He (sallallaahu 'alaihi wa sallam) used to stand in prayer for both obligatory and
voluntary prayers, carrying out the command of the Exalted:
"And stand before Allaah devoutly." (Baqarah, 2:238)
As for during a journey, he would pray voluntary prayers on his riding beast.
He set the example for his ummah to pray during severe fear on foot or while mounted,
as has been mentioned, and that is the purpose of the saying of Allaah:
"Guard strictly your (habit of) prayers, especially the Middle Prayer14, and stand before Allaah devoutly. If you fear (an
enemy) then pray on foot, or while riding. But when you are in security, celebrate
Allaah's praises in the manner He has taught you, which you did not know before."
(Baqarah, 2:238-9)
He (sallallaahu 'alaihi wa sallam) prayed sitting during the illness of which he
died."15 He also prayed sitting on another occasion
before that, when he was injured, and the people behind him prayed standing; so
he indicated to them to sit, so they sat (and prayed). When he finished, he said,
You were going to do as the Persians and the Romans do: stand for their kings who
sit. So do not do so, for the Imaam is there to be followed: when he makes rukoo',
make rukoo', when he rises, rise; and when he prays sitting, pray sitting [all of
you].16
'Imran ibn Husain (radiallaahu 'anhu) said, "I was suffering from haemorrhoids (piles),
so I asked the Messenger of Allaah (sallallaahu 'alaihi wa sallam) and he said,
Pray standing; if you are not able, then sitting down; if you are not able to do
so, then pray lying down.17
'Imraan ibn Husain also said, "I asked him (sallallaahu 'alaihi wa sallam) about
the prayer of a man while sitting, so he said: He who prays standing, that is better;
he who prays sitting, his reward is half that of the former. He who prays lying
down (and in another narration: reclining), has half the reward of the one who sits.18This applies to the sick person, for Anas
(radiallaahu 'anhu) said, "The Messenger of Allaah (sallallaahu 'alaihi wa sallam)
came out to the people while they were praying sitting due to illness, so he said:
Verily, the prayer of one who sits is (worth) half of the prayer of the one who stands.19
Once "he (sallallaahu 'alaihi wa sallam) visited a sick person and saw him praying
(leaning) on a pillow, so he took it and cast it aside. So the man took a stick
to pray (leaning) on it, but he took it and cast it aside and said: Pray on the ground
if you can, but otherwise make movements with your head, making your sujood lower
than your rukoo."20
He (sallallaahu 'alaihi wa sallam) was asked about prayer on a ship, so he said,
Pray on it standing, unless you are afraid of drowning.21
When he grew old he took a support at his place of prayer to lean on22.
He (sallallaahu 'alaihi wa sallam), used to pray long through the night standing,
and long through the night sitting, and if he recited standing, he would bow standing,
and if he recited sitting, he would bow sitting."23
Sometimes, "He would pray sitting, so he would recite sitting until about thirty
or forty verses of his recitation wre left; he would then stand up to recite these
standing and then bow and prostrate, and he would do likewise in the second raka'ah."24
In fact, "he prayed as-subhah25 sitting down towards
the end of his life when he had grown old, and that was a year before his death."26
Also "he would sit cross-legged."27
"He used to stand (in prayer) bare-footed sometimes and wearing shoes sometimes."28
He allowed this for his ummah, saying: When one of you prays, he should wear his
shoes or take them off and put them between his feet, and not harm others with them.29
He encouraged prayer wearing them sometimes, saying: Be different from the Jews,
for they do not pray in their shoes nor in their khuffs (leather socks).30
Occasionally he would remove them from his feet while in prayer and then continue
his prayer, as Abu Sa'eed al-Khudri has said:
"The Messenger of Allaah (sallallaahu 'alaihi wa sallam) prayed with us one day.
