Developing Khushoo in The Prayer by Sheikh Muhammad Salih Al Munajjid
Developing Khushoo in The Prayer by Sheikh Muhammad Salih Al Munajjid
Developing Khushoo in The Prayer by Sheikh Muhammad Salih Al Munajjid
A catalogue record for this book is available from the British Library.
....... 7
Transliteration table....................................................
First Edition, 1421 AH/2000CE
..............8
Introduction.......................................................................
Bll 1FQ
Looking at the place of prostration........................................................39 Removing anything that may distract the worshipper............ 76
Moving the index finger..................................................................................42 Not praying in a garment that has decorations, writing,
BRIGHT COLOURS OR PICTURES THAT WILL DISTRACT THE
IN PRAYER............................................................................................................................. 43
Nor PRAYING WHEN THERE IS FOOD PREPARED THAT ONE WANTS
Performing sujood al-tilaavah when reciting an aayah TO EAT......................................................................................................................................... 78
82
Not DWnKC OTHERS TOH ONE’S KBOTMTON.
...83
Not turning around during prayer
84
Not raising one’s gaze to the heavens................
—86
Chapter Six
Vowels
When a person suffers a great deal of waswaas (insinuating
1
—-—,
thoughts from Shayjaan)..................................................................................92 ax i ir aa
u
oo i
i
Conclusion....................................................................................................................96 IZZZI ee
Glossary.................................................................................................................99-102
Introduction 9
And has said concerning the prayer , As khushoo’ will be the first thing to disappear from the earth,
and we are living in the last times, the words of Hudhayfah
"... and truly it is extremely heavy and hard “The first thing of your religion that you will lose is khushoo’,
except for al-khaashi’oon.2
and the last thing that you will lose of your religion is Salaah.
There may be a person praying who has no goodness in him,
Peace and blessings be upon the leader of the pious, the chief
and soon you will enter the mosque and not find anyone who
has khushoo'4
4 al-Madaarij, (1 / 521)
5 Soorah al-Mu’minoon (23) : 1-2
6 Tafseer Ihn Katheer, (6 / 414).
1 AJ-Madaarij, (1/520).
Concealment of khushoo’ 13
man to show more khushoo' than he had in his heart.’ One of before Allaah, and the one who is humble is the one who is
them saw a man showing khushoo' in his shoulders and body, assured. Land that is ‘mukhbif is land that is low-lying, in which
and said, ‘O So and so, khushoo' is here’ — and he pointed to his water settles, so the heart that is ‘mukhbif is humble and con
chest, “not here” — and he pointed to his shoulders. 10 tent, like a low-lying spot of land into which water flows and
settles.
Ibn al-Qayyim (rahimahullaah) said, explaining the difference
between the khushoo' of true faith and the khushoo’ of hypoc The sign of this is that a person prostrates to his Lord out of
risy, The khushoo' of true faith is when the heart feels aware respect and humility, and never raises his head until he meets
and humble before the greatness and glory of Allaah, and is Him. The arrogant heart, on the other hand, is one that is con
filled with awe, fear and shyness, so that the heart is utterly tent with its arrogance and raises itself up like an elevated por
humbled before Allaah and broken, as it were, with fear, shy- tion of land in which water never settles.
Al-Madaanj, (1 / 521)
14 Developing Rhus boo’ in the Prayer
Concealment of kbusbno’ 15
‘Khushoo’ in prayer happens when a person empties his heart for cept for those who have khushoo’. 15
‘And seek help in patience and ul-$alaah (the khusM [the onginal says 'khushoo'-, perhaps what is meant is
prayer), and truly it is extremely heavy and hard kJ)ushoo' meaning submission, humility].
except for al-khnashi’oon 17
Whoever pecks like a crow in his sujood (prostration) does not
Tins implies condemnation of those who are not khaasbi'oon... have kbusboo', and whoever does not raise his head fully from
Condemnation only applies when something obligatory’ is not nkw' (bowing) and pause for a while before going down into
done, or when something forbidden is done. If those who do sujood is not calm, because calmness implies doing things at a
not have kJiusboo' are to be condemned, this indicates that measured pace, so the person who does not do things at a meas
khushoo' is obligatory (suaajib')... ured pace is not calm. Whoever is not calm does not have
The fact that khusboo’ is obligatory is also indicated by the kbusboo in his rukoo’ or sujood, and whoever does not have
aayaat
Rulings on khushoo 19
kbushoo’ is a sinner...
Another indication that khushoo’ in prayer is obligato^ is the off the tilings that reduce and weaken kbushoo’.
fact that the Prophet (^) warned those who do not have
Shaikh al-Islaam Ibn Taymiyah explained the things that help
khushoo’, such as the one who lifts up his gaze to the sky (in
us to have khushoo’, ‘Two things help us to [develop khushoo7], a
prayer), because this movement and raising of the gaze goes
strong desire to do what is obligatory, and weakness of distrac
against the idea of kbushoo'’...” 19
20
tions.
Concerning the virtues of khushoo’ and as a warning to the one With regard to the first, the strong desire to do what is obliga
who neglects it, the Prophet (^) said, ‘Fiveprayers which Allaali tory; [this means that] a person strives hard to focus on what he
has made obligatory. Whoever perform wudoo’ properly for them, prays is saying and doing, pondering on the meanings of the Qur’aan
them on time, peform rukoo’properly and haspefeet khusboo’, it is a recitation, dhikr and du’ads, and keeping in mind the fact that
promise from A\.llaah that be will be forgiven, but whoever does not do he is speaking to Allaah as if he sees Him, for when he is stand
this, has no such promise — if Allaab wishes, He will forgive him, and ing in prayer, he is talking to his Lord.
if He wishes, He will punish him. ” 10
Ihsaan means ‘that you worship Allaah as if you see Him, and
Concerning the virtues of kbushod’, the Prophet (^) also said, if you cannot see Him, surely He can see you.’ The more the
“Whoever peform wudoo ’ and does it well, then prays two rak ’ahs fo slave tastes the sweetness of Salaab, the more attracted he will
cusing on them completely [according to another report; and does not think be to it, and this has to do with the strength of his eemaan.
19 He did not say, ‘Let us get it over and done with.’ With regard
Majma’at-Fataawa, (22/553-55S).
20
to the second, weakness of distractions. This means striving
Reported by Aboo Daawood, (no. 425); Sabeeb al-Jaamt, (3242).
to push away all distractions that make you think of something
21 Reported by al-Bukhaaree, (no. 158); al-Nisaa’i, (1/95); Sat>eeh_al-]aami’
(6166).
