33 Ways of Developing Khushoo’ in Salaah
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eminbey
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PLACING THE RIGHT HAND ON THE LEFT HAND ON THE CHEST
PLACING THE RIGHT HAND ON THE LEFT HAND ON THE CHEST
The Prophet (peace and blessings of Allaah be upon him), when he stood up to pray, used
to place his right hand on his left hand (Muslim, no. 401), and place them on his chest (Abu
Dawood, no. 759; see also Irwa’ al-Ghaleel, 2/71). The Messenger of Allaah (peace and
blessings of Allaah be upon him) said, “We Prophets were commanded… to place our
right hands on our left hands in prayer.” (Reported by al-Tabaraani in al-Mu’jam al-Kabeer,no. 11485. Al-Haythami said: Al-Tabaraani reported it in al-Awsat and its men are the men of
saheeh. Al-Majma’, 3/155).
Imaam Ahmad (may Allaah have mercy on him) was asked about the meaning of placing
one hand on top of the other when standing in prayer. He said: “It is humility before the
Almighty.” (Al-Khushoo’ fi’l-Salaah by Ibn Rajab, p. 21).
Ibn Hajar (may Allaah have mercy on him) said: “The ‘ulamaa’ said: the meaning of
this posture is that it is the attitude of the humble petitioner, it is more likely to prevent
fidgeting, and it is more conducive to khushoo’.” (Fath al-Baari, 2/224).
PLACING THE RIGHT HAND ON THE LEFT HAND ON THE CHEST
The Prophet (peace and blessings of Allaah be upon him), when he stood up to pray, used
to place his right hand on his left hand (Muslim, no. 401), and place them on his chest (Abu
Dawood, no. 759; see also Irwa’ al-Ghaleel, 2/71). The Messenger of Allaah (peace and
blessings of Allaah be upon him) said, “We Prophets were commanded… to place our
right hands on our left hands in prayer.” (Reported by al-Tabaraani in al-Mu’jam al-Kabeer,no. 11485. Al-Haythami said: Al-Tabaraani reported it in al-Awsat and its men are the men of
saheeh. Al-Majma’, 3/155).
Imaam Ahmad (may Allaah have mercy on him) was asked about the meaning of placing
one hand on top of the other when standing in prayer. He said: “It is humility before the
Almighty.” (Al-Khushoo’ fi’l-Salaah by Ibn Rajab, p. 21).
Ibn Hajar (may Allaah have mercy on him) said: “The ‘ulamaa’ said: the meaning of
this posture is that it is the attitude of the humble petitioner, it is more likely to prevent
fidgeting, and it is more conducive to khushoo’.” (Fath al-Baari, 2/224).
eminbey
信得過…是我的名字
LOOKING AT THE PLACE OF PROSTRATION
LOOKING AT THE PLACE OF PROSTRATION
It was reported from ‘Aa’ishah that “the Messenger of Allaah (peace and blessings of
Allaah be upon him) used to pray with his head tilted forward and his gaze lowered,
looking at the ground.” (Reported by al-Haakim, 1/479. He said it is saheeh according to the
condition of the two Shaykhs [al-Bukhaari and Muslim], and al-Albaani agreed with him in Sifat al-
Salaah, p. 89).
When the Prophet (peace and blessings of Allaah be upon him) entered the Ka’bah, his
eyes never left the place of his prostration until he came out again. (Reported by al-Haakim
in al-Mustadrak, 1/479. He said it is saheeh according to the condition of the two shaykhs, and al-
Dhahabi agreed with him. Al-Albaani said, It is as they said. Irwaa’ al-Ghaleel, 2/73).
When a person sits for Tashahhud, he should look at the finger with which he is pointing
as he is moving it, as it was reported that the Prophet (peace and blessings of Allaah be
upon him) “would point with the finger next to the thumb towards the qiblah, and focus
his gaze upon it.” (Reported by Ibn Khuzaymah, 1/355, no. 719. The editor said: its isnaad is
saheeh. See Sifat al-Salaah, p. 139). According to another report he “pointed with his index
finger and did not allow his gaze to wander beyond it.” (Reported by Ahmad, 4/3, and by
Abu Dawood, no. 990)
Note
There is a question in the minds of some people who pray, which is, “what is the ruling
on closing the eyes during prayer, especially when a person feels that this increases his
khushoo’?”The answer is that this goes against the Sunnah that was reported from the Prophet (peace
and blessings of Allaah be upon him) that was just referred to above. Closing the eyes means that a person misses out on the Sunnah of looking at the place of prostration and at
his finger. But there is more to the matter than this, so we should listen to the opinion of
an expert, al-‘Allaamah Abu ‘Abd-Allaah Ibn al-Qayyim, which will explain the matter
further. He (may Allaah have mercy on him) said: “It is not part of the Prophet’s teaching
to close the eyes during prayer. We have already mentioned how he used to look at his
finger during the Tashahhud and the du’aa’, and he would not let his gaze wander beyond
his finger… Another indication [of the fact that he kept his eyes open] is the fact that he
stretched his hand forth to take the bunch of grapes when he saw Paradise, and he also
saw Hell and the woman (who had tormented) the cat, and the owner of Stick (al-
Mihjan). Likewise, he pushed away the animal that wanted to pass in front of him whilst
he was praying, and he pushed back the boy, and the young girl, and the two young girls.
He used to wave to those whom he saw greeting him (whilst he was praying). There is
also a hadeeth that describes how the Shaytaan tried to tempt him whilst he was praying,
so he grabbed him and strangled him, as he had seen him with his own eyes. From these
ahaadeeth and others we learn that he did not close his eyes when he prayed.
The fuqahaa’ differ as to whether closing the eyes during prayer is makrooh. Imaam
Ahmad and others did count it as makrooh, and said: “This is the action of the Jews,”
but others allowed it and did not count it as makrooh. The correct view is that if keeping
the eyes open does not affect a person’s khushoo’, then this is better, but if keeping the
eyes open affects a person’s khushoo because of decorations, adornments etc. in front of
him, which distract him, then it is not makrooh at all for him to close his eyes. The
opinion that indeed it is mustahabb in this case is closer to the principles and aims of
sharee’ah than saying it is makrooh. And Allaah knows best. (Zaad al-Ma’aad, 1/293, Daar
al-Risaalah edn.)
Thus it is clear that the Sunnah is not to close one’s eyes, unless it is necessary to do so in
order to avoid something that may adversely affect one’s khushoo’.
LOOKING AT THE PLACE OF PROSTRATION
It was reported from ‘Aa’ishah that “the Messenger of Allaah (peace and blessings of
Allaah be upon him) used to pray with his head tilted forward and his gaze lowered,
looking at the ground.” (Reported by al-Haakim, 1/479. He said it is saheeh according to the
condition of the two Shaykhs [al-Bukhaari and Muslim], and al-Albaani agreed with him in Sifat al-
Salaah, p. 89).
When the Prophet (peace and blessings of Allaah be upon him) entered the Ka’bah, his
eyes never left the place of his prostration until he came out again. (Reported by al-Haakim
in al-Mustadrak, 1/479. He said it is saheeh according to the condition of the two shaykhs, and al-
Dhahabi agreed with him. Al-Albaani said, It is as they said. Irwaa’ al-Ghaleel, 2/73).
When a person sits for Tashahhud, he should look at the finger with which he is pointing
as he is moving it, as it was reported that the Prophet (peace and blessings of Allaah be
upon him) “would point with the finger next to the thumb towards the qiblah, and focus
his gaze upon it.” (Reported by Ibn Khuzaymah, 1/355, no. 719. The editor said: its isnaad is
saheeh. See Sifat al-Salaah, p. 139). According to another report he “pointed with his index
finger and did not allow his gaze to wander beyond it.” (Reported by Ahmad, 4/3, and by
Abu Dawood, no. 990)
Note
There is a question in the minds of some people who pray, which is, “what is the ruling
on closing the eyes during prayer, especially when a person feels that this increases his
khushoo’?”The answer is that this goes against the Sunnah that was reported from the Prophet (peace
and blessings of Allaah be upon him) that was just referred to above. Closing the eyes means that a person misses out on the Sunnah of looking at the place of prostration and at
his finger. But there is more to the matter than this, so we should listen to the opinion of
an expert, al-‘Allaamah Abu ‘Abd-Allaah Ibn al-Qayyim, which will explain the matter
further. He (may Allaah have mercy on him) said: “It is not part of the Prophet’s teaching
to close the eyes during prayer. We have already mentioned how he used to look at his
finger during the Tashahhud and the du’aa’, and he would not let his gaze wander beyond
his finger… Another indication [of the fact that he kept his eyes open] is the fact that he
stretched his hand forth to take the bunch of grapes when he saw Paradise, and he also
saw Hell and the woman (who had tormented) the cat, and the owner of Stick (al-
Mihjan). Likewise, he pushed away the animal that wanted to pass in front of him whilst
he was praying, and he pushed back the boy, and the young girl, and the two young girls.
He used to wave to those whom he saw greeting him (whilst he was praying). There is
also a hadeeth that describes how the Shaytaan tried to tempt him whilst he was praying,
so he grabbed him and strangled him, as he had seen him with his own eyes. From these
ahaadeeth and others we learn that he did not close his eyes when he prayed.
The fuqahaa’ differ as to whether closing the eyes during prayer is makrooh. Imaam
Ahmad and others did count it as makrooh, and said: “This is the action of the Jews,”
but others allowed it and did not count it as makrooh. The correct view is that if keeping
the eyes open does not affect a person’s khushoo’, then this is better, but if keeping the
eyes open affects a person’s khushoo because of decorations, adornments etc. in front of
him, which distract him, then it is not makrooh at all for him to close his eyes. The
opinion that indeed it is mustahabb in this case is closer to the principles and aims of
sharee’ah than saying it is makrooh. And Allaah knows best. (Zaad al-Ma’aad, 1/293, Daar
al-Risaalah edn.)
Thus it is clear that the Sunnah is not to close one’s eyes, unless it is necessary to do so in
order to avoid something that may adversely affect one’s khushoo’.
eminbey
信得過…是我的名字
MOVING THE INDEX FINGER
MOVING THE INDEX FINGER
This is something which is neglected by many worshippers because they are ignorant of
its great benefits and its effect on khushoo’.
The Prophet (peace and blessings of Allaah be upon him) said: “It is more powerful
against the Shaytaan than iron” (reported by Imaam Ahmad, 2/119, with a hasan isnaad, as
stated in Sifat al-Salaah, p. 159), i.e., pointing with the forefinger during the Tashahhud is
more painful to the Shaytaan than being beaten with a rod of iron, because it reminds the
slave of the Unity of Allaah and to be sincere in his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah from him. (al-Fath al-Rabbani by
al-Saa’idi, 4/15).
Because of this great benefit, the Sahaabah, may Allaah be pleased with them, used to
enjoin one another to do this and were very keen to remember to do this thing which so
many people nowadays take so lightly. It was reported that “the Companions of the
Prophet (peace and blessings of Allaah be upon him) used to enjoin one another, i.e.,
with regard to pointing with the finger during the du’aa’.” (Reported by Ibn Abi Shaybah
with a hasan isnaad, as stated in Sifat al-Salaah, p. 141. See al-Musannaf, no. 9732, part 10, page 381,
Dar al-Salafiyyah, India, edn.)
The Sunnah in pointing with the forefinger is that it should remain raised and moving,
pointing towards the qiblah, throughout the Tashahhud.
MOVING THE INDEX FINGER
This is something which is neglected by many worshippers because they are ignorant of
its great benefits and its effect on khushoo’.
The Prophet (peace and blessings of Allaah be upon him) said: “It is more powerful
against the Shaytaan than iron” (reported by Imaam Ahmad, 2/119, with a hasan isnaad, as
stated in Sifat al-Salaah, p. 159), i.e., pointing with the forefinger during the Tashahhud is
more painful to the Shaytaan than being beaten with a rod of iron, because it reminds the
slave of the Unity of Allaah and to be sincere in his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah from him. (al-Fath al-Rabbani by
al-Saa’idi, 4/15).
Because of this great benefit, the Sahaabah, may Allaah be pleased with them, used to
enjoin one another to do this and were very keen to remember to do this thing which so
many people nowadays take so lightly. It was reported that “the Companions of the
Prophet (peace and blessings of Allaah be upon him) used to enjoin one another, i.e.,
with regard to pointing with the finger during the du’aa’.” (Reported by Ibn Abi Shaybah
with a hasan isnaad, as stated in Sifat al-Salaah, p. 141. See al-Musannaf, no. 9732, part 10, page 381,
Dar al-Salafiyyah, India, edn.)
The Sunnah in pointing with the forefinger is that it should remain raised and moving,
pointing towards the qiblah, throughout the Tashahhud.
eminbey
信得過…是我的名字
VARYING THE SOORAHS, AAYAAT, ADHKAAR AND DU’AA’S RECITED IN PRAYER
VARYING THE SOORAHS, AAYAAT, ADHKAAR AND DU’AA’S RECITED IN
PRAYER
This makes the worshipper feel that he is encountering new meanings and moving
between different topics mentioned in the aayaat and adhkaar. This is what a person
misses out on if he only memorizes a few soorahs (especially the short ones) and adhkaar.
Varying what one recites is the Sunnah and is more conducive to khushoo’.
If we study what the Prophet (peace and blessings of Allaah of upon him) used to recite
in his prayer, we will see this variation. For example, with regard to the opening du’aa’,
we find examples such as the following:
“Allaahumma baa’id bayni wa bayna khataayaaya kamaa baa’adta bayn almashriqi
wa’l-maghrib. Allaahumma naqqani min khataayaaya kamaa
yunaqqaa al-thawb al-abyad min al-danas. Allaahumma’ghsilni min
khataayaaya bi’l-maa’ wa’l-thalj wa’l-barad (O Allaah, separate me (far) from my
sins as You have separated (far) the East from the West. O Allaah, cleanse me of my sins as
white cloth is cleansed from dirt. O Allaah, wash me of my sins with water, snow and ice).”
