sallam) forbade the sadl[1] in the Salah and to cover one’s mouth.” [Abu Dawoud and authenticated by al-Albaani]

Covering the nose is disliked because it is against the Sunnah.