Hand action when reciting salawat

[sr75]

We make a certain action with our hand when we recite salawat, when we hear a pir's name in a ginan and when we enter and exit jamatkhana. We do a different one when we recite the kalima after the tasbih and another after the kalima when we say "jamatkehayzinda - qayampaya". And after our dua before we say "shahjodeedar" we do yet another action. Would you perhaps be able to explain the reason for performing these actions, and the meaning, significance and history behind them?

Could we for instance just slightly bow our head instead of doing what we would normally do when we enter and leave the prayer hall, or must we bow completely, or should we only do the action with our hand as opposed to slightly bowing, or can we just say "hayzinda" and not do any action (but I think I heard in a hadith that we should bow when we enter the place of prayer - is that correct?), and if we say "hayzinda" under our breath - or not very loudly is it "worse" than if we said it at an average volume or is it better to say it very loudly - what about 'saying' it in our head? And what about the other times, why is it necessary that we do these actions?

Just one more thing - why do we do sujood after and before "dua niyat khair" - is it sujood or is it not supposed to be that at all but we should bow down anyway - maybe only halfway - or we only do the hand action - or maybe we are really supposed to just keep our hands raised and not change them from the "dua niyat khair" position while not bowing down at all, or do we only do the hand movement and nothing else (have I covered all the combinations )?

I am most anxious to hear your answers - thanks and Ya Ali Madad!

-Shariati Shafiq

[kmaherali]

Ritual actions especially performed in devotional context, generally have a collective and sacred significance. For example, the very act of going to JK has its significance. Allah is everywhere and one can pray to him anywhere and ask for his forgiveness anywhere, but still we are told to go to JK and say our prayers and perform all our rituals therein whenever possible. This gives us a sense of belonging and a collective identity as Shia Imami Ismailis.

All the actions that you have alluded to in my opinion serve to express the respect, reverence and sacredness that one feels while performing an act of devotion. I presume the passing of the hand over the face and touching the forehead, nose and chin may have a particular significance attached to them. However the main purpose is to maintain a kind of decorum and dignity for the actions and thought. In a way it prevents one to perform the duties negligently and be more conscientious about them. Sometimes performing these actions makes others aware that you are serious, occupied and in a sacred mood not be disturbed or distracted.

These are just my thoughts..

[_thaillestlunatic_]

Has any Imam or Pir ever mentioned anywhere that we should do the hand action that most of us do when we recite farman or recite a pir's name or of the prophet?

just curious

[shamsu]

YAM sr75

The sujood in JK is almost always to the name of Imam.

In the old dua(or was it old ghatpat dua) there was a very long part which was recited in sujood. I think in that part were names of Imams.

Shams

[layla]

Shamsu, I think it was the long dua niyat khair (because it says "to recite with prostration")
The whole Dua niyat khair was receited in prostration is what i've been told. The meaning of this dua, clearly warrants a prostration.

[unnalhaq]

We make a certain action with our hand when we recite salawat, when ...

I had posted (Kalima: http://www.ismaili.net/html/modules.php ... 60aecadc6d ) on this but I think I may have to add to it too:

It is when someone bares witness, or swears (I give you my word/face) that...(Ashud-Du-Unna) "I bare witness"
Long ago when people swore that the value of the witness was their good name/face
As to the similar way when there is LA ILAHA ILL AL ALAH, it is a custom to raise your shahada finger (right index finger). I know that is missed in DU’A part two and four times in part 3 and also in Eid salaat (only in Khoja-Jamet Khannas). It is however well pronounced in non-khoja ismailis and other Muslims during prayer. One of the best ways I have learned to pick out with great accuracies where there are more mixed (khoja and non-khoja) Ismailis in JK. Look at their hands how they are crossed! Majority of them have their left hand crossed over the top of right. If you know the proper (AADAB) antiquates for Nammaz (sallat) you would know that. Don’t tell me that you don’t attend any Nammaz, because there are three, which Ismails do attend. Or tell me that you are batini and it does not apply. That is just a cop-out.

[kmaherali]

As received:

*TOUCHING THE LIPS,NOSE AND SWIPING HANDS OVER OUR FACE*

In the **Nizari Ismaili** tradition, particularly within the **Khoja** community, these physical gestures are an integral part of the **Holy Dua**
and other devotional acts. They are deeply symbolic, representing a bridge between the physical body and the spiritual soul.

Here is the breakdown of why these specific movements are performed:

1. *Touching the Lips and Nose (The Symbolic Prostration)*
In many Eastern and Islamic traditions, the **nose** is the symbolic seat of human pride and the ego (*Nafs*).
* **The Act:** *By touching the lips and then the nose,* the believer is performing a "miniature Sujood" (prostration).
* **The Meaning:** It is an act of **absolute humility**. It signifies that the devotee is lowering their ego and surrendering their personal will to the Will of the **Imam-e-Zaman** (the Imam of the Time) and Allah.
* **The Lips:** Touching the lips first often signifies that the words just spoken in prayer are sacred and that the devotee seeks to keep their speech pure and truthful.

2. *Swiping the Hands Over the Face (The "Mukh")*
This is perhaps the most recognizable gesture at the conclusion of the Dua or after receiving *Niyaz* (consecrated water).
* **Catching the Barakah:** During prayer, *the hands are held open* to receive **Barakah** (divine grace) and **Noor** (spiritual light).
* **Internalization:** By swiping the palms over the face, the devotee is "applying" that spiritual energy to their physical being. The face is considered the "mirror of the soul," and this gesture symbolizes the hope that one’s inner character will be illuminated by the blessings of the prayer.
* **The "Seal":** It acts as a physical "Ameen," sealing the petition and signalling that the spiritual state achieved during the Dua will now accompany the person into their daily life.

3. *The Concept of "Deedar"* (Vision)
For Ismailis, these gestures are also linked to the concept of **Deedar**.
* When a devotee swipes their face or touches their eyes, it is often a silent prayer for **Spiritual Deedar**
* the ability to see the Truth and the Light of the Imam with "inner eyes" rather than just physical ones.
**Comparison of the Gestures:*
*Touching Lips/Nose *Fana* (Annihilation of Ego)
"I surrender my pride and my words to the Divine."
*Swiping the Face *Barakah* (Grace)| "May the light of this prayer stay with me and purify me." |
*Touching the Eyes *Noor* (Light) "May my vision be guided by the Truth."

These traditions were preserved and passed down through generations of Khojas in India and East Africa, and they remain a core part of the identity of the global Ismaili Jamat today.

Unconfirmed Source .