“Wajahtu wajhi li’lladhi fatara al-samawaati wa’l-ard haneefan, wa maa ana
min al-mushrikeen. Inna salaati wa nusuki wa mahyaaya wa mamaati Lillaahi
Rabb il –‘aalameen, laa shareeka lahu wa bidhaalika umirtu wa ana awwal almuslimeen
(I have set my face towards the Originator of the heavens and the earth
sincerely and I am not among the mushrikeen. Indeed my prayer, my sacrifice, my living
and my dying are for Allaah, the Lord of the Worlds: no partner has He. With this I have
been commanded, and I am the first of the Muslims (those who submit to Him).”
“Subhaanak Allaahumma wa bi hamdika wa tabaaraka ismuka wa ta’aala
jadduka wa laa ilaaha ghayruk (Glory and praise be to You, O Allaah, blessed be Your
name and exalted be Your majesty. There is no god besides You).”
And other du’aa’s and adhkaar which the worshipper can use at various times.
Among the soorahs which the Prophet (peace and blessings of Allaah of upon him) used
to recite during Salaat al-Fajr we find a great and blessed number.
The longer mufassal soorahs (soorahs from the last seventh of the Qur’aan), such as al-
Waaqi’ah [56], al-Toor [52] and Qaaf [50], and shorter mufassal soorahs such as Idhaa
al-shamsu kuwwirat [al-Takweer 81], al-Zalzalah [99], and al-Mi’wadhatayn [the last
two soorahs].
It was reported that he recited al-Room [30], Yaa-Seen [36] and al-Saaffaat [37], and on
Fridays he would recite al-Sajah [32] and al-Insaan [76, a.k.a. al-Dhahr] in Fajr prayer.
It was reported that in Salaat al-Zuhr, he would recite the equivalent of thirty aayaat in
each of the two rak’ahs, and that he recited al-Taariq [86], al-Burooj [85] and wa’l-layli
idhaa yaghshaa [al-Layl, 92].
In Salaat al-‘Asr, he would recite the equivalent of fifteen aayaat in each rak’ah, and he
would recite the soorahs already mentioned in connection with Salaat al-Zuhr.
In Salaat al-Maghrib, he would recite short mufassal soorahs such as al-teeni wa’lzaytoon
[al-Teen 95], and he recited Soorat Muhammad [47], al-Toor [52], al-Mursalaat
[77] and others.
In ‘Ishaa’ he would recite medium-length mufassal soorahs, such as al-shamsu wa
duhaahaa [al-Shams 91], idhaa’l-samaa’u inshaqqat [al-Inshiqaaq 84]. He told Mu’aadh
to recite al-A’laa [87], al-Qalam [68] and al-layli idhaa yaghshaa [al-Layl, 92].
In qiyaam al-layl, he used to recite the long soorahs. It was reported that he (peace and
blessings of Allaah be upon him) used to recite 200 or 150 aayaat, and sometimes he used
to shorten the recitation.
He used to vary the adhkaar he recited in rukoo’. In addition to “Subhaana Rabbi al-
‘Azeem (Glory be to my Supreme Lord)” and “Subhaana Rabbi al-‘Azeem wa bi hamdih
(Glory and praise be to my Supreme Lord)”, he would say: “Subbooh, Quddoos, Rabb il-
Malaa’ikati wa’l-Rooh (Perfect, Blessed, Lord of the Angels and the Spirit),” or,
“Allaahumma laka raka’tu wa bika aamantu wa laka aslamtu wa ‘alayka tawakkaltu
anta Rabbi. Khasha’a sam’i wa basari wa dammi wa lahmi wa ‘azmi wa ‘asabi Lillaahi
Rabbi’l-‘Alaameen (O Allaah, to You have I bowed, to You I have submitted, in You I have believed, to You I have submitted and in You I have put my trust. Humbled are my hearing, my
seeing, my blood, my flesh, my bones and my nerves for Allaah, Lord of the Worlds).”
When standing upright from rukoo’, after saying “Sami’a Allaah liman hamidah (Allaah
listens to the one who praises Him)” he would say, “Rabbanaa wa laka’l-hamd (Our Lord,
and to You be all praise),” or sometimes, “Rabbanaa laka’l-hamd (Our Lord, to You be all
praise),” or, “Allaahumma Rabbanaa [wa] laka’l-hamd (O Allaah our Lord, [and] to You be
all praise).” Sometimes he would add the words: “Mil’a al-samawaati wa mil’a al-ard wa
mil’a maa shi’ta min shay’in ba’d ([Praise] filling the heavens, filling the earth, and filling
whatever else You wish)”, and sometimes he would add, “Ahl al-thanaa’i wa’l-majd, laa
maani’a limaa a’tayta wa laa mu’tiya limaa mana’t, wa laa yanfa’u dhaa’l-jaddi
minka’l-jadd (Lord of Glory and Majesty! None can withhold what You grant, and none can grant
what You withhold; nor can the possessions of an owner benefit him in front of You).”
In sujood, in addition to “Subhaan Rabbi al-A’laa (Glory be to my Lord Most High)” and
“Subhaana Rabbi al-A’laa wa bi hamdih (Glory and praise be to my Lord Most High),” he
would say “Subbooh, Quddoos, Rabb il-Malaa’ikati wa’l-Rooh (Perfect, Blessed, Lord of
the Angels and the Spirit),” or “Subhaanak Allaahumma Rabbanaa wa bi hamdik,
Allaahumma’ghfir li (Glory and raise be to you O Allaah, our Lord. O Allaah forgive me)” or
“Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lilladhi
khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaarak Allaahu ahsaan
al-khaaliqeen (O Allaah, to You I have prostrated, in You I have believed and to You I have
submitted. My face has prostrated to the One Who created it and gave it shape, then brought forth
its hearing and its vision. Blessed be Allaah, the Best to create),” and others.
When sitting between the two prostrations, in addition to “Rabb ighfir li, Rabb ighfir li
(Lord, forgive me, Lord, forgive me),” he would say, “Allaahumm aghfir li warhamni
wajbarni wa arfa’ni wahdini wa ‘aafini wa arzuqni (O Allaah, forgive me, have mercy on me,
strengthen me, raise my rank, guide me, pardon me, sustain me).”
A number of versions of the tashahhud have been narrated, such as: “Al-tahiyyaatu
Lillaahi wa’l-salawaatu wa’l-tayyibaat al-salaamu ‘alayka ayyuha’l-Nabiyyu …etc. (All
compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet…)” and
“Al-Tahiyyaat al-mubaarakaat al-salawaat al-tayyibaatu Lillaahi, al-salaamu ‘alayka
ayyuha’l-Nabiyyu…etc. (All compliments, blessed words, prayers, pure words are due to Allaah.
Peace be upon you, O Prophet…)” and “Al-tahiyyaat al-tayyibaat al-salawaatu Lillaahi, alsalaamu
‘alayka ayyuha’l-Nabiyyu… etc. (All compliments, good words and prayers are due
to Allaah. Peace be upon you, O Prophet …).”
So the worshipper may use one form one time and another at another time, and so on.
There are a number of versions of the prayers sent upon the Prophet (peace and blessings
of Allaah be upon him), such as:“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kamaa salayta
‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka Hameedun Majeed.
Allaahumma baarik ‘ala Muhammadin wa ‘ala aali Muhammadin kamaa
baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem innaka Hameedun Majeed (O
Allaah, send prayers on Muhammad and on the family of Muhammad, as You sent prayers
on Ibraaheem and the family of Ibraaheem, verily You are Worthy of Praise and Full of
Glory; O Allaah, send blessings on Muhammad and on the family of Muhammad, as You
sent blessings on Ibraaheem and the family of Ibraaheem, verily You are Worthy of Praise
and Full of Glory).”
“Allaahumma salli ‘ala Muhammad wa ‘ala aali baytihi wa ‘ala azwaajihi wa
dhuriyatihi kamaa salayta ‘ala aali Ibraaheem, innaka Hameedun Majeed wa
baarik ‘ala Muhammadin wa ‘ala aali baytihi wa ‘ala azwaajihi wa dhuriyatihi
kamaa baarakta ‘ala aali Ibraaheem innaka Hameedun Majeed (O Allaah, send
prayers on Muhammad and on his family, wives and progeny, as You sent prayers on the
family of Ibraaheem, verily You are Worthy of Praise and Full of Glory; O Allaah, send
blessings on Muhammad and on his family, wives and progeny, as You sent blessings on the
family of Ibraaheem, verily You are Worthy of Praise and Full of Glory).”
“Allaahumma salli ‘ala Muhammad al-Nabiyy al-Ummi wa ‘ala aali
Muhammad kamaa salayta ‘ala aali Ibraaheem, wa baarik ‘ala Muhammad al-
Nabiyy al-Ummi wa ‘ala aali Muhammadin kamaa baarakta ‘ala aali
Ibraaheem fi’l-‘aalameen, innaka Hameedun Majeed (O Allaah, send prayers on
Muhammad the Unlettered Prophet and on the family of Muhammad, as You sent prayers
on the family of Ibraaheem, and send blessings on Muhammad the Unlettered Prophet and
on the family of Muhammad, as You sent blessings on the family of Ibraaheem among the
nations, verily You are Worthy of Praise and Full of Glory).”
Other similar versions have also been narrated, and the Sunnah is to vary among them, as
stated above. There is nothing wrong with reciting one version more than others, because
it is more strongly proven and better known in the books of saheeh ahaadeeth, or because
the Prophet (peace and blessings of Allaah be upon him) taught one version rather than
others to his Sahaabah when they asked him about it, and so on.
(All of the above texts etc. have been taken from Sifat al-Salaat al-Nabi (peace and blessings of
Allaah be upon him) by Shaykh Muhammad Naasir al-Deen al-Albaani, which he compiled from the
books of hadeeth).
VARYING THE SOORAHS, AAYAAT, ADHKAAR AND DU’AA’S RECITED IN
PRAYER
This makes the worshipper feel that he is encountering new meanings and moving
between different topics mentioned in the aayaat and adhkaar. This is what a person
misses out on if he only memorizes a few soorahs (especially the short ones) and adhkaar.
Varying what one recites is the Sunnah and is more conducive to khushoo’.
If we study what the Prophet (peace and blessings of Allaah of upon him) used to recite
in his prayer, we will see this variation. For example, with regard to the opening du’aa’,
we find examples such as the following:
“Allaahumma baa’id bayni wa bayna khataayaaya kamaa baa’adta bayn almashriqi
wa’l-maghrib. Allaahumma naqqani min khataayaaya kamaa
yunaqqaa al-thawb al-abyad min al-danas. Allaahumma’ghsilni min
khataayaaya bi’l-maa’ wa’l-thalj wa’l-barad (O Allaah, separate me (far) from my
sins as You have separated (far) the East from the West. O Allaah, cleanse me of my sins as
white cloth is cleansed from dirt. O Allaah, wash me of my sins with water, snow and ice).”
“Wajahtu wajhi li’lladhi fatara al-samawaati wa’l-ard haneefan, wa maa ana
min al-mushrikeen. Inna salaati wa nusuki wa mahyaaya wa mamaati Lillaahi
Rabb il –‘aalameen, laa shareeka lahu wa bidhaalika umirtu wa ana awwal almuslimeen
(I have set my face towards the Originator of the heavens and the earth
sincerely and I am not among the mushrikeen. Indeed my prayer, my sacrifice, my living
and my dying are for Allaah, the Lord of the Worlds: no partner has He. With this I have
been commanded, and I am the first of the Muslims (those who submit to Him).”
“Subhaanak Allaahumma wa bi hamdika wa tabaaraka ismuka wa ta’aala
jadduka wa laa ilaaha ghayruk (Glory and praise be to You, O Allaah, blessed be Your
name and exalted be Your majesty. There is no god besides You).”
And other du’aa’s and adhkaar which the worshipper can use at various times.
Among the soorahs which the Prophet (peace and blessings of Allaah of upon him) used
to recite during Salaat al-Fajr we find a great and blessed number.
The longer mufassal soorahs (soorahs from the last seventh of the Qur’aan), such as al-
Waaqi’ah [56], al-Toor [52] and Qaaf [50], and shorter mufassal soorahs such as Idhaa
al-shamsu kuwwirat [al-Takweer 81], al-Zalzalah [99], and al-Mi’wadhatayn [the last
two soorahs].
It was reported that he recited al-Room [30], Yaa-Seen [36] and al-Saaffaat [37], and on
Fridays he would recite al-Sajah [32] and al-Insaan [76, a.k.a. al-Dhahr] in Fajr prayer.
It was reported that in Salaat al-Zuhr, he would recite the equivalent of thirty aayaat in
each of the two rak’ahs, and that he recited al-Taariq [86], al-Burooj [85] and wa’l-layli
idhaa yaghshaa [al-Layl, 92].
In Salaat al-‘Asr, he would recite the equivalent of fifteen aayaat in each rak’ah, and he
would recite the soorahs already mentioned in connection with Salaat al-Zuhr.
In Salaat al-Maghrib, he would recite short mufassal soorahs such as al-teeni wa’lzaytoon
[al-Teen 95], and he recited Soorat Muhammad [47], al-Toor [52], al-Mursalaat
[77] and others.
