Chapter: What Has Been Narrated Concerning The Shortcomings In The Salaah (Prayer) [1]
The Messenger of Allaah ﷺ said: ❝Indeed, a servant may offer a Salaah, but nothing of it is recorded for him except a tenth part 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.❞
First: The Narrations
Hadeeth #1: `Abdullah Ibn `Anamah reported: I saw `Ammaar Ibn Yaasir رضي الله عنهما enter the Masjid and offer the Salaah, and his Salaah was very light. When he came out, I went to him and said: “O Abu al-Yaqzhaan, you performed the Salaah briefly.” He replied: “Did you see me leave out any of its essential parts?” I said: “No.” He said: “Verily, I hastened to complete it to ward off Shaitaan’s distraction.” I heard the Messenger of Allaah ﷺ say: ❝Indeed, a servant may perform a Salaah, but nothing of it is recorded for him except a tenth part 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.❞ [2]
Hadeeth #2: Abu Bakr Ibn `Abdul Rahmaan Ibn al-Haarith narrated that once `Ammaar رضي الله عنه [entered the Masjid] and prayed a Salaah of two Rak`aat. [My father] `Abdul Rahmaan said to him: “O Abu al-Yaqzhaan! I see that you prayed those two Rak`aat very lightly?” He replied: “Did I miss any of its obligatory parts?” He said: “No, but you made it very short.” He replied: “I hastened in these Rak`aat out of fear of forgetting, for I heard the Messenger of Allaah ﷺ saying: ❝A man may pray, but perhaps he will only receive a tenth of the reward for his prayer, or ninth, or eighth, or seventh,❞ till he reached the last number.” [3]
Hadeeth #3: Ibn Laas al-Khuzaa`ee رضي الله عنه narrated that once `Ammaar Ibn Yaasir رضي الله عنهما entered the Masjid and prayed two light but complete Rak`aat, after which he sat down. We went and sat next to him and said to him: “O Abu al-Yaqzhaan, you have performed these two Rak`aat very briefly.” He replied: “I hastened in them, fearing that the Shaitaan may interfere in them.” Then he mentioned the remainder of the Hadeeth. [4]
Hadeeth #4: Qais Ibn `Ubaad narrated: `Ammaar Ibn Yaasir رضي الله عنهما led the people in prayer, and he made it brief. Some of the people said to him: “You made the Salaah short (or brief).” It was as if they disliked that, so he said: “Did I not do bowing and prostration properly?” They said: “Yes.” He said: “And I said a supplication that the Prophet ﷺ used to say:…” till the end of the Hadeeth. [5]
Hadeeth #5: Abu al-Yasar (Ka`b Ibn `Amr) رضي الله عنه
narrated that the Messenger of Allaah ﷺ
said: ❝Among you are those who offer the Salaah in a complete
manner, [6] while others offer the Salaah with half (the focus and
devotion), or a third, or a fourth.❞ The sub-narrator
added: “till some of you offer only the tenth part of the prayer (with focus
and devotion).” [7]
Second: Explanation Of Selected Words From The Ahaadeeth
1. In this Hadeeth, the Taabi`ee, `Abdullaah Ibn `Anamah, recounts: “I saw `Ammaar Ibn Yaasir رضي الله عنهما enter the Masjid, perform the Salaah, and keep the prayer brief.” His prayer was brief yet fully performed, without any deficiency.
In other Ahaadeeth, it is mentioned that he رضي الله عنه prayed two short Rak`aat. This could have been two Rak`aat Tahiyatul Masjid, and this is understood from the statement: “he entered the Masjid and prayed two light but complete Rak`aat.”
Or it could have been the two Rak`aat Sunnah prayer before Fajr. It has been authentically reported that the Prophet ﷺ used to offer two light Rak`aat between the Adhaan and the Iqaamah of the Fajr prayer. [8]
Yet, in another narration, it is reported that “`Ammaar رضي الله عنه led the people in prayer, and he made it brief.” While praying alone, one has the option to prolong the Qiyaam (standing), the Rukoo` (bowing), and the Sujood (prostration). But when leading the people in congregation, it is the duty of the Imaam to take into account the circumstances of those praying behind him. As the Prophet ﷺ said: ❝If anyone among you leads the people in the Salaah, he should shorten it, for amongst them are the young, the old, the weak, and the sick; and if anyone among you prays alone, then he may prolong (the Salaah) as much as he wishes.❞ [9]
Anas رضي الله عنه narrated that the Prophet ﷺ said: ❝When I stand for Salaah, I intend to prolong it, but on hearing the cries of a child, I cut it short, as I dislike to trouble the child’s mother.❞ [10]
Abu Mas`ood Al-Ansari رضي الله عنه narrated: Once a man said to Allaah’s Messenger ﷺ: “O Allaah’s Messenger ﷺ! I keep away from the morning (Fajr) Salaah because so-and-so prolongs the Salaah when he leads us in it.” Abu Mas`ood said: “I never saw the Prophet ﷺ more furious when giving advice than he was on that day.” The Prophet ﷺ said: ❝O people! Some of you make others dislike good deeds (i.e., the Salaah). So, whoever leads the people in Salaah should shorten it because among them are the sick, the weak, and people who have (some urgent) business to attend.❞ [11]
2. `Abdullaah further said: “When he went out, I approached him and said: ‘O Abu al-Yaqzhaan, your Salaah was too brief.” Ibn `Anamah asked `Ammaar to clarify why he prayed so briefly and whether it was still valid. Abu al-Yaqzhaan (أبو اليَقظانِ) was the Kunyah (nickname) of `Ammaar Ibn Yaasir رضي الله عنهما.
3. `Ammar رضي الله عنه responded: “Did you see me decrease anything from its required limits?” Implying: “Was there, in this brevity, a failure to fully perform the bowing and prostration in the Salaah, including the necessary tranquility during these acts?”
