Thoughts during Salaah

Bismillaah il-Rahmaan il-Raheem

In the Name of Allaah, Most Gracious Most Merciful

Salaah is the greatest of the practical pillars of Islam, and khushoo’ in prayer is required by sharee’ah. When Iblees, the enemy of Allaah, vowed to mislead and tempt the sons of Adam and said “Then I will come to them from before them and behind them, from their right and from their left…” [al-A’raaf 7:17, interpretation of the meaning], one of his most significant plots became to divert people from salaah by all possible means and to whisper to them during their prayer so as to deprive them of the joy of this worship and cause them to lose the reward for it. As khushoo’ will be the first thing to disappear from the earth, and we are living in the last times, the words of Hudhayfah (may Allaah be pleased with him) 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 religion is salaah. There may be a person praying who has no goodness in him, and soon you will enter the mosque and not find anyone who has khushoo’.” (al-Madaarij, 1/521).

Because of what every person knows about himself, and because of the complaints that one hears from many people about waswaas (insinuating thoughts from Shaytaan) during the salaah and the loss of khushoo’, the need for some discussion of this matter is quite obvious. The following is a reminder to myself and to my Muslim brothers, and I ask Allaah to make it of benefit.

Allaah says (interpretation of the meaning): “Successful indeed are the believers, those who offer their salaah (prayers) with all solemnity and full submissiveness.” [al-Mu’minoon 23:1-2] – i.e., fearing Allaah and in a calm manner. Khushoo’ means calmness, serenity, tranquillity, dignity and humility. What makes a person have this khushoo’ is fear of Allaah and the sense that He is always watching. (Tafseer Ibn Katheer, Daar al-Sha’b edn., 6/414). Khushoo’ means that the heart stands before the Lord in humility and submission. (al-Madaarij, 1/520).


Striving to gain that which gives and strengthens khushoo’

This can be achieved in several ways, such as the following:

Preparing oneself for prayer properly:

By pronouncing the du’aa’ to be recited after the adhaan: “Allaahummah Rabba haadhihi’l-da’wati’l-taammah wa’-salaati’l-qaa’imah, aati Muhammadan il-waseelata wa’l-fadeelah, wab’ath-hu’l-maqaam al-mahmood alladhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of interceding) and also the eminence, and resurrect him to the praised position that You have promised)”

Reciting du’aa’ between the adhaan and the iqaamah:

Doing wudoo’ properly, saying Bismillaah before it and making dhikr and saying the du’aa’ after it, “Ash-hadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and messenger)” and “Allaahummaj’alni min al-tawwaabeena waj’alni min al-mutatahhireen (O Allaah, make me of those who repent and make me of those who purify themselves)”

Wearing one’s best and cleanest clothes, because Allaah says (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying…” [al-A’raaf 7:31]. Allaah is most deserving of seeing us “take our adornment” for Him. Clean, pleasant smelling clothes are also more comfortable and relaxing, unlike clothes for sleeping or working in.

We should also prepare ourselves by covering our ‘awrah properly, purifying the spot where we are going to pray, getting ready early and waiting for the prayer, and making the rows straight and solid, without any gaps, because the shayaateen come in through the gaps in the rows

Abu Qutaadah (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said: ‘The worst type of thief is the one who steals from his prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He said, ‘By not doing rukoo’ and sujood properly.’” (Reported by Ahmad and al-Haakim, 1/229; Saheeh al-Jaami’, 997).

Abu ‘Abd-Allaah al-Ash’ari (may Allaah be pleased with him) said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘The one who does not do rukoo’ properly, and pecks in sujood, is like a starving man who eats only one or two dates; it does not do him any good at all.’” (Reported by al-Tabaraani in al-Kabeer, 4/115. In Saheeh al-Jaami’ it says, hasan).

The one who does not move at a measured pace in his prayer cannot have khushoo’ because haste is a barrier to khushoo’ and pecking like a crow is a barrier to reward.

