17.0 SECTION: ACTS DISLIKED IN THE PRAYER
Disliked during the prayer: To turn the head to the sides during prayer, looking skywards and keeping the eyes closed, sitting in the manner of iq’ahu and placing the lower arms on the ground while making sujud.
This section explains that which is disliked in the prayer. Some things are disliked while others are permissible. They are as follows:
“To turn the head to the sides during prayer”: I.e. facing the sides and away from the direction of the qiblah. Doing so allows Shaytan to steal from the servant’s prayer by tarnishing it.(Reported by al-Bukhari (1/191), (4/152) from the narration of ‘Aishah.) When one looks to his side, he becomes preoccupied and this allows him to forget Allah. He(swt) faces His servants when they face towards the qiblah during prayers.(Reported by al-Bukhari (1/112,191), (2/82) and Muslim (2/75) from the narration of Abdullah ibn ‘Umar with a marfu narration, “Let not one of you spit to the front when he prays.”) When he faces away to the side, he has in fact shunned Allah.
“Looking skywards”: Doing so is also disliked whilst one is praying. This is because Muslims should look at the place where they prostrate during the prayer.(Reported by al-Bayhaql in his Sunan (2/283) that the Prophet used to look skywards while praying until Allah revealed the verse {Successful indeed are the believers, Who are humble in their prayers.} [Al-Mu’minun: 1-2] The Prophet said to Anas,“0 Anas! Direct your eyesight at the place where prostration is made.”) This enhances concentration in prayers and allows one to open up his heart to Allah. In a hadith, the Prophet(pbuh) said, “Let a people cease looking skywards or Allah will seize their eyesight and not return it to them.”(Reported by Muslim (2/29 ), Ahmad (2/333,367) and al-Nasa’i (3/39) from the narration of Abu Hurairah.)
“And keeping the eyes closed”: During the prayer. It is not permitted as this is the practice of the Jews. We Muslims are prohibited from it.
“Sitting in the manner of iq’ah’u”: This is of three types(See al-Kafi (1/138) and al-Mughni (2-206-207).):
(i) Placing the upper side of the foot completely on the ground while sitting, such that the sole of the foot faces up.
(ii) Placing his rear end on the ground while lifting his thighs and shins and propping himself up with his hands. This is known as the dog’s sitting posture; the worst sitting position that one can adopt.
(iii) Placing the toes of both feet on the ground while the balls of the feet are upright then sitting on them. This method of sitting is recommended by some scholars as it appears in Sahih Muslim.(Sahih Muslim (2/70).) This is not disliked, in fact it is a Sunnah that one should practice once in a while, but not always.
“Placing the lower arms on the ground while making sujud”: This kind of sujud resembles that of a dog.
And frivolous movements, putting the hands on the waist, fanning himself with his hands, cracking knuckles and intertwining the fingers.
“Frivolous movements”: This is disliked as there is no benefit in it. It serves to distract from the prayer and is proof that he is not sincere in his devotion to Allah during the prayer. Abathuhu (frivolous movements) refers to an excess of movements like him fiddling with his beard or the hair on his head, fiddling with his clothes, i.e. when they are done without any reason whatsoever. Some people tend to busy themselves with unnecessary bodily movements which are an indication of their lack of devotion and concentration in prayer. A companion of the Prophet said that, “If a heart is filled with devotion, it silences the entire body.”(Reported by Muhammad ibn Nasr al-Maruzi in Ta’zim Qadr al-Salah (150) with a mawquf chain of narration attributed to Hudhayfah ibn al-Yaman.) Hence one should not show laxness while praying by playing with his beard, hair or nose.
Complete concentration is expected from everyone during the prayer. Allah says: {Certainly will the believers have succeeded: They who are during their prayer humbly submissive.}(Mu’minun: 1-2) Khushu (concentration) refers to total devotion along with the tranquillity of bodily movements.(See Madarij al-Salikin by al-Imam ibn al-Qayyim (1/574).)
“Putting the hands on the waist”: Placing the palms to the sides, on the waist. It is a habit of the Jews.
“Fanning himself with his hands”: This is disliked while one is praying as it involves excessive movements.
“Cracking knuckles”: Such that a sound is heard. This indicates laziness and a lack of concentration in the prayer.
“And intertwining the fingers”: This is disliked as the Prophet(pbuh) said, “Do not intertwine your fingers while performing prayers.”(Reported by Ibn Majah (960) and al-Bazar in his Musnad{854) from the narration of Ali.) In another hadith, the Prophet(pbuh) saw a man doing so whilst praying and he took his hands and undid his fingers.(Reported by Ibn Majah (967) from the narration of Ka’b ibn ‘Ujrah.)
Or if he is suppressing the need to urinate, excrete or if food is served.