`Ammaar made it brief yet complete, fulfilling all the conditions, pillars, and obligations, without any deficiency. Sometimes the Prophet ﷺ would pray the Sunnah of Fajr so briefly that `Aaishah رضي الله عنها would be amazed by its brevity.
Umm al-Mu’minee `Aaishah رضي الله عنها narrated: “The Prophet ﷺ used to pray the two Rak`aat before the Fajr prayer so light that I would wonder whether he recited Al-Faathihah (or not).” [12]
`Aaishah رضي الله عنها did not actually doubt that he ﷺ recited Surah al-Faatihah. Instead, her familiarity with him standing for hours during the night prayers made her perceive the two Rak`aat as very brief, as if he had simply read the essentials. [13]
There is a difference between praying briefly and hurriedly rushing through the prayer. This can be further clarified by the following narrations:
`Abdul-Rahmaan Ibn Shibl رضي الله عنه said: The Messenger of Allaah ﷺ forbade three things: ❝Pecking like a crow, resting one’s forearms on the ground like a predator, and to fix the same place in the Masjid (for prayer) like a camel which gets used to a certain place.❞ [14]
Abu Mas`ood al-Badri رضي الله عنه narrated that the Prophet ﷺ said: ❝The Salaah is not valid if a man does not bring his back to rest (and keep it steady) when bowing and prostrating.❞ [15]
Abu Sa`eed al-Khudree رضي الله عنه narrated that the Prophet ﷺ said: ❝The one who commits the worst theft is he who steals from his Salaah.❞ They said: “How could he steal from his prayer, O Messenger of Allaah?” He ﷺ replied: ❝By not performing the Rukoo` and Sujood properly.❞ [16]
Abu Hurairah رضي الله عنه narrated: Once the Prophet ﷺ entered the Masjid and a man followed him. The man performed the Salaah and greeted the Prophet ﷺ. The Prophet ﷺ replied to his greeting and said to him: ❝Go back and pray again, for you have not prayed.❞ The man went back and prayed in the same way as before, came back and greeted the Prophet ﷺ. He ﷺ said to him: ❝Go back and pray again, for you have not prayed.❞ This happened thrice. The man said: “By Him Who has sent you with the Truth! I do not know a better way of praying. Kindly teach me how to pray.” He ﷺ said: ❝When you stand for Salaah, perform ablution properly, then face the Qiblah and say the Takbeer, and then recite from the Qur’aan what you know (by heart). Then bow with calmness, and remain in this state till you feel at rest in bowing. Then rise from bowing till you stand straight. Then prostrate calmly (and remain in prostration) till you feel at ease. Then raise (your head) and sit with calmness till you feel at ease, and then prostrate (a second time) with calmness till you feel at ease in prostration. Then get up and stand straight (for the second Rak`aat), and do all this in every Salaah.❞ [17]
`Ammaar رضي الله عنه knew that it is forbidden to peck like a crow, and that the prayer is not accepted if the back is not brought to a rest while bowing and prostrating, and this is why he said: “Did I not do bowing and prostration properly?”
4. Ibn `Anamah said: “I said: No,” meaning: You performed the bowing and prostration properly and with full completion.
In other words, Ibn `Anamah affirmed that `Ammaar رضي الله عنه did not fall into the mistake of incomplete bowing or prostration - instead, he performed them correctly.
5. `Ammaar رضي الله عنه further stated: “I hurried to complete it before Shaitaan could distract me.” He clarified that he shortened the prayer to outwit Shaitaan, who might whisper to him during the prayer and distract him, thereby reducing the reward of the Salaah.
This Hadeeth indicates that the perfection of a servant’s prayer depends on the perfection of the worshiper’s humility (Khushoo`) and presence of heart. This is indicated by the fact that Ammaar Ibn Yaasir رضي الله عنه cited this Hadeeth as evidence for his statement: “I hastened in it to ward off the distraction of the Devil.”
`Ammaar رضي الله عنه mentioned two things here:
a. Distraction, which is the absence of Khushoo`
b. Shaitaan, who is responsible for distraction and confusion
a.
Distraction in Salaah, which is the absence of
Khushoo`
Khushoo` refers to a state of humility, concentration, and
submission of the heart before Allaah, especially during Salaah. Humility is
the essence of Salaah, requiring individuals to free their hearts from worldly
distractions that hinder Khushoo`.
`Ubaadah Ibn al-Saamit رضي الله عنه said: “If you wish, I will inform you about
the first type of knowledge that will be taken from the people - it is
al-Khushoo` (the fear of Allaah, humility, submissiveness) such that if you
enter a Jaami`ah (i.e., a Masjid where people pray in congregation), you will
not see a single man who has Khushoo`.” [18]
Evil whispers during Salaah and at other times come from the
Shaitaan, who is keen to misguide the Muslim and deprive him of good and keep it
far away from him. Once, one of the Companions complained to the Messenger of
Allaah ﷺ about the waswas
during prayer.
`Uthmaan Ibn Abu al-`Aas رضي الله عنه reported that he came to Allaah’s Messenger ﷺ and said: “O Messenger of Allaah ﷺ, the Shaitaan intervenes between my Salaah and me, and my recitation, confusing me therein. Thereupon Allaah’s Messenger ﷺ said: ❝That is (the doing of a) Shaitaan (devil) who is known as Khanzab, and when you perceive its effect, seek refuge with Allaah from it and spit three times to your left.❞ I did that, and Allaah kept him away from me. [19]
Shaitaan has a group of soldiers, called Khanzab, who specifically target worshipers during Salaah, seeking to diminish their humility and create confusion, leading to a loss in their worship. They distract the worshipers and keep them busy during their Salaah, preventing them from enjoying the sweetness of worship. They whisper about worldly matters into people’s hearts and cause confusion during their recitation, making them unaware of how many Rak`aat they have prayed.