Whilst he was engaged in the prayer he took off his shoes and placed them on his
left. When the people saw this, they took off their shoes. When he finished his
prayer he said, Why did you take your shoes off? They said, 'We saw you taking
your shoes off, so we took our shoes off.' He said, Verily Jibreel came to me and
informed me that there was dirt - or he said: something harmful - (in another narration:
filth)on my shoes, so I took them off. Therefore, when one of you goes to the mosque,
he should look at his shoes: if he sees in them dirt - or he said: something harmful
- (in another narration: filth) he should wipe them and pray in them.31
"When he removed them, he would place them on his left"32
and he would also say: When one of you prays, he should not place his shoes on his
right nor on his left, where they will be on someone else's right, except if there
is no one on his left, but he should place them between his feet.33
"Once he (sallallaahu 'alaihi wa sallam) prayed on the pulpit (in another narration:
'... which had three steps')34. Hence [he stood on
it and said takbeer and the people behind him said takbeer while he was on the pulpit,]
[then he made rukoo' on the pulpit,] then he rose and descended backwards to make
sajdah at the foot of the pulpit. Then he returned, [and did on it as he had done
in the first rak'ah], until he completed his prayer. He then turned to the people
and said: O people! I have done this so that you may follow me and learn my prayer.35
The Sutrah 36 , and the Obligation
to have one
"He (sallallaahu 'alaihi wa sallam) used to stand near to the sutrah, so that there
was (a distance of) three cubits between him and the wall"37
and "between the place of his prostration and the wall, (there was) enough space
for a sheep to pass."38
He used to say: "Do not pray except towards a sutrah, and do not let anyone pass
in front of you, but if someone continues (to try to pass) then fight him, for he
has a companion (i.e. a shaytaan) with him."39
He would also say: "When one of you prays towards a sutrah, he should get close to
it so that Shaytaan cannot break his prayer."40
Sometimes "he would seek to pray at the pillar which was in his mosque."41
"When he prayed [in an open space where there was nothing to use as sutrah] he would
plant a spear in the ground in front of him and pray towards it with the people
behind him"42; Sometimes "he would to set his mount
sideways and pray towards it"43 but this is not the
same as prayer in the resting-place of camels44,
which "he forbade"45, and sometimes "he would take
his saddle; set it lengthways and pray towards its end."46
He would say: When one of you places in front of him something such as the stick
on the end of a saddle, he should pray and not mind anyone who passes beyond it.47
Once "he prayed towards a tree"48 and sometimes "he
would pray towards the bed on which 'Aa'ishah (radi Allaahu anhaa) was lying [under
her sheet]."49
He (sallallaahu 'alaihi wa sallam), would not let anything pass between him and
his sutrah, hence once "he was praying, when a sheep came running in front of him,
so he raced it until he pressed his belly against the wall [and it passed behind
him]."50
Also, once "while praying an obligatory prayer, he clenched his fist (during it),
so when he had finished, the people said: 'O Messenger of Allaah, did something
happen during the prayer?' He said: No, except that the devil wanted to pass in front
of me, so I strangled him until I could feel the coldness of his tongue on my hand
By Allaah! Had my brother Sulaimaan not beaten me to it51,
I would have tied him (the devil) to one of the pillars of the mosque so that the
children of Madinah could walk round him. [So whoever can prevent something
intervening between him and the qiblah, he must do so]."52
He also used to say:
When one of you prays towards something which is a sutrah between him and the people
and someone intends to cross in front of him, then he should push him in the throat
[and repel, as much as he can], (in one narration: he should stop him, twice) but
if he refuses (to not pass) then he should fight him, for verily he is a devil.53
He also used to say: If the person who passed in front of someone praying knew (the
sin) on him, it would be better for him to wait forty than to pass in front. (Abu
an-Nadr said, "I do not remember exactly whether he said forty days, months or years.").54
He used to say: A man's prayer is cut off when there is nothing such as the end of
a saddle in front of him, by: a [menstruating]55
woman, a donkey or a black dog. Abu Dharr said, 'I said: "O Messenger of
Allaah, why the black dog rather than the red one?" He said, The black dog is a shaytaan.56
He used to forbid prayer facing the grave, saying: Do not pray towards the graves,
and do not sit on them.57
Footnotes
14 i.e..,the `Asr prayer according to the correct saying
of the majority of scholars, among them Abu Haneefah and his two students. There
are ahaadeeth about this which Ibn Katheer has given in his Tafseer of the Qur'aan.
15 Tirmidhi, who declared it saheeh, and Ahmad.
16 Muslim and Bukhaari, and it is given in my book Irwaa'
al-Ghaleel under Hadeeth 394.
17 Bukhaari, Abu Daawood and Ahmad.
18 ibid. Khattaabi said, "The meaning of `Imran's hadeeth
is intended for a sick person who is able to undergo hardship and stand with difficulty.
Hence the reward of praying sitting has been made half of the reward of praying
standing: encouraging him to pray standing while allowing him to sit." Ibn Hajr
said in Fath al-Baari (2/468): "This deduction is valid".
19 Ahmad & Ibn Maajah with a saheeh sanad.
20 Tabaraani, Bazzaar, Ibn as-Samaak in his hadeeth book
(67/2) & Baihaqi . It has a saheeh isnaad as I have explained in Silsilah al-Ahaadeeth
as-Saheehah (323).
21 Bazzaar (68), Daaraqutni, `Abdul Ghani al-Maqdisi in
his Sunan (82/2) and Haakim declared it saheeh and Dhahabi agreed.
22 Abu Daawood and Haakim, who declared it saheeh, as
did Dhahabi. I have given it in as-Saheehah (319) and Irwaa' (383)
23 Muslim and Abu Daawood.
24 Bukhaari and Muslim.
25i.e. voluntary prayer (night or forenoon), named so
due to its content of tasbeeh (glorification).
26 Muslim and Ahmad.
27 Nasaa'i, Ibn Khuzaimah in his Saheeh (1/107/2), `Abdul
Ghani al-Maqdisi in his Sunan (80/1) & Haakim, who declared it saheeh and Dhahabi
agreed.