“Or if he is suppressing the need to urinate or excrete”: It is disliked that one in such a condition suppresses his urge to answer the call of nature and performs the prayer. This is because it will definitely distract him from concentrating on the prayer. It is based on the hadith where the Prophet(pbuh) said, “There is no prayer for he who is served food and for he who has to answer the call of nature, to urinate or excrete.”(Reported by Muslim (2/78-79) from the narration of Aishah.)
“Or if food is served”: It is disliked for a person to start performing prayers after food is served for him. If he were to do so, his mind will be too engrossed on the food and all his thoughts will be about satisfying his appetite. Since it will distract one from his prayer the Prophet(pbuh) said, “If dinner is served when the iqamah for prayer is called, then let him start his dinner.”(Reported by al-Bukhari (1/171) and Muslim (2/78) from the narration of Anas ibn Malik. )
To repeat Surah al-Fatihah, and it is permissible to read more than one surah in the obligatory prayer as it is permissible in the optional prayers.
“To repeat Surah al-Fatihah”: That is, repeating Surah al-Fatihah inside a single rak’ah is disliked as reading it is a pillar (rukn) of salah and it is forbidden to repeat a pillar of salah. Since reading al-Fatihah is a verbal rukn, as opposed to an action, repeating it is only disliked. As for a rukn that is performed with a physical action or movement (such as the prostration or bowing), then repeating it purposefully will invalidate the whole prayer. This is a consequence of increasing the rukn. However, if one repeats the action in forgetfulness, then he should make two prostrations of sahwu in expiation for forgetfulness.
“And it is permissible to read more than one surah in the obligatory prayer as is the case in the optional prayers”: I.e. it is totally permissible to read more than one surah in the obligatory prayer as in the optional prayer. Evidence of this is from the following hadith which proves that the Prophet(pbuh) used to do it in the night prayer, “He(pbuh) stood up for prayer one night and Hudayfah ibn Yaman stood beside him. He started to read Surah al-Baqarah followed by Surah al-Nisa and ‘Ali ‘Imran. He paused to ask for mercy every time he read an ayah indicating the mercy of Allah and he paused at every ayah that spoke of torment and asked for Allah’s help.”(Reported by Muslim (2/186), Ahmad (5/382, 384), A bu Dawud (8 7 1 ), al-Tirmidhi (262) and al-Nasa’i (2/176).) This rule also applies for the obligatory prayers, as whatever is permissible for the nafl prayers applies to the fard prayers unless there is proof indicating specificity.
He is allowed to stop a person crossing in front and at close proximity, count
the ayahs recited and prompt the imam [if he has difficulty reciting].
“He is allowed to stop a person crossing in front and at close proximity”: It is mandatory for him to stop another crossing the spot where he is praying, that is, between him and his sutrah (an object of a certain height or a wall). This should only be carried out by the imam and one who is praying individually. He does so by raising his hand. However, if the other person persists in crossing, then he should resist stopping him. The Prophet(pbuh) said, “When one of you stands for prayer, let him not allow anyone to pass in front. If he persists, resist him for indeed he is with the Qarin.” (Reported by al-Bukhari (1/135-136) and Muslim (2/58) from the narration of Abu Sa’id al-Khudri.) If he is praying as a ma’mum, then he should not stop the person from going across as the imam’s sutrah serves as his sutrah.
“Count the ayahs recited”: He is allowed to keep count of the ayahs using the fingers.
“And prompt the imam if he has difficulty reciting”: As a result o f forgetting the ayat. There was an occasion when the Prophet forgot some aydt and none from the congregation behind prompted him. As soon as he concluded the prayer with the taslim, he turned to Ubay ibn Ka’b and asked, “Where were you?”(Reported by Abu Dawud (907), Ibn Hibban (2242), al-Bayhaqi (3/212) from the narration of Abdullah ibn ‘Umar.)
Wearing of the robe, tying the turban, killing snakes, scorpions and mites. Even if this action takes some time to accomplish, as long as it is in line with tradition. However, if it is carried out unnecessarily or causes disruption, then the prayer becomes invalid, even when done absent-mindedly.
“Wearing of the robe, tying the turban”: He is permitted to wear his robe while he is praying as it is binding upon him to adorn himself for prayer. He can also wrap his turban on his head if it loosens. He can adjust it while he is praying.
“Killing snakes, scorpions”: As the Prophet M said, “Kill the two black things: snakes and scorpions, even as you pray.”(Reported by Ahmad (2/233), Abu Dawud (921), al-Tirmidhi (390), al-Nasai (3/10) and Ibn Majah (2351) from the narration of Abu Hurairah.)If deemed necessary, he can take hold of something to beat it with so that he is protected from its harm.
“And mites”: If mites infest his body, he can strike them while praying so that he is spared of harm.