So, `Ammaar did not rush through the Salaah. His recitation was brief, yet his movements were complete. The Rak`aat were intentionally light, yet his focus remained high, even though the duration was short.
6. Then he explained the reason for that by saying: “I heard the Messenger of Allaah ﷺ say: ❝A servant may perform a Salaah, but only a tenth, a ninth, an eighth, a seventh, a sixth, a fifth, a quarter, a third, or half of it will be recorded for him.❞”
Abu Nu`aym narrated in his book, “al-Hilyah”, with an authentic chain, that Sufyaan al-Thawree رحمه الله said: “A person will only be rewarded for that part of his Salaah in which he was attentive.” [20]
A person will only earn a reward proportional to the part of the Salaah he performed with concentration, his level of humility and devotion in it, and how well he fulfilled its conditions and pillars.
The worshiper may receive any one of these portions of the reward as described in this Hadeeth. The rewards are listed in ascending order, gradually increasing from least to most.
Al-San`aanee رحمه الله said: “The statement of the Prophet ﷺ: ❝while only a tenth part of his prayer is recorded for him.❞, indicates that the reward gradually increases from less to more, suggesting that those who get less than half the reward for their prayers are actually more.” [21]
This difference in rewards reflects the varying levels of those who pray, indicating that not everyone who prays is at the same spiritual level. The person next to you in the congregation might be more humble and attentive in his Salaah, fulfilling the pillars more thoroughly, and earning greater reward accordingly.
The narration also clarifies
that praying briefly does not mean rushing through it by neglecting the
pillars, failing to perform them thoroughly, or lacking humility during prayer.
Third: Additional Lessons Learned From This Hadeeth
1. The reward of prayer decreases in proportion to the lack of humility and contemplation within it:
Humility (Khushoo`) and contemplation (Tadabbur) are the essence of Salaah, and Muslims are encouraged to practice them in every prayer. They should not let worldly matters distract them from their Lord before whom they stand, so that they may attain the complete reward and be recompensed accordingly.
In this Hadeeth, the Prophet ﷺ said: ❝ A man returns after offering his Salaah, while only a tenth part of his prayer, or a ninth, or an eighth, or a seventh, or a sixth, or a fifth, or a quarter, or a third, or half of it is recorded for him,❞ meaning, his reward depends on his humility in prayer, his level of focus, and how well he fulfills the conditions and pillars. The reward may vary in different aspects, and this variation reflects the differing rewards for those who pray.
The Hadeeth encourages humility in prayer and warns against being preoccupied with anything other than Allaah during it.
A Muslim should perform each Salaah correctly by fulfilling its pillars, maintaining proper posture, and offering the Waajib and Sunnahs of the prayer. In all cases, lengthening or shortening the prayer depends on the state of the worshiper. This should be accompanied by humility and contemplation. The Muslim is commanded to do this in all his prayers, and he should not be preoccupied with worldly matters from his Lord before whom he stands, so that he may win the reward and recompense.
2. Reward depends on how well one offers the Salaah:
Al-A`nee رحمه الله said: “People differ in the reward for their Salaah depending on how well they perform them. Some get only a tenth of the reward, others a ninth, some an eighth, and some half. The most fortunate is the one who obtains the full reward for their prayer.” [22]
Ibn al-Qayyim رحمه الله said: “There is a consensus among the earlier generations that a servant is not rewarded for his Salaah except for the part of it in which he prayed with focus and concentration and was present with an attentive heart.” [23]
Ibn al-Qayyim and others have reported it as an agreement among the scholars of the earlier generation. This also means that whoever prays with full devotion and concentration will be rewarded in full. Whoever performs prayers, observes all its specified limits, and is humble in all its parts, then he can hope for the full reward, because Allaah تعالى does not waste the work of a worshiper, even if it is the weight of an atom.
3. Most people offer their Salaah with deficiencies:
Al-San`aanee رحمه الله said: “The statement of the Prophet ﷺ: ❝While only a tenth part of his prayer is recorded for him.❞ In this Hadeeth, the reward is listed as gradually increasing from less to more, suggesting that those who get less than half the reward for their Salaah are actually more, implying that no one receives the full reward for their prayer. This is why the full reward is not mentioned in this narration. Therefore, it is prescribed to say al-Istighfaar (saying: Astaghfirullah [I seek Allaah’s forgiveness]) three times after the salutation of peace (i.e., after concluding the prayer), because hardly anyone fulfills all of its prescribed duties perfectly. Seeking forgiveness was prescribed to compensate for negligence and shortcomings in prayer.” [24]
Salaah is more than just standing, bowing, and prostrating to Allaah; its main purpose is to recognize His favors and blessings and to express gratitude for them. But it is beyond human capacity to praise Allaah as He تعالى deserves. The Prophet ﷺ used to admit his inability to give thanks for these blessings.
Abu Hurairah رضي الله عنه narrated that `Aaishah رضي الله عنها said: “I noticed the Prophet ﷺ was not there in the bed one night, so I started looking for him (at the spot where he prays) and my hand touched his feet and they were held upright, and he was prostrating and saying:
اللهُمَّ أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
Allaahumma a`oodhu bi-ridhaaka min sakhatik, wa bi-mu`aafaatika min `uqoobatik, wa `aoodhu bika mink; laa uHsee thanaa’an alaik, anta kamaa athnaita alaa nafsik.
❝O Allaah! Indeed, I seek refuge in Your pleasure from Your wrath, in Your protection from Your punishment, and I seek refuge in You from You. I cannot offer You the praise You deserve; indeed, You are as the way You have praised Yourself.❞ [25]
On the Day of Judgment, even the Angels will acknowledge their complete inability to worship their Lord in a manner most befitting His Majesty.
