What is the makruh in islam? What are the makruh acts of prayer? What are examples of makruh acts? Makruh acts in prayer…
Behaviors that are incompatible with prayer are divided into two types; makrūḥ acts of prayer and things that invalidate the prayer, according to the degree of this incompatibility or deficiency. Behaviors that are not tolerated in prayer are called “makrūḥ acts of prayer”. These are divided into two types as taḥriman and tanzihan. It is makrūḥ taḥriman to abandon a wājib act in prayer. It is makrūḥ tanzihan to abandon a sunnah act of the prayer. However, those who are makrūḥ tanzihan are also different in terms of their importance and closeness to those who are makrūḥ taḥriman. For example, while abandoning a mu’akkad sunnah expresses a reprehensibility close to the level of abandoning a wājib act, abandoning a mustaḥab or mandūb act means abandoning what is better (awlā).
The main acts that are makrūḥ in ritual prayer are as follows:[1]
1) To deliberately abandon one of the wājib acts of prayer. For example, not reciting the Fatiḥa or reciting it openly in a prayer performed silently, and reciting it secretly in a prayer performed aloud. Although such a prayer, which is makrūḥ taḥriman, is valid, it is wājib to perform it again. This is because, in such a situation, the defect is not based on a mistake (sahw), so the prostration of sahw is not sufficient.
2) To deliberately abandon one of the sunnah acts of the prayer. For example, abandoning the supplication of subḥanaka, tasbiḥāt in rukūʿ or in prostration, or raising the head or bowing excessively in the state of rukūʿ.
3) It is makrūḥ to recite longer in the second cycle than in the first cycle. According to the Ḥanafis, it is not makrūḥ unless the excess amount is more than three verses.
4) It is makrūḥ to lean without a valid excuse on a place, a pole, a wall, or a walking stick while performing the ritual prayer.
5) It is makrūḥ to walk a few steps, if they are one after the other, in the ritual prayer without an excuse. However, it is not makrūḥ to walk a few steps because of an excuse such as killing a snake or scorpion. If the act that is not part of the prayer reaches the amount of ‘amal al-kathīr (to do a lot of deeds and actions), the prayer is invalidated. While praying, it is permissible to nullify the prayer to save someone from death or injury, or to prevent the loss of property even if it is little. Whether this property belongs to the person praying or not, does not change the ruling at all.
6) It is makrūḥ to recite the same chapter twice in one cycle or to repeat the same chapter after the Fatiḥa in two cycles in farḍ prayers. However, this is not makrūḥ in supererogatory prayers. It is also makrūḥ to constantly recite a certain chapter after the Fatiḥa in the ritual prayer.
7) It is makrūḥ not to follow the order of the chapters in the Qur’an in recitation. For example, reciting the chapter “Ikhlas (112)” in the first cycle, then reciting the chapter “Masad (111)” or “Kafirūn (109)”. This is because it is narrated that the Messenger of Allah (saw) observed the order in his recitations.
8) It is makrūḥ to engage in something incompatible with the ritual prayer, such as playing with one’s clothes, body, or beard, putting one’s hand in one’s mouth, or closing one’s nostrils unnecessarily.
In a hadith narrated by Qudaī from Yahya Ibn Abi Kathir, the following is stated: “Allah deems three things reprehensible for you: preoccupation with empty things in prayer, uttering obscene words during fasting, and laughing in the graveyard.”[2]
Accordingly, while it is not considered makrūḥ to do a normal deed such as wiping the sweat off one’s face or yawning, deeds such as cracking fingers and playing with pebbles during the prayer are considered engaging in an idle work. However, it is permissible to remove pebbles in the place of prostration.[3]
It is makrūḥ to hold the child on the shoulders during the ritual prayer. It is reported that the practice that states that the Prophet (saw) took Umama (ra) on his shoulders and lowered him to the ground in every cycle was abrogated with the following hadith: “In prayer, there is no doubt that it has its own occupation.”[4]
9) It is makrūḥ not without a valid excuse to put one’s hands on the limbs determined by the sunnah while standing, bowing, and prostrating in prayer.