“However, if it is carried out unnecessarily or causes disruption, then the prayer becomes invalid”: If killing the snake, scorpion or mite requires one to move about, he may do so only as much as is necessary to achieve his objective. If he moves in excess and it takes up too much time, then the prayer becomes null and void. Hence, the conditions that nullify prayer are unnecessary, superfluous and time-consuming movements. One has to refer to his society’s customs to know the expected timing to kill any of these pests.
“Even when done absent-mindedly”: This indicates a difference of opinion between the scholars. Some o f them have the opinion that even though a person absent-mindedly breaches the three conditions mentioned above, the prayer is nullified. They argue that absent-mindedness is incompatible with the state of performing salah.(See al-Muqni (1/164).)
It is permissible to read the end or middle portions of a surah.
“It is permissible to read the end or middle portions of a surah”‘. A person can recite the end portion of a surah in his prayer for example, the last few ayat of Surah al-Hashr, al-Baqarah and Ali ‘Imran and other such chapters. He can also read from the middle portions of a surah.
For example, the Prophet(pbuh) started his recital from ayah one hundred and thirty six onwards of Surah al-Baqarah in the first rakat of [the Sunnah units before] fajr followed by ayah sixty four onwards of Surah Ali ‘Imran in the second rakat.(Reported by Muslim (2/161), Ahmad (1/230, 231), Abu Dawud (1259) and al-Nasa’i (2/155) from the narration of Abdullah ibn ‘A bbas.) This is proof that it is permissible to read from the middle of a surah in the prayer. This is an example of a Sunnah prayer. As we have discussed, what is permitted in optional prayers is also permitted in obligatory prayers.
Allah says: {So recite what is easy from it.}(Al-Muzammil: 20) This is another evidence for the permissibility to read from the middle or end of a surah as this ayah generally
applies to all aydt in the Quran. However, Ibn al-Qayyim disagrees in his book Zad al-Ma’ad.(Zad al-Ma’ad (1/214-215).) He says, “This permissibility is only for optional {naff) prayers as the Prophet read from the middle and end portions of a sitrah in the optional prayer, not in the obligatory prayer. As for the obligatory prayer, it has not been reported that the Prophet(pbuh) read from the middle or end portions of a surah. He only used to read from the beginning of a surah, dividing one surah so that it is read in two rakat or more than one surah was read in a prayer. As for reading from the middle portion of a surah, it has been reported that the Prophet(pbuh) did so for the Sunnah units of the fajr prayer only and the best guidance is the guidance of the Prophet(pbuh).
If the imam makes a mistake, the men should say tasbih whilst the woman should slap her right palm on the back of the left hand.
“If the imam makes a mistake”: I.e. during the prayer because of forgetfulness, for example instead of sitting for the first tashahud, he stood up or he prostrated before bowing. The ma’mum should not keep silent when noticing these mistakes. They should try to alert the imam regarding it.
“The men should say tasbih”‘: By saying “subhanallah” repeatedly until the imam
realises his mistake.
“While the woman should slap her right palm on the back of the left hand”: Women do not call out anything for their voice is from their awrah. So they clap their hands as described to create a sound to alert the imam. The evidence for this is the hadith of the Prophet(pbuh) who said, “If an error occurs in your prayers, then let the men say tasbih and let the women clap.”(Reported by al-Bukhari (1/174-175), (2/80) and Muslim (2/25-26) from the narration of Sahl ibn Sa’d.)
Since this command is specific, men should not clap their hands thereby resembling women. They should neither clap in prayer nor elsewhere for the Prophet cursed men who imitate women and women who imitate men.(Reported by al-Bukhari (7/205), Ahmad (1/339), Abu Dawud (4097), al-Tirmidhi (2784) and Ibn Majah (1904) from the narration o f Abdullah ibn Abbas.) Clapping of the hands is a trend of the disbelievers as well. Thus, doing so would also include imitation o f the disbelievers as well. The non-Muslims used to clap their hands and whistle around the Ka’bah. Allah says: {And their prayer at the House was not except whistling and hand clapping.}(Al-Anfal: 35) “Al-muka’an” in this ayah refers to whistling while the word “al-tasdiah” refers to clapping of the hands.
The disbelievers’ trend is to clap their hands when they gather together for meetings and conventions. Many Muslims have adopted this trend too. The Sufis clap while making remembrance of Allah. In this, they resemble the disbelievers from the clan of Quraysh when they would gather at the Ka’bah. Shaykh al-Islam ibn Taymiyyah said, “Not one companion of the Messenger of Allah ever played the duff (drum) nor clapped his hands.”(See Majmu al-Fatawa (11/562-567).)
He should spit to the left side while praying and if he is in the masjid, then he should spit into his robe. It is a Sunnah act of prayer to place the sutrah held upright like the end of a saddle.
“He should spit to the left side while praying”: If he doesn’t pray in the masjid and he has to spit, he should do so to his left. It is forbidden for him to spit in front of him or to his right. It is permissible to tilt his face slightly to the left to do so.
