WHERE SHOULD A WORSHIPPER FACE WHILE PRAYING (SOLAAT)?

We have discussed earlier the issue of what constitutes a qiblah, and if a worshipper should face the exact pin point of the ka’bah or it suffices to face a side of the ka’bah. If you missed the article, read it here: http://ibntaofeeq.com/what-constitutes-a-qiblah/

The discussion here is about where the worshipper is to face while already on the solaat. Definitely, he’s to stand towards the ka’bah (either its pinpoint or a side of it – as earlier discussed), but where should his face and look be directed to? His place of sujood or he faces his front.
ينظر أمامه أو إلى موضع سجوده؟

There is no authentic explicit hadith of the prophet telling where a worshipper is to direct his face to while on solaat. Likewise, there is no unanimous consensus among the earlier and later scholars of Islam on this issue. Meaning it is a matter subjected to differences.

The majority of the scholars of Madh-hab (The Hanafiyyah, Shaafi’iyyah and Hanaabilah) hold to the opinion that it is recommended for a worshipper (المصلي) to face (be looking at) his place of sujood. They specifically hold to this opinion with the evidence that this is easier to accomplish al-khushoo’ (concentration and piety) in solaat. (which they all unanimously agreed to be an essential part of the solaat).

While the Maalikiyyah have a different perspective. They hold to the opinion that a worshipper is not obliged or instructed to face his place of sujood on solaat; rather he is to face his front. Among their evidences is the verse 144 of al-baqarah where Allah says فول وجهك شطر المسجد الحرام (….and turn your face towards the scared mosque). And Imam Qurtubi specifically referred and agreed to this verse as an evidence of the Maalikiyyah.

You should know that there are some reported ahadeeth on this subject matter. Those which are explicitly reporting that the prophet would face his place of sujood are undoubtedly considered weak (da’eef) by scholars of hadith. An example is the hadith attributed to Aa’ishah (radiya Allahu anhaa) that she said the prophet would enter the Ka’bah and he would not shift his face away from his place of sujood until he comes out of the ka’bah. This hadith reported by Ibn Khuzaimah and al-Haakim. Imam al-ayniyy (a Hanafi scholar) narrated from Ibn Abee Haatim, from his father that this hadith is Munkar (not authentic).

As well, there is another hadith attributed to Abdullah bn Abbbas (radiya Allahu anhu) that he said once the prophet start his solaat, he doesn’t look elsewhere aside his place of sujood.

Al-Imam an-Nawawi (a Shaafi’iy scholar) commented on this hadith in his book المجموع, he said:
“حَدِيثُ ابْنِ عَبَّاسٍ هَذَا غَرِيبٌ لَا أَعْرِفُهُ , وَرَوَى الْبَيْهَقِيُّ أَحَادِيثَ مِنْ رِوَايَةِ أَنَسٍ وَغَيْرِهِ بِمَعْنَاهُ وَكُلُّهَا ضَعِيفَةٌ.”
Meaning: “the hadith of Ibn Abbas is not authentic and not known, Imam al-Bayhaqii also reported some ahadeeth from Anas and others on this subjected matter but all are weak and not authentic.”

Despite an-Nawawi’s opinion that the worshipper should be looking at his place of sujood, yet, he didn’t hesitate to report the ahadeeth are not authentic as said by scholars of hadith. He established that the ahadeeth are not an evidence to validate their opinion, rather the point is that facing the place of sujood is more easier to achieve al-khushoo’ in solaat, which is an essential part of solaat. This was the same point established by the Hanafi scholars, as well as the Hanaabilah. You can see al-Mughni of Ibn Quddaamah Volume 2 page 8.

There is also an hadith of Umu Salamah which says the prophet would face his place of sujood while in solaat. This hadith reported only by Ibn Majah is as well undoubtedly weak because of the narration it comes from, which is the narration of Mus’ab bn Abdillah al-Makhzoomiy (a young taabi’ee) whereby he lonely narrated the hadith.

Whereas, the Maalikiyyah cite another evidence. And that is the hadith of Khabaab (radiya Allahu anhu) which he reported that they (the Sahaabah) would know the prophet’s recitations in Zhur and Asr by the fluttering of his beard. Which means the Sahaabah wouldn’t pray facing (concentrating on) their places of sujood; because if they did, they wouldn’t be seeing the moving of the beards of the Prophet while reciting on solaat. And there is no evidence to say this is specific to the Sahaabah praying behind the prophet only.

For this reason (and hadith), Imam al-Bukhari has a chapter in his Sahih titled: “باب رفع البصر إلى الإمام في الصلاة” meaning: “a chapter of facing (looking at) the Imam in solaat.”

However, many of the Hanafiyyah and Shaafi’iyyah scholars established that if the worshipper is seeing the ka’bah physically, then he is to face (be looking at) the ka’bah and not his place of sujood.

While some scholars said a worshipper is to be looking at his place of sujood while standing, he looks at his feet while in rukoo’, and he looks at his nose while in sujood. While the hadith of Abdullah bn Zubair says the prophet would be looking at his index finger while doing tashahud. All just to maintain al-khusoo’ in solaat.

Imam Ibn al-Arabiy (468 – 543 AH) said: “the worshipper is to face his front and not his place of sujood; because if he faces his place of sujood with his head bending down, then he is not completing his obligated standing (القيام) well as he is bending; and if he raises his head well while looking at his place of sujood with his eyes only, this is indeed a difficulty, and Allah did not impose a difficulty on us as regard religious matters.” see Tafseer al-Qurtubi Vol. 2 pg 147. And Ahkaam al-Qur’an by Ibn al-Arabiy Vol. 1 pg 43.

In conclusion,

Critically studying the evidences and opinions of the scholars on this matter, we can all arrive and make conclusion on a point. Which is understanding the basis and objective of the differences, and that is the issue of al-khushoo’ (concentration and piety in solaat).

The first evidence of the Maalikiyyah cited, which is the verse 144 of al-Baqarah, critically, this evidence is not strong enough to establish their claim because facing the place of sujood does not mean you aren’t facing the qiblah, most especially when you are permitted to face a side among the sides of the ka’bah.

As for the point of the jumhoor (majority of the scholars of madh-hab), in reality, a worshipper may be facing the place of sujood and still yet not concentrating with his heart in his solaat. Most especially if the carpet or rug or ground is distracting.

So, the objective (maqsad) of their opinions is to be understood. Which is the issue of al-khushoo’ (piety and concentration in solaat). As it is as well disliked (makrooh) to be looking side ways (الإلتفات) while praying.

Either facing the front or facing the place of sujood, both are sunnah of the Sahaabah and Salaf. And non of it invalidates the solaat. That which the prophet specifically prohibited is looking at the sky while praying solaat.

The important point is to make sure our mind and piety is in the solaat we are offering, as we are standing before the most High (Allahu) in prayer and request. Thereby, we should distance ourselves from all sort of distractions that will deviate our minds from the solaat. The religion is easy!

May Allah accept our solawaat and grant us the full reward in this life and hereafter.