In ‘Ishaa’ he would recite medium-length mufassal soorahs, such as al-shamsu wa
duhaahaa [al-Shams 91], idhaa’l-samaa’u inshaqqat [al-Inshiqaaq 84]. He told Mu’aadh
to recite al-A’laa [87], al-Qalam [68] and al-layli idhaa yaghshaa [al-Layl, 92].
In qiyaam al-layl, he used to recite the long soorahs. It was reported that he (peace and
blessings of Allaah be upon him) used to recite 200 or 150 aayaat, and sometimes he used
to shorten the recitation.
He used to vary the adhkaar he recited in rukoo’. In addition to “Subhaana Rabbi al-
‘Azeem (Glory be to my Supreme Lord)” and “Subhaana Rabbi al-‘Azeem wa bi hamdih
(Glory and praise be to my Supreme Lord)”, he would say: “Subbooh, Quddoos, Rabb il-
Malaa’ikati wa’l-Rooh (Perfect, Blessed, Lord of the Angels and the Spirit),” or,
“Allaahumma laka raka’tu wa bika aamantu wa laka aslamtu wa ‘alayka tawakkaltu
anta Rabbi. Khasha’a sam’i wa basari wa dammi wa lahmi wa ‘azmi wa ‘asabi Lillaahi
Rabbi’l-‘Alaameen (O Allaah, to You have I bowed, to You I have submitted, in You I have believed, to You I have submitted and in You I have put my trust. Humbled are my hearing, my
seeing, my blood, my flesh, my bones and my nerves for Allaah, Lord of the Worlds).”
When standing upright from rukoo’, after saying “Sami’a Allaah liman hamidah (Allaah
listens to the one who praises Him)” he would say, “Rabbanaa wa laka’l-hamd (Our Lord,
and to You be all praise),” or sometimes, “Rabbanaa laka’l-hamd (Our Lord, to You be all
praise),” or, “Allaahumma Rabbanaa [wa] laka’l-hamd (O Allaah our Lord, [and] to You be
all praise).” Sometimes he would add the words: “Mil’a al-samawaati wa mil’a al-ard wa
mil’a maa shi’ta min shay’in ba’d ([Praise] filling the heavens, filling the earth, and filling
whatever else You wish)”, and sometimes he would add, “Ahl al-thanaa’i wa’l-majd, laa
maani’a limaa a’tayta wa laa mu’tiya limaa mana’t, wa laa yanfa’u dhaa’l-jaddi
minka’l-jadd (Lord of Glory and Majesty! None can withhold what You grant, and none can grant
what You withhold; nor can the possessions of an owner benefit him in front of You).”
In sujood, in addition to “Subhaan Rabbi al-A’laa (Glory be to my Lord Most High)” and
“Subhaana Rabbi al-A’laa wa bi hamdih (Glory and praise be to my Lord Most High),” he
would say “Subbooh, Quddoos, Rabb il-Malaa’ikati wa’l-Rooh (Perfect, Blessed, Lord of
the Angels and the Spirit),” or “Subhaanak Allaahumma Rabbanaa wa bi hamdik,
Allaahumma’ghfir li (Glory and raise be to you O Allaah, our Lord. O Allaah forgive me)” or
“Allaahumma laka sajadtu wa bika aamantu wa laka aslamtu, sajada wajhi lilladhi
khalaqahu wa sawwarahu wa shaqqa sam’ahu wa basarahu, tabaarak Allaahu ahsaan
al-khaaliqeen (O Allaah, to You I have prostrated, in You I have believed and to You I have
submitted. My face has prostrated to the One Who created it and gave it shape, then brought forth
its hearing and its vision. Blessed be Allaah, the Best to create),” and others.
When sitting between the two prostrations, in addition to “Rabb ighfir li, Rabb ighfir li
(Lord, forgive me, Lord, forgive me),” he would say, “Allaahumm aghfir li warhamni
wajbarni wa arfa’ni wahdini wa ‘aafini wa arzuqni (O Allaah, forgive me, have mercy on me,
strengthen me, raise my rank, guide me, pardon me, sustain me).”
A number of versions of the tashahhud have been narrated, such as: “Al-tahiyyaatu
Lillaahi wa’l-salawaatu wa’l-tayyibaat al-salaamu ‘alayka ayyuha’l-Nabiyyu …etc. (All
compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet…)” and
“Al-Tahiyyaat al-mubaarakaat al-salawaat al-tayyibaatu Lillaahi, al-salaamu ‘alayka
ayyuha’l-Nabiyyu…etc. (All compliments, blessed words, prayers, pure words are due to Allaah.
Peace be upon you, O Prophet…)” and “Al-tahiyyaat al-tayyibaat al-salawaatu Lillaahi, alsalaamu
‘alayka ayyuha’l-Nabiyyu… etc. (All compliments, good words and prayers are due
to Allaah. Peace be upon you, O Prophet …).”
So the worshipper may use one form one time and another at another time, and so on.
There are a number of versions of the prayers sent upon the Prophet (peace and blessings
of Allaah be upon him), such as:“Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kamaa salayta
‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka Hameedun Majeed.
Allaahumma baarik ‘ala Muhammadin wa ‘ala aali Muhammadin kamaa
baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem innaka Hameedun Majeed (O
Allaah, send prayers on Muhammad and on the family of Muhammad, as You sent prayers
on Ibraaheem and the family of Ibraaheem, verily You are Worthy of Praise and Full of
Glory; O Allaah, send blessings on Muhammad and on the family of Muhammad, as You
sent blessings on Ibraaheem and the family of Ibraaheem, verily You are Worthy of Praise
and Full of Glory).”
“Allaahumma salli ‘ala Muhammad wa ‘ala aali baytihi wa ‘ala azwaajihi wa
dhuriyatihi kamaa salayta ‘ala aali Ibraaheem, innaka Hameedun Majeed wa
baarik ‘ala Muhammadin wa ‘ala aali baytihi wa ‘ala azwaajihi wa dhuriyatihi
kamaa baarakta ‘ala aali Ibraaheem innaka Hameedun Majeed (O Allaah, send
prayers on Muhammad and on his family, wives and progeny, as You sent prayers on the
family of Ibraaheem, verily You are Worthy of Praise and Full of Glory; O Allaah, send
blessings on Muhammad and on his family, wives and progeny, as You sent blessings on the
family of Ibraaheem, verily You are Worthy of Praise and Full of Glory).”
“Allaahumma salli ‘ala Muhammad al-Nabiyy al-Ummi wa ‘ala aali
Muhammad kamaa salayta ‘ala aali Ibraaheem, wa baarik ‘ala Muhammad al-
Nabiyy al-Ummi wa ‘ala aali Muhammadin kamaa baarakta ‘ala aali
Ibraaheem fi’l-‘aalameen, innaka Hameedun Majeed (O Allaah, send prayers on
Muhammad the Unlettered Prophet and on the family of Muhammad, as You sent prayers
on the family of Ibraaheem, and send blessings on Muhammad the Unlettered Prophet and
on the family of Muhammad, as You sent blessings on the family of Ibraaheem among the
nations, verily You are Worthy of Praise and Full of Glory).”
Other similar versions have also been narrated, and the Sunnah is to vary among them, as
stated above. There is nothing wrong with reciting one version more than others, because
it is more strongly proven and better known in the books of saheeh ahaadeeth, or because
the Prophet (peace and blessings of Allaah be upon him) taught one version rather than
others to his Sahaabah when they asked him about it, and so on.
(All of the above texts etc. have been taken from Sifat al-Salaat al-Nabi (peace and blessings of
Allaah be upon him) by Shaykh Muhammad Naasir al-Deen al-Albaani, which he compiled from the
books of hadeeth).
rightpath_357
Junior Member
WHOA sis! thats a lot! JazakAllah Khair. May Allah (SW) bless u. rlly- thnx- i need those!:lol:
eminbey
信得過…是我的名字
Performing sujood al-tilaawah when reciting an ayah where this is required
One of the etiquettes of reciting Qur’an is to perform sujood al-tilaawah (prostration for recitation) when one recites an ayah containing a “sajdah” (place where a prostration is required). In His Book, Allah describes the Prophets and the righteous as follows (interpretation of the meaning): “… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.” [Maryam 19:58]. Ibn Katheer (may Allah have mercy on him) said: “The scholars agreed that we should prostrate here [when reciting this ayah] so as to follow their example.” (Tafseer al-Qur’an al-‘Azeem, 5/238, Daar al-Sha’b edn.)
Sujood al-Tilaawah in prayer is very important because it increases khushoo’. Allah says (interpretation of the meaning): “And they fall down on their faces weeping and it adds to their humility [khushoo’].” [al-Israa’ 17:109].
It was reported that the Prophet (peace and blessings of Allah be upon him) prostrated when he recited Soorat al-Najm [53] in his prayer. Al-Bukhari (may Allah have mercy on him) reported in his Saheeh that Abu Raafi’ said: “I prayed ‘Ishaa’ with Abu Hurayrah (may Allah be pleased with him) and he recited Idhaa al-samaa’u inshaqqat [al-Inshiqaaq 84] and prostrated. I asked him about it, and he said, ‘I prostrated behind Abu’l-Qaasim [the Prophet] (peace and blessings of Allah be upon him), and I will continue to do so until I meet him again.” (Saheeh al-Bukhari, Kitaab al-Adhaan, Baab al-Jahr bi’l-‘Ishaa’).
It is important to maintain the practice of sujood al-tilaawah, especially since it causes annoyance to the Shaytan and suppresses him, thus weakening his hold on the worshipper. Abu Hurayrah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘When the son of Adam recites a sajdah, the Shaytan goes away weeping, saying, “Woe to him! He was commanded to prostrate and he prostrated, so Paradise is his; I was ordered to prostrate and I disobeyed, so Hell is my fate!”’” (Reported by Imaam Muslim in his Saheeh, no. 133).
One of the etiquettes of reciting Qur’an is to perform sujood al-tilaawah (prostration for recitation) when one recites an ayah containing a “sajdah” (place where a prostration is required). In His Book, Allah describes the Prophets and the righteous as follows (interpretation of the meaning): “… When the Verses of the Most Beneficent were recited unto them, they fell down prostrating and weeping.” [Maryam 19:58]. Ibn Katheer (may Allah have mercy on him) said: “The scholars agreed that we should prostrate here [when reciting this ayah] so as to follow their example.” (Tafseer al-Qur’an al-‘Azeem, 5/238, Daar al-Sha’b edn.)
Sujood al-Tilaawah in prayer is very important because it increases khushoo’. Allah says (interpretation of the meaning): “And they fall down on their faces weeping and it adds to their humility [khushoo’].” [al-Israa’ 17:109].
It was reported that the Prophet (peace and blessings of Allah be upon him) prostrated when he recited Soorat al-Najm [53] in his prayer. Al-Bukhari (may Allah have mercy on him) reported in his Saheeh that Abu Raafi’ said: “I prayed ‘Ishaa’ with Abu Hurayrah (may Allah be pleased with him) and he recited Idhaa al-samaa’u inshaqqat [al-Inshiqaaq 84] and prostrated. I asked him about it, and he said, ‘I prostrated behind Abu’l-Qaasim [the Prophet] (peace and blessings of Allah be upon him), and I will continue to do so until I meet him again.” (Saheeh al-Bukhari, Kitaab al-Adhaan, Baab al-Jahr bi’l-‘Ishaa’).
It is important to maintain the practice of sujood al-tilaawah, especially since it causes annoyance to the Shaytan and suppresses him, thus weakening his hold on the worshipper. Abu Hurayrah said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘When the son of Adam recites a sajdah, the Shaytan goes away weeping, saying, “Woe to him! He was commanded to prostrate and he prostrated, so Paradise is his; I was ordered to prostrate and I disobeyed, so Hell is my fate!”’” (Reported by Imaam Muslim in his Saheeh, no. 133).
eminbey
信得過…是我的名字
Seeking refuge with Allah from the Shaytan
The Shaytan is our enemy, and one of the aspects of his enmity is his whispering insinuating thoughts (waswaas) to the worshipper at prayer so as to take away his khushoo’ and confuse him in his prayer.
Waswaas is a problem that befalls everyone who turns to Allah with dhikr and other kinds of worship; it is inevitable, so one has to stand firm and be patient, and persist in the dhikr or salaah, and not give up. His sticking to it will ward off the Shaytaan’s plots from himself. “… Ever feeble indeed is the plot of Shaytan.” [al-Nisaa’ 4:76 – interpretation of the meaning].
Every time the slave wants to turn his thoughts towards Allah, thoughts of other matters come sneaking into his mind. The Shaytan is like a bandit lying in wait to launch an ambush: every time the slave wants to travel towards Allah, the Shaytan wants to cut off his route. For this reason, it was said to one of the salaf: “The Jews and Christians say that they do not suffer from the problem of waswaas.” He said, “They are speaking the truth, for what would the Shaytan want with a house that is in ruins?” (Majma’ al-Fataawa, 22/608).
This is a good analogy. It is as if there are three houses: the house of a king, filled with his treasure and savings, the house of a slave, containing his treasure and savings, and an empty house with nothing in it. If a thief comes to steal from one of the three houses, which one will he choose? (al-Waabil al-Sayib, p. 43).
When the slave stands up to pray, the Shaytan feels jealous of him, because he is standing in the greatest position, one that is closest [to Allah] and most annoying and grievous to the Shaytan. So he tries to stop him from establishing prayer in the first place, then he continues trying to entice him and make him forget, and “making assaults on him with his cavalry and infantry” [cf. Al-Isra’ 17:64], until he thinks of prayer as less important, so he starts to neglect it, and eventually gives it up altogether. If the Shaytan fails to achieve this, and the person ignores him and starts to pray, the enemy of Allah will come and try to distract him, by reminding him of things that he did not remember or think of before he started praying. A person may have forgotten about something altogether, but the Shaytan will remind him of it when he starts praying, so as to distract him from his prayers and take him away from Allah, so that his heart will no longer be in his prayers, and he will lose out on the honour and reward of Allah turning toward him, which is only attained by the one whose heart is really in his prayer. Thus he will finish his prayer no better off than when he started, with his burden of sins not reduced at all by his salaah, because prayer only expiates for sins when it is done properly, with perfect khushoo’, and the person stands before Allah in body and soul.” (Al-Waabil al-Sayib, p. 36).