“And if he is in the masjid, then he should spit into his robe”: He should spit into his robe, clothes or into his paper towel or handkerchief. He should not spit on the ground of the masjid for it is a sin.(Reported by al-Bukhari (1/113), Muslim (2/77) from the narration of Anas ibn Malik who said, “The Prophet(pbuh) said, “Spitting on the masjid floor is a sin, its expiation is to burythe spit.”)
“It is a Sunnah act of prayer to place the sutrah held upright like the end of a saddle”: The sutrah is an object, which is similar in size to the back of a saddle. This object could be a stone, wall, tree or a stick poked into the ground placed in front of an individual before he prays as an imam or if he is praying individually. The Prophet(pbuh) used to place a small stick into the ground in front of him and he would pray close to it.(Reported by al-Bukhari (1/105), (7/182) and Muslim (2/56) from the narration of Abu Jahayfah.)
It is recommended that one should have a sutrah before he prays. However, according to the majority o f the scholars, it is not mandatory.(See al-Mughni (3/80).)
If he does not find anything to place as a sutrah , he can draw a line on the ground. Prayer is nullified if a black dog passes in front of him.
“If he does not find anything to place as a sutrah, he can draw a line on the ground”: In front of him such that people who pass by will know that this is his boundary for sutrah and they will not walk between him and the line.
It is forbidden to walk between a praying person and his or her sutrah as the Prophet(pbuh) said, “If he who passes between a man and his sutrah were to know the gravity o f his act, it will have been better for him to wait forty than to pass in front of him.”(Reported by al-Bukhari (1/136) and Muslim (2/85) from the narration of Abu Juhaym.)
In Masjid al-Haram, Masjid al-Nabawi or other major masjids which are crowded, there is a need for people to move about. Hence, it is excusable if they do so in front o f others who are praying. The prohibition is removed due to inevitability and there being a dire need.
“Prayer is nullified if a black dog passes in front of him”: In the hadith, it mentions that three things, when they pass in front of a person, disrupt his prayer. They are: a woman, a donkey and a black dog.(Reported by Muslim (2/95), Ahmad (5/149,151) from the narration of Abu Dharr.) That is, a dog that is pure black without a mixture of any other colour.
Scholars differ as to what is meant by the word qata (disrupt) that is mentioned in the hadith. The majority o f the scholars take it to mean the decrease in the rewards of the prayer, not that it is nullified. Other scholars however view that the prayer is nullified by the passing of the three things in front of a praying person. They take the literal meaning of the hadith which requires the person to re-do his prayer. A third view, as mentioned by the author and a position in the madhab, is that only the passing of the black dog nullifies the prayer.
The preferred view, and Allah knows best, is that all three things mentioned do not nullify the prayer of the person who they pass in front of. What is meant in the hadith is only nullification o f or diminishing of rewards.(See al-Insaf(2/106) and al-Iqna(1/202).)
He should seek refuge in Allah when the ayat of torment are read. He should ask for Allah’s bounties when the ayat of mercy are read. This can be done in the obligatory prayers as well.
“He should seek refuge in Allah when the ayat of torment are read”: A person should do so while reciting these ayat in the prayer.
“He should ask for Allah’s bounties when the ayat of mercy are read”: He should do this in his prayer as the Prophet(pbuh) used to do so in his night prayers as narrated by Hudhayfah in a hadith.(Reported by Muslim (2/186), Ahmad (5/382, 384) with the words, “I prayed with the Prophet(pbuh) one night. He started to recite al-Baqarah and I thought, ‘He will bow when he reaches one hundred,’but he carried on. I thought,‘He is going to recite the whole surah in one rak’ah,’ but he carried on. He started to recite al-Nisa and recited (the whole surah), then he started to recite Ali ‘Im ran and recited (the whole surah), reciting slowly. When he reached an ayah that spoke o f glorifying Allah, he glorified Him . When he reached an ayah that spoke of supplication, he made supplication. When he reached an ayah that spoke o f seeking refuge with Allah, he sought refuge with Him . Then he bowed and said, ‘Subhana rabbi al-azim .’ (Glory be to my Lord Almighty.) And he bowed for almost as long as he had stood. Then he raised his head and said,’ Sami’ allahu liman hamidah.’ (Allah hears those who praise Him ) and he stood for almost as long as he had bowed. Then he prostrated and said, ‘Subhana rabbi al-‘Ala.’ (Glory be to my Lord Most High), and he prostrated for almost as long as he had stood.”)
“This can be done in the obligatory prayers as well”: Whatever is permitted in the optional (nafl) prayers, is also permitted in the obligatory prayers except when evidence indicates a difference or points to exclusivity.
By Shaykh Salih ibn Fawzan al-Fawzan
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