Salmaan al-Faarisee رضي الله عنه reported that the Messenger of Allaah ﷺ said: ❝The Scale will be placed on the Day of Judgment (for all to see), and were the heavens and the earth were (to be placed on it) to be weighed, it would still be spacious. The Angels will say: “O our Lord! Who will be weighed on this?” Allaah تعالى will say: {Whoever I wish from My creation}. The Angels will exclaim: “Glory be to You (O Allaah)! We have not worshiped You as You ought to have been worshiped.” The Siraat (Bridge) will be placed (across Hell) like the barrier of Moosaa (عليه السلام), the Angels will say: “Who will be permitted to go across this (successfully)?” Allaah تعالى will say: {Whoever I wish from My creation}. The Angels will exclaim: “Glory be to You (O Allaah)! We have not worshiped You as You ought to have been worshiped.”❞ [26]
4. The main cause for loss in Salaah:
Ibn Raslaan رحمه الله said: “This Hadeeth emphasizes the importance of humility and submission during Salaah, being present with the heart while (remembering) Allaah تبارك وتعالى, and observing the Sunnah (recommended acts) in prayer, along with proper etiquette, in addition to fulfilling the Fardh (obligatory acts) and Shuroot (conditions) of prayer.
This is indicated by what `Ammaar رضي الله عنه said at the beginning of the narration: “Did you see me decrease anything from its required limits?”
`Ammaar رضي الله عنه statement: “I hastened to ward off Shaitaan’s distraction,” which suggests that the reason for the loss of nine-tenths of the virtue of Salaah is mainly caused by Shaitaan’s whisperings, distractions with worldly concerns during prayer, and constantly dwelling on them.” [27]
5. Ruling on prayers that lack humility (Khushoo`) and focus:
Shaikh al-Islaam, Ibn Taymiyyah رحمه الله, was asked about obsessive thoughts during Salaah: “What amount of these thoughts invalidates the prayer? What is the threshold for such thoughts that are disliked in the prayer? Is anything from these obsessive thoughts permissible during prayer? Will a person be punished for them? What is the (minimum) limit of sincerity (that one should maintain) during prayer? And what about the saying of the Prophet ﷺ: ❝None of you has any reward for his Salaah except for what he is mindful of in it?❞” [28]
Shaikh al-Islaam, Ibn Taymiyyah رحمه الله, replied: “Whispering (or distraction) is of two types:
One of them: It does not prevent (or distract) him from what is required during Salaah, such as contemplating the good words (i.e., the Qur’aan) and performing the righteous acts (Rukoo` and Sujood properly); rather, it is like fleeting thoughts. This does not invalidate the prayer; however, the one whose prayer is free from such distractions is better than the one whose prayer is not free from them.
The first one (who prays without distraction) resembles the state of those who are closer to Allaah. [29]
As for the second (who gets distracted), he resembles the state of the one who wavers.
The other form of whispering is that which diverts one’s attention and affects the heart’s awareness during Salaah, leading to a state of heedlessness. This undoubtedly prevents (from attaining the complete) reward, as Abu Dawood narrated in his Sunan on the authority of `Ammaar Ibn Yaasir that the Prophet ﷺ said: ❝A man returns after offering his Salaah, while only a tenth part of his prayer, or a ninth part, or an eighth part, or a seventh part, or a sixth part, or a fifth part, or a quarter part, or a third part, or half of it is recorded for him.❞ [30]
The Prophet ﷺ informed us that some may not receive a reward except for a tenth of their Salaah.
Ibn `Abbaas رضي الله عنه said: “You are rewarded only for the portion of your Salaah in which you pray with concentration.”
Does this mean the prayer is invalid and must be repeated?
There are details to this.
If the state of heedlessness during Salaah (caused by obsessive thoughts) is less in comparison to the presence of mind, and having the presence of mind is the predominant state, then repetition is not required, even if the reward is diminished. The textual evidence is consistent in stating that forgetfulness does not invalidate the prayer, but that some of it is compensated for by the two prostrations for forgetfulness.
But if the state of heedlessness prevails over the presence of mind and awareness, then there are two opinions among scholars:
One opinion states: “The prayer is considered invalid internally, even if it appears valid externally, because the purpose of prayer has not been achieved. It resembles the prayer of a hypocrite (or one who prays to show off), because scholars agree that he is not absolved of the obligation internally.”
This is the opinion of Abu `Abdullaah Ibn Haamid and Abu Haamid al-Ghazzaalee and others.
The second opinion states: “He is absolved of responsibility, so he is not required to repeat the prayer, even though he will neither receive the reward nor be recompensed for it. It is similar to the Fast (Saum) of one who does not abstain from false speech and acting upon it, so he gains nothing from his Fasting except hunger and thirst.” [31]
This is what has been narrated from Imaam Ahmad and other scholars. They cited as evidence what is reported in the Saheehain on the authority of Abu Hurairah رضي الله عنه that the Prophet ﷺ said: ❝When the Adhaan is pronounced, Shaitaan takes to his heels, passing wind loudly so that he will not hear the Adhaan. When the Adhaan is completed, he comes back. And again takes to his heels when the Iqaamah is said, and after its completion, he returns again to interfere between the (praying) person and his heart, saying to him: “Remember such and such, remember such and such,” - things that he had not remembered before the prayer, and that causes him to forget whether he has offered three Rak`aat or four. So, if one forgets whether he has prayed three Rak`aat or four, he should perform two prostrations of Sahu (i.e., forgetfulness) while sitting.❞ [32]
The Prophet ﷺ informed us that Shaitaan tries to distract worshipers by reminding them of things, causing them to forget how many Rak`aat they have prayed. The Prophet ﷺ instructed such a person to perform two prostrations for forgetfulness, and he ﷺ did not order him to repeat the prayer, nor did he distinguish between minor or severe (degree of heedlessness or forgetfulness).