Remembering death whilst praying:

The Prophet (peace and blessings of Allaah be upon him) said: “Remember death in your prayer, for the man who remembers death during his prayer is bound to pray properly, and pray the prayer of a man who does not think that he will pray any other prayer.” (al-Silsilat al-Saheehah by al-Albaani, 1421. It was reported from al-Suyooti that al-Haafiz ibn Hajar classed this hadeeth as hasan).

The Prophet (peace and blessings of Allaah be upon him) also advised Abu Ayyoob (may Allaah be pleased with him): “When you stand up to pray, pray a farewell prayer.” (Reported by Ahmad, 5/412; Saheeh al-Jaami’, no. 742) – meaning the prayer of one who thinks that he will not pray another prayer. The person who is praying will no doubt die, and there is some prayer that will be his last prayer, so let him have khushoo’ in the prayer that he is doing, for he does not know whether this will be his last prayer.

Thinking about the aayaat and adhkaar being recited during the prayer and interacting with them:

The Qur’aan was revealed to be pondered over. Allaah says (interpretation of the meaning): “(This is) a Book (the Qur’aan) which We have sent down to you, full of blessings that they may ponder over its Verses, and that men of understanding may remember.” [Saad 38:29]. No one can ponder over its verses unless he has some knowledge of the meaning of what he is reciting, so that he can think about it and be moved to tears by it. Allaah says (interpretation of the meaning): “And those who, when they are reminded of the aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.” [al-Furqaan 25:73]. Thus the importance of studying Tafseer (Qur’aanic commentary) is quite clear. Ibn Jareer (may Allaah have mercy on him) said: “I am astonished at people who read the Qur’aan and do not know what it means. How can they enjoy reading it?” (Muqaddimat Tafseer al-Tabari by Mahmood Shaakir, 1/10. For this reason it is important for the reader of Qur’aan to look at a Tafseer, even if it is abridged, when he is reading. For example, he could read Zubdat al-Tafseer by al-Ashqar, which is abridged from the Tafseer of al-Shawkaani, and the Tafseer of al-‘Allaamah Ibn Sa’di, entitled Tayseer al-Kareem al-Rahmaan fi Tafseer Kalaam al-Mannaan. At the very least he could consult a book explaining the unusual words such as al-Mu’jam al-Jaami’ li Ghareeb Mufradaat al-Qur’aan by ‘Abd al-‘Azeez al-Seerwaan, which is a compilation of four books of unusual words used in the Qur’aan).

Another way of helping oneself to ponder over the meanings is to memorize Qur’aan and various adhkaar to be recited during 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 meanings, repeating and interacting with the words – are among the greatest means of increasing khushoo’, as Allaah says (interpretation of the meaning): “And they fall down on their faces weeping and it adds to their humility [khushoo’]’” [al-Isra’ 17:109].

The following is a moving story that illustrates how the Prophet (peace and blessings of Allaah be upon him) had khushoo’, as well as explaining how it is obligatory to think of the meaning of the aayat. ‘Ataa’ said: “ ‘Ubayd ibn ‘Umayr and I entered upon ‘Aa’ishah (may Allaah be pleased with her) and Ibn ‘Umayr said to her, ‘Tell us of the most amazing thing you saw on the part of the Messenger of Allaah (peace and blessings of Allaah be upon him).’ She wept and said, ‘He got up one night and said, “O ‘Aa’ishah, leave me to worship my Lord.” I said, “By Allaah, I love to be close to you, and I love what makes you happy.” So he got up and purified himself, then he stood and prayed. He kept weeping until his lap got wet, then he wept and kept weeping until the floor got wet. Bilaal came to tell him that it was time to pray, and when he saw him weeping, he said, “O Messenger of Allaah, you are weeping when Allaah has forgiven you all your past and future sins?” He said, “Should I not be a grateful slave? Tonight some aayaat have been revealed to me; woe to the one who recites them and does not think about what is in them (interpretation of the meaning): ‘Verily! In the creation of the heavens and the earth…’” [Aal ‘Imraan 3:190… or al-Baqarah 2:164].’