The Prophet (peace and blessings of Allah be upon him) taught us the following methods of combatting the wiles of Shaytan and getting rid of his waswaas:
Abu’l-‘Aas (may Allah be pleased with him) reported that he said, “O Messenger of Allah, the Shaytan interrupts me when I pray, and I get confused in my recitation.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “That is a Shaytan whose name is Khanzab. If you sense his presence, seek refuge with Allah from him, and spit [dry spitting] towards your left three times.” [Abu’l-‘Aas] said: “I did that and Allah took him away from me.” (Reported by Muslim, no. 2203)
The Prophet (peace and blessings of Allah be upon him) also told us about another of the Shaytaan’s tricks and how to deal with it. He said, “When any one of you gets up to pray, the Shaytan comes and confuses him – i.e., mixes up his prayer and creates doubts in his mind – so that he does not know how many [rak’ahs] he has prayed. If any one of you experiences that, he should do two prostrations whilst he is sitting.” (Reported by al-Bukhari, Kitaab al-Sahw, Baab al-Sahw fi’l-Fard wa’l-Tatawwu’).
Another of the Shaytaan’s tricks was described as follows. The Prophet (peace and blessings of Allah be upon him) said: “If any one of you is praying and feels some movement in his back passage, and is uncertain as to whether he has broken his wudoo’ or not, he should not end his prayer unless he hears a sound or smells an odour.”
Indeed, his tricks may be very strange indeed, as the following hadith makes clear. Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allah be upon him) was asked about a man who thought that he had broken his wudoo’ when he had not done so. The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Shaytan may come to any one of you when he is praying and open his buttocks and make him think that he has broken his wudoo when in fact he has not. So if this happens to any one of you, let him not end his prayer unless he hears the sound of it with his ears or smells the odour of it with his nose.” (Reported by al-Tabaraani in al-Kabeer, no.11556, part 11, p. 222. He said in Majma’ al-Zawaa’id, 1/242, its men are the men of Saheeh).
Note
There is a devilish trick which “Khanzab” plays on some worshippers:
He tries to distract them by making them think of acts of worship other than the prayer that they are performing, by making them think of some issues of da’wah or knowledge, so that they start to think deeply about those matters and stop focusing on the prayer they are performing. He even confuses some of them by suggesting to them that ‘Umar used to make plans for the army whilst he was praying. We should let Shaykh al-Islam Ibn Taymiyah explain this matter and set the record straight:
“With regard to what was reported, that ‘Umar ibn al-Khattaab said, “I make plans for the army whilst I am praying,” this was because ‘Umar was commanded to engage in jihaad and he was the leader of the believers (ameer al-mu’mineen, i.e., the khaleefah), so he was also the leader of jihad. So in some respects he was like the one who prays the prayer of fear (salaat al-khawf) whilst also watching out for the enemy, whether or not there is actual fighting. He was commanded to pray, and also to engage in jihad, so he had to carry out both duties as much as he could. Allah says (interpretation of the meaning): ‘O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allah much, so that you may be successful.’ [al-Anfaal 8:45]. It is known that one cannot achieve the same peace of mind during jihad as at times of peace and security, so if it happens that a person’s prayer is lacking because of jihad, this does not mean that his faith is lacking.
For this reason, standards may be regarded as being slightly relaxed in the case of prayer at times of danger as compared with times of peace. With regard to prayer at times of danger, Allah says (interpretation of the meaning): ‘… but when you are free from danger, perform al-salaah. Verily, the prayer is enjoined on the believers at fixed hours.’ [al-Nisa’ 4:103]. So the one who is commanded to establish prayer at times of peace is not commanded to do so in the same manner at times of danger.
Moreover, people are of varying levels in this regard. If a person’s faith is strong, he will have the proper presence of mind when he prays, even if he thinks of other matters. Allah had caused the truth to reside firmly in ‘Umar’s heart, and he was al-muhaddith al-mulham (‘the inspired speaker’), so there is nothing strange in a person of his calibre making plans for the army whilst performing the prayer. He was able to do this, whilst others are not, but undoubtedly when he did not have these concerns to think about, his presence of mind in prayer would be greater. And no doubt the prayer of the Prophet (peace and blessings of Allah be upon him) at times of safety was even more perfect that at times of danger, in terms of external appearance. If Allah has made allowances with regard to some of the external movements of the prayer at times of fear, how then about the internal aspects?
In conclusion, therefore, if a person who is pressed for time thinks about some obligatory matter whilst he is praying, this is not the same as a person who is not pressed for time thinking during prayer about some matter that is not obligatory. It may be that ‘Umar could not give thought to making plans for the army except at that time, because he was the leader of the ummah with many obligations and responsibilities. Anyone could find himself in a similar situation, according to his position. People always think during prayer about things that they do not think of at other times, and some of this could come from the Shaytan. A man told one of the salaf that he had buried some money, but he had forgotten where he had buried it. He told him, ‘Go and pray,’ so he went and prayed, and he remembered where it was. It was said [to the salafi], ‘How did you know that?’ He said, ‘I know that the Shaytan will not leave him alone when he prays without reminding him of something that matters to him, and there is nothing more important to this man than remembering where he had buried his money.’ But the good slave will strive to attain perfect presence of mind in prayer, just as he strives to do everything else properly that he is commanded to do. And there is no help and no strength except in Allah, the Most High, the Almighty.”
(Majmoo’ al-Fataawa, 22/610)
The Shaytan is our enemy, and one of the aspects of his enmity is his whispering insinuating thoughts (waswaas) to the worshipper at prayer so as to take away his khushoo’ and confuse him in his prayer.
Waswaas is a problem that befalls everyone who turns to Allah with dhikr and other kinds of worship; it is inevitable, so one has to stand firm and be patient, and persist in the dhikr or salaah, and not give up. His sticking to it will ward off the Shaytaan’s plots from himself. “… Ever feeble indeed is the plot of Shaytan.” [al-Nisaa’ 4:76 – interpretation of the meaning].
Every time the slave wants to turn his thoughts towards Allah, thoughts of other matters come sneaking into his mind. The Shaytan is like a bandit lying in wait to launch an ambush: every time the slave wants to travel towards Allah, the Shaytan wants to cut off his route. For this reason, it was said to one of the salaf: “The Jews and Christians say that they do not suffer from the problem of waswaas.” He said, “They are speaking the truth, for what would the Shaytan want with a house that is in ruins?” (Majma’ al-Fataawa, 22/608).
This is a good analogy. It is as if there are three houses: the house of a king, filled with his treasure and savings, the house of a slave, containing his treasure and savings, and an empty house with nothing in it. If a thief comes to steal from one of the three houses, which one will he choose? (al-Waabil al-Sayib, p. 43).
When the slave stands up to pray, the Shaytan feels jealous of him, because he is standing in the greatest position, one that is closest [to Allah] and most annoying and grievous to the Shaytan. So he tries to stop him from establishing prayer in the first place, then he continues trying to entice him and make him forget, and “making assaults on him with his cavalry and infantry” [cf. Al-Isra’ 17:64], until he thinks of prayer as less important, so he starts to neglect it, and eventually gives it up altogether. If the Shaytan fails to achieve this, and the person ignores him and starts to pray, the enemy of Allah will come and try to distract him, by reminding him of things that he did not remember or think of before he started praying. A person may have forgotten about something altogether, but the Shaytan will remind him of it when he starts praying, so as to distract him from his prayers and take him away from Allah, so that his heart will no longer be in his prayers, and he will lose out on the honour and reward of Allah turning toward him, which is only attained by the one whose heart is really in his prayer. Thus he will finish his prayer no better off than when he started, with his burden of sins not reduced at all by his salaah, because prayer only expiates for sins when it is done properly, with perfect khushoo’, and the person stands before Allah in body and soul.” (Al-Waabil al-Sayib, p. 36).
The Prophet (peace and blessings of Allah be upon him) taught us the following methods of combatting the wiles of Shaytan and getting rid of his waswaas:
Abu’l-‘Aas (may Allah be pleased with him) reported that he said, “O Messenger of Allah, the Shaytan interrupts me when I pray, and I get confused in my recitation.” The Messenger of Allah (peace and blessings of Allah be upon him) said, “That is a Shaytan whose name is Khanzab. If you sense his presence, seek refuge with Allah from him, and spit [dry spitting] towards your left three times.” [Abu’l-‘Aas] said: “I did that and Allah took him away from me.” (Reported by Muslim, no. 2203)
The Prophet (peace and blessings of Allah be upon him) also told us about another of the Shaytaan’s tricks and how to deal with it. He said, “When any one of you gets up to pray, the Shaytan comes and confuses him – i.e., mixes up his prayer and creates doubts in his mind – so that he does not know how many [rak’ahs] he has prayed. If any one of you experiences that, he should do two prostrations whilst he is sitting.” (Reported by al-Bukhari, Kitaab al-Sahw, Baab al-Sahw fi’l-Fard wa’l-Tatawwu’).
Another of the Shaytaan’s tricks was described as follows. The Prophet (peace and blessings of Allah be upon him) said: “If any one of you is praying and feels some movement in his back passage, and is uncertain as to whether he has broken his wudoo’ or not, he should not end his prayer unless he hears a sound or smells an odour.”
Indeed, his tricks may be very strange indeed, as the following hadith makes clear. Ibn ‘Abbaas reported that the Prophet (peace and blessings of Allah be upon him) was asked about a man who thought that he had broken his wudoo’ when he had not done so. The Messenger of Allah (peace and blessings of Allah be upon him) said: “The Shaytan may come to any one of you when he is praying and open his buttocks and make him think that he has broken his wudoo when in fact he has not. So if this happens to any one of you, let him not end his prayer unless he hears the sound of it with his ears or smells the odour of it with his nose.” (Reported by al-Tabaraani in al-Kabeer, no.11556, part 11, p. 222. He said in Majma’ al-Zawaa’id, 1/242, its men are the men of Saheeh).
Note
There is a devilish trick which “Khanzab” plays on some worshippers:
He tries to distract them by making them think of acts of worship other than the prayer that they are performing, by making them think of some issues of da’wah or knowledge, so that they start to think deeply about those matters and stop focusing on the prayer they are performing. He even confuses some of them by suggesting to them that ‘Umar used to make plans for the army whilst he was praying. We should let Shaykh al-Islam Ibn Taymiyah explain this matter and set the record straight:
“With regard to what was reported, that ‘Umar ibn al-Khattaab said, “I make plans for the army whilst I am praying,” this was because ‘Umar was commanded to engage in jihaad and he was the leader of the believers (ameer al-mu’mineen, i.e., the khaleefah), so he was also the leader of jihad. So in some respects he was like the one who prays the prayer of fear (salaat al-khawf) whilst also watching out for the enemy, whether or not there is actual fighting. He was commanded to pray, and also to engage in jihad, so he had to carry out both duties as much as he could. Allah says (interpretation of the meaning): ‘O you who believe! When you meet (an enemy) force, take a firm stand against them and remember the Name of Allah much, so that you may be successful.’ [al-Anfaal 8:45]. It is known that one cannot achieve the same peace of mind during jihad as at times of peace and security, so if it happens that a person’s prayer is lacking because of jihad, this does not mean that his faith is lacking.
For this reason, standards may be regarded as being slightly relaxed in the case of prayer at times of danger as compared with times of peace. With regard to prayer at times of danger, Allah says (interpretation of the meaning): ‘… but when you are free from danger, perform al-salaah. Verily, the prayer is enjoined on the believers at fixed hours.’ [al-Nisa’ 4:103]. So the one who is commanded to establish prayer at times of peace is not commanded to do so in the same manner at times of danger.
Moreover, people are of varying levels in this regard. If a person’s faith is strong, he will have the proper presence of mind when he prays, even if he thinks of other matters. Allah had caused the truth to reside firmly in ‘Umar’s heart, and he was al-muhaddith al-mulham (‘the inspired speaker’), so there is nothing strange in a person of his calibre making plans for the army whilst performing the prayer. He was able to do this, whilst others are not, but undoubtedly when he did not have these concerns to think about, his presence of mind in prayer would be greater. And no doubt the prayer of the Prophet (peace and blessings of Allah be upon him) at times of safety was even more perfect that at times of danger, in terms of external appearance. If Allah has made allowances with regard to some of the external movements of the prayer at times of fear, how then about the internal aspects?
In conclusion, therefore, if a person who is pressed for time thinks about some obligatory matter whilst he is praying, this is not the same as a person who is not pressed for time thinking during prayer about some matter that is not obligatory. It may be that ‘Umar could not give thought to making plans for the army except at that time, because he was the leader of the ummah with many obligations and responsibilities. Anyone could find himself in a similar situation, according to his position. People always think during prayer about things that they do not think of at other times, and some of this could come from the Shaytan. A man told one of the salaf that he had buried some money, but he had forgotten where he had buried it. He told him, ‘Go and pray,’ so he went and prayed, and he remembered where it was. It was said [to the salafi], ‘How did you know that?’ He said, ‘I know that the Shaytan will not leave him alone when he prays without reminding him of something that matters to him, and there is nothing more important to this man than remembering where he had buried his money.’ But the good slave will strive to attain perfect presence of mind in prayer, just as he strives to do everything else properly that he is commanded to do. And there is no help and no strength except in Allah, the Most High, the Almighty.”