This view is more convincing and just because the textual evidence and (scholarly) statements indicate that reward and recompense are based on the level of attentiveness and concentration (during prayer); they do not indicate any obligation to repeat, neither internally nor externally. And Allaah knows best.” [33]
Shaikh Ibn al-`Uthaymeen رحمه الله said: “…and this shows that the opinion of the majority is correct, namely, if a person’s heart is not fully attentive in prayer, his prayer is valid but deficient according to (the level of) heedlessness in his prayer.” [34]
Shaikh al-Fawzaan حفظه الله was asked: “About the inattentiveness of the heart during prayer and excessive thoughts, does this invalidate the prayer?”
Shaikh Saaleh al-Fawzaan حفظه الله replied: “His prayer is valid and he is not required to repeat the prayer. But he will not gain any reward except for the part in which he prayed with an attentive heart.”
In response to those who say al-Kushoo` is a condition for the acceptance of Salaah, al-Manaawee said: “And the response is that what the narration (of `Ammaar) indicates is that one is rewarded only for what one does with an attentive heart, while the obligation is waived and the responsibility is discharged by the actions of the limbs.” [35]
6. The remedy and how to compensate
for the loss:
a. Seeking Allaah’s refuge and spitting to the left three times:
وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ
فَاسْتَعِذْ بِاللَّهِ ۚ إِنَّهُ سَمِيعٌ عَلِيمٌ
{And if an evil whisper comes to you from Shaitaan, then seek refuge in Allaah. Verily, He is the All-Hearer, the All-Knower.} [36]
`Uthmaan Ibn Abu al-`Aas رضي الله عنه reported that he came to Allaah’s Messenger ﷺ and said: “O Messenger of Allaah ﷺ, the Shaitaan intervenes between me and my prayer and my recitation, confusing me therein. Thereupon Allaah’s Messenger ﷺ said: ❝That is (the doing of a) Shaitaan (devil) who is known as Khanzab, and when you perceive its effect, seek refuge with Allaah from it and spit three times to your left.❞ I did that, and Allaah kept him away from me. [37]
When a person senses the whisper of the Shaitaan during
prayer, it is Sunnah to seek refuge with Allaah from the Shaitaan. Then, he
should turn his head only and dryly spit [38]
to his left three times.
b. Importance of al-Istighfaar after the Obligatory Salaah:
Thawbaan رضي الله عنه narrated: “When the Messenger of Allaah ﷺ concluded his prayer, he ﷺ would beg Allaah for forgiveness three times.” [39]
No matter how hard an individual may try, human beings cannot worship Allaah with the absolute perfection, focus, and reverence that He تعالى truly deserves, as the Prophet ﷺ said: ❝while only a tenth part of his prayer is recorded for him, or a ninth...❞. During prayer, the mind wanders, the humility falters, and the focus slips. Asking for forgiveness directly after worship is an acknowledgment of our flaws and a compensation for the shortcomings in worship.
So, the servant should recognize his shortcomings and acknowledge that he has not performed them as he should have. Subsequently, he should seek forgiveness to compensate for those deficiencies and shortcomings, out of humility and as a demonstration of servitude.
The Hadeeth indicates that seeking forgiveness is not only
for sins, but also for the shortcomings that inevitably occur even in acts of
obedience.
c. Offering optional prayers:
Abu Hurairah رضي الله عنه reported that the Prophet ﷺ said: ❝Indeed the first deed by which a servant will be called to account on the Day of Resurrection is his Salaah. If it is complete, he is successful and saved, but if it is defective, he has failed and lost. So if something is deficient in his obligatory (prayers) then the Lord عز وجل will say (to the Angels while He knows best): {Look and see whether My slave has any voluntary prayers to make up for what is deficient from his obligatory prayers.} Then the rest of his deeds will be treated like that.❞ [40]
Shaikh Muhammad Ibn `Alee Ibn Aadam al-Ethiopee رحمه الله said: “Although most scholars do not order such a person to repeat the prayer, he is instructed to perform voluntary prayer (Sunnan al-Rawaatib) to compensate for the deficiency in his obligatory prayer.” [41]
7. Reasons behind the decrease in
reward for the Salaah:
a. The Waswas (whisper) of the Shaitaan:
`Uthmaan Ibn Abu al-`Aas رضي الله عنه reported that he came to Allaah’s Messenger ﷺ and said: “O Messenger of Allaah ﷺ, Shaitaan intervenes between me and my prayer and my recitation, confusing me therein. Thereupon Allaah’s Messenger ﷺ said: ❝That is (the doing of a) Shaitaan (devil) who is known as Khanzab, and when you perceive its effect, seek refuge with Allaah from it and spit three times to your left.❞ I did that, and Allaah kept him away from me. [42]
The moment one starts praying, Shaitaan distracts them by
reminding them of all the worldly things: “planning for the next day”, “What to
have for dinner?”, “What to wear for the party?” If the person is really
overwhelmed with office work, he will start tackling the problems within his
prayers. These are all the signs of the worldly affairs overpowering us and our
lives, which leads to a lack of focus and humility (Khushoo`) in prayer.
b. Not praying properly:
Zaid Ibn Wahb narrated: Hudhaifah (Ibn al-Yamaan) رضي الله عنه saw a person who was not performing the bowing and prostration perfectly. He said to him: “You have not prayed, and if you should die, you would die on a religion other than that of Muhammad ﷺ.” [43]
Zayd bin Wahb reports: We were once sitting in the Masjid
with Hudhaifah (ibn Al-Yamaan) رضي الله عنه when a man entered
from the gates of Kindah and stood to pray, but he did not complete the bowing
or prostration postures. When he had finished praying, Hudhaifah asked him: “How
long have you been praying in this manner?” The man replied: “For forty years.” Hudhaifah said: “You have not prayed
for forty years! And if you were to die praying in this manner, you would die
upon a way (Fitrah) other than the way of Muhammad ﷺ.”
[44]
c. Not doing the Adhkaar properly:
The Adhkaar, whether in the Salaah (prayers) or outside of
them, [45]
should cultivate humility.
