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ﺍﳋﺸﻮﻉ
Khushoo
By:
ﻋﻤﺮﺍﻥ ﺣﺴﲔ
Imran Hussein
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Introduction
All Praise is for Allah Alone and Salutations are for His Mes‐
senger, Muhammad (), his companions and his family and
all those who follow them with Ehsaan.
To proceed:
Salaah (Prayer) as is defined by the Scholars of Islam is an act
of worship consisting of specific sayings accompanying spe‐
cific actions, at specific times. It begins with “Takbeer” and
ends with “Tasleem”.
This sacred and noble act of Salaah maybe divided into sepa‐
rate but interrelated components.
First: The body or the external aspects of the Salaah (Prayer).
This comprises of its mechanical components and includes pu‐
rification, standing, bowing, prostrating, sitting, recitation of
the Quran and all the other apparent aspects. All these aspects
must be performed correctly before anyone’s Salaah can be
said to be Sahih (correct). This aspect is dealt with in all its de‐
tails in the books of Fiqh.
Undoubtedly, those who translate and write about Islam in
English have excellent works that would assist Muslims in
understanding performance of the external aspect of the Sa‐
laah (i.e. the body of the Salaah). However, very little time is
spent on emphasizing the importance of consciousness of Al‐
lah in the Salaah. Consequently, what we find is that most of
the translated and written works deal with the rules governing
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the various components of the external aspects of Salaah. Due
to this lack of emphasis on Al‐Khushoo’ by the various au‐
thors its significance has therefore, been also de‐emphasized
by the average worshipper.
The importance of the external aspects of the Prayer cannot be
de‐emphasized and we must warn our brothers and sisters
that if they are negligent in learning the outward manifesta‐
tions of the Salaah that this can lead to destruction. All aspects
of the Prayer must be well understood so that they can pray as
the Messenger of Allah () did.
He () commanded:
“Pray as you see me pray.” [Al‐Bukhari]
This command directly relates to the outward aspects of the
Salaah. Hence all Muslims must make every effort to know
how the Prophet () prayed, so that we can obey this com‐
mand of his.
However, this work is not related to the external aspects, so
much time would not be spent here dealing with the Fiqh
(rules governing the performance) of Salaah.
This short exhortation should suffice to create an interest in
our brothers and sisters so that they would make much more
effort to learn all aspects of Salaah properly.
Second: The spirit or the internal aspects of the Salaah which
comprises of the following:
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Purity of Niyyah (Intention)
Al‐Khushoo’ means being completely solemn, submissive and
humble to Allah () during our performance of Prayer.
Muslims should at no time make their prayers ritualistic.
However, the sad thing is that most of us have unconsciously
fallen prey to this. The following narration will help us to un‐
derstand this. Jubair bin Nufair narrates from `Aus ibn Maalik
that the Messenger of Allah () looked towards the sky and
said:
“It is now the time when knowledge shall be raised up.”
So a man from the Ansaar called Ziyaad ibn Labeed said:
“O Messenger of Allah! Will knowledge be raised up,
when it has been established and the hearts have stored
it?” The Messenger of Allah () said: “I used to regard you
as the best man of understanding among the people of
Madinah; did the Jews and the Christians not have the
Tauraat and the Injeel? So what benefit did this bring
them?” [An‐Nasa`i, Ahmad, Al‐Haakim, Ibn Hibbaan]
After reporting the Hadeeth, Jubair said, I later met Shaddaad
ibn `Aus, so he said: “`Aus has spoken truthfully. Shall I not
inform you of the first part of the knowledge that will be
taken up?” I said: “Of course.” He said: Khushoo’ (humility
and consciousness) in prayer, until you will not see one at‐
tentive worshipper.”
It is when the external and the internal aspects of the Salaah
are properly combined that it manifests itself through the per‐
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sonality of the one performing the Salaah as is stated by Allah,
the All‐Knowing:
“Verily, Salaah (Prayer) prevents from Al‐Fahshaa (i.e. il‐
legal sexual intercourse) and Al‐Munkar (disbelief, poly‐
theism or every kind of wicked and evil deed).” [Al‐
’Ankaboot 29:45]
The above ayah clearly declares that the person who prays
should not find within himself any of these two characteristics.
This is so because when someone performs Salaah with con‐
sciousness and humility, then this Salaah works as a check for
him, and in turn helps him to keep away from doing evil
deeds.