(Majmoo’ al-Fataawa, 22/610)
eminbey
信得過…是我的名字
Thinking of how the salaf were when they prayed
This will increase one’s khushoo’ and motivate one to follow their example. “If you were to see one of them when he stood up to pray and started reciting the words of his Master, it would cross his mind that he was standing before the Lord of the Worlds, so he would be filled with overwhelming awe.” (Al-Khushoo’ fi’l-Salaah by Ibn Rajab, p. 22).
Mujaahid (may Allah have mercy on him) said: “When one of them stood in prayer, he would be too fearful of his Lord to allow his eyes to be drawn to anything, or to turn aside or to fidget by playing with pebbles or anything else or to think of any worldly matter, unless he forgot, during prayer.” (Ta’zeem Qadr al-Salaah, 1/188)
When Ibn al-Zubayr stood up to pray, he would be like a stick (i.e., immobile) with khushoo’. Once he was prostrating when a missile from a catapult was launched at him, when Makkah was being besieged, and part of his garment was torn away whilst he was praying, and he did not even raise his head. Muslimah ibn Bashshaar was praying in the mosque when part of it collapsed, and the people got up [and fled], but he was praying and did not even notice. We have heard that one of them was like a garment thrown on the floor; one of them would end his prayer with the colour of his complexion changed because he had been standing before Allah. One of them would not know who was standing to his right or left when he prayed. One of them would go pale when he did wudoo’ for prayer, and it was said to him, “We see that when you do wudoo’ a change comes over you.” He said, “I know before Whom I am going to stand.” When the time for prayer came, ‘Ali ibn Abi Taalib would be visibly shaken, and the colour of his face would change. It was said to him, “What is the matter with you?’ He said, “By Allah, there has come the time of the amaanah (trust) which Allah offered to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it, but I bore it [cf. Al-Ahzaab 33:72].” When Sa’eed al-Tanookhi prayed, there would be tears rolling down his cheeks onto his beard. We heard that one of the Taabi’een, when he stood up to pray, his colour would change, and he would say, “Do you know before Whom I am going to stand and with Whom I am going to talk?” Who among you has fear and respect like this? (Silaah al-Yaqazaan li Tard al-Shaytan, ‘Abd al-‘Azeez Sultaan, p. 209)
They said to ‘Aamir ibn ‘Abd al-Qays, “Do you think to yourself during prayer?” He said, “Is there anything I like to think about more than the prayer?” They said, “We think to ourselves during prayer.” He said, “About Paradise and al-hoor (“houris”) and so on?” They said, “No; about our families and our wealth.” He said, “If I were to be run through with spears, it would be dearer to me than thinking to myself about worldly matters during prayer.”
Sa’d ibn Mu’aadh said: “I have three qualities, which I wish I could keep up all the time, then I would really be something. When I am praying, I do not think about anything except the prayer I am doing; if I hear any hadith from the Messenger of Allah (peace and blessings of Allah be upon him), I do not have any doubts about it; and when I attend a janaazah (funeral), I do not think about anything except what the janaazah says and what is said to it.” (Al-Fataawa li Ibn Taymiyah, 22/605).
Haatim (may Allah have mercy on him) said: “I carry out what I am commanded; I walk with fear of Allah in my heart; I start with the [correct] intention; I magnify and glorify Allah; I recite at a slow and measured pace, thinking about the meaning; I bow with khushoo’; I prostrate with humility; I sit and recite the complete tashahhud; I say salaam with the [correct] intention; I finish with sincerity towards Allah; and I come back fearing lest [my prayer] has not been accepted from me, so I continue to strive until I die.” (Al-Khushoo’ fi’l-Salaah, 27-28).
Abu Bakr al-Subghi said: “I lived through the time of two imaams (leaders) although I was not fortunate enough to hear them in person: Abu Haatim al-Raazi and Muhammad ibn Nasr al-Marwazi. As for Ibn Nasr, I do not know of any prayer better than his. I heard that a hornet stung him on his forehead and blood started flowing down his face, but he did not move.” Muhammad ibn Ya’qoob al-Akhram said: “I have never seen any prayer better than that of Muhammad ibn Nasr. Flies used to land on his ears, and he did not shoo them away. We used to marvel at how good his prayer and khushoo’ were. His fear [of Allah] in prayer was so great that he would put his chin on his chest as if he were a piece of wood standing up.” (Ta’zeem Qadr al-Salaah, 1/58). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), when he started to pray, used to tremble so much that he would lean right and left. (Al-Kawaakib al-Durriyah fi Manaaqib al-Mujtahid Ibn Taymiyah, by Mar’i al-Karami, p. 83, Daar al-Gharb al-Islaami).
Compare this with what some of us do nowadays, looking at our watches, adjusting our clothes, fiddling with our noses, thinking of deals and counting our money whilst praying, or tracing the patterns of decorations on carpets and ceilings, or trying to see who is beside us. Think of how anyone would behave before some great leader of this world – would he dare to behave in such a manner then?!
This will increase one’s khushoo’ and motivate one to follow their example. “If you were to see one of them when he stood up to pray and started reciting the words of his Master, it would cross his mind that he was standing before the Lord of the Worlds, so he would be filled with overwhelming awe.” (Al-Khushoo’ fi’l-Salaah by Ibn Rajab, p. 22).
Mujaahid (may Allah have mercy on him) said: “When one of them stood in prayer, he would be too fearful of his Lord to allow his eyes to be drawn to anything, or to turn aside or to fidget by playing with pebbles or anything else or to think of any worldly matter, unless he forgot, during prayer.” (Ta’zeem Qadr al-Salaah, 1/188)
When Ibn al-Zubayr stood up to pray, he would be like a stick (i.e., immobile) with khushoo’. Once he was prostrating when a missile from a catapult was launched at him, when Makkah was being besieged, and part of his garment was torn away whilst he was praying, and he did not even raise his head. Muslimah ibn Bashshaar was praying in the mosque when part of it collapsed, and the people got up [and fled], but he was praying and did not even notice. We have heard that one of them was like a garment thrown on the floor; one of them would end his prayer with the colour of his complexion changed because he had been standing before Allah. One of them would not know who was standing to his right or left when he prayed. One of them would go pale when he did wudoo’ for prayer, and it was said to him, “We see that when you do wudoo’ a change comes over you.” He said, “I know before Whom I am going to stand.” When the time for prayer came, ‘Ali ibn Abi Taalib would be visibly shaken, and the colour of his face would change. It was said to him, “What is the matter with you?’ He said, “By Allah, there has come the time of the amaanah (trust) which Allah offered to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it, but I bore it [cf. Al-Ahzaab 33:72].” When Sa’eed al-Tanookhi prayed, there would be tears rolling down his cheeks onto his beard. We heard that one of the Taabi’een, when he stood up to pray, his colour would change, and he would say, “Do you know before Whom I am going to stand and with Whom I am going to talk?” Who among you has fear and respect like this? (Silaah al-Yaqazaan li Tard al-Shaytan, ‘Abd al-‘Azeez Sultaan, p. 209)
They said to ‘Aamir ibn ‘Abd al-Qays, “Do you think to yourself during prayer?” He said, “Is there anything I like to think about more than the prayer?” They said, “We think to ourselves during prayer.” He said, “About Paradise and al-hoor (“houris”) and so on?” They said, “No; about our families and our wealth.” He said, “If I were to be run through with spears, it would be dearer to me than thinking to myself about worldly matters during prayer.”
Sa’d ibn Mu’aadh said: “I have three qualities, which I wish I could keep up all the time, then I would really be something. When I am praying, I do not think about anything except the prayer I am doing; if I hear any hadith from the Messenger of Allah (peace and blessings of Allah be upon him), I do not have any doubts about it; and when I attend a janaazah (funeral), I do not think about anything except what the janaazah says and what is said to it.” (Al-Fataawa li Ibn Taymiyah, 22/605).
Haatim (may Allah have mercy on him) said: “I carry out what I am commanded; I walk with fear of Allah in my heart; I start with the [correct] intention; I magnify and glorify Allah; I recite at a slow and measured pace, thinking about the meaning; I bow with khushoo’; I prostrate with humility; I sit and recite the complete tashahhud; I say salaam with the [correct] intention; I finish with sincerity towards Allah; and I come back fearing lest [my prayer] has not been accepted from me, so I continue to strive until I die.” (Al-Khushoo’ fi’l-Salaah, 27-28).
Abu Bakr al-Subghi said: “I lived through the time of two imaams (leaders) although I was not fortunate enough to hear them in person: Abu Haatim al-Raazi and Muhammad ibn Nasr al-Marwazi. As for Ibn Nasr, I do not know of any prayer better than his. I heard that a hornet stung him on his forehead and blood started flowing down his face, but he did not move.” Muhammad ibn Ya’qoob al-Akhram said: “I have never seen any prayer better than that of Muhammad ibn Nasr. Flies used to land on his ears, and he did not shoo them away. We used to marvel at how good his prayer and khushoo’ were. His fear [of Allah] in prayer was so great that he would put his chin on his chest as if he were a piece of wood standing up.” (Ta’zeem Qadr al-Salaah, 1/58). Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), when he started to pray, used to tremble so much that he would lean right and left. (Al-Kawaakib al-Durriyah fi Manaaqib al-Mujtahid Ibn Taymiyah, by Mar’i al-Karami, p. 83, Daar al-Gharb al-Islaami).
Compare this with what some of us do nowadays, looking at our watches, adjusting our clothes, fiddling with our noses, thinking of deals and counting our money whilst praying, or tracing the patterns of decorations on carpets and ceilings, or trying to see who is beside us. Think of how anyone would behave before some great leader of this world – would he dare to behave in such a manner then?!
eminbey
信得過…是我的名字
Knowing the advantages of khushoo' in salaah
These include:
- The Prophet (peace and blessings of Allah be upon him) said: “There is no Muslim man who, when the time for a prescribed prayer comes, he does wudoo’ properly, has the proper attitude of khushoo’, and bows properly, but it will be an expiation for all his previous sins, so long as they were not major sins (kabeerah). And this is the case for life” (Reported by Muslim, 1/206, no. 7/4/2)
- The reward recorded is in proportion to the degree of khushoo’, as the Prophet (peace and blessings of Allah be upon him) said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half.” (Reported by Imaam Ahmad; Saheeh al-Jaami’, 1626).
- Only the parts of his prayer where he focused and concentrated properly will be of any avail to him. It was reported that Ibn ‘Abbaas (may Allah be pleased with him) said: “You will only have from your prayer that which you focused on.”
Sins will be forgiven if you concentrate properly and have full khushoo’, as the Prophet (peace and blessings of Allah be upon him) said: “When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him.” (Reported by al-Bayhaqi in al-Sunan al-Kubraa, 3/10; see also Saheeh al-Jaami’). Al-Manaawi said: “What is meant is that every time a pillar (essential part) of the prayer is completed, part of his sins fall from him, until when he finishes his prayer, all his sins will be removed. This is in a prayer where all the conditions are met and the essential parts are complete. What we understand from the words “slave” and “stands” is that he is standing before the King of Kings [Allah] in the position of a humble slave.” (Reported by al-Bayhaqi in al-Sunan al-Kubraa, 3/10; see also Saheeh al-Jaami’).
- The one who prays with khushoo’ will feel lighter when he finishes his prayer, as if his burdens have been lifted from him. He will feel at ease and refreshed, so that he will wish he had not stopped praying, because it is such a source of joy and comfort for him in this world. He will keep feeling that he is in a constricting prison until he starts to pray again; he will find comfort in prayer instead of wanting just to get it over and done with. Those who love prayer say: we pray and find comfort in our prayer, just as their leader, example and Prophet (peace and blessings of Allah be upon him) said, “O Bilaal, let us find comfort in prayer.” He did not say “Let us get it over and done with.”
- The Prophet (peace and blessings of Allah be upon him) said, “My joy has been made in prayer.” So whoever finds his joy in prayer, how can he bear to look for joy anywhere else, or to keep away from it?
(Al-Waabil al-Sayib, 37).
Striving to offer du’a’ at the appropriate times during the prayer, especially in sujood
There is no doubt that talking to Allah, humbling oneself before Him, asking things from Him and earnestly seeking His help, all help to strengthen the slave’s ties to his Lord and increase his khushoo’. Du’aa’ is an act of worship, and we are commanded to make du’a’. Allah says (interpretation of the meaning): “… call upon Him in humility and in secret…” [al-An’aam 6:63]. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does not call on Allah, Allah will be angry with him.” (Reported by al-Tirmidhi, Kitaab al-Da’waat, 1/426; classed as hasan in Saheeh al-Tirmidhi, 2686).
It was reported that the Prophet (peace and blessings of Allah be upon him) used to make du’a’ at specific places in the prayer, i.e., in sujood, between the two prostrations and after the Tashahhud. The greatest of these is in sujood, because the Prophet (peace and blessings of Allah be upon him) said, “The closest that the slave can be to his Lord is when he is prostrating, so increase your du’a’ [at that time].” (Reported by Muslim, Kitaab al-Salaah, Baab maa yuqaalu fi’l-rukoo’ wa’l-sujood. No. 215). And he said: “… As for sujood, strive hard to make du’a’ in it, for it is bound to be answered for you.” (Reported by Muslim, Kitaab al-Salaah, Baab al-Nahy ‘an qiraa’at al-Qur’an fi’l rukoo’ wa’l-sujood, no. 207).