As Allaah تعالى said:
إِنَّمَا
الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا
تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ
يَتَوَكَّلُونَ
{The believers are only those who, when Allaah is mentioned, their hearts become fearful, and when His Aayaat (this Qur’aan) are recited unto them, it increases them in Faith; and they put their trust in their Lord (Alone)} [46]
This is possible when one does the Adhkaar with concentration and contemplation.
People lose focus either because they rush to finish the Adhkaar quickly or because they do not understand what they are saying. As a result, there is a reduction in their reward.
We see many people rushing through the Adhkaar as if they are in a race to finish first.
Don’t say “Sub-haan Allaah Sub-haan Allaah Sub-haan Allaah” as one word. Rather, give each phrase its proper right. Recite them properly, with a pause between them.
Say them with understanding, because they are not just phrases and statements we say – they are a declaration of belief and trust:
Sub-haan Allaah: You are glorifying Allaah and negating all the imperfections that the Mushriks attribute to Him.
Alhamdulillaah: You are thanking Allaah for all His numerous favors and blessings.
Allaahu Akbar: You are affirming that He is the greatest. He
alone can solve your problems. No task is big, and no problem is difficult for
Him.
d. When food is served and when there is an urge to attend the call of nature:
`Aaishah رضي الله عنها narrated that the Messenger of Allaah ﷺ said: ❝No Salaah (prayer) should be performed when the food has been served, nor should it be performed when a person is in need of relieving himself.❞ [47]
When the food is served, and someone plans to eat, a complete prayer is not possible. Rather, the Prophet ﷺ advised starting with the food so the soul feels content, allowing the worshiper to approach prayer with a peaceful heart. This approach helps prevent the desire for food from distracting him, ensuring he can complete his bowing, prostration, and the prayer’s obligations properly.
Similarly, there is no complete prayer while the worshiper is fighting the urge to relieve himself, as this distracts the heart and diminishes humility during prayer. A person will not be able to perform the Salaah calmly and with full attention while he has an urgent need to use the toilet.
The presence of heart and
humility are the essence of Salaah. However, when the person is distracted by thoughts
of food or the need to use the restroom, he loses his focus and humility. It is
important for the worshiper to eliminate any distractions before starting the Salaah.
e. Being weary and drowsy:
All the day's hard work makes the body tired; so if a person is drowsy, then he should delay his night prayers, try to sleep a little, and then pray whenever he is refreshed:
`Aaishah رضي الله عنها said: Allaah’s Messenger ﷺ said: ❝If anyone among you feels drowsy while praying, he should go to bed (sleep) till his slumber is over because in praying while drowsy, one does not know whether one is asking for forgiveness or for a bad thing for oneself.❞ [48]
Abu Hurairah رضي الله عنه narrated that the Prophet ﷺ said: ❝When any one of you gets up at night (for prayer), and his tongue falters in (the recitation) of the Qur’aan, and he does not know what he is reciting, he should go to sleep.❞ [49]
When a person is overwhelmed with sleep and does not
understand what he is reciting or supplicating, then he should go to bed,
because when he feels drowsy, he may want to say words seeking forgiveness, but
instead he ends up cursing himself.
f. Mobiles and smartphones:
Mobile phones are among the most common distractions that interrupt Khushoo` (focus and humility), not only for the individual but for the whole congregation during prayer. Scholars strongly advise switching phones off or silencing them before praying, because anything that disturbs concentration reduces the quality of the prayer.
It is incredibly frustrating when people are trying to find a moment of peace, presence, or deep concentration, only for a sudden buzz or ring to disrupt the whole congregation. Mobile phones have become one of the single biggest hurdles to achieving focus during prayer, creating both internal and external disruptions.
Abu Sa`eed al-Khudree رضي الله عنه narrated: The Messenger of Allaah ﷺ was doing `Itikaaf in the Masjid. He ﷺ heard the people reciting the Qur’aan in a loud voice. He ﷺ removed the curtain and said: ❝Verily! Every one of you is engaged in conversing quietly with his Lord. So, one should not trouble the other, and one should not raise one's voice in recitation or in Salaah over the voice of the other.❞ [50]
If one is not allowed to trouble those who are engaged in
their prayers with his recitation of the Book of Allaah, then what about the
one who troubles others with the loud music tone during the prayer?
g. Not following the Imaam’s recitation because one does not understand Arabic:
It can be incredibly frustrating to stand in prayer, wanting to connect deeply, yet feeling left out because the words being recited sound like a foreign language. That is a very common struggle for non-Arabic speakers, and it’s completely valid to feel disconnected when you don't understand the Aayaat.
Not following the Imaam’s recitation because one does not understand
Arabic does not invalidate the prayer, but it does affect the quality of one’s
humility and focus. One should try to gradually improve oneself by learning
basic Arabic, memorizing short Surahs with their meanings, and studying Tafseer.
h. Not praying in congregation:
`Abdullaah Ibn `Umar رضي الله عنهما narrated that the Prophet ﷺ said: ❝Praying in congregation is twenty-seven times better than praying alone.❞ [51]
Praying in congregation is twenty-seven times more rewarding
than praying alone. Therefore, missing the congregation means missing out on
that great reward.
i. Going to fortunetellers nullifies the reward for forty days:
Shaikh `Abdul Mohsin al-`Abbaad حفظه الله said: “This indicates that people are on different levels; neither are they on the same level when it comes to performing the prayer, nor do they receive the same reward for performing it. There is a difference in their efforts, and therefore a difference in the reward (they receive). This serves as a reminder to perform the prayer diligently and in the most complete way, so that perfection may be achieved and much good may be gained from it.