Pausing at the end of each aayah:

This is more helpful in understanding and thinking about the meaning, and it is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), as Umm Salamah (may Allaah be pleased with her) described how the Messenger of Allaah (peace and blessings of Allaah be upon him) would recite, “Bismillah il-Rahmaan il-Raheem”, and according to one report, he would pause, then say, “Al-hamdu Lillaahi Rabbi’l-‘Aalameen, al-Rahmaan, al-Raheem.” Then according to one report, he would pause, then say, “Maaliki yawm il-deen,” and he would break up his recitation aayah by aayah. (Reported by Abu Dawood, no. 4001; classed as saheeh by al-Albaani in al-Irwaa’, where its isnaads are described. 2/60).

Pausing at the end of each aayah is Sunnah even if the meaning continues into the next aayah.

Reciting in slow, rhythmic tones (tarteel) and making one’s voice beautiful when reciting:

As Allaah says (interpretation of the meaning): “… and recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.” [al-Muzzammil 73:4]. The recitation of the Prophet (peace and blessings of Allaah be upon him) was clear, with each letter pronounced distinctly.” (Musnad Ahmad, 6/294, with a saheeh isnaad. Sifat al-Salaah, p. 105).

The Prophet (peace and blessings of Allaah be upon him) “would recite a soorah in such slow rhythmic tones that it would be longer than would seem possible.” (Reported by Muslim, no. 733).

This slow, measured pace of recitation is more conducive to reflection and khushoo’ than a hurried, hasty reading.

Moving the index finger:

This is something which is neglected by many worshippers because they are ignorant of its great benefits and its effect on khushoo’.

The Prophet (peace and blessings of Allaah be upon him) said: “It is more powerful against the Shaytaan than iron” (reported by Imaam Ahmad, 2/119, with a hasan isnaad, as stated in Sifat al-Salaah, p. 159), i.e., pointing with the forefinger during the Tashahhud is more painful to the Shaytaan than being beaten with a rod of iron, because it reminds the slave of the Unity of Allaah and to be sincere in his worship of Him alone, and this is what the Shaytaan hates most; we seek refuge with Allaah from him.” (al-Fath al-Rabbani by al-Saa’idi, 4/15).

Because of this great benefit, the Sahaabah, may Allaah be pleased with them, used to enjoin one another to do this and were very keen to remember to do this thing which so many people nowadays take so lightly. It was reported that “the Companions of the Prophet (peace and blessings of Allaah be upon him) used to enjoin one another, i.e., with regard to pointing with the finger during the du’aa’.” (Reported by Ibn Abi Shaybah with a hasan isnaad, as stated in Sifat al-Salaah, p. 141. See al-Musannaf, no. 9732, part 10, page 381, Dar al-Salafiyyah, India, edn.)

The Sunnah in pointing with the forefinger is that it should remain raised and moving, pointing towards the qiblah, throughout the Tashahhud.

Knowing that Allaah responds to prayers:

The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, the Blessed and Exalted has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.” When the slave says ‘Praise be to Allaah, Lord of the Worlds,’ Allaah says, ‘My slave has praised Me.’ When the slave says, ‘The Most Merciful, the Bestower of Mercy,’ Allaah says, ‘My slave has extolled me.’ When the slave says, ‘Master of the Day of Judgement,’ Allaah says, ‘My slave has glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone we ask for help,’ Allaah says, ‘This is between Me and My slave, and My slave shall have what he asked for.’ When the slave says, ‘Guide us to the Straight Path, the path of those whom You have favoured, not the path 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 he asked for.’” (Saheeh Muslim, Kitaab al-Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli rak’ah). [Words in italics are the translation of the meaning of Soorat al-Faatihah – Translator].

Placing the right hand on the left hand on the chest:

The Prophet (peace and blessings of Allaah be upon him), when he stood up to pray, used to place his right hand on his left hand (Muslim, no. 401), and place them on his chest (Abu Dawood, no. 759; see also Irwa’ al-Ghaleel, 2/71). The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “We Prophets were commanded… to place our right hands on our left hands in prayer.” (Reported by al-Tabaraani in al-Mu’jam al-Kabeer, no. 11485. Al-Haythami said: Al-Tabaraani reported it in al-Awsat and its men are the men of saheeh. Al-Majma’, 3/155).

Imaam Ahmad (may Allaah have mercy on him) was asked about the meaning of placing one hand on top of the other when standing in prayer. He said: “It is humility before the Almighty.” (Al-Khushoo’ fi’l-Salaah by Ibn Rajab, p. 21).

Ibn Hajar (may Allaah have mercy on him) said: “The ‘ulamaa’ said: the meaning of this posture is that it is the attitude of the humble petitioner, it is more likely to prevent fidgeting, and it is more conducive to khushoo’.” (Fath al-Baari, 2/224).

Looking at the place of prostration:

It was reported from ‘Aa’ishah that “the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray with his head tilted forward and his gaze lowered, looking at the ground.” (Reported by al-Haakim, 1/479. He said it is saheeh according to the condition of the two Shaykhs [al-Bukhaari and Muslim], and al-Albaani agreed with him in Sifat al-Salaah, p. 89).

When the Prophet (peace and blessings of Allaah be upon him) entered the Ka’bah, his eyes never left the place of his prostration until he came out again. (Reported by al-Haakim in al-Mustadrak, 1/479. He said it is saheeh according to the condition of the two shaykhs, and al-Dhahabi agreed with him. Al-Albaani said, It is as they said. Irwaa’ al-Ghaleel, 2/73).

When a person sits for Tashahhud, he should look at the finger with which he is pointing as he is moving it, as it was reported that the Prophet (peace and blessings of Allaah be upon him) “would point with the finger next to the thumb towards the qiblah, and focus his gaze upon it.” (Reported by Ibn Khuzaymah, 1/355, no. 719. The editor said: its isnaad is saheeh. See Sifat al-Salaah, p. 139). According to another report he “pointed with his index finger and did not allow his gaze to wander beyond it.” (Reported by Ahmad, 4/3, and by Abu Dawood, no. 990)


Note:

There is a question in the minds of some people who pray, which is: what is the ruling on closing the eyes during prayer, especially when a person feels that this increases his khushoo’?

The answer is that this goes against the Sunnah that was reported from the Prophet (peace and blessings of Allaah be upon him) that was just referred to above. Closing the eyes means that a person misses out on the Sunnah of looking at the place of prostration and at his finger. But there is more to the matter than this, so we should listen to the opinion of an expert, al-‘Allaamah Abu ‘Abd-Allaah Ibn al-Qayyim, which will explain the matter further. He (may Allaah have mercy on him) said: “It is not part of the Prophet’s teaching to close the eyes during prayer. We have already mentioned how he used to look at his finger during the Tashahhud and the du’aa’, and he would not let his gaze wander beyond his finger… Another indication [of the fact that he kept his eyes open] is the fact that he stretched his hand forth to take the bunch of grapes when he saw Paradise, and he also saw Hell and the woman (who had tormented) the cat, and the owner of Stick (al-Mihjan). Likewise, he pushed away the animal that wanted to pass in front of him whilst he was praying, and he pushed back the boy, and the young girl, and the two young girls. He used to wave to those whom he saw greeting him (whilst he was praying). There is also a hadeeth that describes how the Shaytaan tried to tempt him whilst he was praying, so he grabbed him and strangled 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 prayed.

The fuqahaa’ differ as to whether closing the eyes during prayer is makrooh. Imaam Ahmad and others did count it as makrooh, and said: “This is the action of the Jews,” but others allowed it and did not count it as makrooh. The correct view is that if keeping the eyes open does not affect a person’s khushoo’, then this is better, but if keeping the eyes open affects a person’s khushoo because of decorations, adornments etc. in front of him, which distract him, then it is not makrooh at all for him to close his eyes. The opinion that indeed it is mustahabb in this case is closer to the principles and aims of sharee’ah than saying it is makrooh. And Allaah knows best. (Zaad al-Ma’aad, 1/293, Daar al-Risaalah edn.)

Thus it is clear that the Sunnah is not to close one’s eyes, unless it is necessary to do so in order to avoid something that may adversely affect one’s khushoo’.

Finally, we ask Allaah to make us among those who have khushoo’ and to accept our repentance. May He reward with good all those who helped to prepare this book and may He benefit all those who read it; Aameen. All praise be to Allaah, Lord of the Worlds.