One of the du’aa’s which the Prophet (peace and blessings of Allah be upon him) used to recite in his sujood was: “Allaahumma’ghfir li dhanbi diqqahu wa jillahu wa awwalahu wa aakhirahu wa ‘alaaniyatahu wa sirrahu (O Allah, forgive me my sins, the minor and the major, the first and the last, the open and the hidden).” (Reported by Muslim, Kitaab al-Salaah, Baab ma yuqaalu fi’l-rukoo’ wa’l-sujood, no. 216). He also used to say, “Allaahumma’ghfir li maa asrartu wa maa a’lantu (O Allah, forgive me what I have done in secret and done openly).” (Reported by al-Nisaa'i, al-Mujtabaa, 2/569; Saheeh al-Jaami’, 1067).
We have already described some of the du’aa’s that he used to recite between the two sajdahs. (See section 11).
One of the things that he (peace and blessings of Allah be upon him) used to recite after the Tashahhud is what we learn from the hadith: “When any one of you finishes the Tashahhud, let him seek refuge with Allah from four things, from the punishment of Hell, from the punishment of the grave, from the trials (fitnah) of life and death, and from the evil of the Dajjal (‘Antichrist’).” He used to say,
“Allaahumma innee a’oodhu bika min sharri maa ‘amiltu wa min sharri maa lam a’mal (O Allah, I seek refuge with You from the evil of what I have done and the evil of what I have not done).”
“Allaahumma haasibni hisaaban yaseeran (O Allah, make my accounting easy).”
He taught Abu Bakr al-Siddeeq (may Allah be pleased with him) to say, “Allaahumma innee zalamtu nafsi zulman katheeran, wa la yaghfir al-dhunooba illa anta, faghfir li maghfiratan min ‘indaka warhamni innaka anta al-Ghafoor al-Raheem (O Allah, I have wronged myself very much, and no one can forgive sin but You. Grant me forgiveness from You and have mercy on me, for You are the All-Forgiving, Most Merciful).”
He heard a man saying in his Tashahhud: “Allaahumma inne as’aluka yaa Allah al-Ahad al-Samad alladhi lam yalid wa lam yoolad wa lam yakum lahu kufuwan ahad an taghfir li dhunoobi innaka anta’l-Ghafoor al-Raheem (O Allah, I ask You O Allah, the One, the Self-Sufficient Master, Who begets not neither is begotten, and there is none like unto Him, to forgive me my sins, for You are the All-Forgiving, Most Merciful).” He (peace and blessings of Allah be upon him) said to his companions: “He has been forgiven, he has been forgiven.”
He heard another man saying, “Allaahumma innee as’aluka bi-anna laka’l-hamd, laa ilaaha ill anta wahdaka laa shareeka lak al-Mannaan yaa badee’ al-samawaati wa’l-ard, yaa dhaa’l-jalaali wa’l-ikraam, ya hayyu yaa qayyoom, innee as’aluka al-jannah wa a’oodhu bika min al-naar (O Allah, I ask You as all praise is due to You, there is no god but You Alone, with no partner or associate, the Bestower, O Originator of the heavens and earth, O Possessor of Glory and Honour, O Ever-Living, O Self-Sustaining, I ask You for Paradise and I seek refuge with You from Hell).” The Prophet (peace and blessings of Allah be upon him) said to his companions: “Do you know by what did he ask Allah?” They said, “Allah and His Messenger know best.” He said, “By the One in Whose hand is my soul, he asked Allah by His greatest Name (ismuhu’l-a’zam) which, when He is called by it, He responds, and if He is asked by it, He gives.”
The last thing he would say between the Tashahhud and the Tasleem was: “Allaahumma’aghfir li maa qaddamtu wa ma akhkhartu wa maa asrartu wa maa a’lantu wa maa asraftu wa maa anta a’lam bihi minni anta’l-muqaddim wa anta’l-mu’akhkhir, laa ilaaha illa anta (O Allah, forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about more than I. You are the Bringer-Forward, and You are the Delayer, there is no god except You).”
(These du’aa’s and others, along with their isnaads, are to be found in Sifat al-Salaah by al-‘Allaamah al-Albaani, p.163, 11th edn.)
Memorizing du’aa’s like these will solve the problem that some people have of remaining silent behind the imaam when they have finished the Tashahhud because they do not know what they should say.
These include:
- The Prophet (peace and blessings of Allah be upon him) said: “There is no Muslim man who, when the time for a prescribed prayer comes, he does wudoo’ properly, has the proper attitude of khushoo’, and bows properly, but it will be an expiation for all his previous sins, so long as they were not major sins (kabeerah). And this is the case for life” (Reported by Muslim, 1/206, no. 7/4/2)
- The reward recorded is in proportion to the degree of khushoo’, as the Prophet (peace and blessings of Allah be upon him) said: “A slave may pray and have nothing recorded for it except a tenth of it, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or a half.” (Reported by Imaam Ahmad; Saheeh al-Jaami’, 1626).
- Only the parts of his prayer where he focused and concentrated properly will be of any avail to him. It was reported that Ibn ‘Abbaas (may Allah be pleased with him) said: “You will only have from your prayer that which you focused on.”
Sins will be forgiven if you concentrate properly and have full khushoo’, as the Prophet (peace and blessings of Allah be upon him) said: “When a slave stands and prays, all his sins are brought and placed on his head and shoulders. Every time he bows or prostrates, some of them fall from him.” (Reported by al-Bayhaqi in al-Sunan al-Kubraa, 3/10; see also Saheeh al-Jaami’). Al-Manaawi said: “What is meant is that every time a pillar (essential part) of the prayer is completed, part of his sins fall from him, until when he finishes his prayer, all his sins will be removed. This is in a prayer where all the conditions are met and the essential parts are complete. What we understand from the words “slave” and “stands” is that he is standing before the King of Kings [Allah] in the position of a humble slave.” (Reported by al-Bayhaqi in al-Sunan al-Kubraa, 3/10; see also Saheeh al-Jaami’).
- The one who prays with khushoo’ will feel lighter when he finishes his prayer, as if his burdens have been lifted from him. He will feel at ease and refreshed, so that he will wish he had not stopped praying, because it is such a source of joy and comfort for him in this world. He will keep feeling that he is in a constricting prison until he starts to pray again; he will find comfort in prayer instead of wanting just to get it over and done with. Those who love prayer say: we pray and find comfort in our prayer, just as their leader, example and Prophet (peace and blessings of Allah be upon him) said, “O Bilaal, let us find comfort in prayer.” He did not say “Let us get it over and done with.”
- The Prophet (peace and blessings of Allah be upon him) said, “My joy has been made in prayer.” So whoever finds his joy in prayer, how can he bear to look for joy anywhere else, or to keep away from it?
(Al-Waabil al-Sayib, 37).
Striving to offer du’a’ at the appropriate times during the prayer, especially in sujood
There is no doubt that talking to Allah, humbling oneself before Him, asking things from Him and earnestly seeking His help, all help to strengthen the slave’s ties to his Lord and increase his khushoo’. Du’aa’ is an act of worship, and we are commanded to make du’a’. Allah says (interpretation of the meaning): “… call upon Him in humility and in secret…” [al-An’aam 6:63]. The Prophet (peace and blessings of Allah be upon him) said: “Whoever does not call on Allah, Allah will be angry with him.” (Reported by al-Tirmidhi, Kitaab al-Da’waat, 1/426; classed as hasan in Saheeh al-Tirmidhi, 2686).
It was reported that the Prophet (peace and blessings of Allah be upon him) used to make du’a’ at specific places in the prayer, i.e., in sujood, between the two prostrations and after the Tashahhud. The greatest of these is in sujood, because the Prophet (peace and blessings of Allah be upon him) said, “The closest that the slave can be to his Lord is when he is prostrating, so increase your du’a’ [at that time].” (Reported by Muslim, Kitaab al-Salaah, Baab maa yuqaalu fi’l-rukoo’ wa’l-sujood. No. 215). And he said: “… As for sujood, strive hard to make du’a’ in it, for it is bound to be answered for you.” (Reported by Muslim, Kitaab al-Salaah, Baab al-Nahy ‘an qiraa’at al-Qur’an fi’l rukoo’ wa’l-sujood, no. 207).
One of the du’aa’s which the Prophet (peace and blessings of Allah be upon him) used to recite in his sujood was: “Allaahumma’ghfir li dhanbi diqqahu wa jillahu wa awwalahu wa aakhirahu wa ‘alaaniyatahu wa sirrahu (O Allah, forgive me my sins, the minor and the major, the first and the last, the open and the hidden).” (Reported by Muslim, Kitaab al-Salaah, Baab ma yuqaalu fi’l-rukoo’ wa’l-sujood, no. 216). He also used to say, “Allaahumma’ghfir li maa asrartu wa maa a’lantu (O Allah, forgive me what I have done in secret and done openly).” (Reported by al-Nisaa'i, al-Mujtabaa, 2/569; Saheeh al-Jaami’, 1067).
We have already described some of the du’aa’s that he used to recite between the two sajdahs. (See section 11).
One of the things that he (peace and blessings of Allah be upon him) used to recite after the Tashahhud is what we learn from the hadith: “When any one of you finishes the Tashahhud, let him seek refuge with Allah from four things, from the punishment of Hell, from the punishment of the grave, from the trials (fitnah) of life and death, and from the evil of the Dajjal (‘Antichrist’).” He used to say,
“Allaahumma innee a’oodhu bika min sharri maa ‘amiltu wa min sharri maa lam a’mal (O Allah, I seek refuge with You from the evil of what I have done and the evil of what I have not done).”
“Allaahumma haasibni hisaaban yaseeran (O Allah, make my accounting easy).”
He taught Abu Bakr al-Siddeeq (may Allah be pleased with him) to say, “Allaahumma innee zalamtu nafsi zulman katheeran, wa la yaghfir al-dhunooba illa anta, faghfir li maghfiratan min ‘indaka warhamni innaka anta al-Ghafoor al-Raheem (O Allah, I have wronged myself very much, and no one can forgive sin but You. Grant me forgiveness from You and have mercy on me, for You are the All-Forgiving, Most Merciful).”
He heard a man saying in his Tashahhud: “Allaahumma inne as’aluka yaa Allah al-Ahad al-Samad alladhi lam yalid wa lam yoolad wa lam yakum lahu kufuwan ahad an taghfir li dhunoobi innaka anta’l-Ghafoor al-Raheem (O Allah, I ask You O Allah, the One, the Self-Sufficient Master, Who begets not neither is begotten, and there is none like unto Him, to forgive me my sins, for You are the All-Forgiving, Most Merciful).” He (peace and blessings of Allah be upon him) said to his companions: “He has been forgiven, he has been forgiven.”
He heard another man saying, “Allaahumma innee as’aluka bi-anna laka’l-hamd, laa ilaaha ill anta wahdaka laa shareeka lak al-Mannaan yaa badee’ al-samawaati wa’l-ard, yaa dhaa’l-jalaali wa’l-ikraam, ya hayyu yaa qayyoom, innee as’aluka al-jannah wa a’oodhu bika min al-naar (O Allah, I ask You as all praise is due to You, there is no god but You Alone, with no partner or associate, the Bestower, O Originator of the heavens and earth, O Possessor of Glory and Honour, O Ever-Living, O Self-Sustaining, I ask You for Paradise and I seek refuge with You from Hell).” The Prophet (peace and blessings of Allah be upon him) said to his companions: “Do you know by what did he ask Allah?” They said, “Allah and His Messenger know best.” He said, “By the One in Whose hand is my soul, he asked Allah by His greatest Name (ismuhu’l-a’zam) which, when He is called by it, He responds, and if He is asked by it, He gives.”
The last thing he would say between the Tashahhud and the Tasleem was: “Allaahumma’aghfir li maa qaddamtu wa ma akhkhartu wa maa asrartu wa maa a’lantu wa maa asraftu wa maa anta a’lam bihi minni anta’l-muqaddim wa anta’l-mu’akhkhir, laa ilaaha illa anta (O Allah, forgive me what I have done in the past, and what I will do in the future, and what I have concealed, and what I have done openly, and what I have exceeded in, whatever You know about more than I. You are the Bringer-Forward, and You are the Delayer, there is no god except You).”
(These du’aa’s and others, along with their isnaads, are to be found in Sifat al-Salaah by al-‘Allaamah al-Albaani, p.163, 11th edn.)
Memorizing du’aa’s like these will solve the problem that some people have of remaining silent behind the imaam when they have finished the Tashahhud because they do not know what they should say.
eminbey
信得過…是我的名字
Adhkaar to be recited after prayer
These also help to strengthen khushoo’ in the heart and reinforce the blessings and benefits of the prayer.
Without a doubt, one of the best ways of preserving and protecting a good action is to follow it up with another. So the one who thinks about the adhkaar that come after the prayer will find that they begin with seeking forgiveness three times, as if the worshipper is seeking forgiveness from his Lord for any shortcomings that may have occurred in his prayer or his khushoo’. It is also important to pay attention to naafil (supererogatory) prayers, because they make up for anything lacking in the fard (obligatory) prayers, including any failure with regard to khushoo’.
Having discussed things that help us to have khushoo’, we now move on to a discussion of
These also help to strengthen khushoo’ in the heart and reinforce the blessings and benefits of the prayer.
Without a doubt, one of the best ways of preserving and protecting a good action is to follow it up with another. So the one who thinks about the adhkaar that come after the prayer will find that they begin with seeking forgiveness three times, as if the worshipper is seeking forgiveness from his Lord for any shortcomings that may have occurred in his prayer or his khushoo’. It is also important to pay attention to naafil (supererogatory) prayers, because they make up for anything lacking in the fard (obligatory) prayers, including any failure with regard to khushoo’.