20 Developing Khnshoo ’ in the Prayer
other than the prayer itself, and warding off thoughts that keep
you mind off the purpose of the prayer. This is something which
differs from one person to another, because the extent of
waswaas has to do with the extent of one’s doubts and desires
and the heart’s focus and dependence on what it loves, and its
CHAPTER THREE
efforts to avoid what it dislikes.” 22
For example:
other thar the praver itself, and warding off thoughts that keep
v.xt mind • 'ft the purpose of the praver. Th is is something which
differs from one person to another, because the extent of
has to do with the extent of one’s doubts and desires
and the heart's focus and dependence on what it loves, and its
dt« m to amid what it dislikes.”22 CHAPTER THREE
For example:
muesgin\ (ii)
*
adhaan\
& J** 1
L—»lJl ty—oj_____ * ^ljl
’*•>» * r *J zz z
“0 Allaah, make me of those who repent and make me
*?^jjl
v» bi
ULu Aiiulj 41..jaji IIj
!*• * z of those who purify themselves. ”
i Aj-U-J
sJ_S Id—lki bij Jj Allaah is most deserving of seeing us ‘take our adornment’ for
Him. Clean, pleasant smelling clothes are also more comfort
'jj able and relaxing, unlike clothes for sleeping or working in.
Moving at a measured pace during prayer The Prophet (ygp said, "Remember death in your prayer, for the man
who remembers death during his prayer is will surely to pray properly,
Tbe Prophet $r) used to move at a measured pace during Sa/aah, and pray the prayer of a man who does not think, that he mill pray any
allowing even bone to return to its place.25 other prayer."28
AbooQutaadah (ra^AHaab anhu) said, ‘The Prophet (t^e) said, The Prophet also advised Aboo Ayyoob (radiyAllaah anhu);
"Tht worst type of thief is the one who steals from bis prayer. ” He 'When you stand up to pray, pray a farewell prayer. ” 29
said. ‘0 Messenger of Allaah, how can a person steal from his
prater?’ He (jg) said, “By not doing rukoo’ and sujoodproperly. 26
Thinking about the aayaat and adz/xaat? being
Aboo ‘Abd-Allaah al-Ash’aari (radiyAHaab anhu) said; ‘The RECITED DURING THE PRAYER AND INTERACTING WITH
hophet $t) said, ‘The one who does not do rukoo’ properly, and
THEM
peeks in sujood, is like a starving man who eats only one or two dates; it
does not do him any good at all.27
The Qur’aan was revealed to be pondered over. Allaah says,
■ Its lauud is classed as Safeeh in Sifat ai-Salaat, (p. 134), 11 th edition. Ibn
Kruzaymah also classed it as Saheeh as mentioned by al-Haafiz in al-Fath, (2/
s al-Silsilat al-Saheehah by al-Albaani, (1421). It was reported from al-
M., He commanded those who were not doing their prayer properly to do
the too He said, '"tiu of you has prayedproperty until he does this." (Reported by Suyooti that al-Haafi^ ibn Hajar classed this hadeeth as hasatt.
Abz> Dazwxjd, (1/536, no. 858). B Reported by Ahmad, (5/412); Saheeh al-]aami’, (no. 742) — meaning the
1 Reported by .Ahmad and al-Haakim, (1/229); Saheeh at-faami’, (997). prayer of one who thinks that he will not pray another prayer. The person who
r Reported by al-Tabaraam in al-Kabeer, (4/115). In Saheeh al-faami’ it says,
is praying will no doubt die, and there is some prayer that will be his last prayer,
hum so let him have khusboo' in the prayer that he is doing, for he does not know
whether this will be his last prayer.
The means of develop'27
readir^it?'’ ‘2
When morning came, we said, ‘O Aboo Sa’eed, you did not “And they fall down on their faces weeping
recite any more than this one aayah all night.’ He said, ‘I learn a and it adds to their humility [AAusAoo’]’” 43
great deal from it: 1 do not glance at anything but I see a bless
ing in it, but what we do not know about Allaah’s blessings is The following is a moving story that illustrates how the Prophet
tar greater.”’41 (^) had khushoo', as well as explaining how it is obligatory to
think of the meaning of the aayat. ‘Ataa’ said, TJbayd ibn TJmayr
Haroon ibn Rabaab al-Usaydi used to get up at night to pray and 1 entered upon ‘Aa’ishah fadiyAllaah anhumaa) and Ibn
Tabajjud, and he would repeat this aayah until daybreak, Umayr said to her, “Tell us of the most amazing thing you saw
on the part of the Messenger of Allaah (^).’ She wept and
said, ‘He got up one night and said, "O ‘Aa’ishah, leave me to
worship my Lord. ” I said, T3y Allaah, I love to be close to you,
“... ‘Would that we were but sent back (to the and I love what makes you happy.’ So he got up and purified
world)! Then we would not deny the aayaat himself, then he stood and prayed. He kept weeping until his
(signs, verses) of our Lord, and we would be of lap got wet, then he wept and kept weeping until the floor got
the believers!’” 42
wet. Bilaal came to tell him that it was time to pray, and when
he saw him weeping, he said, ‘O Messenger of Allaah (^6), you
and weeping until daybreak. are weeping when Allaah has forgiven you all your past and
future sins?’ He (^) said, ‘‘Should I not be a grateful slave? 'Tonight
Another way of helping oneself to ponder over the meanings is some aayaat have been revealed to me; woe to the one who recites them
to memorize Qur’aan and various adhkaar to be recited during and does not think about what is in them,
different parts of the prayer, so that one may recite them and
think about their meanings.
There is no doubt that these actions — thinking about the mean ‘Verily! In the creation of the heavens and the
ings, repeating and interacting with the words — are among the earth...’” 44‘ 43
greatest means of increasing khushoo’, as Allaah says,
This also brings a great reward. Rifaa’ah ibn Raafi’ al-Zirqi said,
‘One day we were praying behind the Prophet (^fe). When he
‘®WAflLL4H IL-R4HMA4N /L-RzIHEEM ’ ’,
raised his head, he said,
The Prophet (^) "would recite a soorab in such slow rhythmic tones
Then according to one report, he would pause, then say,
that it would be longer than would seem possible. ” 51
"Maaliki yawn il-deen, ” reflection and khusboo’ than a hurried, hasty reading.
and he would break up his recitation aayah by aayah. 48 Another way of helping oneself to have khushoo’ is by making
one’s voice beautiful when reciting. This is something that was
advised by the Prophet (^), as when he said, “Beautify theQur’aan
Pausing at the end of each aayah is Sunnah even if the meaning
with your voices, for a fine voice increases the Qur’aan in beauty. ”52
continues into the next aayah.