28 Abu Daawood & Ibn Maajah. It is a mutawatir hadeeth
as Tahaawi has mentioned.
29 Abu Daawood & Bazzaar (53, az-Zawa'id); Haakim
declared it saheeh and Dhahabi agreed.
30 ibid.
31 Abu Daawood, Ibn Khuzaimah & Haakim, who declared
it saheeh and Dhahabi and Nawawi agreed. The first one is given in Irwaa'
(284)
32 ibid.
33 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/110/2)
with a saheeh isnaad.
34 This is the sunnah about the pulpit: that it should
have three steps, not more, To have more is an innovation, from the period of Bani
Umayyah, which often causes an interruption in the row, and to get out of that by
having it in the western corner of the mosque or in the mihrab is another innovation,
as is the raising of it in the wall like a balcony to which one ascends by means
of steps in the wall! Whereas the best guidance is the guidance of Muhammad (sallallaahu
`alaihi wa sallam). See Fath al-Baari (2/331).
35 Bukhaari , Muslim (who collected the other narration)
& Ibn Sa`d (1/253). It is given in Irwaa' (545)
36lit., "screen, cover"; in the context of prayer, it
refers to an object just beyond the place of prostration, within which nothing should
pass, as is detailed in this section.
37 Bukhaari & Ahmad.
38 Bukhaari & Muslim.
39 Ibn Khuzaimah in his Saheeh (1/93/1) with a sound isnaad.
40 Abu Daawood, Bazzaar (p. 54 - Zawaaid) & Haakim,
who declared it saheeh and Dhahabi and Nawawi agreed.
41 Bukhaari. The sutrah is a must for the Imaam or a person
praying alone, even in a large mosque. Ibn Haani said in his Masaa'il from Imaam
Ahmad (1/66): "Abu `Abdullaah (i.e. Imaam Ahmad ibn Hanbal) saw me one
day when I was praying without a sutrah in front of me, and I was in a (large) congregational
mosque, so he said to me: `Take something as a sutrah', so I took a man as a sutrah."
This contains an indication that Imaam Ahmad did not differentiate between big or
small mosques in taking a sutrah - and that is surely correct, but this is something
neglected by most people, including imaams of mosques, in every land that I have
visited, including Arabia which I was able to tour in Rajab of this year (1410),
so the `ulamaa should tell the people and advise them of this, explaining its ruling
and that it is also required in the Two Sacred Mosques.
42 Bukhaari, Muslim & Ibn Maajah
43 Bukhaari & Ahmad.
44 i.e., their kneeling place.
45 Bukhaari & Ahmad.
46 Muslim, Ibn Khuzaimah (92/2) & Ahmad.
47 Muslim & Abu Daawood.
48 Nasaa'i & Ahmad with a saheeh isnaad.
49 Bukhaari , Muslim & Abu Ya`laa (3/1107).
50 Ibn Khuzaimah in his Saheeh (1/95/1), Tabaraani (3/140/3)
& Haakim who declared it saheeh and Dhahabi agreed.
51Referring to the following prayer of the Prophet Sulaimaan
(`alaihis salaam) which was answered by Allaah, as described in the Qur'aan: "My
Lord! Forgive me, and grant me sovereignty not allowed to anyone after me,
for You are indeed the Granter of Bounties. So we subjected to his power: the Wind,
gently flowing to his order, wherever he wished; and the devils, every
kind of builder and diver, and also others bound together in fetters."
(Saad 38: 35-38)
52 Ahmad, Daaraqutni & Tabari with a saheeh isnaad,
and similar in meaning to this hadeeth is found in Bukhaari and Muslim and others
on the authority of several Companions. It is one of the many ahaadeeth which the
Qadiani group disbelieve, for they do not believe in the world of the jinn which
is mentioned in the Qur'aan and the Sunnah. Their method of discarding the texts
is well-known: if it is from the Qur'aan, they change its meaning e.g. the saying
of the Exalted "Say, it has been revealed to me that a group of jinns listened"
(72:1); they say "i.e. a group of humans"! making the word "jinn" synonymous with
"human"! Hence they play with the language and the religion; if it is from the Sunnah,
then if it is possible for them to change it with a false interpretation they do
so, otherwise they find it easy to declare it to be false, even if all the Imaams
of Hadeeth and the whole ummah behind them are agreed on its authenticity, nay its
being mutawaatir. May Allaah guide them.
53 Bukhaari & Muslim, and the additional narration
is from Ibn Khuzaimah (1/94/1).
54 ibid.
55 i.e. mature, and what is meant by `cut off' is `rendered
futile'. As regards the hadeeth: "Nothing cuts off the prayer", then it is a weak
hadeeth as I have shown in Tamaam al-Minnah (p. 306).
56 Muslim, Abu Daawood and Ibn Khuzaimah (1/95/2).
57 ibid.
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