Having discussed things that help us to have khushoo’, we now move on to a discussion of
eminbey
信得過…是我的名字
Warding off distractions and things that adversely affect khushoo’
Removing anything that may distract the worshipper
Anas (may Allah be pleased with him) said: “ ‘Aa’ishah had a decorated, colourful curtain which she used to cover the side of her house. The Prophet (peace and blessings of Allah be upon him) said to her, ‘Take it away from me, because its decorations keep distracting me when I pray.’” (Reported by al-Bukhari, Fath al-Baari, 10/391).
Al-Qaasim reported that ‘Aa’ishah (may Allah be pleased with her) had a cloth with decorations on it, which she used to cover a small sunken alcove (used for sleeping or storage). The Prophet (peace and blessings of Allah be upon him) used to pray facing it, and he said, ‘Take it away from me, because its decorations keep distracting me when I pray.’ So she took it away and made pillows out of it.” (Reported by Muslim in his Saheeh, 3/1668).
Another indication of this is the fact that when the Prophet (peace and blessings of Allah be upon him) entered the Ka’bah to pray in it, he saw two ram’s horns. When he had prayed, he told ‘Uthmaan al-Hajabi, “I forgot to tell you to cover the horns, because there should not be anything in the House to distract the worshipper.” (Reported by Abu Dawood, 2030; Saheeh al-Jaami’, 2504).
This also includes avoiding praying in places where people pass through, or where there is a lot of noise and voices of people talking, or where they are engaging in conversations, arguments etc., or where there are visual distractions.
One should also avoid praying in places that are very hot or very cold, if possible. The Prophet (peace and blessings of Allah be upon him) told us to delay praying Zuhr in summer until the hottest part of the day was over. Ibn al-Qayyim (may Allah have mercy on him) said: “Praying when it is intensely hot prevents a person from having the proper khushoo’ and presence of mind, and he does his worship reluctantly, so the Prophet wisely told them to delay praying until the heat had lessened somewhat, so that they could pray with presence of mind and thus achieve the purpose of prayer, i.e., having khushoo’ and turning to Allah.” (Al-Waabil al-Sayib, Daar al-Bayaan edn., p.22)
Removing anything that may distract the worshipper
Anas (may Allah be pleased with him) said: “ ‘Aa’ishah had a decorated, colourful curtain which she used to cover the side of her house. The Prophet (peace and blessings of Allah be upon him) said to her, ‘Take it away from me, because its decorations keep distracting me when I pray.’” (Reported by al-Bukhari, Fath al-Baari, 10/391).
Al-Qaasim reported that ‘Aa’ishah (may Allah be pleased with her) had a cloth with decorations on it, which she used to cover a small sunken alcove (used for sleeping or storage). The Prophet (peace and blessings of Allah be upon him) used to pray facing it, and he said, ‘Take it away from me, because its decorations keep distracting me when I pray.’ So she took it away and made pillows out of it.” (Reported by Muslim in his Saheeh, 3/1668).
Another indication of this is the fact that when the Prophet (peace and blessings of Allah be upon him) entered the Ka’bah to pray in it, he saw two ram’s horns. When he had prayed, he told ‘Uthmaan al-Hajabi, “I forgot to tell you to cover the horns, because there should not be anything in the House to distract the worshipper.” (Reported by Abu Dawood, 2030; Saheeh al-Jaami’, 2504).
This also includes avoiding praying in places where people pass through, or where there is a lot of noise and voices of people talking, or where they are engaging in conversations, arguments etc., or where there are visual distractions.
One should also avoid praying in places that are very hot or very cold, if possible. The Prophet (peace and blessings of Allah be upon him) told us to delay praying Zuhr in summer until the hottest part of the day was over. Ibn al-Qayyim (may Allah have mercy on him) said: “Praying when it is intensely hot prevents a person from having the proper khushoo’ and presence of mind, and he does his worship reluctantly, so the Prophet wisely told them to delay praying until the heat had lessened somewhat, so that they could pray with presence of mind and thus achieve the purpose of prayer, i.e., having khushoo’ and turning to Allah.” (Al-Waabil al-Sayib, Daar al-Bayaan edn., p.22)
eminbey
信得過…是我的名字
Not praying in a garment that has decorations, writing, bright colours or pictures that will distract the worshipper
‘Aa’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) stood up to pray wearing a checkered shirt, and he looked at the patterns in it. When he had finished his prayer, he said, “Take this shirt to Abu Jaham ibn Hudhayfah and bring me an anbajaani (a garment with no decorations or checks), because it distracted me when I was praying.” According to another report: “These checks distracted me.” According to another report: “He had a checkered shirt, which used to distract him whilst he was praying.” (Reports in Saheeh Muslim, no. 556, part 3/391).
It is better not to pray in a garment that has pictures on it, and we should be especially careful to avoid garments with pictures of animate beings, like many garments that are widely available nowadays.
‘Aa’ishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) stood up to pray wearing a checkered shirt, and he looked at the patterns in it. When he had finished his prayer, he said, “Take this shirt to Abu Jaham ibn Hudhayfah and bring me an anbajaani (a garment with no decorations or checks), because it distracted me when I was praying.” According to another report: “These checks distracted me.” According to another report: “He had a checkered shirt, which used to distract him whilst he was praying.” (Reports in Saheeh Muslim, no. 556, part 3/391).
It is better not to pray in a garment that has pictures on it, and we should be especially careful to avoid garments with pictures of animate beings, like many garments that are widely available nowadays.
eminbey
信得過…是我的名字
Not praying when there is food prepared that one wants to eat
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not pray when there is food prepared.” (Reported by Muslim, no. 560).
If food has been prepared and served, or if it is offered, a person should eat first, because he will not be able to concentrate properly and have khushoo’ if he leaves it and gets up to pray when he is wanting to eat. He should not even hasten to finish eating, because the Prophet (peace and blessings of Allah be upon him) said: “If the dinner is served and the time for prayer comes, eat dinner before praying Salaat al-Maghrib, and do not rush to finish your meal.” According to another report: “If dinner has been put out and the iqaamah has been given for prayer, eat dinner first and do not rush to finish it.” (Agreed upon. Al-Bukhari, Kitaab al-Aadhan, Baab idhaa hadara al-ta’aamu wa uqeemat al-salaah; Muslim, no. 557-559).
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not pray when there is food prepared.” (Reported by Muslim, no. 560).
If food has been prepared and served, or if it is offered, a person should eat first, because he will not be able to concentrate properly and have khushoo’ if he leaves it and gets up to pray when he is wanting to eat. He should not even hasten to finish eating, because the Prophet (peace and blessings of Allah be upon him) said: “If the dinner is served and the time for prayer comes, eat dinner before praying Salaat al-Maghrib, and do not rush to finish your meal.” According to another report: “If dinner has been put out and the iqaamah has been given for prayer, eat dinner first and do not rush to finish it.” (Agreed upon. Al-Bukhari, Kitaab al-Aadhan, Baab idhaa hadara al-ta’aamu wa uqeemat al-salaah; Muslim, no. 557-559).
eminbey
信得過…是我的名字
Not praying when one needs to answer the call of nature
No doubt one of the things that can prevent proper khushoo’ is praying when one needs to go to the washroom. The Prophet (peace and blessings of Allah be upon him) forbade praying when one is suppressing the urge to urinate or defecate. (Reported by Ibn Maajah in his Sunan, no. 617; Saheeh al-Jaami’, no. 6832).
If anyone is in this position, he should first go to the bathroom and answer the call of nature, even if he misses whatever he misses of the congregational prayer, because the Prophet (peace and blessings of Allah be upon him) said: “If any one of you needs to go to the toilet, and the prayer has begun, he should go to the toilet first.” (Reported by Abu Dawood, no. 88; Saheeh al-Jaami’, no. 299)
If this happens to a person whilst he is praying, he should stop praying, go and answer the call of nature, purify himself then pray, because the Prophet (peace and blessings of Allah be upon him) said, “There is no prayer when there is food prepared or if one is suppressing the urge to expel waste matter.” (Saheeh Muslim, no. 560). Without a doubt, this trying to suppress the urge takes away khushoo’. This ruling also applies to suppressing the urge to pass wind.
No doubt one of the things that can prevent proper khushoo’ is praying when one needs to go to the washroom. The Prophet (peace and blessings of Allah be upon him) forbade praying when one is suppressing the urge to urinate or defecate. (Reported by Ibn Maajah in his Sunan, no. 617; Saheeh al-Jaami’, no. 6832).
If anyone is in this position, he should first go to the bathroom and answer the call of nature, even if he misses whatever he misses of the congregational prayer, because the Prophet (peace and blessings of Allah be upon him) said: “If any one of you needs to go to the toilet, and the prayer has begun, he should go to the toilet first.” (Reported by Abu Dawood, no. 88; Saheeh al-Jaami’, no. 299)
If this happens to a person whilst he is praying, he should stop praying, go and answer the call of nature, purify himself then pray, because the Prophet (peace and blessings of Allah be upon him) said, “There is no prayer when there is food prepared or if one is suppressing the urge to expel waste matter.” (Saheeh Muslim, no. 560). Without a doubt, this trying to suppress the urge takes away khushoo’. This ruling also applies to suppressing the urge to pass wind.
eminbey
信得過…是我的名字
Not praying when one feels sleepy
Anas ibn Maalik said, “The Messenger of Allah (peace and blessings of Allah be upon him) said: “If any one of you feels sleepy when he is praying, he should sleep until he [is rested enough to] know what he is saying,” i.e., he should take a nap until he no longer feels drowsy. (Reported by al-Bukhari, no. 210).
This may happen when one is praying qiyaam al-layl, at the time when prayers are answered, and a person may pray against himself without realizing it. This hadith also includes fard prayers, when a person is confident that he will still have enough time to pray after taking a nap. (Fath al-Baari, Sharh Kitaab al-Wudoo’, Baab al-wudoo’ min al-nawm).
Not praying behind someone who is talking (or sleeping)
The Prophet (peace and blessings of Allah be upon him) forbade this; he said: “Do not pray behind one who is sleeping or one who is talking.” (Reported by Abu Dawood, no. 694; Saheeh al-Jaami’, no. 375. He said, a hasan hadith).
- because one who is talking will distract the worshipper with his talk, and one who is sleeping may expose something that will distract the worshipper.
Al-Khattaabi (may Allah have mercy on him) said: “As for praying behind people who are talking, al-Shaafa'i and Ahmad ibn Hanbal considered this to be makrooh, because their talk distracts the worshipper from his prayer.” (‘Awn al-Ma’bood, 2/388).
As regards not praying behind someone who is sleeping, a number of scholars thought that the evidence for this was weak (including Abu Dawood in his Sunan, Kitaab al-Salaah, Tafree’ Abwaab al-Witr, Baab al-Du’aa’, and Ibn Hajar in Fath al-Baari, Sharh Baab al-Salaah khalf al-Naa’im, Kitaab al-Salaah).
Al-Bukhari, may Allah have mercy on him, quoted the hadith of ‘Aa’ishah in his Saheeh, Baab al-Salaah khalf al-Naa’im: “The Prophet (peace and blessings of Allah be upon him) used to pray whilst I was lying across from him on his bed…” (Saheeh al-Bukhari, Kitaab al-Salaah).
Mujaahid, Taawoos and Maalik thought it makrooh to pray facing someone who was sleeping, lest he expose something that would distract the worshipper from his prayer. (Fath al-Baari, ibid.)
If there is no risk of that happening, then it is not makrooh to pray behind someone who is sleeping. And Allah knows best.
Not occupying oneself with smoothing the ground in front of one
Al-Bukhari (may Allah have mercy on him) reported from Mu’ayqeeb (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said concerning a man’s smoothing the ground when he prostrates, “If you have to do that, then do it only once.” (Fath al-Baari, 3/79).
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not wipe (the ground) when you are praying, but if you have to, then do it only once.” (Reported by Abu Dawood, no. 946; Saheeh al-Jaami’, no. 7452).
The reason for this prohibition is so as to maintain khushoo’, and so that a person will not make too many extra movements in prayer. If the place where one is going to prostrate needs to be smoothed, it is better to do this before starting to pray.
This also applies to wiping the forehead or nose when praying. The Prophet (peace and blessings of Allah be upon him) used to prostrate in water and mud, which would leave traces on his forehead, but he did not bother to wipe it off every time he raised his head from sujood. It remained there because he was so deeply absorbed in his prayer and his khushoo’ was so strong that he took not notice of it. The Prophet (peace and blessings of Allah be upon him) said: “Prayer is an occupation in itself.” (Reported by al-Bukhari, Fath al-Baari, 3/72). Ibn Abi Shaybah reported that Abu’l-Darda’ said: “Even if I were to get red camels, I would not like to wipe the gravel from my forehead.” ‘Ayaad said: “The salaf did not like to wipe their foreheads before they finished praying.” (al-Fath, 3/79).
Just as a worshipper should avoid anything that will distract him from his prayer, by the same token he should avoid disturbing others. This includes:
Anas ibn Maalik said, “The Messenger of Allah (peace and blessings of Allah be upon him) said: “If any one of you feels sleepy when he is praying, he should sleep until he [is rested enough to] know what he is saying,” i.e., he should take a nap until he no longer feels drowsy. (Reported by al-Bukhari, no. 210).
This may happen when one is praying qiyaam al-layl, at the time when prayers are answered, and a person may pray against himself without realizing it. This hadith also includes fard prayers, when a person is confident that he will still have enough time to pray after taking a nap. (Fath al-Baari, Sharh Kitaab al-Wudoo’, Baab al-wudoo’ min al-nawm).
Not praying behind someone who is talking (or sleeping)
The Prophet (peace and blessings of Allah be upon him) forbade this; he said: “Do not pray behind one who is sleeping or one who is talking.” (Reported by Abu Dawood, no. 694; Saheeh al-Jaami’, no. 375. He said, a hasan hadith).
