In this period of Covid-19, where people have been instructed to bring their own prayer rugs to the Masaajid, as one of the means to control the spread of this virus, some have been observed to fix their prayer rugs over and over again while in prayer or during the Jumu`ah Khutbah (Friday sermon). If a person fixes his prayer rug or removes the pebbles before starting the prayer, then there is nothing wrong with that, but this unnecessary action during the prayer and during the Khutbah is disliked. The only exception is that if he can’t help it and he feels like he needs to fix his prayer rug while in prayer, then he may do so only once. This is based on the following Ahaadeeth and the explanation by the Scholars of this Ummah.
Ahaadeeth:
Narrated Mu`aiqib رضي الله عنه: The Prophet ﷺ
mentioned about a man leveling the ground (and removing the pebbles) when he
wants to prostrate (in prayer), and said: “If you have to do so, then do
it once.”
[Saheeh al-Bukhaaree
(1207) and Saheeh Muslim (546)]
Mu`aiqib رضي الله عنه said: They asked the Messenger ﷺ
about the removal of (pebbles) in prayer, whereupon he said: “If you have to do
it, then do it only once.”
[Saheeh Muslim
(546)]
Ibn Rajab رحمه الله commented
on the above Ahaadeeth:
There are similar Ahaadeeth narrated by a group of Companions, but in their “al-Saheeh” they did not report it except from the narration of Mu`aiqib رضي الله عنه.
Al-Tirmidhee said (in his Sunan): “This is to be acted upon according to the people of knowledge.” Meaning: it is disliked to level the ground (pebbles) and the permission is given for doing it only once.
Ibn al-Mundhir said: “The people of knowledge differed on how to level the ground while in prayer.”
Ibn `Umar رضي الله عنهما used to level the ground with his foot while in prayer.
And it is reported that Ibn Mas`ood رضي الله عنه used to level the ground only once when he would prostrate.
Abu Hurairah and Abu Dhar رضي الله عنهما used to allow leveling the ground only once.
Imaam Maalik did not see any wrong if there was a slight movement in prayer.
Al-Awzaa`ee and the As-haab al-Ray (people of rational discretion, i.e. the Hanafees) used to dislike that.
As-haab al-Ray said: “There is nothing wrong with doing it once, but leaving it off is beloved to us.”
`Uthmaan Ibn `Affaan and Ibn `Umar رضي الله عنهم used to level the ground (and remove the pebbles) from the place of prostration before they would start the Salaah.
Ibn al-Mundhir said: “This action (of `Uthmaan and Ibn `Umar) is more beloved to me, and there is nothing wrong in removing the pebbles only once (while in prayer) because of the Hadeeth of Mu`aiqib رضي الله عنه, but leaving it off (while praying) is better.”
And it has been reported that `Alee, Ibn Mas`ood and Ibn `Abbaas رضي الله عنهم used to dislike it.
And Ibn `Umar رضي الله عنهما said: “It is from Shaitaan (to distract the person away from his prayers).”
`Abdul Rahmaan al-Sulamee used to allow it only once, and this was the opinion of Sufyaan al-Thawree as well.
The reason for its dislike has also been narrated that the Mercy is facing the person while he is praying. So if he removes the pebbles and the soil which he is facing, then he is also removing the Mercy and the Blessing which lands on those pebbles and soil.
It was narrated that
Abu Dharr رضي الله عنه said: The Messenger of Allaah ﷺ said: “When anyone of you stands in
prayer, let him not smooth the pebbles, for he is facing Mercy.”
[Sunan Abu Dawood (945), Sunan al-Tirmidhee (379), Sunan Ibn Maajah (1027), and Sunan al-Nasaa’ee (1191). There is a difference of opinion about the authenticity of this Hadeeth. Imaam al-Tirmidhee graded it as “Hasan”, so did Shaikh Shu`aib al-Arnaa’oot and Shaikh Zubair `Alee Zai. This was also graded as “Saheeh” by Ibn Khuzaimah and Ibn Hibbaan. But Shaikh al-Albaanee graded it as “Dha`eef” as one of its narrators, Abu al-Ahwas is “Majhool” (unknown). Al-Nasaa’ee said about him: “We don’t know who he is”. Ibn Ma`een said: “He is nothing”. Ibn al-Qattaan said: “Nothing is known about his condition”. Al-Nawawee said: “It is not clear about him”. See al-Irwaa (377) for more details.]
