Date: 31 July 2015, 14th Shawwal 1436
This is the continuation of last week’s Khutbah. This Khutbah will discusss the concept of Khushu and Khudhu broadly. In order to attain both Khushu and Khudhu we require 4 prerequisites.
The first prerequisite required is Purity. Purity can be attained through Wudu or Ghusl depending on the level of impurity of the body. However, before doing Wudu we need to relieve ourselves from nature’s call, otherwise we won’t attain Khushu in Salah. Hadith states:
The Prophet (Sallallahu Alayhi Wasallam) forbade praying when one is suppressing the urge to urinate or defecate.
References: Sunan Ibn Majah Hadith 617 & Sahih al-Jaami’, Hadith 6832
Similarly, we need to relieve ourselves from hunger before going into Salah.
The Prophet Muhammad (Sallallahu Alayhi Wasallam) said, ““If dinner has been put out and the iqaamah has been given for prayer, eat dinner first and do not rush to finish it.”
References: Sahih al-Bukhari, Kitaab al-Aadhan & Sahih Muslim, Hadiths: 557-559
Wudu is such an important part of the Salah that it can wash away all our minor sins from our body parts.
The Prophet (Sallallahu Alayhi Wasallam) said: “When a Muslim worshiper performs wudû’ and washes his face, then every sin that he incurred by what his eyes fell upon comes out from his face with the last drop of water. When he washes his hands, every sin that he incurred by way of his grasp comes out form his hands with the last drop of water. When he washes his feet, every sin that he incurred by way of his walking comes out from his feet with the last drop of water. Ultimately, he comes forth free of sin.”
References: Sahîh al-Bukhârî, Hadith 360
As we wash our body, our sins wither away, the Prophet Muhammad (Sallallahu Alayhi Wasallam) has instructed us to perform Wudu before Salah as he wanted us to present ourselves to our Lord being pure and clean as Allah only accepts from the pure.
On the authority of Abu Hurairah (Radi Allahu ‘Anhu) who said: The Messenger of Allah (Sallallahu Alayhi Wasallam) said, “Allah the Almighty is Pure and accepts only that which is pure. And verily Allah has commanded the believers to do that which He has commanded the Messengers.” So the Almighty has said:
“O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (legal) foods], and perform righteous deeds.” [Al Mu’minun 23:51]
and the Almighty has said
“O you who believe! Eat of the lawful things that We have provided you” [Al Baqarah 2:172]
Then he mentioned [the case] of a man who, having journeyed far, is disheveled and dusty, and who spreads out his hands to the sky saying “O Lord! O Lord!”, while his food is Haram (unlawful), his drink is Haram, his clothing is Haram, and he has been nourished with Hraam, so how can [his supplication] be answered?
Reference: Sahih al-Bukhari & Sahih Muslim
Our Imam Abu Hanifa (Rahmatullah Allaih) had the ability to see the sins coming off a person while that person was doing wudu. So this Hadith is not to be taken lightly if we wish to purify ourselves correctly and get our Salah accepted.
Since sins wash away along with the performance of the Wudu, the Ulamas has said that when two people perform wudu with streaming water of a river or pond, they should be some distance apart otherwise the cast off sins of one will splash onto another and his Wudu will be nullified.
In order to make our Wudu perfect, we need to perform it by the Sunnah of the Prophet Muhammad (Sallallahu Alayhi Wasallam).
One of the etiquette is to face the Qibla while doing Wudu. Though it is not an absolute necessity in the Hanafi fiqh but facing the direction of prayer in ablution is recommended in the Shafi school (al-Majmu‘:1:189, Mughni al-Muhtaj: 1:107) Some of the jurists, such as al-Shirbini, classified this act as a Sunnah, while others, such as Ibn Naqib al-Misri (‘Umdat al-Salik) and Ahmad ibn Rislan (Zubad. 77), considered it to be an Adaab (proper etiquette).
Sitting when doing Wudu is recommended by many scholars because when we sit we tend to perfom the wudu more carefully though it is also not an absolute necessity to perform it as such.
However saying “Bismillah” before making Wudu is an absolute necessity. Hadith states:
Abu Hurairah (Radi Allahu ‘Anhu) said that the Prophet Muhammad (Sallallahu Alayhi Wasallam) said, “There is no Wudu for him who does not mention Allah’s name upon it.”
References: Sunan Ibn Majah, Hadith 399; Jami At-Tirmidhi, Hadith 26 & Sunan Abu Dawood, Hadith 101
Talking at the time of Wudu is considered to be Makrooh and each of us need to avoid it as this breaks the concentration during the purification process.
Sheikh `Atiyyah Saqr, former head of Al-Azhar Fatwa Committee, states: “In principle, talk during Wudu’ doesn’t nullify it, but it’s detested. A Muslim is recommended to concentrate on perfecting his Wudu’, and not to talk except for Dhikr and goodness.”
The prominent Muslim scholar, Sheikh Ibrahim Gulhum, the Imam in the Egyptian Endowments Ministry, adds: “According to the Maliki and Hanafi schools of Fiqh, talking during Wudu’ is not recommended for a Muslim except to make Dhikr or meet a need.”