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The Need for Emphasizing Al‐Khushoo’
As was mentioned above Khushoo’ means to be solemn, sub‐
missive and humble to Allah the Almighty, during the per‐
formance of the Salaah (Prayer). Khushoo’, which is the most
important aspect of the Prayer, has to be present before it (the
prayer) is fully accepted by Allah (). He, the Al‐Mighty said:
“Successful indeed are the believers: those who offer
their prayers with Khushoo’ (solemnity and full submis‐
siveness)…” [Al‐Muminoon 23:1‐2]
Implied in this also is that one must be totally conscious of Al‐
lah () and let his/her heart be alive with His () remem‐
brance during the performance of Salaah.
Therefore, if anyone finds that he is heedless whilst standing
before Allah the Great during his prayer because his heart is
directed to other things, naturally when he is not involved in it
(i.e. Salaah) he would become more vulnerable to indulge in
disobedience to Allah (), because it is less likely for him to be
aware of Allah then. If one performs his Fajr (Dawn) Salaah
consciously and becomes involved in his daily affairs, he
would be ashamed to do anything evil because he would be
aware that he has an appointment to stand before his Lord
again at noontime.
Compare this type of consciousness with another person who
goes to his Fajr Salaah, but his heart is on everything but Allah
(). Another example is that of a Muslim who performs his
Salaah because this is what he had been taught a Muslim must
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do. Therefore, all it is to him is habit, and nothing more than a
series of ritualistic standings, sittings, and bowings.
Obviously the effects of the Salaah on these categories of peo‐
ple described above will not be the same. Definitely the effects
upon the person who is conscious of what he is doing during
his Salaah and is aware that he is being monitored would be
different from the one who is heedless and negligent or the
one who performs it as a ritual.
Heedlessness of Allah () during the Salaah is the natural
state of most of the praying Muslims living in our time. Their
only struggle is centered on the fact that they must pray on
time and that they must get the standing, sitting, bowing and
other external aspects over with (i.e. for those who are that
conscious). No time is spent to ensure that they correct the
state of their hearts during the Salaah. What is important to
them, it seems, is that they perform the mechanical aspects of
the Salaah. Subsequently, when they find five minutes of spare
time they quickly rush through their Salaah to get rid of ‘the
burden’ on them.
It is important to realize that during Salaah, the heart is inca‐
pable of desiring both Allah and worldly possessions such as
our children, money, etc. simultaneously, this is stated em‐
phatically by Allah. He () said:
“Allah has not put for any man two hearts inside his
body…” [Al‐Ahzaab 33:4]
Now, to what is our heart attached when we pray? Is it at‐
tached to Allah, or to the worldly things; if it is attached to the
latter then clearly our loyalties are in the wrong place. This
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shows that our love and the attachments of our hearts are di‐
rected to the world and whatever is in it. Whereas Allah com‐
mands us to love Him i.e. attach ourselves to Him, He ()
says:
“Say (O Muhammad): If your fathers, and your sons, and
your brothers, and your spouses, and your tribe, and the
wealth you have acquired, and the merchandise for
which you fear there will be no sale, and the dwellings
you desire, are more loved to you than Allah and His
Messenger and Jihaad in His way, then wait until Allah
brings His command (punishment) to pass…” [At‐
Taubah 9:24]
Now let us compare ourselves to those people Allah () has
commanded us to follow their pattern (i.e. the Prophet () and
his companions). Their attitude during the performance of
their Salaah was completely different from the majority of us.
Even while they were busy with their everyday chores outside
the Masjid, their hearts were obsessed with returning to the
Masjid to stand in communion with their Lord again. Can we
imagine the state of their hearts during the performance of the
Prayer?
They were conscious that they were always being monitored
because they were living in the shade of the Revelation. Ob‐
serving this attitude shows us to what extent their hearts were
attached to Allah () and the Hereafter. What it emphasizes to
us also how very far away we are in our attitude from those
whom we are commanded to emulate.
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The Importance of Khushoo’
When we analyze the statements of Allah and His Messenger
() related to Salaah, we find that undoubtedly Al‐Khushoo’
appears to be more important than the outward aspects of Sa‐
laah, because the value of the Prayer is directly related to the
depth of fervency the servant of Allah can achieve during its
performance.