Indeed, it is reported in some Ahaadeeth that because of certain actions, a person will not receive any reward for performing the prayers, as in the saying of the Prophet ﷺ: ❝Whoever visits a diviner (`Arraaf, fortuneteller) and asks him about anything, his prayers extending forty nights will not be accepted.❞ [52]
This means that he does not earn the reward for performing
the prayer. He is deprived of the reward because of this sin he committed. Although
he performs the prayer and fulfills its pillars, obligations, and all that is
required in it, he still does not receive any reward. A barrier will be set
between him and the reward, preventing him from receiving it even though he is regarded
as having performed the prayer. He is not ordered to repeat or make up those
prayers, but he is deprived of their reward, and nothing of their reward is recorded
for him as punishment for that sin he committed.” [53]
8. Situations when it is preferred to shorten the length and pray briefly:
a. When tired and sleepy:
`Aaishah رضي الله عنها said: Allaah’s
Messenger ﷺ said: ❝If
anyone among you feels drowsy while praying, he should go to bed (sleep) till
his slumber is over because in praying while drowsy, one does not know whether
one is asking for forgiveness or for a bad thing for oneself.❞ [54]
b. When leading the congregation in prayer:
Abu Hurairah رضي الله عنه narrated that the Prophet ﷺ said: ❝If anyone among you leads the people in the prayer, he should shorten it, for amongst them are the young, the old, the weak, and the sick; and if anyone among you prays alone, then he may prolong (the prayer) as much as he wishes.❞ [55]
Anas رضي الله عنه narrated that the
Prophet ﷺ said: ❝When
I stand for prayer, I intend to prolong it, but on hearing the cries of a
child, I cut it short, as I dislike to trouble the child’s mother.❞ [56]
اللهم اعنا على ذكرك وشكرك وحسن عبادتك
O Allah, help us to
remember You, to give thanks to You,
and to perform Your worship in the best
manner.
[1]
Chapter heading is from Sunan Abu Dawood, Book Regarding Prayers, Chapter No.
127: What Has Been Narrated Concerning The Shortcomings In The Prayer
[2]
Musnad Ahmad (18894) and the wording is his, Sunan Abu Dawood (796) but without
the discussion between `Ammaar رضي الله عنه and
`Abdullaah Ibn `Anamah, and graded as “Hasan” by Shaikh al-Albaanee in Saheeh
Sunan Abee Dawood (761). Shaikh al-Albaanee said: “I say: “This is a “Hasan”
Hadeeth, and it was also narrated by (Imaam) Ahmad (in his Musnad) with a chain
of transmission graded as “Saheeh” by al-Haafizh al-`Iraaqee.”
In this chapter, there is also narration from Abu
Hurairah رضي الله عنه [al-Nasaa’ee in al-Kubraa (617)]
[3]
Musnad Ahmad (18879) and the wording is his. Saheeh Ibn Hibbaan (1493), Musnad
Abu Ya`laa (1615, 1649, 6624), with the wording: “I hastened in it to ward off
the whispering.” And the grade of this narration is “Hasan”.
[4]
Musnad Ahmad (18323) with a “Hasan” chain.
[5]
Sunan al-Nasaa’ee (1305, 1306), and graded as “Saheeh” by Shaikh al-Albaanee
[6]
Meaning: Offering the prayer while fulfilling all the Conditions, Pillars,
Waajibaat, and Sunan with complete devotion and focus.
[7]
Musnad Ahmad (15522), and al-Nasaa’ee in al-Kubraa (616) and graded as “Hasan
li Ghairhee” by Shaikh al-Albaanee in Saheeh al-Targheeb (538)
[8]
From Umm al-Mu’mineen, Hafsah رضي الله عنها in Saheeh al-Bukhaaree (618, 1173, 1181)
and Saheeh Muslim (723-87, 88)
From Umm al-Mu’mineen, `Aaishah رضي الله عنها in Saheeh al-Bukhaaree (619, 626, 1160, 1170, 1171, 6310) and Saheeh
Muslim (724-90, 92, 93), (736-121, 122)
And from `Abdullaah Ibn `Abbaas رضي الله عنهما in Saheeh al-Bukhaaree (1198, 4571, 4572) and Saheeh Muslim
(763 – 182, 185)
[9]
From Abu Hurairah رضي الله عنه. Saheeh al-Bukhaaree (703) and Saheeh
Muslim (468-183), (467-184, 185) and the wording is his.
[10]
Saheeh al-Bukhaaree (709, 710) and Saheeh Muslim (470-192)
[11]
Saheeh al-Bukhaaree (90, 702, 704, 6110, 7159) and Saheeh Muslim (466-182)
[12]
Saheeh al-Bukhaaree (1171) and Saheeh Muslim (724-92)
[13]
In comparison with the night prayers, the Sunnah of Fajr was much shorter. The
Prophet ﷺ used to extend his night prayers with
prolonged bowings and prostrations. Hudhaifah رضي الله عنه narrated that once the Prophet ﷺ recited Surah al-Baqarah, aal-`Imraan, and al-Nisaa’ in one
night, performing lengthy bowings and prostrations. [Saheeh Muslim (772-203)]
`Aaishah رضي الله عنها
narrated: “Allaah’s Messenger ﷺ used to pray eleven
Rak`aat at night and that was his night prayer and each of his prostrations (Sajdah)
lasted for a period enough for one of you to recite fifty Aayaat before Allaah’s
Messenger ﷺ raised his head.” [Saheeh al-Bukhaaree (994,
1123)]
[14]
Sunan Abu Dawood (862), Sunan Ibn Maajah (1429), and Sunan al-Nasaa’ee (1112)
and graded as “Hasan” by Shaikh al-Albaanee
[15]
Sunan Abu Dawood (855), Sunan al-Tirmidhee (265), Sunan al-Nasaa’ee (1027,
1112), Sunan Ibn Maajah (870, 871), and graded as “Saheeh” by Shaikh al-Albaanee
[16]
Musnad Ahmad (11532).Also reported on
the authority of `Abdullaah Ibn Mughaffal and Abu Hurairah رضي الله عنهما Shaikh al-Albaanee graded some of its chains as “Hasan-Saheeh”.