The recitation of the Prophet (^) was clear, with each letter
” Musnad Ahmad, (6/294), with a Saheeh isnaad. Sifat al-Salaah, (p. 105)
The Prophet (^) said, “Allaah, the Blessed and Exalted has
said, '1 lune divided the prayer between Myself and My slave, into two
Praying with a barrier (sutrah) in front of one
bakes, and My slave shall have what be has asked for. ” When the
and praying close to it
slave says ‘Praise be to Allaah, Lord of the Worlds,’ Allaah
says,
*My slave has praised Me. ’ When the slave says, ‘The Most
Another thing that will help one to have khushoo' is paying at
Merciful, tbe Bestower of Mery, ’ Allaah says, ‘My slave has ex
tention to the matter of having a sutrah and praying close to it,
tolled me.’ When the slave says, Master of tbe Day of Judgement, ’
because this will restrict your field of vision, protect you from
Allaah says, ‘Mv slave has glorified me.’ When the slave says,
the Shaytaan and keep people from passing in front of you, which
‘It if \'ou alone we worship and it is You alone we ask for help, ’ Allaah
causes a distraction and reduces the reward of the prayer.
says, This is between Me and My slave, and My slave shall
have what he asked for.’ When the slave says, ‘Guide us to tbe
The Prophet (^) said, 'When any one of you prays, let him pray
Straight Path, the path of those whom You have favoured, not tbe path
facing a sutrah, and let him get close to it. ”56
of those who receive Your anger, nor of those who go astray, ’ Allaah
says, ‘All these are for My slave, and My slave shall have what
Getting close to the sutrah is very beneficial, as the Prophet
he asked for.’” 54
(^) said, 'When any one of you prays facing a sutrah, let him get close
to it so that the Sbaytaan cannot interrupt bis prayer. ”57
This is a great and important hadeeth. If everyone kept it in
mind when he prays, he would attain immense khushoo' and al-
The Sunnah in getting close to the sutrah is to have three cubits
Faatihah would have a great impact on him. How could it be
between it and the spot where one prostrates, or to allow enough
otherwise, when he feels that his Lord is addressing him and
space for a sheep to pass between the two, as is reported in the
giving him what he is asking for?
sahuh ahaadeeth. 58
” Reported by Muslim, (1 /260); Saheeh al-Jaamt, (no. 755). 8 Fath al-Baari, (2/224).
8 Reported by al-Haakim, (1/479). He said it is Saheeh according to the
“ SbarbSabieh Muslim, (4/216).
condition of the two Shaykhs [al-Bukhaari and Muslim], and al-Albaani agreed
“ Reported by Muslim, (no. 401).
with him in Sifat al-Salaah, (p. 89).
a Reported AbooDaawood, (no. 759); see also Irwa’ al-Ghateel, (2/71). 17 Reported by al-Haakim in al-Mustadrak, (1 /479). He said it is Saheeh accord
8 Reported by al-Tabaraani in al-Mu’jam al-Kabeer, (no. 11485). Al-Haythami ing to the condition of the two shaykhs, and al-Dhahabi agreed with him. Al-
said, 'Al-Tabaraani reported it in al-AivsatzsA its men are the men of Saheeh. Al- Albaani said, It is as they said. Irwaa’al-Ghaleel, (2/73).
The means of developing khushoo ’ 41
40 Developing KWw>'in the Prayer
thumb towards the qiblab, and focus bis ga%e upon it. ” 68 thosewhomhe saw greeting him (whilsthewas praying). There
is also a badeeth that describes how the Shaytaan tried to tempt
According to another report he (^), "...pointed with bis index him whilst he was praying, so he grabbed him and strangled
tytrand did mt allow bis ga%e to wander beyond it. ”69 him, as he had seen him with his own eyes. From these ahaadeeth
and others we learn that he did not close his eyes when he
There is a question in the minds of some people who pray,
which is: what is die ruling on closing the eyes during prayer,
especially when a person feels that this increases his kbushoo^ Thejiiqabad differ as to whether closing the eyes during prayer
The answer is that this goes against the Sunnah that was re is makm/b. Imaam Ahmad and others did count it as makrooh,
ported from the Prophet (^) that was just referred to above. and said, This is the action of the Jews,’ but others allowed it
Closing the eyes means diat a person misses out on the Sunnah and did not count it as makrooh. The correct view is that if
of looking at the place of prostration and at his finger. But keeping the eyes open does not affect a person’s khushoo’, then
there is more to the matter than this, so we should listen to the this is better, but if keeping the eyes open affects a person’s
opinion of an expert, al-‘Allaamah Aboo ‘Abd-Allaah Ibn al- khitsboo1 because of decorations, adornments etc. in front of
Qayyim, which will explain the matter further. He (rahimahullaa!)) him, which distract him, then it is not makrooh at all for him to
said, It is not part of the Prophet’s teaching to close the eyes dose his eyes. The opinion that indeed it is mustahabb in this
during prayer. We have already mentioned how he used to look case is closer to the principles and aims of sharee’ah than saying
at his finger during the Tashahhud and the du 'aa, and he would it is makroob. And Allaah knows best.70
not let his gaze wander beyond his finger... Another indication
[of the fact that he kept his eyes open] is the fact that he Thus it is clear that the Sunnah is not to close one’s eyes, unless
stretched his hand forth to take the bunch of grapes when he it is necessary to do so in order to avoid something that may
saw Paradise, and he also saw Hell and the woman (who had adversely affect one’s khushoo’.
“ Reported by Ibn Khuzaymah, (1/355, no. 719). The editor said: its isuaad
is pibub. SetSifatalSaU), (p. 139).
cause thev arc ignorant of its great benefits and its effect on
Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah bare separated (far) theEastfrom the West. 0 Allaah,
from him." al-Fatb Mabbani by al-Saa 'idi, (4/15). cleanse me of my dns as white cloth is cleansed from
72
dirt. 0 Allaah, wash me of my sins with water, snow
Reported by Ibn Abi Shavbah with a hasan isnaad, as stated in Sifat al-Salaah,
(p. 141). See al-Musannaf, (no. 9732, part 10, page 381).
and ice."
r
44 ngjoping KW* in the Prayer The means of developing ^/wr/wo' 45
‘ q-S—jj1 di1 j-f The longer mufassalsoorahs (soorahs from the last seventh of the
Qur’aan), such as al-Waaqi’ah [56], al-Toor [52] and Qaaf [50],
and shorter mufassalsoorahs such as Idhaa al-shamsu kuumdrat [al-
hhwr81], al-Zal^alah [99], and al-Mi’wadbatayn [the last two
soorahs].
.3jd ill }/J iljbr dJ-»—'I In Salaat al-Magbrib, he would recite short mufassal soorahs such
K al-teeni wa'I-^aytoon [al-Teen 95], and he recited Soorah
"Glory and praise be to You, 0 Allaah, blessed be
^bammad [41], al-Toor [52], al-Mursalaat [77] and others.
Your name and exalted be Your majesty. There is no
god besides You. ”
b Tshad he would recite medium-length mufassal soorahs, such
al-sbamsu wadubaahaa [al-Shams 91], idhaa’l-samaa’u inshaqqat
And other flit Ws and adhkaar which the worshipper can use at
84], He told Mu’aadh to recite al-A.’laa [87], al-
various times.
^lani [68] and al-layli idhaayagbshaa [al-Layl, 92].
The means of developing khushoo' 47
46 Developing KZwjfeoo' in the Prayer
reported that he ($>e) used to recite 200 or 150 aayaat, and some-
umes he used to shorten the recitation.