Allah () commands us to be Humble in Salaah,
“Stand (in Prayer) to Allah in a devout frame of mind…”
[Al‐Baqarah 2:238]
He () also commands us to be conscious in Salaah. He ()
said:
“Establish Salaah for My remembrance.” [Taha 20:14]
The Messenger of Allah () said:
“From among us is one who prays his Salaah completely
and another who prays half, or a third, or a quarter” until
he () reached a tenth. [An‐Nasa`i]
Subsequently, we can conclude from the above statement of
the Messenger of Allah () that what is recorded from any‐
one’s prayer is that part of it in which he was conscious of Al‐
lah, the Great.
Allah, Himself lauded those people who have achieved Al‐
Khushoo’ (solemnity, humility, and full submissiveness) when
offering prayers.
He () says:
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“Successful indeed are the believers: those who of‐
fer their prayers with Khushoo’ (solemnity and full
submissiveness)” [Al‐Mu’minoon 23:1‐2]
Therefore, if anyone wants to be among those who are success‐
ful, then they have to try to achieve the noble characteristic of
Al‐Khushoo’ in their Salaah. After all, it is the Creator, Himself
Who is informing us that this is one of the yardsticks to meas‐
ure whether we are successful or not.
Bringing Home the Reality
When someone dies, what occurs? Everything but the soul is
present in the body. This body still possesses the mouth, nose,
heart, brain and all other mechanism it needs to function, yet it
does not. Why? Obviously, because the soul is absent.
Does this body that is devoid of a soul have value? Certainly
not. Proof of this is evident in the actions of those who love
him the most while he was alive amongst them. When this
soul departs, the one who loves him tries to get rid of him
quickly. Is this not so?
If someone who is dearest to the dead person and loves him
most when he was alive were to be asked to sleep with this
body now that it has no soul, would he want to? They would
not even think of it. All that occupies the minds of those near
to him is what is the most effective way to get rid of it.
If, however, the soul returns, then so does its value return.
This body with a soul now has value. As long as the soul is
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present, even if the person had a severe accident and his face is
so severely battered up that he can no longer be recognized.
Even if he cannot hear, or see or speak anymore, or even if he
is in a coma and in now considered a ‘living vegetable’, as
long as his soul is there, then all efforts will be made to keep
him alive. As we emphasized before, so long as the soul re‐
mains, then its value remains.
Likewise is the case with As‐Salaah (the Prayer). The standing
sitting, bowing, prostrating, etc. makes up the body of the Sa‐
laah, its soul/spirit is Al‐Khushoo’ (full solemnity coupled
with submissiveness), and if it is absent in the Salaah, then so
is its value. The Salaah without the Khushoo’ would be now a
set of empty rituals. Consider a very sick person who cannot
stand up to pray, and so he offers his Salaah lying down but
he is totally conscious of Allah (), then his Salaah will con‐
tain a great value although the external aspects (the body of
the prayer) were all absent. This is not the same if the position
is reversed because as we pointed out before: If Al‐Khushoo’
(full solemnity coupled with full submissiveness) is absent in
the Salaah, then so is its value.
The Messenger of Allah () said:
“…When you pray, do not look here and there because
Allah directs His Face towards the face of His ‘abd (wor‐
shipper) who is praying, as long as he does not turn away
(or look away)” [At‐Tirmidhi and Haakim]
The Messenger () also said:
“Allah does not cease to turn to a slave in his prayer as
long as he is not looking around; when he turns his face,
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and presented him a list of things to do, prompting him to go
to such and such store and such and such restaurant and to
buy all the things he would need to honor his guests. Just
when everything was carefully planned in his mind the
Imaam pronounced the ‘Tasleem’ to indicate that the Salaah is
completed.
Should such a person be rewarded for his Salaah as is one who
performs his/her Salaah with Khushoo’? Obviously not. There‐
fore, do you expect Allah () to reward him for it?
Now ask yourself: Is your Salaah like this? If it is, then it
means that the most important part of your Salaah ‐ the
Khushoo’ is missing and you have to really start paying atten‐
tion to it to correct this great deficiency.
Certainly no one desires that when he stands before Allah, the
Just for judgment that he is informed that he had not per‐
formed any of his Salaah properly. Also, he should not expect
any reward for something he did not do.
Our obligation and that of the brother used in this example
would be to postpone all other thinking for the five or ten
minutes that it would take for the Salaah to be completed.