10) It is makrūḥ to try to catch or kill insects such as lice, fleas, and ants during the ritual prayer. However, there is no harm in catching them during the prayer and flinging them away if the person feels pain from their bite.
11) It is makrūḥ for men to lay their arms completely on the ground while prostrating.
12) It is makrūḥ to sit cross-legged or sit with one’s knees up without an excuse in prayer.
13) It is makrūḥ to stretch or yawn in prayer. This is because stretching is considered an act of heedlessness and laziness. Yet, yawning is also caused by a full stomach and drowsiness. It is reported that the prophets were protected from yawning. If yawning predominates in prayer, the person should try to overcome it as much as possible. For the Messenger of Allah said, “Yawning is from Satan and if anyone of you yawns, he should try to control his yawning as much as possible.”[5]
If it is not enough to close the mouth in case of yawning, the mouth should be covered with the back of the right hand during the ritual prayer, and with the back of the left hand outside the act of the ritual prayer.
14) It is makrūḥ to cough voluntarily in ṣalāh, without a necessity. It is more appropriate for the manners to stop coughing as much as possible.
15) It is makrūḥ to respond to a given greeting by making a hand or head gesture during the ṣalāh.
16) It is makrūḥ to swallow during ṣalāh a piece of food smaller than the size of a chickpea that is remained between the teeth. However, if it is larger than a chickpea, the ṣalāh is considered invalidated.
17) It is makrūḥ to start the ṣalāh when the dinner is laid on the table. However, the fear that time is out is excluded from this rule. Moreover, being willing to eat or not does not change the ruling. The following is stated in the hadith, “The ṣalāh of a person whose food is ready is not complete.”[6]
18) It is makrūḥ to close the eyes or turn the eyes towards the sky, to look left and right, or to turn one’s head to one side in the ṣalāh.
If the eye of the person praying is caught on something that keeps him occupied, then it can be closed to achieve awe. When the eyes are closed, the sunnah of looking at the place of prostration will be abandoned. Anas (ra) narrated that the Messenger of Allah said: “What do the people who look towards the sky in ṣalāh think they are doing? They either put an end to it or Allah takes the light from their eyes.”[7] This is because turning the eyes to the sky constantly can lead to the belief that Allah Almighty is in the sky.
Looking to the right and left during the ṣalāh is also an obstacle to achieving awe and it means engaging in a vain act. On the other hand, the eyes can be closed in order not to see something that should not be seen in the ritual prayer or to achieve more awe. There is no harm in looking out of the corner of one’s eye in case of a need.
19) It is makrūḥ to intertwine fingers, crack one’s fingers, or put one’s hands on the flanks. Such movements keep the one who prays from being in awe. The Prophet (saw) said, “When one of you is in the mosque, he should not cross his fingers. Because such an act is from the devil. As long as one of you is in the mosque, he is in prayer until he goes out.”[8] Moreover, in another hadith narrated by Abu Hurayra, it is stated, “The Prophet forbade cracking the fingers in prayer.”[9]
20) It is makrūḥ to go down to rukūʿ or prostration before the imam and to raise one’s head from rukūʿ or sajdah before that act of the imam. Moreover, if a person who follows the imam goes down to rukūʿ or prostration before the imam and raises his head before him, his prayer is invalidated. If that person repeats this bow or prostration before the imam offers his greetings at the end of the prayer, his ṣalāh will be considered complete.
21) It is makrūḥ to postpone takbīrs and dhikrs between standing, bowing, and prostration to a time after they are supposed to be recited. For instance, saying “Allahu Akbar” after saying “sami’ allāhu liman ḥamidah” after fully returning from rukūʿ to the standing position. In such a case, takbīrs and dhikrs are being recited after they are supposed to be recited.