- because one who is talking will distract the worshipper with his talk, and one who is sleeping may expose something that will distract the worshipper.
Al-Khattaabi (may Allah have mercy on him) said: “As for praying behind people who are talking, al-Shaafa'i and Ahmad ibn Hanbal considered this to be makrooh, because their talk distracts the worshipper from his prayer.” (‘Awn al-Ma’bood, 2/388).
As regards not praying behind someone who is sleeping, a number of scholars thought that the evidence for this was weak (including Abu Dawood in his Sunan, Kitaab al-Salaah, Tafree’ Abwaab al-Witr, Baab al-Du’aa’, and Ibn Hajar in Fath al-Baari, Sharh Baab al-Salaah khalf al-Naa’im, Kitaab al-Salaah).
Al-Bukhari, may Allah have mercy on him, quoted the hadith of ‘Aa’ishah in his Saheeh, Baab al-Salaah khalf al-Naa’im: “The Prophet (peace and blessings of Allah be upon him) used to pray whilst I was lying across from him on his bed…” (Saheeh al-Bukhari, Kitaab al-Salaah).
Mujaahid, Taawoos and Maalik thought it makrooh to pray facing someone who was sleeping, lest he expose something that would distract the worshipper from his prayer. (Fath al-Baari, ibid.)
If there is no risk of that happening, then it is not makrooh to pray behind someone who is sleeping. And Allah knows best.
Not occupying oneself with smoothing the ground in front of one
Al-Bukhari (may Allah have mercy on him) reported from Mu’ayqeeb (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said concerning a man’s smoothing the ground when he prostrates, “If you have to do that, then do it only once.” (Fath al-Baari, 3/79).
The Messenger of Allah (peace and blessings of Allah be upon him) said: “Do not wipe (the ground) when you are praying, but if you have to, then do it only once.” (Reported by Abu Dawood, no. 946; Saheeh al-Jaami’, no. 7452).
The reason for this prohibition is so as to maintain khushoo’, and so that a person will not make too many extra movements in prayer. If the place where one is going to prostrate needs to be smoothed, it is better to do this before starting to pray.
This also applies to wiping the forehead or nose when praying. The Prophet (peace and blessings of Allah be upon him) used to prostrate in water and mud, which would leave traces on his forehead, but he did not bother to wipe it off every time he raised his head from sujood. It remained there because he was so deeply absorbed in his prayer and his khushoo’ was so strong that he took not notice of it. The Prophet (peace and blessings of Allah be upon him) said: “Prayer is an occupation in itself.” (Reported by al-Bukhari, Fath al-Baari, 3/72). Ibn Abi Shaybah reported that Abu’l-Darda’ said: “Even if I were to get red camels, I would not like to wipe the gravel from my forehead.” ‘Ayaad said: “The salaf did not like to wipe their foreheads before they finished praying.” (al-Fath, 3/79).
Just as a worshipper should avoid anything that will distract him from his prayer, by the same token he should avoid disturbing others. This includes:
eminbey
信得過…是我的名字
Not disturbing others with one’s recitation
The Messenger of Allah (peace and blessings of Allah be upon him) said: “All of you are speaking to your Lord, so do not disturb one another, and do not raise your voices above one another when reciting” or he said, “in prayer.” (Reported by Abu Dawood, 2/83; Saheeh al-Jaami’, no. 752). According to another report, he said, “Do not compete with one another in raising your voices when reciting Qur’an.” (Reported by Imaam Ahmad, 2/36; Saheeh al-Jaami’, 1951).
Not turning around during prayer
Abu Dharr (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Allah continues to turn towards His slave whilst he is praying, so long as he does not turn away, but if he turns away, [Allah] turns away from him.” (Reported by Abu Dawood, no. 909; Saheeh Abi Dawood).
Turning away during prayer is of two types:
The turning away of the heart to something other than Allah.
The turning away of the eyes.
Both of them are not allowed, and are detrimental to the reward for the prayer. The Messenger of Allah (peace and blessings of Allah be upon him) was asked about turning away during prayer, and he said: “It is something that Shaytan steals from a person’s prayer.” (Reported by al-Bukhari, Kitaab al-Adhaan, Baab al-Iltifaat fi’l-Salaah).
The one who turns away with his heart or his eyes during prayer is like a man who is called by the ruler and made to stand before him, and when the ruler starts to address him, he turns away, looking to the right and the left, not listening to what the ruler is saying and not understanding a word of it, because his heart and mind are elsewhere. What does this man think the ruler will do to him?
The least that he deserves is that when he leaves the ruler, he is hated and no longer valued. One who prays like this is not equal to one who prays with the proper presence of mind, turning to Allah in his prayer in such a way that he feels the greatness of the One before Whom he is standing, and he is filled with fear and submission; he feels too shy before his Lord to turn to anyone else or to turn away. The difference between their prayers is as Hassaan ibn ‘Atiyah said: “The two men may be in one congregation, but the difference in virtue between them is as great as the distance between heaven and earth. One of them is turning with all his heart towards Allah, whilst the other is negligent and forgetful.” (Al-Waabil al-Sayib by Ibn al-Qayyim, Daar al-Bayaan, p. 36).
As for turning away for a genuine reason, this is OK. Abu Dawood reported that Sahl ibn al-Hanzaliyyah said: “We started praying – Salaat al-Subh (Fajr) – and the Messenger of Allah (peace and blessings of Allah be upon him) was looking at the ravine.” Abu Dawood said: “He had sent a horseman at night to guard the ravine.” This is like when he carried Umaamah bint Abi’l-‘Aas, and when he opened the door for ‘Aa’ishah, and when he came down from the minbar whilst praying in order to teach them, and when he stepped back during Salaat al-Kusoof (prayer at the time of an eclipse), and when he grabbed and strangled the Shaytan when he wanted to interrupt his prayer. He also ordered that snakes and scorpions should be killed even during prayer, and a person who is praying should stop and even fight one who wants to pass in front of him whilst he is praying. He told women to clap during prayer [if they spot a mistake on the part of the imaam], and he used to wave or gesture to people who greeted him whilst he was praying. These and other actions may be done in cases of necessity, but if there is no necessity, then they are just idle gestures that cancel out khushoo’ and are therefore not allowed during prayer. (Majmoo’ al-Fataawa, 22/559).
The Messenger of Allah (peace and blessings of Allah be upon him) said: “All of you are speaking to your Lord, so do not disturb one another, and do not raise your voices above one another when reciting” or he said, “in prayer.” (Reported by Abu Dawood, 2/83; Saheeh al-Jaami’, no. 752). According to another report, he said, “Do not compete with one another in raising your voices when reciting Qur’an.” (Reported by Imaam Ahmad, 2/36; Saheeh al-Jaami’, 1951).
Not turning around during prayer
Abu Dharr (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: ‘Allah continues to turn towards His slave whilst he is praying, so long as he does not turn away, but if he turns away, [Allah] turns away from him.” (Reported by Abu Dawood, no. 909; Saheeh Abi Dawood).
Turning away during prayer is of two types:
The turning away of the heart to something other than Allah.
The turning away of the eyes.
Both of them are not allowed, and are detrimental to the reward for the prayer. The Messenger of Allah (peace and blessings of Allah be upon him) was asked about turning away during prayer, and he said: “It is something that Shaytan steals from a person’s prayer.” (Reported by al-Bukhari, Kitaab al-Adhaan, Baab al-Iltifaat fi’l-Salaah).
The one who turns away with his heart or his eyes during prayer is like a man who is called by the ruler and made to stand before him, and when the ruler starts to address him, he turns away, looking to the right and the left, not listening to what the ruler is saying and not understanding a word of it, because his heart and mind are elsewhere. What does this man think the ruler will do to him?
The least that he deserves is that when he leaves the ruler, he is hated and no longer valued. One who prays like this is not equal to one who prays with the proper presence of mind, turning to Allah in his prayer in such a way that he feels the greatness of the One before Whom he is standing, and he is filled with fear and submission; he feels too shy before his Lord to turn to anyone else or to turn away. The difference between their prayers is as Hassaan ibn ‘Atiyah said: “The two men may be in one congregation, but the difference in virtue between them is as great as the distance between heaven and earth. One of them is turning with all his heart towards Allah, whilst the other is negligent and forgetful.” (Al-Waabil al-Sayib by Ibn al-Qayyim, Daar al-Bayaan, p. 36).
As for turning away for a genuine reason, this is OK. Abu Dawood reported that Sahl ibn al-Hanzaliyyah said: “We started praying – Salaat al-Subh (Fajr) – and the Messenger of Allah (peace and blessings of Allah be upon him) was looking at the ravine.” Abu Dawood said: “He had sent a horseman at night to guard the ravine.” This is like when he carried Umaamah bint Abi’l-‘Aas, and when he opened the door for ‘Aa’ishah, and when he came down from the minbar whilst praying in order to teach them, and when he stepped back during Salaat al-Kusoof (prayer at the time of an eclipse), and when he grabbed and strangled the Shaytan when he wanted to interrupt his prayer. He also ordered that snakes and scorpions should be killed even during prayer, and a person who is praying should stop and even fight one who wants to pass in front of him whilst he is praying. He told women to clap during prayer [if they spot a mistake on the part of the imaam], and he used to wave or gesture to people who greeted him whilst he was praying. These and other actions may be done in cases of necessity, but if there is no necessity, then they are just idle gestures that cancel out khushoo’ and are therefore not allowed during prayer. (Majmoo’ al-Fataawa, 22/559).
eminbey
信得過…是我的名字
Not raising one's gaze to the heavens
The Prophet (peace and blessings of Allah be upon him) forbade us to do this and issued a warning against it. He said: “When any one of you is praying, he should not lift his gaze to the heavens, lest he lose his sight.” (Reported by Ahmad, 5/294; Saheeh al-Jaami’, no. 762). According to another report, he said: “What is wrong with people who lift their gaze to the heavens whilst they are praying?” According to another report, he said: “that they raise their gaze when they make du’a’ during salaah?” (Reported by Muslim, no. 429). He spoke out strongly against it, to the extent that he said, “Let them stop it, or their eyesight will be taken away.” (Reported by Imaam Ahmad, 5/258; Saheeh al-Jaami’, 5574).
Not spitting in front of one when praying
This is incompatible with khushoo’ and good manners before Allah. The Prophet (peace and blessings of Allah be upon him) said: “When any one of you is praying, let him not spit in front of himself, for Allah is before him when he prays.” (Reported by al-Bukhari in his Saheeh, no. 397).
He also said: “When any one of you stands up to pray, he should not spit in front of himself, because he is talking to Allah – may He be blessed and exalted – as long as he is in his prayer place; and he should not [spit] to his right, because there is an angel on his right. He should spit to his left, or beneath his feet, and bury it.” (Reported by al-Bukhari, al-Fath, no. 416, 1/512).
He said: “When one of you stands to pray, he is talking to his Lord, and his Lord is between him and the qiblah, so none of you should spit in the direction of his qiblah, but to his left or under his feet.” (Reported by al-Bukhari, al-Fath al-Baari, no. 417, 1/513).
If the mosque is furnished with carpets and so on, as is the norm nowadays, if a person needs to spit, he can take out a handkerchief or whatever, spit into it, and put it away again.
Trying not to yawn when praying
The Messenger of Allah (peace and blessings of Allah be upon him) said: “If any one of you feels the urge to yawn during prayer, let him suppress it as much as he can, lest the Shaytan enter…” (Reported by Muslim, 4/2293). If the Shaytan enters, he will be more able to disturb the worshipper’s khushoo’, in addition to laughing at him when he yawns.
The Prophet (peace and blessings of Allah be upon him) forbade us to do this and issued a warning against it. He said: “When any one of you is praying, he should not lift his gaze to the heavens, lest he lose his sight.” (Reported by Ahmad, 5/294; Saheeh al-Jaami’, no. 762). According to another report, he said: “What is wrong with people who lift their gaze to the heavens whilst they are praying?” According to another report, he said: “that they raise their gaze when they make du’a’ during salaah?” (Reported by Muslim, no. 429). He spoke out strongly against it, to the extent that he said, “Let them stop it, or their eyesight will be taken away.” (Reported by Imaam Ahmad, 5/258; Saheeh al-Jaami’, 5574).
Not spitting in front of one when praying
This is incompatible with khushoo’ and good manners before Allah. The Prophet (peace and blessings of Allah be upon him) said: “When any one of you is praying, let him not spit in front of himself, for Allah is before him when he prays.” (Reported by al-Bukhari in his Saheeh, no. 397).
He also said: “When any one of you stands up to pray, he should not spit in front of himself, because he is talking to Allah – may He be blessed and exalted – as long as he is in his prayer place; and he should not [spit] to his right, because there is an angel on his right. He should spit to his left, or beneath his feet, and bury it.” (Reported by al-Bukhari, al-Fath, no. 416, 1/512).
He said: “When one of you stands to pray, he is talking to his Lord, and his Lord is between him and the qiblah, so none of you should spit in the direction of his qiblah, but to his left or under his feet.” (Reported by al-Bukhari, al-Fath al-Baari, no. 417, 1/513).
If the mosque is furnished with carpets and so on, as is the norm nowadays, if a person needs to spit, he can take out a handkerchief or whatever, spit into it, and put it away again.
Trying not to yawn when praying
The Messenger of Allah (peace and blessings of Allah be upon him) said: “If any one of you feels the urge to yawn during prayer, let him suppress it as much as he can, lest the Shaytan enter…” (Reported by Muslim, 4/2293). If the Shaytan enters, he will be more able to disturb the worshipper’s khushoo’, in addition to laughing at him when he yawns.