However, we have to realize that this is our biggest battle be‐
cause our greatest enemy Satan is very envious of anyone who
prostrates to Allah. As such he would try his utmost to ensure
that he thwarts us from performing this noble act.
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Necessary Steps to Develop Al‐Khushoo’
The internal aspect of our Salaah can become closer to what is
required if the following things are worked upon and effort is
made to perfect them.
1. Complete consciousness or presence of mind during the
performance of the Salaah (Prayer).
This means emptying the heart of everything except remem‐
brance of Allah (). This can only be achieved if one focuses
his attention upon keeping the heart restricted. This will result
in making the heart conscious and would restrict it to concen‐
trating upon what its owner wants.
Many people are not aware that the condition of the heart is
linked to what its owner aims after. This is determined based
upon what he knows and does. His heart thereafter will not
roam except upon these two things. Therefore, we can con‐
clude that the heart would be consciousness in the Prayer if its
owner is fully aware of his goal. Consequently, he should
work diligently to know about it so that he can properly fulfill
it.
Now, if this world and things related to it are of importance to
a person and this is what all his attention is directed at fulfill‐
ing, then it is upon this that his heart will dwell. The heart of
such a person would now find it very difficult to be conscious
of Allah ().
A person afflicted with such a severe ailment can only correct
his deficient state if he makes Allah () and the seeking of His
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() pleasures his goal. This must be his major concern so that
his heart would follow accordingly.
Another thing that can greatly assist someone in clarifying his
true purpose is a proper understanding of the life of this world
in which he lives. He should contemplate what Allah () says
about this materialistic state, because He () would know its
reality better than everyone else. After all, is He not its Crea‐
tor? After this he should further try to understand what Allah
advises about the way in which he should go about his deal‐
ings, and what should be his relationship to the world in
which he lives.
The statements of Allah () and His Messenger () bring
home this reality very clearly indeed. Allah, the Glorious in‐
forms us:
(a) This worldly life is play and pastime. Allah () says:
“And the life of this world is nothing but play and
amusement. But far better is the house of the Hereafter
for those who are the Muttaqoon (those who are con‐
scious of Allah). Will you then not understand?” [Al‐
An’aam 6:32].
(b) The life of this world is a matter of deception. Allah ()
says:
“Everyone shall taste death. And only on the Day of Res‐
urrection shall you be paid your wages in full. And who‐
ever is removed away from the Fire and admitted to
Paradise, he indeed is successful. The life of this world is
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and it would then begin to love them. Therefore, whoever has
developed a stronger love for anyone or anything other than
Allah and the Hereafter would never be free from distracting
thoughts during the performance of the Salaah.
Hence, for anyone to properly benefit from his prayer he must
make Allah () his first love and the most important thing to
himself.
Allah, Himself emphasizes this in the following ayah:
“Say (O Muhammad): If your father, and your sons, and
your brothers, and your spouses, and your tribe, and the
wealth you have acquired, and the merchandise for
which there will be no sale, and the dwellings you desire
are more loved to you than Allah and His Messenger and
Jihaad in His way, then wait until Allah brings His com‐
mand to pass. And Allah does not guide the wrong doing
people.” [Taubah 9:24]
2. Understanding what is said during the Salaah.
This is a very important aspect to develop humility and con‐
sciousness while performing the Salaah. It is to make sure that
one has a working knowledge of every phrase he recites dur‐
ing the Prayer. This means that he should clearly understand
the meaning of the words as well as the principles founded in
them. After this, it will now become essential for him to try
and savor these meanings whilst reciting them in the Salaah.
This would assist the concentration greatly, if Allah wills.
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3. Feeling Allah’s Majesty in the heart during the perform‐
ance of the Salaah.
Understanding the meaning of what is recited as explained
above not only assist in developing the consciousness that is
necessary in the Salaah but it also assists in the ‘abd (servant)
feeling Allah’s Majesty in his heart.
Feeling Allah’s Majesty in the heart during the Salaah can be
further achieved when the servant of Allah () gets two things
clearly established in his mind:
That Allah () is the Greatest. He () owns everything and He
() has power to do all things and that if Allah () wants to
destroy him, he can do nothing about it. If this is clearly real‐
ized and believed in, then this should force the heart to honor
Allah ()
Being sure that left to his own desires without the Mercy and
Guidance of his Lord and Creator, he would be no better, in
fact he would be worse than the animals.
Allah () says:
“They are like cattle; nay, they are even farther astray
from the Path (i.e. even worse than cattle).” [Al‐Furqaan
25:44]
These two traits combined should make the heart adopt a state
where it feels the Majesty of Allah during the Salaah.
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4.Showing reverence to Allah ().
This is really a manifestation of fear for Allah () by His ser‐
vant. This results when the servant becomes aware of His ()
Greatness and Majesty.
Fear is what restrains the servant from being disobedient and
compels him to worship his Lord. When fear is absent the ser‐
vant becomes negligent and it becomes easy for him to commit
sins. However, it must be known that too much fear brings
about hopelessness and despair. Therefore, a servant must fol‐
low the middle course, which is to fear the punishment of Al‐
lah and hope for His Mercy.
Fear of Allah () sometimes comes about from knowing Him
() and His Attributes as well as the realization that Allah can
do whatever He wills and if He () were to destroy every‐
thing it would not decrease His kingdom in anyway.
The Messenger of Allah () said that Allah, the Mighty said:
“…And were I to give everyone what he requested, that
would not decrease what I have anymore than a needle
decreases the sea if put into it…” [Muslim]
At other times fear of Allah can be developed if a person real‐
izes the magnitude of his sins.
Yet at other times it is caused by a combination of both i.e. his
fear of Allah () will depend upon his being aware of his sins
coupled with his awareness of Allah’s Glory and Majesty.
Fear of Allah () is directly proportional to one’s knowledge
of Him. As his knowledge of Allah () increases so would his
fear of Him. Allah () clearly states this in the Quran:
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“Indeed those of His servants who know Allah are (the
most) fearful of Allah.” [Faatir 35:28]
Developing fear for Allah should assist in a servant to be rev‐
erent to his Lord in his prayers as well as all his other actions.
Hoping for Allah’s reward and that He () will forgive the
sins one commits.
Allah () said:
“Say: O My servants who have wronged their souls, do
not lose hope of the Mercy of Allah, for surely Allah for‐
gives all sins…” [Az‐Zumar 39:53]
Hoping for Allah’s forgiveness and that He () will reward
for good deeds is something that has to be worked for. This
does not come about by sitting back and depending on Allah’s
Mercy as is the state of many Muslims who commit sins. This
can only be achieved if the following three conditions are met:
1) Considering what one hopes for as something important.
This makes what he is striving after dear to him.
2) Being very afraid of losing whatever he hopes for.
3) Striving to achieve what he hopes for.
If any of the above conditions are missing, then that is not
hope but only wishful thinking. This is because the one who
has hope is one who is fearful when he strives after something
he hopes for, he hastens along because of fear that he might
lose it. Allah () said:
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5. Feeling ashamed and insignificant before Allah ().
This comes about when the worshipper knows that he is weak
and commits sins by day and night, and he realizes that Allah
() is aware of this.
This state of mind can be achieved if the following things are
realized and worked upon:
1) Understanding that we are weak and have many limitations
existing within us and that we sin by night and day. The Mes‐
senger of Allah () said:
“Every son of Adam is constantly sinning, and the best of
them is the one who turns to Allah in repentance.” [Ibn
Majah, At‐Tirmidhi and Ahmad].
What helps to emphasize our insignificance is that we are in
total need of Allah while He is totally independent of every‐
thing. This is beautifully described for us by Allah in a Qudsi
Hadeeth. The Messenger of Allah () said that Allah, the
Mighty said:
“…O My servants, were the first of you and the last of
you, the human of you and the jinn of you were to rise up
in one place and make a request from Me, and were I to
give everyone what he requested, that would not de‐
crease what I have any more than a needle decreases the
sea if put into it…” [Part of a Hadeeth found in Sahih
Muslim].
Realizing that we are very much deficient in our sincerity to
Allah () whenever we worship Him.
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Understanding that if we were to worship Allah () as we
should, we would never be able to do so effectively. ‘Ibn Ab‐
baas () said: “Two raka`aat prayed consciously is more
beneficial than praying the entire night and the heart is inat‐
tentive.”
Realizing all the above should make us become very ashamed
before Allah and should assist us to humble ourselves.
6. Other Profitable Prescriptions for Humbling the Heart
As discussed before, a true believer must try his best to love
Allah () above everyone and everything else. He must also
work tenaciously to declare His Glory, fear Him, hope for His
mercy and try to be completely ashamed of himself before Al‐
lah. He realizes all of this because he knows in reality that he is
weak and has numerous limitations and is constantly in error.
These realizations will help a person to become humble before
Allah () and there is nothing better that he can achieve.
However, his being unmindful of the above attitudes would
only result in his mind heedless and complacent. While pray‐
ing, these characteristics would be transferred to his prayer
also and as such he will find himself suffering from random
thoughts, heedlessness and lack of concentration in the Prayer.
The cure for these sicknesses can be achieved if one removes
these random thoughts which would provide a temporary re‐
lief. However, if one works diligently to dig the roots of these
sicknesses that are imbedded in the heart cure would be com‐
plete. These roots have to be taken care of from two levels; ex‐
ternally as well as internally.
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1.External
The heart is mostly affected by what is observed by the eyes
and the ears. These effects leave marks on it, which would fi‐
nally determine upon what it would focus. The things that
would be thought about are what the heart focuses upon and
these would produce other thoughts. Therefore, the roots of
the thoughts are really the eyes and the ears. So to make the
mind be focused on what would be beneficial in the Salaah
one must practice lowering the gaze as well as controlling
what one listens to.
Allah () said about lowering the gaze:
“Tell the believing men to lower their gaze and guard
their modesty; this is more purifying for them…” [An‐
Noor 24:30]
He should also remove any other thing from around him that
would assist in distracting him.
As such he should try to pray close to the wall so that the
space in front of him is no more than the length of the Sajdah
(Prostration). He should try not to pray on the streets nor in
rooms that are decorated or that have other distractions such
as music, children etc. This is why it is strongly discouraged to
decorate the Masjids.
Controlling these external influences is not so difficult. A small
amount of effort on this will, by Allah’s Mercy, assist us to do
better with our concentration in our Salaah.
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2. Internal
This is always more difficult to control and master than the
external distractions. This is primarily because the thoughts
that are in the mind are not confined to only one subject. Thus
the mind roams from one thing to the other. If one tries to shut
off one thought that distracts him, if the same thought does
not return another takes place.
Added to this is the fact that his most dangerous enemy (Sa‐
tan) is very covetous of anyone who prostrates because he was
cast out of Paradise because he refused to. Thus he diligently
works on distracting anyone who prays. He will therefore, use
every possible strategy to assist the heart to roam wildly. Is it
not in the Salaah that you find yourself suddenly remember‐
ing things that you might have misplaced, etc?
The cure for this is to concentrate on the meanings of what is
being recited and to make these meanings the thoughts with
which the heart becomes occupied. What will help along with
this is to prepare the mind before starting the prayer by con‐
centrating upon Whom we are going to be standing before and
try to feel as if we are standing on Judgment Day to be judged
by our Lord. We should also try to convince ourselves that this
might be our final farewell prayer as the Messenger of Allah
() said:
“Pray a farewell prayer as if you see Him…” [Tabaraani,
Ibn Majah, Ahmad]
Our aim behind establishing prayer should be what Allah ()
made as the aim. He () says:
“Establish Prayer for My remembrance.” [Taha 20:14]
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What is evident from this command is that we must establish
Salaah for Allah’s remembrance and not be absent‐minded
and heedless during our performance of it. This is further em‐
phasized when Allah () reprimands us for heedlessness. He
() said:
“And do not be among the heedless…” [Al‐A’raaf 7:205]
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Conclusion
Now after reading this humble work let us examine ourselves:
Are we praying as we should? Are we establishing Salaah for
Allah’s remembrance or is it mostly habit? Or are we just pray‐
ing and not even understanding why we are praying?
It is too dangerous for us to continue like this especially when
we know that Salaah is the first action that a believer would be
questioned about on the Day of Judgment and if it is correct
then he would have prospered and succeeded. Do we not wish
for prosperity and success?
The Messenger of Allah () said:
“The first action for which a servant of Allah will be held
accountable on the Day of Resurrection will be his
prayers. If they are in order then he would have pros‐
pered and succeeded…” [At‐Tirmidhi, Abu Dawood, An‐
Nasaa’ee, Ahmad and Ibn Majah]
My brothers and sisters is it not that we should try to be fair to
ourselves and try our best to pray to Allah alone? Should we
not try to show gratitude to our Creator Who has bestowed all
the various bounties upon us? At least we should try to obey
His () simple command:
“Establish prayer for My remembrance” [Taha 20:14]
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