22) It is makrūḥ to pray towards a burning fire. For praying in this way is to resemble the Zoroastrians. Burning hearth, stove, and fire-filled brazier are also considered “burning fire”. It is not makrūḥ to pray in front of a candle, oil lamp, or lamp. The heater core and electric heating tools are also of this nature. However, heating tools that burn directly by gas, petroleum gas, or natural gas should be considered like a fire stove.
On the other hand, there is no harm in praying towards a raised Qur’an or a sword for no one appears to have reported that these were ever worshiped.
23) It is makrūḥ to pray in front of a person’s face without a curtain in between. But there is nothing wrong with praying behind a person facing the other way. However, the possibility of being confused by the speech of such s person standing straight ahead is recognized as an exception.
24) It is makrūḥ to start the ṣalāh when needing to go to the restroom, or needing to break wind. The following is stated in the hadith, “The prayer of those who restrain the urge to relieve themselves and who offer prayer while the meal is ready is not complete.”[10]
During the ṣalāh, if one feels the need to relieve oneself and this situation starts to occupy the mind then if the time is available, the ṣalāh should be stopped. Subsequently, after going to the restroom, ablution should be performed and the ṣalāh should be started again so that the prayer can be performed with peace of mind. Otherwise, the ṣalāh will be considered valid, but its spiritual rewards will be considered to be less.
25) It is makrūḥ to have najāsāt on one’s clothes, one’s body, or in the place where the ṣalāh is performed in the amount that does not interfere with the validity of the ṣalāh.
26) It is makrūḥ to stand on one foot and lean on another person. However, if this is carried out because of a valid excuse, it is not considered makrūḥ.
27) It is makrūḥ without a valid excuse not to wear one’s clothes but just put them on one’s shoulders and let them drape over the body.
28) It is makrūḥ to wear dirty clothes without a valid excuse while clean clothes are available. This is because Allah Almighty said, “O Children of Adam! Wear your beautiful apparel at every time and place of prayer…”[11] In the above Qur’anic verse, it is good to wear fine-looking clothes when going to pray and to appear in the presence of Almighty Allah in this way.
29) Unless it is due to a valid excuse, it is makrūḥ to pray only with one piece of clothing, for example, with only one shirt. Again, it is makrūḥ for men to pray without wearing anything from the navel to the upper part of the body even if it is a hot climate.
30) It is makrūḥ for men to pray wearing silk clothes unless there is a valid excuse.
31) It is makrūḥ to slowly pull the garment up while performing rukūʿ or prostration, in order to protect it from soiling, wearing of the knees, or wrinkling.
32) It is makrūḥ to leave the top of the head uncovered by wrapping a handkerchief, scarf, or cloth around its sides in ṣalāh.
33) It is makrūḥ to keep the head uncovered due to laziness or lack of paying attention in the ritual prayer. If there is an excuse, the head may be left uncovered.
On the other hand, it is permissible to keep the head uncovered for the purpose of humility and awe. This is because prayer is a state of humility and inward supplication in the presence of Allah. The one who prays must be at peace of mind, away from pride, arrogance, ostentation, and frivolity. Therefore, it is more appropriate to avoid clothing that will occupy the mind and separate the person from awe and tranquility during the ṣalāh.
It is narrated that the Prophet (saw) performed his prayers with his head covered. It is stated in a hadith, “Pray as you see me praying”. This is more a matter of complying with the actual sunnah of the Prophet (saw) and being protected from resembling others, rather than a custom and habit. Keeping the head uncovered in ihram is based on another principle. It is a simulation of Judgment Day and the ritual prayer cannot be compared to the state of ihram. Moreover, the analogy does not apply to acts of worship.
Accordingly, it is more virtuous to cover the head with a suitable headgear that will not be an obstacle to prostration during prayer. In fact, if it is possible to wear the headgear again that has fallen from the head in prostration without making much movement, then it is considered more virtuous to put it back on the head during the prayer.