[See Saheeh al-Targheeb (525, 533, 2715) of Shaikh al-Albaanee]
[17]
Saheeh al-Bukhaaree (757, 793, 6251, 6667) and Saheeh Muslim (397-45, 46)
[18]
Sunan al-Tirmidhee (2653) and graded as “Saheeh” by Shaikh al-Albaanee
[19]
Saheeh Muslim (2203-68)
[20]
al-Hilyah (7/61) and the chain has been graded as “Saheeh” by Shaikh
al-Albaanee. See al-Dha`eefah (14/1027) of Shaikh al-Albaanee
[21]
التحبير لإيضاح
معاني التيسير (5/439)
[22]
Sharh Sunan Abu Dawood (3/455)
[23]
Badai` al-Fawaaid (2/696)
[24]
التحبير لإيضاح
معاني التيسير (5/439)
[25]
Saheeh Muslim (986)
[26]
Musdatdrak of al-Haakim (8739) and graded as “Saheeh li Ghairihee” by Shaikh
al-Albaanee in Saheeh al-Targheeb (3626). See also al-Saheehah (941) of Shaikh
al-Albaanee
[27]
Sharh Sunan Abu Dawood (4/490) of Ibn Raslaan
[28]
Shaikh al-Albaanee رحمه الله said: “The attribution of the narration to
the Prophet ﷺ:
❝None of you has any reward for his prayer except for what
he is mindful of in it❞, has no basis. But it is authentically reported as
a statement of some of the Salaf (Pious Predecessors). It was attributed to the
Prophet ﷺ by al-Ghazzaalee in “al-Ihyaa”, but
al-Haafizh al-`Iraaqee (who did Tahqeeq on this book) said: “I did not find
anything authentic to attribute it to the Prophet ﷺ.” This is why al-Subkee mentioned this narration under the
heading: “This is a chapter in which I have compiled all the Ahaadeeth from the
book “Al-Ihyaa” for which I did not find a chain of transmission.” [Tabaqaat
al-Shaafi`iyyah al-Kubraa of al-Subkee]. Abu Nu`aym narrated in his book,
“al-Hilyah”, with an authentic chain, that Sufyaan al-Thawree رحمه الله said: “A person will only be rewarded for that part of his
prayer in which he was attentive.” [al-Hilyah (7/61)] [See al-Dha`eefah
(6941) of Shaikh al-Albaanee رحمه الله]
[29]
Meaning: the one who prays with Ihsaan (i.e., you worship Allaah as if you see
Him, for though you don't see Him, He, verily, sees you).
[30]
Sunan Abu Dawood (796) and graded as “Hasan” by Shaikh al-Albaanee
[31]
This is the state of many worshipers who pray in congregation. Physically, they
are present, and externally, their Rukoo` and Sujood are complete as they
follow the Imaam. However, mentally, they are distracted, and internally, they
are lost in thought, their minds wandering off, unaware of their current
Rak`ah until the Imaam sits for the final Tashahhud, signaling the end of the
prayer.
[32]
Saheeh al-Bukhaaree (608, 1222, 1231, 3285) and Saheeh Muslim (389-17, 18, 19,
83)
[33]
Majmoo` al-Fataawa of Ibn Taymiyyah (22/611-613)
[34]
Shaikh Ibn al-Uthaymeen رحمه الله, Noorun `alaa al-Darb (2/8)
[35]
Faidh al-Qadeer Sharh al-Jaami` al-Sagheer (2/333)
[36]
Surah al-A`raaf (7): 200 and Surah Fussilat (41): 36
[37]
Saheeh Muslim (2203-68)
[38]
Spitting dryly is not the usual kind of spitting; rather it is blowing with a
little saliva.
If a man is praying with the congregation, then he
cannot spit to his left in most cases, because it will bother the person standing
to his left. So, Shaikh Ibn al-`Uthaymeen advised that one spits in his Ghutrah
(headscarf) or handkerchief (or tissue). If that is also not possible, then it
is sufficient to turn to his left and say: A`oodhu Billaahi min al-Shaitaan-ir-Rajeem
(I seek refuge with Allaah from the accursed Shaitaan). [Noor ‘ala al-Darb
(12/155) and (185/45)]
[39]
Saheeh Muslim (591-135). That is, saying “Astaghfirullaah” three times
[40]
Sunan al-Tirmidhee (413) and the wordings are his, Sunan Abu Dawood (864),
Sunan al-Nasaa’ee (465, 466, 467), and Sunan Ibn Maajah (1425, 1426) and graded
as “Saheeh” by Shaikh al-Albaanee
[41]
Sharh Saheeh Muslim (1/51) and (6/95-96)
[42]
Saheeh Muslim (2203-68)
[43]
Saheeh al-Bukhaaree (389, 791, 808)
[44]
Musnad Ahmad (23258, 23360), Saheeh Ibn Hibbaan (1894), and others
[45]
Example: The Adhkaar after the Salaah, morning and evening Adhkaar, while
entering and leaving the house, etc.
[46]
Surah al-Anfaal (8):2
[47]
Saheeh Muslim (570-67)
[48]
Saheeh al-Bukhaaree (212) and Saheeh Muslim (786-222)
[49]
Saheeh Muslim (787-223)
[50]
Sunan Abu Dawood (1332) and graded as “Saheeh” by Shaikh al-Albaanee
[51]
Saheeh al-Bukhaaree (645, 649) and Saheeh Muslim (650-249, 250)
[52]
Saheeh Muslim (2230-125)
[53]
Sharh Sunan Abu Dawood (103/15)
[54]
Saheeh al-Bukhaaree (212) and Saheeh Muslim (786-222)
[55]
Saheeh al-Bukhaaree (703) and Saheeh Muslim (468-183), (467-184, 185) and the
wording is his.
[56] Saheeh al-Bukhaaree (709, 710) and Saheeh Muslim (470-192)
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