(Ibn Rajab said): This was reported by Imaam Ahmad, Abu Dawood, al-Nasaa’ee, Ibn Maajah, and al-Tirmidhee and he graded it as “Hasan”. But Abu al-Ahwas has been graded as “Weak” by Ibn Ma`een and others.
Ibn al-Mubaarak reported in his book “al-Zuhd” (345) that Ibn Mas`ood رضي الله عنه said: “The earth is adorned for the worshiper when he is offering the Salaah. So one should not wipe it (i.e. one should not remove the pebbles or the soil). But if he has no other option but to level the ground (while praying) then he should do so only once. But were he to leave it, then that is better for him than having a hundred camels for transportation.”
Know that leveling the ground and removing the pebbles while praying consists of one of these two perspectives:
First: It is an unnecessary movement and this is disliked, because useless movements in prayers is disliked, like how it is disliked to make unnecessary movements while listening to the Khutbah (Friday sermon).
And it is reported
in the authentic Hadeeth that the Prophet ﷺ said: “Whoever smooths the pebbles,
then he has engaged in Laghw (useless activity).”
[Sunan Ibn Maajah (1025) and graded as “Saheeh” by Shaikh al-Albaanee]
[TN: This is only part of the Hadeeth as reported
by Ibn Maajah, the complete Hadeeth is reported elsewhere: “Whoever performs
ablution and performs ablution well and then comes to Friday (prayer) and sits
near (the Imaam), and keeps quiet and listens, he will be forgiven for what was
between that and the previous Friday (of sins), and three days more. And
whoever touches the pebbles then he has engaged in Laghw (useless behavior).”
[Saheeh Muslim (857), Sunan Abu Dawood (1050), Sunan al-Tirmidhee (498), and Sunan Ibn Maajah (1090) and the wording is his, and it is “Saheeh”]]
So, if the
permission to do the likes of such actions (i.e. to remove the pebbles with
your hand or your foot, in Sujood or before it) is for only once, then it can
mean that this is similar to saying that the doing it once is due to
forgetfulness or ignorance, habitual or intentional. As the Prophet ﷺ
had said about accidental glance: “O `Alee, do not give a second look, (because) while you are not
to blame for the first, you have no right to the second.”
[Sunan Abu Dawood (2149) and Sunan al-Tirmidhee (2777) graded as “Hasan li Ghairihee” by Shaikh al-Albaanee in Jilbaab al-Mar’ah (1/77)]
And this is
supported by what Imaam Ahmad reported from the narration of Shurhabeel Ibn
Sa`d from Jaabir رضي الله عنه that the Prophet ﷺ said: “That one of you withholds his
hands from (leveling) the pebbles (in prayers) is better for him than (owning)
one hundred camels, all with black pupils. But if Shaitaan overpowers one of
you, then he should level it only once.”
[Musnad Ahmad (14204, 14514, 15124), even though Shurhabeel has been declared as “Weak” by the majority of the scholars, Shaikh al-Albaanee mentioned other narrations in its support, see al-Saheehah (3062)]
(Ibn Rajab said): Regarding Shurhabeel the scholars differed about his condition.
Sa`eed Ibn al-Musayyib saw a person messing with the pebbles (in prayer), so he said: “Were his heart really been humble, humility would have been visible in his limbs.”
Second: There is a need for it, like when the pebbles get really hot (in the sun), then one can overturn the stone so that he can place his forehead on it in Sujood; or maybe there is something on the pebble which can hurt the worshiper when he goes in Sujood, so he removes it. In these situations it becomes permissible to remove that which causes harm to him, and that too only once.
Imaam Ahmad said: “There is nothing wrong if one levels the pebbles if they are causing him harm.”
Somewhat similar to
this has been reported by Imaam Ahmad, Abu Dawood, and al-Nasaa’ee, from the
Hadeeth of Jaabir رضي الله عنه that he said: “We used
to pray Dhuhr with the Messenger of Allaah ﷺ and I would take a handful of pebbles in my hand to cool them
down, then I would pass them from one hand to the other (to cool them down),
and when I prostrated I would put them down to lay my forehead on them”
[Musnad Ahmad (14506), Sunan Abu Dawood (399), and Sunan al-Nasaa’ee (1081) and the wording are his, and graded as “Hasan” by Shaikh al-Albaanee]
[Fath al-Baaree of Ibn Rajab (9/322-327)]
**********
Shaikh
Ibn al-`Uthaymeen رحمه الله
commented:
The saying of the Messenger of Allaah ﷺ: “If you were to do so…” meaning: If there is a need to do so, then do it only once, otherwise there is no need. Why?
First: Because it is reported that a person is facing Mercy.
Second: It is an unnecessary movement in prayer.
So, whenever you can prostrate without leveling the pebbles, then do so. But if there was a need, then there is nothing wrong in doing leveling the ground. For example, the side of the pebble (facing the sun) got hot and you turn it over (so that you can prostrate) on the cooler side of the pebble, or there are thorns on the ground and you wipe it away to remove the thorns. In the end, if there is a need, then do so (only once), otherwise don’t.
[Sharh Saheeh al-Bukhaaree by Shaikh Ibn
al-`Uthaymeen (Hadeeth 1207)]
**********
Shaikh
Ibn al-`Uthaymeen رحمه الله
also said:
The meaning of the Hadeeth is regarding leveling the pebbles while one is praying. The floor of the Masjid of the Messenger of Allaah ﷺ was covered with gravel. So, if a person wanted to prostrate, he would sometimes level the gravels to make it even, so the Prophet ﷺ prohibited from doing so, and said: “If you had to do it, then only once”, because by it the purpose is achieved.
The reason for dislike or the reason for the prohibition is because it leads to unnecessary movements in the prayers. The least that can be said about unnecessary movements in prayers are that it is disliked.
From the benefits of this Hadeeth one learns that there is nothing wrong in leveling the place where one would place his head in prostration when there is a need for it (either) when the ground is not level and one needs to fix it (or when there is a thorn and one needs to remove it).
Also, one learns from this Hadeeth that one should settle down and be in a state of tranquility when in Sujood. It is not sufficient that one just places the head on the ground without settling down (and is making unnecessary movement).
This is why some of
the scholars have said: If a person prostrates on a mat made of unpressed
(unevenly distributed) cotton or wool, then he would not attain the purpose
till he distributes it evenly and settles down. This is further supported by
the statement of Anas Ibn Maalik رضي الله عنه: “We
used to pray the Dhuhr (noon) prayer with the Prophet ﷺ in the scorching heat, and if
someone of us found it hard to put his face on the earth (because of the heat),
he would spread his cloth and prostrate over it.”
[Saheeh al-Bukhaaree (385, 1208) and Saheeh Muslim (620)]
Ponder over his saying: “When one of us found it hard to place his forehead (on the ground)”, this is proof that it is necessary to settle down and maintain tranquility.
Question: If someone asks: Some people when they pray in a dusty place, wipe away the dust from the place where they will be placing their forehead on the ground when going in Sujood. Is this similar to what has been mentioned in the Hadeeth?
Answer: It is the same thing, this is like an unnecessary movement in prayer; rather, it is easier to place the forehead on the dust in Sujood than on the pebbles.
Question: What if a person feels that the dust might get airborne and enter his nose – example – at the time of breathing while in Sujood?
Answer: If a person tries to blow away the dust while in Sujood, then perhaps it may enter his nose, but if it was regular breathing, then I don’t think the dust will get airborne and enter the nose. In any case, if a person fears, then there is nothing to prevent him from doing so, even if he wants to place a handkerchief/tissue, then it is ok to do so.
If someone says: Some scholars have said: “The dust on which we place our forehead in Sujood is a place of Mercy.”
We say: It could mean that the Mercy is facing them, or it could mean that whenever a person humbles himself for Allaah’s sake, he would get closer to Mercy.
[Sharh Saheeh Muslim by Shaikh Ibn al-`Uthaymeen (2/351-353)]
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