The reprehensibility and virtue in this matter are related to men. It is a requirement of the hijab for women to cover their heads in prayer. Having the head uncovered invalidates the prayer for women.
34) It is makrūḥ to perform prayers in clothes with pictures of people or animals or to prostrate on such a fabric. However, if something like a jacket, overcoat, or robe is worn over such a dress, there is no harm in performing the prayers in it.
As it is known, in ancient times, many tribes moved away from the creed of tawḥīd and fell into polytheism, made pictures and sculptures of their living or imaginary gods, worshiped them, and filled their temples with them.
Today, many societies that have advanced in science and technology still have not been able to save themselves from idol worshipping. In fact, this is a result of the need for faith. There is no doubt that if these nations recognize the true religion of tawḥīd, they will realize that their beliefs are meaningless.
Abu Talha (ra) narrated that the Messenger of Allah (saw) said: “Angels do not enter a house in which there is a dog or a picture or statue.”[12] It is reported that Anas (ra) said: “Aisha had a qirām (a thin marked woolen curtain) with which she had screened one side of her home. The Prophet (saw) said, “Take away this qirām of yours, as its pictures are still displayed in front of me during my prayer (i.e. they divert my attention from the prayer).” [13]
35) It is makrūḥ to have an embossed or pictured depiction of a living person above the head of the person performing the prayer, or on the wall, or the ceiling on the front, right or left sides. The reprehensibility of having them behind is considered to be less.
The presence of an image that is under the feet of the person performing the prayer or where he is sitting, or whose limbs are too small to be noticed when viewed from away, does not constitute a reprehensibility for the ṣalāh.
Pictures on documents such as identity cards, passports, driver’s licenses, and images depicted on paper money do not cause any problem either inside or outside the prayer, since these documents and money are kept closed in wallets, bags, or pockets. On the other hand, the purpose of such pictures affixed to official documents is to separate people from each other, to correct mistakes and injustices, to protect certain rights, and most importantly to ensure security.
There exists no objection to pictures or embossed depictions of inanimate objects and beings.
The fact that pictures and sculptures of living beings lead to idolatry is explained in the Qur’an When the following was stated regarding the people of Nuh (as), “And they have said (to each other), ‘Abandon not your gods: Abandon neither Wadd nor Suwa’, neither Yaguth nor Ya’uq, nor Nasr’ “They have already misled many, and grant you no increase to the wrong-doers but in straying (from their mark).””[14]
It is narrated by Abdullah Ibn Abbas and Muhammad Ibn Qays (r. anhum) that they said, “The names of idols mentioned in this verse were the names of some righteous people of the tribe of Noah. After these people died, the devil advised people to build a statue of them and said, “You remember and do what they did by means of these statues,”. People who were deceived by this deception of Satan built statues of those righteous people. Sculptures, which used to be tools to remember the good deeds, change their qualities after a few generations and become idols that are worshiped. The pre-Islamic Arab society took over these idols with new additions and the sun of Islam rose while they were worshiping them.[15]
36) It is considered makrūḥ to pray in seven places. It was narrated by Ibn Umar (r. anhuma) that he said, “The Messenger of Allah (saw) forbade performing prayers in seven places: in garbage dumps, in places where animals are slaughtered, in graveyards, on the roadsides, in a bathhouse, in camel pens and on top of the House of Allah.”[16]
Dumpsters and slaughterhouses are close to dirt and there is always a chance of dirt. One can pray by spreading a clean mat in such places. According to Shafiʿis, it is makrūḥ to pray even when a clean cloth is spread where there is dirt found under it.
The reason for the ban on praying in the graveyard is the fear of the existence of the bodies of the dead under the ground and also resembling the Jews. The following is stated in the hadith, “May Allah curse the Jews. They took the graves of their prophets as temples. Do not turn my grave into a prayer house after me.”[17]
According to the Ḥanafis, it is makrūḥ to pray towards a grave in a graveyard. Because in this case, the grave can occupy the eye and heart of the believer. If the grave is located on the back or on the side, the reprehensibility is lifted. On the other hand, it is not generally makrūḥ to pray in places where the graves of the prophets are located.