Wasting water was extremely detested by the Prophet Muhammad (Sallallahu Alayhi Wasallam). This can be interpreted through this Hadith:
Abdullah ibn ‘Amr ibn al-‘Aas (Radi Allahu ‘Anhu) that the Prophet (Sallallahu Alayhi Wasallam) passed by Sa‘d when he was doing Wudu’, and he said, “What is this extravagance, O Sa‘d?” He said: Can there be any extravagance in Wudu’? He said, “Yes, even if you are on the bank of a flowing river.”
References: Musnad of Imam Ahmad (Rahmatullah Allaih), Haditn 6768 & Sunan Ibn Majah, Hadith 419. Shaykh Ahmad Shaakir said: Its Isnaad is Sahih. Shaykh al-Albani (Rahmatullah Allaih) classed it as Da‘eef in Irwa’ al-Ghaleel, then he classed it as Hasan in Silsilat al-Ahaadeeth as-Saheehah. The Hadith was classed as Da‘eef by a number of scholars because its Isnaad includes Ibn Luhay‘ah, but al-Albaani (Rahmatullah Allaih) stated that the Hadith is also narrated by Qutaybah ibn Sa‘eed from him, and his reports from him are Sahih.
Despite the Hadith having argument regarding its Sahih Isnaad, one thing is for sure that Islam does not support wastage. This can be proven through this Quran ayah:
Eat of their fruit when they ripen, but pay the due thereof on the day of its harvest, and waste not by extravagance. Verily, He likes not Al-Musrifun (those who waste by extravagance),
Surah Al-Anam, Ayah 141 (6:141) Translation: Muhsin Khan
While performing Wudu the Prophet Muhammad (Sallallahu Alayhi Wasallam) used to recite this dua:
Allahummaghfirli dhanbi, wa wassi’li fee daari, wa barik lee fi rizqi
Translation: O Allah! Forgive my sins, grant me expansion in my home and bless my livelihood.
Reference: Jami At-Tirmidhi
Such a beautiful dua. If we notice this dua, we will find that the Prophet Muhammad (Sallallahu Alayhi Wasallam) has asked Allah for: 1) forgiveness, 2) expansion in his home & 3) increase his livelihood or his earnings.
Forgiveness has been asked for the sake of the afterlife and the other two- expansion of the home and wealth has been asked for the sake of this Dunya. Now we may assume that the Prophet was never concerned about this worldly life and its wealth. So taking this fact into account, why did he asked Allah for an abundance in house space and wealth?
Prophet Muhammad (Sallallahu Alayhi Wasallam) was asking Allah for abundance in his home and wealth in terms of their “Batin” aspect. Batin refers to the inner, spiritual dimension. Zahir on the other hand, refers to the outer dimension.
Allah has created couples in a singular household so that they can attain peace and tranquility and not necessarily this serenity can be achieved through worldly possession. That is why we also see poor people in our society who still smile out of the mercy of Allah as they have received peace in their household. This can only be achieved through the worship of Allah as the love of a husband and his wife comes from Allah. The Quran states:
And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought.
Surah Ar-Rum, Ayah 21 (30:21) Translation: Sahih International
The Prophet Muhammad (Sallallahu Alayhi Wasallam) had also asked Allah to provide him blessing on his income, not to increase the amount of his wealth. This is really important because as human beings we tend to be greedy and only a handful of us are grateful enough to seek solace upon what we receive from Allah.
If a person recite this dua during Wudu five times a day will surely not suffer from poverty and whoever performs Salah out of sincerity, Allah will surely increase his wealth and prosperity in abundance.
After performing Wudu a person is recommended to perform 2 rakah Tahiyat-ul-Wudu and 2 rakah Tahiyat-ul-Masjid before sitting in the Masjid. That way he can mentally prepare himself for the obligatory Salah.
A lot of us underestimate the reward of the Sunnat-ul Ghair Muakkadah Salahs (4 rakah Salah before Asr & Isha) but we should realize that the performance of additional Salahs never go wasted and Allah will surely reward us for these in the Hereafter. So in order to read these Salahs we need to come to the Masjid 10 minutes before the obligatory Salah.
If we intentionally delay Salah and neglect the act of going to the Masjid, Allah will never grant us the Khushu and Khudhu in our Salahs as we could not earn them.
When we stand in a row we need to stand straight keeping the toe pointed towards the Qibla and keep two of our feet apart by a distance of a handspan. Additionally no gaps should be there in between two Muslim brothers, when they are praying as we lose Khushu if gaps exist in between us. Hadith states:
Narrated Anas ibn Malik (Radi Allahu ‘Anhu): The Prophet (Sallallahu Alayhi Wasallam) said: Stand close together in your rows, bring them near one another, and stand neck to neck, for by Him in Whose hand my soul is, I see the devil coming in through openings in the row just like a small black sheep.
Reference: Sunan Abu Dawud, Hadith 667
Another vital aspect of the Salah is to have an intention of Niyah when performing Salah. Niyah does not necessarily need to be uttered from the mouth, it is generated from the heart. When the Takbir-e-Tahrima is announced we begin the Salah.
That is all from this week’s Khutbah. Next week the various Sunnahs of the Salah according to the Hanafi fiqh shall be covered.
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