. odll *
“Glory and praise be to my Supreme Hord. ” "Allaah bears the one who praises Him. ’’
Or sometimes,
dii hj j
Or,
“Our Lord, to You be all praise. ”
Or,
*J
•J ‘ ‘*OljV-JI (_p
“[Praise] filling the heavens, filling the earth, "Perfect, Blessed, Lord of tbe Angels and the
3 i C~la»l U. i Jc»jj3*UJl
l»—jUl 2Jj_j Ljj
uJ-l ail b U
“Lord of Glory and Majesty! None can with
hold what You grant, and none can grant what "Glory and raise be to you 0 Allaah, our
You withhold; nor can the possessions of an Lord. 0 Allaah forgive me. ”
owner benefit him in front ojj You. ”
Or
In sujood, in addition to
And
‘Glory and praise be to my Hord Most High. ” heli tor '^ou I have prostrated, in You I have
teved ,
“nd to You I have
pros^submitted.
and to ^ou I My
haveface has
submitted. My face has
ated to the One Who created it and gave it shape,
The means of developing khushoo
50 Developing Kbusboo' in the Prayer
And others.
He would say,
■■,1..UII j 1.4iIIOlS"jUI O JJI »
t>?’-------- ^3 ‘ —*-'3 <■ —ir^'3 “All compliments, blessed words, prayers, pure
words are due to Allaah. Peace be upon you, O
Prophet... ”
So the worshipper may use one form one time and another at
another time, and so on.
i uZjLJU'j *—-l'_? 1 tollj jJU
aLi dJQi. There are a number of versions of the prayers sent upon the
52 *>
Pooping AW ’»nthePrayer
, 53
The means of developing khnshog_—__
JT
kJjl jij
r
Or:
"O Allaah, send prayers on Muhammad and on the
family of Muhammad, as You sent prayers on
Ibraaheem and the family of Ibraaheem, verily You J* [J1 ] J*C-_Uo IX
are Worthy of Praise and Full of Glory; O
Allaah, send blessings on Muhammad and on
the family of Muhammad, as You sent bless J—a- dJLI i J [ JI ]
ings on Ibraaheem and the family of Ibraaheem,
verily You are Worthy of Praise and Full of
"0 Allaah, send prayers on Muhammad the Unlet
Glory. ”
tered Prophet and on the family of Muhammad, as
You sent prayers on the family of Ibraaheem, and send
Or: blessings on Muhammad the Unlettered Prophet and
on the family of Muhammad, as You sent blessings on
the family of Ibraaheem among the nations, verily You
j?Gjf ;<» are Wortly of Praise and Full of Glory. ”
Xl"» -x " iff *
Other similar versions have also been narrated, and the Sunnah
is to vary among them, as stated above. There is nothing wrong
71 All of the above texts etc. have been taken from Sifat al-Sataat al-Nabi (r|g)
by Shaykh Muhammad Naasir al-Deen al-Albaani, which he compiled from the
books of ahaduth. ' Soorah al-lsraa’ (17): 109
74 Soorah Maryam (19): 58 Reported al-Bukhaari, Kitaah al-Adhaan, Raab al- jabr bi 7- ‘Isbad.
Seeking refuge with Allaah from the Shaytaan fliis is a g00^ anal°gy It is as if there are three houses: the
house of a king, filled with his treasure and savings, the house
The Shaytaan is our enemy, and one of the aspects of his en of a slave, containing his treasure and savings, and an empty
mity is his whispering insinuating thoughts (waswaad) to the house with nothing in it. If a thief comes to steal from one of
worshipper at prayer so as to take away his khushoo' and con the three houses, which one will he choose? 81
fuse him in his prayer.
Ever feeble indeed is the plot of Shaytaan." 79 startstopray, the enemy of Allaah will come and try' to distract
him, by reminding him of things that he did not remember or
Every time the slave wants to turn his thoughts towards Allaah, think of before he started praying.
from the problem of waswaas' He said, ‘They are speaking the out on the honour and reward of Allaah turning toward him,
truth, for what would the Shaytaan want with a house that is in which is only attained by the one whose heart is really in his
ruins?’80 prayer. Thus he will finish his prayer no better off than when
he started, with his burden of sins not reduced at all by his
Salaab, because prayer only expiates for sins when it is done 1 undoo’ or nof> sb°uW "ot e"^ Prayer l,n^ess he hears a sound
properly, with perfect khushoo’, and the person stands before
tfsmiUsaiio^''
Allaah in body and soul.’83
Abu’l-Aas (radiyAllaab anhu) said, ‘I did that and Allaah took There is a devilish trick which “Khan^alA plays on some wor
him away from me.’84 shippers; He tries to distract them by making them think of
acts of worship other than the prayer that they are performing,
The Prophet (^) also told us about another of the Shaytaaris bymakingthem think of some issues of da’wah or knowledge,
tricks and how to deal with it. He said, ‘When any one of you gets so that they start to think deeply about those matters and stop
up to pray, the Shaytaan comes and confuses him — i.e., mixes up his focusing on the praver they are performing. He even confuses
prayer and creates doubts in his mind — so that he does not know how some of them by suggesting to them that TJmar used to make
many [rak'ahs] he has prayed. If any one of you experiences that, he plans for the army whilst he was praying.
Another of the Sbaytaaris tricks was described as follows. The ter and set the record straight, “With regard to what was re
Prophet (^fe) said, “If any one of you is praying andfeels some move ported, that TJmar ibn al-Khattaab said, ‘I make plans for the
ment in his back passage, and is uncertain as to whether he has broken army whilst 1 am praying,’ this was because TJmar was com
manded to engage injibaad and he was the leader of the believ
ers {ameer al-mu'mineen, i.e., the khaleefah), so he was also the
85 Al-Waabil a/-Sayib,(p.36).
84 Reported by Muslim, (no. 2203)
“ Rtportedbyal-Tabaraaniina/-KJ/wr,(no.ll556,part 11,p. 222). He said
85 Reported by al-Bukhaari, Kitaab at-Sahw, Baab at-Sahwft't-Fard iva ’l-Tatawwu ’. d-lm'aa'id, (1/242), its men are the men of Saheeh.
The means of developing khushoo’ 61
60 Developing Khushoo’ in the Prayer
leader otjihaad. So in some respects he was like the one who as-Salaah. Verily, the prayer is enjoined on the
prays the prayer of fear (Salaat al-khauf) whilst also watching believers at fixed hours.’88
was commanded to pray, and also to engage in jihaad, so he $o the one who is commanded to establish prayer at times of
had to carry out both duties as much as he could. Allaah says, peace is not commanded to do so in the same manner at times
of danger.
could find himself in a similar situation, according to his posi prayer,be would be too fearful of his Lord to allow his eyes to
tion. People always think during prayer about things that they be drawn to anything, or to turn aside or to fidget by playing
do not think of at other times, and some of this could come with pebbles or anything else or to think of any worldly matter,
from the Shaytaan. A man told one of the Salaf that he had unless he forgot, during prayer.’91
buried some money, but he had forgotten where he had buried
it. He told him, ‘Go and pray,’ so he went and prayed, and he When Ibn al-Zubayr (radiyAllaah anhii) stood up to pray, he
remembered where it was. It was said, ‘How did you know that?’ would be like a stick (i.e., immobile) with khushoo’. Once he
He said, ‘I know that the Shaytaan will not leave him alone was prostrating when a missile from a catapult was launched at
when he prays without reminding him of something that mat him, when Makkah was being besieged, and part of his gar
ters to him, and there is nothing more important to this man ment was torn away whilst he was praying, and he did not even
than remembering where he had buried his money.’ But the good raise his head. Muslimah ibn Bashshaar was praying in the
slave will strive to attain perfect presence of mind in prayer, mosque when part of it collapsed, and the people got up [and
just as he strives to do everything else properly that he is com fled), but he was praying and did not even notice. We have
manded to do. And there is no help and no strength except in heard that one of them was like a garment thrown on the floor;
Allaah, the Most High, the Almighty.’89 one of them would end his prayer with the colour of his com
plexion changed because he had been standing before Allaah.
One of them would not know who was standing to his right or
Thinking of how the Salaf were when they leftwhen he prayed. One of them would go pale when he did
PRAYED doo’ for prayer, and it was said to him, We see that when you
do wioo' a change comes over you.’ He said, ‘I know before
This will increase one’s khushoo’ and motivate one to follow Whom I am going to stand.’ When the time for prayer came,
their example. ‘If you were to see one of them when he stood ‘Ali ibn Abee Taalib (radiyAllaah anhu) would be visibly shaken,
up to pray and started reciting the words of his Master, it would and the colour of his face would change. It was said to him,
cross his mind that he was standing before the Lord of the “What is the matter with you?’ He said, “By Allaah, there has
Worlds, so he would be filled with overwhelming awe.’90 come the time of the amaanah (trust) which Allaah offered to
the heavens and the earth, and the mountains, but they de
Mujaahid (rahimahullaab) said, When one of them stood in clined to bear it and were afraid of it, but I bore it.’92
93 ’ Ta’WfW£aW,(l/58).
Silaah al-~Yaqa^aan li Tard al-Shajtaan, ‘Abd al-‘Azeez Sultaan, (p. 209)
94
yll-Fataawa li Ibn Taymiyah, (22/605). k'-M ” fi Manaaqib al-Mujtabid Ibn Taymiyah, by Mar’i al-
66 Developing Khushoo' in the Prayer
These include,
The Prophet (^) said, "There is no Muslim man who, when the time
for a prescribed prayer comes, he does wudoo ’ properly, has the proper
attitude of khushoo’, and bows properly, but it will be an expiation for
all bis previous sins, so long as they were not major sins (kabeerah). Mnd
this is the case for life”98
from him, until when he finishes his prayer, all his sins will be
removed. This is in a prayer where all the conditions are met ■EC dies Tj —eszhec the dare’s ties to his Lord and -_n-
and the essential parts arc complete. What we understand from sae is rhs'-jpe. Driaf is an act of worship. and we are
the words “slave” and “stands” is that he is standing before the errtrrigf to "hre fa hi. AZsah S3.VS ,
King of Kings [AJlaahj in the position of a humble slave.’101
<x»> X >>xx>x >
Uyiaa xGjS-Ju
The one who prays with khushocl will feel lighter when he fin
ishes his prayer, as if his burdens have been lifted from him. “... call upon Him in humility and in
He will feel at case and refreshed, so that he will wish he had secret...”1B
not stopped praying, because it is such a source of joy and
comfort for him in this world. He will keep feeling that he is in The Prophet (|g) said, “Whoever does not call on AUaah. Allwh
a constricting prison until he starts to pray again; he will find »i?bt angry with him." 104
comfort in prayer instead of wanting just to get it over and
It was reported that the Prophet ($g) used to make du’aa' at ‘0 Allaah, forgive me what I have done in secret and
specific places in the prayer, i.e., in sujood, between the two done openly.”108
prostrations and after the Tashahhud. The greatest of these is
in sujood, because the Prophet (^) said, "The closest that the We have already described some of the du’aa’s that he (^) used
slave can be to bis Lord is when he is prostrating so increase to recite between the two prostrations. 109
jour du’aa’ [at that time], ” ,os
One of the things that he (^) used to recite after the Tashahhud
And he (t^g) said, . As for sujood, strive hard to make du’aa’ is what we learn from the hadeeth, ‘When any one of you finishes
in it, for it is bound to be answered for you. ” 105
106
the Tashahhud, kt him seek refuge with Allaah from four things,
►
fnm the punishment of Hell, from the punishment of the grave,
One of the du’aa’s which the Prophet (r|g) used to recite in his fin the trials (fitnah) of life and death, and from the evil of
He used to say,
j', I
*Jif 4
•»
I L j jjwJ*L
cjJlp* 3 jj-pl !
O Adllaah, I have wronged myself very much, "0 Allaah, I ask You as allpraise is due to You, there
and no one can forgive sin but You. Grant me is no god but You Alone, with no partner or as
forgiveness from You and have mercy on me, sociate, the Bestower, 0 Originator of the heav
ens and earth, 0 Possessor of Glory and Hon
for You are the .All-Forgiving, Most Merciful. ”
our, 0 Ever-Living, 0 Self-Sustaining, I ask You
for Paradise and I seek refuge with You from
He heard a man saying in his Tashahhud,
Hell)." The Prophet said to his compan
ions: “Doyou know by what did he ask Allaab?”
They said, “Allaah and His Messenger know
J 411 UdilLijI best. ” He said, “By the One in Whose band is
my soul, he asked Allaah by His greatest Name
□I ! _u»-i ?JAS' <J ^.j t jJjj -tL JJI
(Ismuhu’l-a’^am) which, when He is called by
it, He responds, and if He is asked by it,He
. ^>-_jJI jjaAJI lSJI d-Lil i ^<_l _z
** gives. ”
Memorizing du’aa's like these will solve the problem that some
people have of remaining silent behind the imaam when they
have finished the Tashahhud because they do not know what
they should say.
These du’aas and others, along with their isnaads, are to be found in
Sifat a/~SaJaab by al-tAUaamah aJ-Albaani, (p. 163).
Watdingoff distractions & things that adversely affect Khushoo’ 77
CHAPTER FIVE tell you to cover the horns, because there should not be any
thing in the House to distract the worshipper.’ 113
Warding Off Distractions & This also includes avoiding praying in places where people pass
through, or where there is a lot of noise and voices of people
Things That Adversely talking, or where they are engaging in conversations, arguments
etc., or where there are visual distractions.
Affect Khushoo’
One should also avoid praying in places that are very hot or
very cold, if possible. The Prophet (^) told us to delay praying
Removing anything that may distract the Ziitrin summer until the hottest part of the day was over.
WORSHIPPER
Ibn al-Qayyim said, ‘Praying when it is intensely hot prevents a
Anas (radiyAllaab anhu) said, ‘Aa’ishah had a decorated, col person from having the proper khushod1 and presence of mind,
ourful curtain which she used to cover the side of her house. and he does his worship reluctantly, so the Prophet wisely told
The Prophet (^) said to her, ‘Take it away from me, because its them to delay praying until the heat had lessened somewhat, so
decorations keep distracting me when I pray. ”111 that they could pray with presence of mind and thus achieve
the purpose of prayer, i.e., having khushoo’ and turning to
Al-Qaasim reported that ‘Aa’ishah (radiyAllaab anhaa) had a cloth Allaah.’ "4
with decorations on it, which she used to cover a small sunken
alcove (used for sleeping or storage).
The Prophet (^r) used to pray facing it, and he said, 'Take it
away from me, because its decorations keep distracting me when
I pray.’ So she took it away and made pillows out of it.” 112
It is better not to pray in a garment that has pictures on it, and No doubt one of the things that can prevent proper khushod’ is
we should be especially careful to avoid garments with pic praying when one needs to go to the washroom. The Prophet
tures of animate beings, like many garments that are -widely (^) forbade praying when one is suppressing the urge to uri
ONE WANTS TO EAT misses of the congregational prayer, because the Prophet (^s)
said, *1/ any one of you needs to go to the toilet, and the prayer
The Messenger of Allaah (^g) said, "Do not pray when there is has begun, he should go to the toilet first." 119
food prepared.” 116
'n Agreed upon. Al-Bukhaari, Kitaab al-Aadban, Baab idbaa hadara al-
ta'aanm wa nqeemat al-Salaah\ Muslim, (no. 557-559).
1.5 Reports in Saheeh Muslim, (no. 556, part 3/391).
Reported by Ibn Maajah in his Sunan, no. 617; Saheeh al-Jaarmf no. 6832).
1.6 Reported by Muslim, (no. 560).
Reported by Aboo Daawood, (no. 88); Saheeh al-]aam\ (no. 299)
80 Developing Khitshoo’ in the Prayer
If this happens to a person whilst he is praying, he should stop The Prophet ® forbade this; he said, ,“Do not pray behind
praying, go and answer the call of nature, purify himself then one ii'lio it sleeping, or one mho is talking.
pray, because the Prophet (^g) said, ‘There is no prayer when
there is food prepared or if one is suppressing the urge to expel Because one who is talking will distract the worshipper with
waste matter.’’ 120 his talk, and one who is sleeping may expose something that
will distract the worshipper.
Without a doubt, this trying to suppress the urge takes away
khushoo'. This ruling also applies to suppressing the urge to
Al-Khattaabi said,‘As for praying behind people who are talk
pass wind.
ing, al-Shaafa i and Ahmad ibn Hanbal considered this to be
maknoh, because then talk distracts the worshipper from his
prayer.’ ™
Not praying when one feels sleepy
As regards not praying behind someone who is sleeping, a
Anas ibn Maalik said, ‘The Messenger of Allaah (^) said, “If number of scholars thought that the evidence for this was
any one of you feels sleepy when he is praying, he should sleep until he [is weak.'25
rested enough to] know what he is saying, [ i.e., he should take a nap
until he no longer feels drowsy], ” 121 M-Bukhaari, quoted the hadeeth of ‘Aa’ishah [radiyAlllaah
anbaa in his Saheeh, Baab al-Salaah khalf al-Naa’im, ‘The
This may happen when one is praying qiyaam al-layl, at the time Prophet ($£) used to pray whilst I was lying across from him on
when prayers are answered, and a person may pray against him his bed...'" m
self without realizing it. This hadeeth also includes fard prayers,
when a person is confident that he will still have enough time Mu\aahid,Taawoos and Maalik thought it makrooh to pray fac
to pray after taking a nap. 122 ing someone who was sleeping, lest he expose something that
would distract the worshipper from his prayer. 127 and his khushoo’ was so strong that he took not notice of it.
If there is no risk of that happening, then it is not makrooh to Ute Prophet said, “Prayer is an occupation in itself." 130
pray behind someone who is sleeping. And Allaah knows best.
Ayaad said, The salaf did not like to wipe their foreheads
Al-Bukhaari reported from Mu’ayqeeb (radyAHaah anhii) that before they finished praying.’131
the Prophet said concerning a man’s smoothing the ground
when he prostrates, ‘Tfyou have to do that, then do it only once. ”128 Just as a worshipper should avoid anything that will distract
him from his prayer, by the same token he should avoid
The Messenger of Allaah (^) said, “Do not wipe (theground) when disturbing others.
you are praying, but if you have to, then do it only once. ” 129
The reason for this prohibition is so as to maintain khushoo', Not disturbing others with one’s recitation
and so that a person will not make too many extra movements
in prayer. If the place where one is going to prostrate needs to The Messenger of Allaah said, ‘All of you are speaking to
be smoothed, it is better to do this before starting to pray. your Lord, so do not disturb one another, and do not raise your voices
above one another when reciting" or he said, "in prayer. 132
This also applies to wiping the forehead or nose when praying.
The Prophet used to prostrate in water and mud, which
According to another report, he (^) said,'Do not compete with
would leave traces on his forehead, but he did not bother to one another in raising your voices when reciting Our’aan.” 133
wipe it off every time he raised his head from sujood. It re
mained there because he was so deeply absorbed in his prayer
Not turning around during prayer Hie least that he deserves is that when he leaves the ruler, he
is hated and no longer valued. One who prays like this is not
Aboo Dharr {radiyAllaab anhu) said, ‘The Messenger of Allaah equal to one who prays with the proper presence of mind, turn
said, ‘Allaah continues to turn towards His slave whilst he is ing to Allaah in his prayer in such a way that he feels the great
praying, so long as he does not turn away, but if be turns away, ness of the One before Whom he is standing, and he is filled
[Allaah] turns away from him.’” 134 with fear and submission; he feels too shy before his Lord to
turn to anyone else or to turn away.
Turning away during prayer is of two types: The difference between their prayers is as Hassaan ibn ‘Atiyah
said,‘The two men may be in one congregation, but the differ
The turning away of the heart to something other than encein virtue between them is as great as the distance between
Allaah. heaven and earth. One of them is turning with all his heart
towards Allaah, whilst the other is negligent and forgetful.’ 136
The turning away of the eyes.
As for turning away for a genuine reason, this is fine. Aboo
Both of them are not allowed, and are detrimental to the re Daawood reported that Sahl ibn al-Hanzaliyyah said, ‘We started
ward ^or the prayer. The Messenger of Allaah (^) was asked praying - Salaat al-Subh (fajr) - and the Messenger of Allaah
about turning away during prayer, and he said, “It is something fig) was looking at the ravine.’
The one who turns away with his heart or his eyes during prayer guard the ravine.’
is like a man who is called by the ruler and made to stand be
fore him, and when the ruler starts to address him, he turns ThisislikewhenhecarriedUmaamahbint Abi’l-‘Aas, and when
away, looking to the right and the left, not listening to what the he opened the door for ‘Aa’ishah, and when he came down from
ruler is saying and not understanding a word of it, because his the minbar whilst praying in order to teach them, and when he
heart and mind are elsewhere. What does this man think the stepped back during Salaat al-Kusoof (prayer at the time of an
ruler will do to him? eclipse'), and when he grabbed and strangled the Shaytaan when
he wanted to interrupt his prayer. He also ordered that snakes
and scorpions should be killed even during prayer, and a per ^01 SPITTING IN FRONT OF ONE WHEN PRAYING
son who is praying should stop and even fight one who wants
to pass in front of him whilst he is praying. He told women to Ibis is incompatible with khushoo’ and good manners before
clap during prayer [if they spot a mistake on the part of the Allaah. The Prophet [|f) said, "When any one of you is pray-
imaam], and he used to wave or gesture to people who greeted iiig, let him not spit in front of himself, for Allaah is before him
him whilst he was praying. These and other actions may be ivlien he prays." 141
done in cases of necessity, but if there is no necessity, then
they are just idle gestures that cancel out khushoo’ and are there
He also (^e) said, "When any one of you stands up topray, he should
fore not allowed during prayer. 137
not spit in front of himself because he is talking to A.l!aah — may He be
blessed and exalted- as long as he is in bis prayer place; and he should
not [spit] to his right, because there is an angel on his right. He should
Not raising one’s gaze to the heavens spit to bis left, or beneath bis feet, and bury it.” 142
The Prophet forbade us to do this and issued a warning He (i|e) said, "When one of you stands to pray, he is talking to his
against it. He said, ‘When any one of you is praying, he should not Lord, and bis Lord is between him and the qiblah, so none of you
lift his ga%e to the heavens, lest he lose his sight. ” 138 should spit in the direction of his qiblah, but to bis left or under his
feet." '«
According to another report, he said, ‘What is wrong with
people who lift their ga^e to the heavens whilst thy are praying?” If the mosque is furnished with carpets and so on, as is the
norm today, if a person needs to spit, he can take out a hand
According to another report, he said, “...that thy raise their kerchief or whatever, spit into it, and put it away again.
ga%e when thy make du’aa’ during Salaah?...” 139
He spoke out strongly against it, to the extent that he (^fe) said, Trying not to yawn when praying
“Le/ them stop it, or their eyesight will be taken away. ” 140
The Messenger of Allaah (|e) said, "If any one of you feels the
Reported by Muslim, (no. 429). "2 Reported by al-Bukhaari, at-Fath, (no. 416,1/ 512).
140 Reported by Imaam Ahmad, (5/258); Saheeh al-Jaam?, (5574). Reported by al-Bukhaari, al-Fath Maori, (no. 417
V513).
88 Developing Kbnshoo ’ in the Prayer Warding off distractions & things that adversely affect Khusboo 89
urge to yawn during pray er, kt him suppress it as much as he can, lest the Not letting one’s clothes hang down (sadl)
Shaytaan enter... ”144
during prayer
plained by the scholars as being because that prevents a person attaining khusboo’, so that we may strive for them, and about
from reciting Qur’aan and doing sujood properly. 149 the things that detract from khushoo’, so that we can avoid
them.
Not resembling animals There is another issue that has to do with khushoo’, to which
the scholars attached so much importance that it is worthy of
Allaah has honoured the son of Aadam and created him in the mention here.
best way, so it is shameful for the son of Aadam to resemble or
imitate animals. We have been forbidden to resemble or imitate
a number of postures or movements of animals when we pray,
because that is contrary to khusboo' or because it is ugly and
does not befit the worshipper who is praying. For example, it
was reported that the Messenger of Allaah (^) forbade three
things in prayer: pecking like a crow, spreading one’s forearms
like a carnivore, or always praying in the same place like a camel
keeping to its own territory. 150
I
It was said that when a man always prays in the same place in
the mosque, making it his own, it is like a camel keeping to its
own territory. 151
When A Person Suffers A Great the successful. With regard to the matter of whether it counts
in terms of worldly rulings and exempts him from having to
Deal Of Waswaas From repeat it, if he focused with proper khushoo' for most of the
prayer, it is ok, according to scholarly consensus. The sunnah
Shaytaan In His Prayer prayers and adbkaar recited after prayer make up for anything
that is lacking.
When a person suffers a great deal of waswaas (insinuating But in the case where there was no khushod' or proper focus for
thoughts from Sbaytaan) in his prayer, is his prayer valid or does most of the prayer, there is a difference of opinion among the
he have to repeat it? fuqabaa’. Ibn Haamid, one of the companions of Ahmad,
thought it obligatory to repeat the prayer. The fuqahaa’ also dif
Ibn al-Qayyim, (nhimMU) said, “It was said, ‘what do you fered with regard to khushoo in prayer, and there are two schol
say concerning the prayer of one who has no khushoo1, does he arly opinions on this point. They are to be found in the Hanbali
have to repeat it or not’’ madhhab and others.
With regard to whether it will count for the purposes of re These opinions differ as to whether it is obligatory to repeat
ward, it will not be counted, except for [the parts] where one is prayers in which one encountered a great deal of norum Ibn
focused and has the correct attitude of khushoo’ towards one’s Haamid among the companions of Ahmad said that it was ob
Lord. ligatory, but the majority of fuqahaa do not share this view.
Ibn ‘Abbaas (radiyAU) anbu) said, You will gain nothing from
They take as evidence the fact that the Prophet (;^g) commanded
your prayer except the parts where you were focused.’
the one who gets mixed up in his prayer to do Sajdatay al-sahw
(two prostrations of forgetfulness); he did not say that" the
When a person suffers a great deal of waswaas from Shaytaan 95
94 Developing Klwtw in the Prayer
"Remember such and such, remember such and such, ’ about this prayer in which the Shaytaan made him forget how much
something that he bad forgotten, until be misguides him to the he had prayed, to do the two prostrations of forgetfulness. He
extent that he does not know bow much he has prayed. did not command him to repeat it. If the prayer was invalid, as
they claim, he would have told him to repeat it.’
There is no dispute regarding the fact that there is no reward
for the prayer except for the portion in which a person had They said, This is the reason for the two prostrations of forget
proper presence of mind, as the Prophet (gt) said, “A person fulness, to annoy the Shaytaan for “whispering” insinuating
may offer a prayer, and nothing will be recorded of itfor him except half thoughts to a person and coming between him and his own
of it, or a third, or a quarter... ora tenth. ” soul when he is praying. For this reason, these two prostrations
are also called al-murghimatayn (the two annoying ones). 154
Ibn ‘Abbaas said, ‘You will gain nothing from your prayer ex
cept what you focus on.” So [the prayer] is not correct if you If you say that the prayer has to be repeated, so as to gain the
are looking at it from the point of view that it has to be perfect, benefits and rewards, then that is up to the individual. If he
but it may be regarded as valid in the sense that we are not wants to gain those benefits, he can, and if he wants to miss
If you say that we have to force people to repeat the prayer and
It was reported in al-Saheeh that the Prophet (^) said,
punish them if they do not, applying to them the rulings on
the mueqfn calls the adhaan, the Shaytaan runs away farting, so that
those who forsake prayer, then this is not right.
lie will not hear the adhaan. When the adhaan is over, he comes back.
IFAfn the prayer starts, he runs away, but once it is in progress, he comes
This is the more correct of the two opinions. And Allaah knows
back, until he comes between a man and his own soul, and says, Tie
best.
member such and such, remember such and such, ’ which he
had forgotten, until be cannot remember how much he has
prayed. If any one of you experiences this, let him do two
prostrations of forgetfulness (sajdat al-sabw) whilst he is sit
ting.”
\S4
(1/528-530).
Conclusion 97
fv) The fifth is one who does all of that, but he takes his
heart and places it before his Lord, looking at his Lord
Reported by al-Tirmidhi, (5/485, no. 3482); Saheeh Sunan al-Tirmidhi, with his heart and focusing on Him, filled with love
(2769).
and adoration, as if he is actually seeing Him. That
98 Developing in the Prayer
everything, and whoever does not find his joy in Allaah, will be Bid1 ah: innovation,/Lyb: that which is newly introduced into the reli
destroyed by his feelings of grief and regret for worldly
gion of Allaah.
matters.’IK
Da‘eef: weak. A hadeeth that has failed to meet the criteria of au-
Jinn: another creation besides mankind who are invisible to us. They
plains the Quraan.
are also subject to the laws of Islaam and will be judged in the Here
Muhaajir. pl. Muhaajiroon. One who perform hijrah.fiqh: the Com
after according to how they lived in this life.
panions who migrated from Mecca to Madeenah.
Kaafir. a rejecter of faith, disbeliever. Muhaddith: pl. muhaddithoon. Scholar of Hadeeth.
Khaleefah: pl. khulafaah. Successor, representative.^^: of the Prophet
Muhkam, clear and definitive, fiqh-. an aayah of the Qur‘aan that car
(jgg), head of the Islaamic state. Also called Ameer al-Mu 'mineen or Leader ries a dear and conclusive meaning.
of the Believers.
Mujtahid: one who performs ijtihaad.fiqh: that level of scholar who
Khawf: fear. can deduce independent verdicts directly from the primary Islaamic
Khushoo: The terraKhushoo' usually translated as, ‘humility and atten
sources.
tiveness’. Ibn Hajr explained it in Fathul-Baaree (2/225) saying: ‘Khushoo’
Munkar: disclaimed, repudiated hadeeth. This is caused if a narrator
is sometimes an action of the heart, like fear, and sometimes of the
in its isnaad makes serious mistakes or is unable to distinguish error
body, like calmness/stillness and it is said: both of them must be
from that which is correct or open sin. It is also caused if a weak
present... Others say: It is something found in the soul which mani
nanator contradicts a reliable narrator.
fests itself in stillness of the body parts and agrees with what is re
Munqati1: a hadeeth whose isnaad is not connected, meaning that has
quired from worship...”
a narrator missing. This is a sub-category of the da ee/hadeeth.
Khutbah: sermon, lecture./ayA- Friday sermon. Mursal; a hadeeth whose isnaad has the name of the Companion
Makrooh: fiqh: disliked, reprehensible, that which the legally responsi missing, i.e. a Successor reports directly from the Prophet (^). In the
ble person is rewarded for leaving but not punished for doing.
eyes of the majority of scholars such a hadeeth is a sub-category of
Matrook: abandoned. This refers to a narrator of a hadeeth who is
thed/eefhadeeth.
abandoned due to being accused of lying.
Mutashaabih: unclear and ambiguous, fiqh-. an aayah of the Qur'aan
Mawdu‘: fabricated hadeeth. That hadeeth which is a he against the
that is not clear and conclusive in meaning from the wording of the
Prophet (^).
textitself.
Mubaah: fiqh: permissible, that which the legally responsible person is
Ni‘ma: favour, benefaction.
neither rewarded nor punished for doing.
Qadaa: see qadar.
Mufassir: pl. mufassiroon. Exegete, commentator./^: one who ex
g^Qadar. Allaah s decree of all matters in accordance with His prior
Glossary^05
104 Developing Khushoo’ in the Prayer
Qiblah:fiqb: direction to which the Muslims pray, towards the ka 'bah. Sawm:/ujh: fasting, one of the pillars of Islaam.
Qivaas: ftqh. Analogy. Shahaadah: testification, witness. The declaration that none has the
Raghabah: fervent desire. right to be worshipped save Allaah and that Muhammad (^) is the
Rahbah: dread. Messenger of Allaah.
Rajaa': reverential hope. Shahwaa: carnal lusts.
Ramadaan: ninth month of the Islaamic calendar. Sharee'ah: divine Islaamic law as ordained by Allaah.
Ridaa: contentment and pleasure. Shareek: partner, associate.
RadiyAllaah ‘anhu/’anhaa/’anhum/anhumaa: may Allaah be Shaykh: old man./iqh. learned person, scholar, sufee: a guide along
pleased with him/her/them/both of them. the spiritual path.
RahimuAllaah/RahimahuAllaah: may Allaah bestow his mercy Shaytaan: Satan, Iblees, a devil.
uponhim/them. Shirk: polytheism, associating partners with Allaah in matters that are
Riyaa‘: an act of worship undertaken by someone to be seen and
exclusive to Allaah.
praised by others and not purely for Allaah. Sunan: a compilation of ahaadeeth.
Ruqyaa; recitation used to cure an illness or disease. It can only be Sunnah- habit, customary practice, norm and usage as sanctioned by
done in the Arabic tongue, in words whose meaning is understood, tradition. fiqh\ the sayings, commands, prohibitions, actions, and tacit
using verses of the Qur‘aan or supplications of the Prophet com
approvals of the Prophet
bined with the belief that it is only Allaah who in reality gives the cure. Sujood: ‘prostration’ a part of the Prayer, which is directed solely for
Sabaabah: fervent longing.
Allaah alone.
Sabr: patience, steadfastness.
Surah: chapter of the Qur'aan.
Saheeh: healthy, sound, authentic, correct. A hadeeth that has met the
Surah: image, form, face.
criteria of authenticity and can be used as a legal proof.
Taaghut; all that is falsely worshipped besides Allaah.
Salaah: fiqh: the second pillar of Islaam, the prayer.
T af seer, elucidation, clarification, explanation.^: of the Quraan.
Salaam: the greeting used by the muslims: AssaLiamu 'alaykum
Tahqeeq: actualisation, fulfilment, inspection, examination, the cor
Salaf: predecessors, commonly employed to refer to the first three
rect position.
106 Developing KMoo' in the Prayer
Oneness of Allaah - His being the sole Creator and Sustainer, His
being the only One deserving worship and His being unique with
warded for doing and sinful for leaving. In the eyes of the majority
Waliy: pl. Awliyaa. Friends, Allies, Saints - those who have faith and
Wudu‘: fiqh: ritual ablution that is performed before the prayer and
Zindeeq: heretic, fiqh-. Hanafee - one who does not adhere to a reli
Zuhd: asceticism.
Developing Khushoo’ In The Prayer
plots became to divert people from Salaah by all possible means and to
As khushoo’ will be the first thing to disappear from the earth, and we
are living in the last times, the words of Hudhayfah (radiyAllaah anhu)
are particularly pertinent to us, “The first thing of your religion that
you will lose is khushoo’, and the last thing that you will lose of your
in him, and soon you will enter the mosque and not find anyone who
has khushoo’.”
Because of what every person knows about himself^ and because of die
complaints that one hears from many people about waswaas (insinuating
thoughts from Shaytaan) during the Salaah and the loss of Ithnahn^
*,
out US-SUHHAH
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