It is makrūḥ to pray in a bath because baths are places where devils take shelter, where private parts are likely to be uncovered, and where dirty and used water is spilled in general.
It is makrūḥ to pray in camel pens because the urine and feces of these animals are considered impure. In addition, there is a possibility that animals may disturb the person praying. This also prevents awe. There is a consensus that it is permissible to pray in sheep pens by making sure to pay attention to cleanliness.
Praying on or on the side of the road is prohibited because people pass in front of it or because these places are not considered clean.[18]
[1] Al-Kāsānī, ibid, I, 215-220; Ibn al-Humām, I, 290-297; Ibn Abidīn, ibid, I, 597 ff.; al-Shirazī, Muhadhdhab, I, 88 ff.; Ibn Qudāmah, Mughnī, I, 495; al-Zuhaylī, ibid, I, 770 ff.; Bilmen, ibid, p. 224 ff.[2] Al-Bukhari, Zakāt, 53; Muslim, ‘Aqdiyah, 12, 13; Aḥmad ibn Ḥanbal, II, 327, 360, IV, 246, 249. This hadith is “mursal” because it was transmitted by skipping the Companions.[3] Ibn Abidīn, ibid, I, 600; al-Shawkanī, ibid, II, 330.[4] Al-Bukhari, ‘Amal fi aṣ-Ṣalāh, 2, 15, Manāqib al-Anṣār, 37; Muslim, Masājid, 34; Abū Dawūd, Ṣalāh, 166.[5] Al-Bukhari, Bad’ al-Khalq, 11, Adab, 127; Muslim, Zuhd, 56; al-Tirmidhī, Adab, 7, Ṣalāh, 156.[6] Muslim, Masājid, 67.[7] Al-Bukhari, Adhān, 93; Muslim, Ṣalāh, 117; Al-Nasā’ī, Sahw, 9, 40; Ibn Maja, ‘Iqāmah, 68; al-Darimī, Ṣalāh, 67.[8] Al-Shawkanī, ibid, II, 328, 330.[9] Al-Shawkanī, ibid, II, 330.[10] Muslim, Masājid, 67.[11] Al-Aʿrāf, 7: 31.[12] Al-Bukhari, Buyūʿ, 40; Muslim, Libās, 81, 82; Abū Dawūd, Ṭaḥārah, 89; al-Tirmidhī, Adab, 44.[13] Al-Bukhari, Ṣalāh, 15, Libās, 93; Aḥmad ibn Ḥanbal, III, 151, 283.[14] Nūḥ, 71: 23-24.[15] Ibn Kathīr, Mukhtaṣaru Tafsīr Ibn Kathīr, 7th ed, Beirut 1402/1981, III, 554, In regards to making images see al-Bukhari, Libās, 39; al-Nasā’ī, Zinat, 112-114; al-Sindī, Ḥashiya Sunan al-Nasā’ī, İst. 1931, VIII, 215; Şamil İslam Ansiklopedisi, “Heykel” and “Resim”.[16] Al-Tirmidhī said regarding this hadith that its isnad is not strong, there is a weak narrator in its chain. See al-Shawkanī, ibid, II, 138.[17] Al-Bukhari, Ṣalāh, 43, Janā’iz, 62, 96, Anbiya, 50; Muslim, Masājid, 19; Abū Dawūd, Janā’iz, 172; al-Nasā’ī, Janā’iz, 106.[18] For details see al-Kāsānī, ibid, I, 115 ff.; Ibn Qudāmah, Mughnī, II, 67-76; al-Shirazī, Muhadhdhab, ı, 63; al-Zuhaylī, ibid, I, 788 ff.
Source: Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications