THE PRAYER OF THE LOVERS

A short description of the prayer of the person who loves Allāh From the Book “Path to Guidance” which is a translation of a letter sent by Ibn Al-Qayyim – rahimahullāh – to one of his friends.

THE PRAYER OF THE LOVERS

Amongst those things that it is necessary to know is that the prayer by which the eye finds pleasure and by which the heart finds comfort and rest, is the one that combines six matters:

The First-Sincerity of Purpose: And this is that the reason behind the prayer and the thing which calls to it, is the servant’s aspiration for Allaah, his love of Him, his seeking His pleasure, nearness to Him, frequently calling upon Him and fulfilling His orders. Such that nothing from the shares of this world constitute a motive for the prayer, ever. Rather, a person comes to the prayer whilst seeking the Face of the Lord, the Most High, out of love for Him, fear of His punishment and hoping for His forgiveness and reward.

The Second-Truthfulness and Sincerity of Action: This is when a person vacates his heart for Allaah and strives his utmost in turning himself towards Allaah during the prayer. That within the prayer he gathers his heart together for the prayer and performs it in the best of ways and the most perfect amongst them, both outwardly and inwardly. For the prayer has an outward appearance and an inner one.

  • Its outward appearance are the observable (physical) actions and motions and the audible sounds. Its inner appearance is humility and submissiveness of the heart (khushoo), carefully observing oneself, knowing that Allaah is in fact observing the servant (muraaqabah), emptying the heart for Allaah, turning the heart wholly and fully towards Allaah during the prayer and not turning it away from Him to something else. All of these (inner appearances) are like a soul (for the prayer) and the outward actions are like a body (for the prayer). Therefore, when the prayer is lacking a soul, it is like a body without a soul.
  • Does the servant not feel ashamed then, that he faces his Master with the likes of this? Because of this the prayer is coiled and twisted like the shabby, worn-out garment, and the face of its owner (i.e., performer) is struck with it and it says, May Allaah waste you as you have wasted me.
  • The prayer whose outward and inner appearance has been perfected rises (to the heavens) while it has light and manifest proof, just like the light of the sun, until it is brought to Allaah and He is pleased with it and accepts it, and it says, May Allaah guard you as you have guarded me. Ibn al-Qayyim said in Al-Fawaa’id (p.258), The servant has two standings in front of Allaah. A standing in front of Him during the prayer and a standing in front of Him on the Day of meeting with Him. Whoever stood for the first standing, giving its due right, the other meeting will become easier for him. And whoever took this standing lightly and did not perform it with its due right, the other standing will become hard and severe for him. The Most High said: “And during the night, prostrate yourself to Him (i.e., the offering of Maghrib and Ishaa prayers), and glorify Him a long night through (i.e., Tahajjud prayer). Verily! The Third-Following and Imitating the Messenger and Guiding One’s Actions by Him”[Soorah al-Insaan (76):26~27].

The Third-Following and Imitating the Messenger and Guiding One’s Actions by Him: This is that the servant has great zeal in guiding himself by the Prophet with respect to his prayer, and that he prays as he used to pray whilst turning away and leaving what the people have innovated both with respect to adding and taking away things from the prayer as well as the various fabrications, none of which have been narrated from the Messenger ρ nor from any of the Companions.

  • Do not give consideration to the sayings of those who make allowances, those who stop and pause (only) at the least of that which they believe to be obligatory even though someone else will have contested with them regarding it, and would have made obligatory that which they have abandoned and dropped. Perhaps the hadeeth are established and the Prophetic Sunnah is right next to them, but they will not turn towards that and will (instead) say, We are the blind-followers of the madhhab of so and so.
  • This is not pure and correct in the sight of Allaah, the Exalted, and it is not an excuse for the one who opposes what he knows from the Sunnah, for Allaah, the Exalted, ordered obedience to His Messenger and following and imitating him alone. He did not command the following of others besides him. Others besides the Messenger are only obeyed when they command only that which the Messenger commanded, and everyone besides the Messenger – his speech can be taken (and accepted) or refused (and rejected).
  • And Allaah, free is He from all imperfections, the Exalted, has sworn upon His own Noble Self that we do not truly believe until we make the Messenger the sole judge in all disputes that occur between us and until we comply with his judgement and submit to it perfectly and completely.
  • Referring judgement to someone besides the Messenger will not benefit us and will not deliver us from the punishment of Allaah. The answer (i.e., We are the blind followers of the madhhab of so and so …) will not be accepted from us when we hear His Call, free is He of all imperfection, on the Day of Judgement: How did you respond to the Messengers? [Soorah Qasas (28):65].
  • It is definite that He will ask us about that and will request from us an answer. He, the Exalted, said: Then surely, We shall question those (people) to whom it (the Book) was sent and verily, We shall question the Messengers. [Soorah al-Araaf (7):6.]
  • The Prophet said, It has been revealed to me that you will be put to trial through me and that you will be questioned about me, meaning the questioning in the grave.

The Fourth-Observing Ihsaan: This is (observing) muraaqabah, which is that you worship Allaah as if you are seeing Him. This observance begins with and emanates from perfect faith in Allaah, His Names and His Attributes such that a person sees Allaah, free is He from all imperfection, the Most High, above His heavens, ascending His Throne, speaking with His commands and prohibitions, controlling the affairs of the whole creation, the command coming down from Him and ascending to Him, and actions and the souls (at the point of death) of the servants being presented to Him.

  • So he witnesses all of that with his hear. He witnesses His Names and His Attributes and he witnesses a Qayyoom (Self Sustainer and Protector of all that exists), a Hayy (Ever-Living), a Samee’ (All-Hearer), a Baseer (All-Seer), an-’Azeez (Mighty), a Hakeem (Most-Wise), one who commands and forbids, loves and hates, there being nothing hidden from Him of the actions of the servants, their statements or their inner condition and realities. Rather, He knows the deception of the eyes and what the hearts conceal.
  • And this level of Ihsaan is the foundation of all the actions of the heart, for it necessitates veneration and magnification (of Allaah), awe and love, repentance and reliance, submission to Allaah, free is He from all imperfection, and humbling oneself to Him. It also cuts off the whisperings and murmurings of the soul and unites the heart and the concern (together) for Allaah.
  • Therefore, the servant’s share of nearness to Allaah is in accordance with his share of observing Ihsaan, and it is with respect to Ihsaan that the prayer (of each individual) differs such that there may be a difference in excellence between the prayer of two men-the difference between their standing, bowing and prostrating being equivalent to the difference between the heavens and the earth.

The Fifth-Seeing that the Blessing is from Allaah: This is that a person witnesses that the favour and blessing belongs to Allaah, free is He from all imperfections, in that He made the person and his family stand in this position, and He also granted them successes in making their hearts and bodies stand in service to Him. Therefore, if it had not been for Allaah, free is He from all imperfections, nothing of this would have occurred. As the Companions used to say, whilst in front of the Prophet, By Allaah, if it had not been for Allaah We would not have found guidance And we would not have given charity And nor would we have prayed

  • Allaah, the Exalted, said: They regard as a favour upon you (O Muhammad ) that they have embraced Islaam. Say, Count not your Islaam as a favour upon me. Nay, but Allaah has conferred a favour upon you, that He has guided you to the Faith, if you indeed are true.[Soorah al-Hujuraat (49):17]. For Allaah, free is He from all imperfections, is the One who made a Muslim a Muslim and the one who prays to be one who prays, as al-Khaleel (i.e., Ibraaheem) said: Our Lord! And make us Muslims (submissive unto You) and of our offspring a Muslim nation (submissive unto You), and show us our Manaasik (all the ceremonies of pilgrimage, Hajj and ’Umrah, etc.,)…[Soorah al-Baqarah (2):128].
  • And he said: O my Lord! Make me one who performs Salaah and (also) from my offspring… [Soorah Ibraaheem (14):40]. So (granting) the blessing and favour belongs to Allaah alone in that He made His servant to be obedient to Him. This is of the greatest of His blessings over him, and the Exalted said: “And whatever of blessings and good things you have, it is from Allaah.”[Soorah an-Nahl (16):53].
  • And He said: But Allaah has endeared the faith to you and has beautified it in your hearts, and has made disbelief, wickedness and disobedience (to Allaah and His Messenger) hateful to you. These! They are the rightly guided ones. (This is) a Grace from Allaah and His Favour. And Allaah is All-Knowing, All-Wise. [Soorah al-Hujuraat (49):7~8]. This matter (seeing that the blessing is from Allaah) is one of the greatest of observances and the most beneficial of them for the servant. Every time the servant is greater and stronger in his tawheed, his share of this observance is more perfect and complete.
  • It has a number of benefits: That it comes in between the heart and becoming amazed with the action and looking at it (with admiration). When a person sees that it is Allaah who favoured him with it, who granted him success in performing it and who guided him to it, this will keep him from looking at his own self, becoming amazed with his action and assailing the people (with this action he did). So he removes this from his heart and does not become amazed with it, and (he removes it) from his tongue and does not show it (to others) and nor does he start demanding things for it. This is the sign of an action that is raised (to Allaah).
  • And amongst its benefits is that he attributes the praise to the One who deserves it and its (true) owner. He does not see any praise for himself, but in fact he witnesses it, all of it, for Allaah, just as he witnesses that the blessing and favour is all from Allaah. That the bounty is all from Allaah, and that all goodness is in His Hand. This is from the completion of Tawheed.
  • His heart will not be established upon Tawheed except with this knowledge and witnessing of this knowledge. When he knows this and it becomes firmly rooted in him, it will become a marvel to him and when it becomes a marvel to his heart, it will produce for him – from (the fruits of) love and intimacy with Allaah, fondness of meeting Him, enjoying His remembrance and obeying Him – that for which there is no comparison in the greatest pleasure of the world, ever.
  • There is no goodness for any man in his life when his heart is hindered from this and when the path towards it is obstructed, but he is as Allaah, the Exalted, has said: Leave them to eat and enjoy, and let them be preoccupied with (false) hope. Soon will they will come to know! [Soorah al-Hijr (15):3]

The Sixth-Seeing Deficiency in Oneself: This is that even when the servant strives his utmost in fulfilling an order and sacrifices (himself) in abundance, he is still negligent and the right of Allaah over him is much greater (than his striving). That which should be given (to Him) of obedience and servitude is many times more than that. His Might and Grandeur, free is He from all imperfections, requires such servitude that is necessitated by these two (qualities of Him).

  • When the aides of the kings and their servants serve in obedience to them whilst honouring them, aggrandizing them, showing them respect and reverence, displaying modesty, having fear and awe of them and being sincere (in advice to them) – such that they empty their hearts and single out their limbs for (service) to these kings – then the King of all kings, the Lord of the Heavens and the Earth is more deserving of being served with multiples of (all of) that.
  • So when the servant sees in himself that he has not given to His Lord, with regard to His servitude, His due right, not even close to His due right, he will come to know of his negligence and shortcoming and failure to fulfil that which is fitting for Allaah, from His due right (upon His servant), and that he is in greater need of Allaah’s forgiveness and His pardon (with respect to the shortcoming in servitude to Him) than that he should request reward from Him for his servitude.
  • If he had fulfilled his servitude (to Allaah) truly and properly, that would have been as was due of him because of the requirement of servitude (’uboodiyyah) to Allaah. For the servant’s serving of his master is a duty upon him because he is his servant and subject. So if he were to request some recompense for his actions and his service (to his master), the people would consider him foolish, stupid. Yet this is when he is not in reality his (master’s) servant and subject. In reality, he is the servant of Allaah and His subject, from every single aspect. Therefore, his work and his service is a right due from him because he is His servant. If Allaah were to reward him for that, then that would be a mere blessing, favour and benevolence towards the servant, which he does not deserve.
  • It is from this (perspective) that the Messenger said, None of you shall enter Paradise on account of his actions (alone). It was said, Not even you, O Messenger of Allaah? He replied, Not even me, unless Allaah covers me with His mercy.
  • And Anas ibn Maalik said, Three scrolls will be brought out for the servant on the Day of Judgement. A scroll of his good deeds, a scroll for his evil deeds and a scroll containing the favours and blessings that Allaah bestowed upon him. The Lord, free from all imperfections, will say to His favours and blessings, Take your due right from the good deeds of My servant. He will say to the smallest favour (ever bestowed upon him), Take your due right from the good deeds of My servant. So the smallest favour will stand (to take its due right) but the good deeds of the servant will be exhausted. Then (this smallest favour) will say, By your Might-my due right has not been fulfilled. Then when Allaah wishes to show mercy to His servant, He bestows blessings upon him, forgives his sins and multiplies his good deeds.
  • This is amongst the clearest of evidences of the perfect knowledge of the Companions concerning their Lord and His rights over them, just as they are the most knowledgeable of the ummah concerning the Prophet, his compassion and his Religion. There is contained in this narration such knowledge and cognisance which none but those of keen insight and those having knowledge of Allaah’s Names, Attributes and His due right, can grasp.
  • It is from this that the saying of the Prophet can be understood, in the hadeeth which is reported by Aboo Daawood and Imaam Ahmad, from the hadeeth of Zaid bin Thaabit and Hudhaifah ibn al-Yaamaan and others, that, If Allaah were to punish the inhabitants of His Heavens and the inhabitants of His Earth, then He would certainly punish them and this would entail no injustice on His part (ever). And if He was to show them mercy, then His Mercy would be better for them than their own actions.

The Prayer And Its Effect Upon Abandoning Sins And Developing The Soul

Allaah, the Sublime said: Indeed prayer restrains from the obscene and evil deeds. Soorah al-Ankaboot [(29:45)]. Allaah has explained in this aayah that a correct prayer, performed with humility and submissiveness (khushoo’ ) undoubtedly prevents its performer from obscene and evil deeds and leads him to goodness. Therefore, you will see that the people of the mosque are the most superior of mankind and the best amongst them. The sins and shortcomings of others are many times more than the sins and shortcomings of these people.

If the prayer does not prevent us from obscene and evil deeds then it is necessary to carefully scrutinise the deficiency within it and to correct it. There is no escaping from correcting one’s prayer and there is no fleeing from bringing about khushoo’ within it. So let us look at the causes and let us strive to treat them with the cure, just as we treat our bodies for their diseases. However the treatment of the souls is more appropriate and comes first, and this is what will help us to understand the saying of the Messenger, The first thing for which a servant will be held to account is his prayer. If it is correct and sound, all the rest of his actions will be correct and sound, and if it is corrupt then all the rest of his actions will be corrupt. [Reported by at-Tabaraanee in Al-Awsat and Ad-Diyaa from Anas (τ). It is also in Saheehul-Jaami no. 2570].

So in the correction of the prayer lies the correction of all the other actions. The position of the prayer (relative to all the other actions) is like that of the head to the body. This is because the servant is nearest to his Lord during his prayer. He calls upon his Lord and seeks forgiveness from Him. He returns to Allaah and cries to Him, the Sublime.

The prayer cannot be corrected except with the correction of the creed, being observant of Allaah, having fear of Him, bringing oneself to account in front of Him, and trembling out of fear of His Fire. When he finishes his prayer and is put to trial with sins and disobedience, he finds strength in his heart to repel them. This is because he looks at the temporary and vanishing pleasures and then at the bliss and joy which never ends and the happiness which is never cut off. So he puts the good which will remain (and last forever) ahead of that which is only transitory and vanishes.

The prayer of the servant is corrupted due to lack of the careful observance of Allaah and weakness in taqwaa. A person is, therefore, not able to produce such awe as will come between him and his acts of disobedience.

There also occurs in the hadeeth, “Indeed, there is in the body a morsel of flesh, if it is sound and wholesome, then the whole body will be sound and wholesome and if it is corrupt, the whole body will be corrupt. Indeed it is the heart.” [Reported by Bukhaaree, Muslim and others from an-Nu’maan ibn Basheer].

In the correction and purification of the heart lies the correction of the whole body and in the corruption of the heart lies the corruption of the whole body. If the heart is corrected, the hand will be corrected so that it does not steal or strike anyone or commit zina by touching what is unlawful. The feet will also be corrected so that they do not walk towards what is unlawful. The ears will be put straight so that they do not listen to musical instruments, slander or backbiting. The situation of the tongue will improve so that it does not speak except what is good. If the heart is corrupted, the whole body becomes corrupt and the limbs will not depart except towards evil conduct and mischief.

The matter of the heart is either set aright or corrupted by the prayer. If the prayer is good it is an indication that the heart has benefited and that it is sound and wholesome. If it is not good, it is an indication of the heart receiving little benefit and of its corruption. Evil deeds then become manifest and overtake the limbs.

Know that every prayer which is performed with awe and humility enlivens the heart and stimulates it to do good deeds and also makes it adapt to good deeds, just as every good action which is performed outside of the prayer increases ones khushoo’ within the prayer. In a hadeeth there occurs, “Upon you is the Night Prayer (Tahajjud) as it was the habit of the righteous people before you. It is a means of nearness to Allaah, the Exalted, a prevention from evil deeds and an expiation for sins.” [Reported by Ahmad in his Musnad, at-Tirmidhee and others. It is also in Saheehul-Jaami, no. 3957].

The Messenger has made it clear that the Night Prayer is a prevention from sins in that it stops the one who performs it from evil deeds and incites him to do good deeds. Therefore, it is necessary for us to establish the prayer and to increase in it. Likewise we must perform the Night Prayer, standing awestruck, humble and submissive to Allaah, the Sublime, our hearts weeping over what we have neglected and fallen short of while hoping for the mercy of our Lord. We seek nearness to him by calling Him by His Names and Attributes, asking Him by them that he establishes us (upon His path) and that He gives us benefit from our prayer and standing at night.

It was said to the Prophet, “So and so prays the whole of the night, yet when he reaches the morning he steals!” He said, “What you say (i.e., about his prayer) should prevent him from that…” or he said, “His prayer will prevent him (from that).” When the prayer of the servant reaches its goal in preventing him from sin and disobedience it is written for him in Iliyyeen as is mentioned in the hadeeth, “If a prayer is performed after another prayer and there is no foolishness (vain talk) between them, it is written in Illiyyeen.” [Reported by Aboo Daawood and others. It is also in Saheehul-Jaami, no.3731].

Therefore, the performance of prayer with earnestness and bringing together the elements of love, fear, hope, awe and reverence, all of which are constituents of khushoo’ is a necessary and vital matter. As is well known, the difference between an accepted prayer and a rejected one is khushoo’. Ibn al-Qayyim mentions in Al-Madaarij, “Two people pray in the same row, behind the same Imaam-and the difference between the prayers of the two is like the distance between the heavens and the earth.” And this is because in one heart is khushoo’ and in the other heart-which is dead and has found more pleasure in escaping to the valleys of the world-there is the darkness of heedlessness.

IBN AL-QAYYIM ON THE HADEETH QUDSEE “I have Divided the Prayer Between Myself and My Servant”

Aboo Hurairah said, I heard the Prophet say, Allaah, the Mighty and Sublime, has said: I have divided the prayer between Myself and My servant into two halves. And My servant shall have what he has asked for.

When the servant says: All praise belongs to Allaah the Lord of all Creation. Allaah, the Mighty and Majestic, says, “My servant has praised Me.”

And when he says: The Most Gracious, the Most Merciful. Allaah, the Mighty and Majestic, says, “My servant has extolled Me.”

And when he says: Master of the Day of Judgement. Allaah, the Mighty and Majestic, says, “My servant has glorified Me…” and on one occasion He said, “My servant has submitted to My power.”

And when he says: You alone do we worship and from You alone do we seek help. He says, “This is between Me and My servant, and My servant shall have what he has asked for.”

And when he says: Guide us to the Straight Path, the Path of those whom You have favoured, not of those upon whom is Your anger, nor of those who are astray. He says, “This is for My servant, and My servant shall have what he has asked for.” Reported by Muslim

Ibn al Qayyim (may Allaah have mercy on him) said, “And when he says, All praise is due to Allaah, the Lord of all Creation …” he pauses for a short while waiting for the response of his Lord, “My servant has praised Me.” Then when he says, “The Most Merciful, the Bestower of Mercy” he waits for the response, “My servant has extolled Me.” And when he says, “Master of the Day of judgement…” he waits for the response, “My servant has glorified Me.”

It is the delight of his heart, the pleasure of his eye and the joy of his soul that his Lord says about him, “My servant…” three times. By Allaah! If the fumes of desire-and the darknesses of the soul were not upon the hearts, they would have flown out of happiness and joy that their Lord, Maker and Deity says, “My servant has praised Me, My servant has extolled Me and My servant has glorified Me.”

Then there would have been space in his heart to witness (the reality) of the three names which are the basis of all the Beautiful Names and these are: Allaah, ar-Rabb and ar-Rahmaan.

When he says, “Master of the Day of judgement…” he witnesses the glory which befits none but the King, the Truth, the Manifest. So he witnesses a very powerful and compelling King, to Whom the whole creation has yielded, to Whom the faces are humbled, to Whom the creation humbles itself, and to Whom every possessor of power and honour submits. He witnesses with his heart a King (Who is) upon the Throne of the Heaven.

And then he says, “You alone do we worship and from You alone do we seek help…” in which lies the secret of the creation and the affair of the world and the hereafter, and which contains the loftiest of goals and the most excellent of means (of approach to Allaah). The loftiest of goals is enslavement to Allaah and the most excellent of means is His help and assistance. There is no deity deserving of worship in truth except Him and there is no helper in His worship besides Him. Therefore, His worship is the greatest of goals and His aid is the loftiest of means.

And these words contain the two types of tawheed and they are Tawheed ar-Ruboobiyyah and Tawheed al-Uloohiyyah. Devotion to Allaah comprises His names ar-Rabb and Allaah, so He is worshipped on account of His Uloohiyyah, help is sought from Him on account of His Ruboobiyyah and He guides to the Straight Path on account of His Mercy. The first part of the soorah (i.e., Soorah alFaatihah) therefore, mentions His names Allaah, ar-Rabb and arRahmaan for the purpose of the one who seeks His worship, help and guidance. He is alone in being able to bestow all of that. There is no one who can aid others in Allaah’s worship besides Allaah and none can guide (to the Straight Path) except Him.

Then the caller, with the speech of Allaah, “Guide us to the Straight Path…” realises his extreme need for this (guidance). He is never in need of any other thing as much as he is of this guidance. He is in need of it in every moment and at every glance of the eye.

Then Allaah makes it clear that the people of this Guidance are those who have been specified with His favour, not those upon whom is His anger, these latter ones are they who know the Truth but do not follow it, not those who are astray, and who worship Allaah without knowledge. Both of these groups share with each other in speaking about His creation, His command and His Names and Attributes without knowledge. The path of those upon whom is His favour and blessing is different from that of the people of falsehood with respect to knowledge and action.

When he finishes from this praise, supplication and tawheed, he has been ordered to end it with ‘aameen’ which is a seal (to his supplication) and with which the aameen of the angels in the sky coincides. This aameen is from the beautification of the prayer, just like the raising of the hands is a beautification of the prayer, a following of the sunnah, veneration of the command of Allaah, worship by the hands and a sign of the transition from one pillar (of the prayer) to another.’ [Taken from As-Salaatu wa Hukmu Taarikihaa, pp.171~172].

Uloohiyyah: A term denoting that Allaah is the only One to Whom all forms of worship should be directed in truth, whether actions of the heart (feelings), words and statements or actions of the limbs. The word Ilaah is derived from it, meaning: something that is adored, worshipped, turned to i.e., an object of worship, subservience and adoration. There is nothing else besides Him who deserves that, and this is the meaning of the testimony, Laa ilaaha ilallaah (There is no Ilaah which is deserving of worship/ subservience except Allaah), the truth and certainty of which every Messenger came to establish. Allaah, the Mighty and Majestic, says: Your Ilaah is but one Ilaah. [Soorah an Nahl (16):20]
And He alone is the Ilaah (of those) in the Heavens and the Ilaah (of those) in the Earth. [Soorah az-Zukhruf (43):84].
Invoke not, or pray to any Ilaah along with Allaah. There is no Ilaah but He. [Soorah Qasas (28):88].

Ruboobiyyah: A term denoting the absolute sovereignty and kingship of Allaah over the heavens and the earth and whatever is between them.
It has three aspects to it:
(i) Khalq (creativity): Allaah by Himself makes everything from nothing.
(ii) Mulk (possession): Allaah by Himself owns everything and
(iii) Amr (administration): Allaah by Himself, controls and directs everything that He creates and all that He owns.
Some of the proofs for these are:
He has the creation and His is the command/administration. Blessed be Allaah the Rabb of all Creation. [Soorah al-A’raaf (7):54].
Allaah is your Rabb. He owns everything and those whom you call upon besides Him do not own even the white stringy strand on a date-stone (such a minute possession). [Soorah Faatir (35):13].

Ibn Qudaamah Al-maqdisee And His Comments On The Prayer

He (may Allaah have mercy on him) said, “And know that the prayer has actions which are pillars, actions which are obligatory and actions which are sunnah. The spirit of prayer is in the niyyah (intention), ikhlaas (sincerity), khushoo’ (awe coupled with humility and submissiveness) and the presence of the heart. The prayer also contains remembrances, private conversations (with Allaah) and physical actions. When the heart is not present the desired goal is not obtained by the remembrances and private conversations with Allaah, the Exalted. Because speech, when it does not express the innermost feelings or what is in the heart, is (nothing but) absentmindedness and folly.

Likewise the desired goal (from the prayer) is not obtained from the (mere performance of) actions. The purpose of the standing in prayer is service (to Allaah) and the purpose of the rukoo’ and sujood is magnification of Allaah and humility to Him. If the heart is not present, the desired goal will not be reached. When an action is devoid of the purpose and intent behind it, nothing remains except a picture or an impression which has no value to it.

Allaah, the Exalted, said: It is not the meat or blood (of the sacrifice) which reaches Allaah but it is the taqwaa (which is in your hearts) that reaches Him. [ Soorah al Hajj (22):37].

The meaning here is that what reaches Allaah is the quality which has overtaken and is predominant in the heart, so that this same feeling is present when the requested acts of worship are performed. It is vital that the heart is present. Allaah has, however, overlooked the unmindfulness which occurs unexpectedly in the prayer because the judgement for maintaining the presence of the heart at the beginning of the prayer continues for the rest of it.

The meanings by which the life of the prayer is perfected are many.

The First: The presence of the heart as we have just mentioned. Its meaning is that the heart is empty and devoid of what is otherwise mixed with it. The cause of that is ambition and aspiration. When a matter is on your mind and concerns you, the heart will by necessity become engaged with it. There is nothing to cure this except to turn all your concerns towards the prayer (alone). A person’s concerns in the prayer intensify and weaken in accordance with the strength of his eemaan in the Hereafter and the extent to which he holds the world in contempt. If you find that your heart is not present during the prayer then know that the reason for it is weak eemaan, so you must strive to strengthen it.

The Second: Understanding the meaning of the words and this is the matter which lies behind the presence of the heart. It may be that the heart is present with the pronunciation of the words but not with the meanings behind them. So it is desirable that the mind is turned towards perceiving their meanings by repelling other distracting thoughts and cutting off their roots because unless roots are cut off the thoughts continue to arise from them.

The root can either be external, such as what occupies the hearing and sight, or internal and this is stronger, like the one whose concerns for the world have multiplied and diversified. His thoughts are not restricted to one matter and even lowering his gaze does not protect him from this because whatever occurs in his heart is enough to keep him occupied.

If the root is external the cure for it is to cut off what occupies the hearing and the seeing and this includes being close to the qiblah (i.e., sutrah), looking at the place of prostration, being careful of and avoiding places which are colourful or attractive and not leaving anything besides oneself which would occupy his perceptions and feelings. The Prophet when he prayed in a shirt which had marks upon it took it off and said, “It has just diverted me from my prayer.”

If the root is internal, the way to treat it is to compel the soul to become occupied with what one is reciting in the prayer. He should prepare for that before entering the prayer by freeing himself from (thinking about all) other occupations, striving to empty his heart (from everything but the prayer), to renew the remembrance of the hereafter in his soul, realise the seriousness of standing in front of Allaah, the Mighty and Majestic, and the terror of being examined. If these are not the thoughts present (in the prayer) then a person should know that (his heart) is reflecting about those things which produce aspirations and desires in him. Let him therefore leave those desires and cut off those attachments.

Know that when an illness sets in and becomes firm nothing but strong medicine can repel it. When an illness intensifies it competes with the one who prays and the one who prays competes with it until the prayer expires in this competition.

The example of this is of a man who is sitting under a tree, trying to devote himself to thinking and reflecting, but then birds disturb and confuse him. So he tries to make them fly away with the stick which is in his hand. He then thinks and (deep thought) has not yet lodged into his mind when the birds come back. It is said to him, “This thing cannot be prevented. If you want it to stop then cut the tree down.” This tree is the desire. When it becomes sick (corrupted) and its branches become numerous, thoughts and ideas are drawn towards it just like birds drawn towards a tree and flies towards dirt and filth. So one’s precious life is spent in repelling what cannot be repelled. The cause of this desire which brings about these thoughts and ideas is love of the world.

It was said to ’Aamir ibn ’Abd Qais (may Allaah have mercy on him), “Do you converse with your soul about anything from the matters of the world during prayer?” He said, “That my teeth become twisted is better to me than that I find this.” Know that cutting off the love of the world from the heart is a difficult matter and to completely prevent it is a mighty task. Let him then strive in whatever is possible and Allaah is the One Who gives support and aid.

The Third: Magnification of Allaah and awe/reverence of Him. This occurs by two things. Cognition of the Majesty and Grandeur of Allaah, the Exalted, and cognition of the insignificance of the soul and the fact that it causes one to become enslaved. This cognition occurs by two things, willing submission/yielding (Istikaanah) and awe coupled with humility and submission (khushoo’). Included within this is hope as it is an addition to one’s fear. How many venerated kings are there who are feared because of their authority and influence just as hope is placed in them for their benevolence? It is desirable, therefore, for the worshipper to hope for reward for his prayer and to fear punishment for his negligence.

It is also desirable for the worshipper to make his heart present during all the matters which are related to the prayer. When he hears the call of the mu’adhdhin he should liken it to the call on the Day of Judgement and set out to answer it with vigour and determination. Let him consider (the reality of) what he is responding to and in what state his body comes to the prayer.

When he has covered himself (for the prayer) he should realise that the purpose behind it is to conceal the shamefulness of his body from the creation. Let him also realise his deficiencies and defects and the scandals and disgraces of his inner self which none can know except the Creator and which none can cover or hide. Only remorse, modesty and fear can expiate for them.

When he faces the qiblah he has turned his face from all other directions to the direction of the House of Allaah and yet turning his heart to Allaah is more befitting than that. Just as he cannot face the qiblah without turning away from all else besides it, likewise the heart cannot turn to Allaah without turning away from all that is besides Him.

When you make the takbeer (i.e., say, Allaahu Akbar), O worshipper, do not let your heart treat your tongue as having lied, because if there is something greater than Allaah in your heart then you have lied. Beware also that your whim and desire is greater (than Allaah) which would be proven by your preference to go along with it (rather) than to give obedience to Allaah, the Exalted.

When you seek refuge, know that seeking refuge means recourse to Allaah, the Sublime. When you do not seek refuge with your heart (as well), then your words are futile and ineffective.

Understand the meaning of what you recite. Make this understanding present with your heart when you say: All praise belongs to Allaah the Rabb of all the Worlds.

Bring to mind His Benevolence when you say: The Most Gracious, the Most Merciful.
And His Might and Grandeur when you say: Master of the Day of Judgement.

And likewise (understand the meaning) of everything that you recite. We have already reported about Zuraarah ibn Abee ’Awfaa (may Allaah have mercy on him) that when he recited in his prayer: “And when the Trumpet is blown (a second time).” he fell to the ground, dead. This did not occur except that he imagined and pictured that situation and it brought destruction upon him.

Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place. In the prostration you have returned the limbs to their place of origin, upon the dust from which they were created. Understand also the meaning of the remembrances with inclination and zeal.

Know that performing the prayer with these internal conditions is a cause-of the purity of the heart from adulteration and pollution, of obtaining the light by which the Might and Greatness of the One Who is worshipped is realised and of discovering His secrets and none understands them except those grounded in knowledge (the scholars). As for the one who is standing performing the external actions without knowing their significance or meanings he will not realise or discover any of the above, rather he will reject its existence.

The Various Postures Of The Prayer

An Explanation of What should be Present in the Heart During every Pillar and Moment from the Actions of the Prayer. And these are the Call to Prayer, purification, covering ones awrah, facing the qiblah, standing, the intention, the takbeer, seeking refuge, the basmalah, the recitation of Faatihah and another soorah, the rukoo, sujood and tashahhud.

The Call to Prayer (Aadhaan)
When you hear the Call to Prayer then make the terror of the call on the Day of judgement present in your heart and prepare yourself externally and internally to respond and race towards it. Those who race to answer this call are the ones who will be called out with benevolence on the Day of Judgement. Remember also the description which Allaah, the Mighty and Majestic, has given to the Hypocrites when he said:
And when they stand for the prayer they stand without earnestness (lazily). [Soorah an-Nisaa (4):142].
The description of the Believers is the opposite of that. They stand for the prayer whilst rejoicing and with eagerness and liveliness, turning themselves towards Allaah, the Mighty and Majestic.

The Purification
Then you purify yourself in your home which is the furthest place (from the place of prayer), then your clothes which are your nearest covering and then your skin which is your lowest and innermost covering do not forget to purify your heart with repentance, remorse, firm resolution not to return to sins, and avoiding injustices (to others). The purification of the inner self precedes the purification of the external form.

Covering One’s Awrah
Its meaning is that you conceal the undesirable parts of the body from the creation, but bring to mind along with this the ugly traits and characteristics and the scandals of your inner self. Try to bring about modesty and feel shameful in front of Allaah, the Mighty and Majestic, from Whom no secret is hidden, as it is not possible to cover it.

Facing the Qiblah
This is turning your face away from all other directions to the direction of the House of Allaah, the Mighty and Majestic. Know that it is also obligatory to turn the heart away from all other things towards Allaah, the Mighty and Majestic. Thus there occurs in one of the opening supplications of the prayer, “I have turned my face towards the One Who Created the heavens and the earth, sincerely.” The purpose is the turning of the heart towards Allaah and its sincerity towards Him after the body has been made to face the House of Allaah.

The Standing
This is making the body and the heart stand erect, upright in front of Allaah, the Mighty and Majestic. Bring to mind along with this the standing in front of Allaah on the Day of judgement for questioning and try to feel and sense the Might of Allaah, the Mighty and Majestic. Prepare yourself to stand in front of Him (in prayer) in such a way that it will lead you to safety on the Day of Judgement.

The Intentions
Fill your intention with sincerity to Allaah, the Mighty and Majestic, hoping for His reward, fearing His punishment and loving His nearness. Train and nurture yourself to recall this sincere intention along with every speech and action and know that none will be saved on the Day of judgement except the sincere ones. Every action which has a desire for other than Allaah is adulterated and obscured. Allaah, the Mighty and Majestic, said regarding this: And We shall turn to whatever actions they did and make them into scattered dust. [Soorah al Furqaan (25):23].

The Takbeer
When you declare the takbeer with your tongue it is desirable that your heart does not treat it as having lied. If there is something in your heart which is greater than Allaah, the Sublime, or if your whim and desire is greater to you than Allaah, the Mighty and Majestic, and you are more obedient to it than to Allaah, the Exalted-then you have taken it as a god and you will have declared its greatness. So your saying, “Allaah is Greater,” will have been but a mere expression of the tongue and the heart will have refrained from supporting the tongue. If it had not been for repentance, seeking forgiveness and harbouring good thoughts about Allaah’s generosity and forgiveness, this would have been one of the greatest dangers.

Seeking Refuge
Know that this means seeking a sanctuary with Allaah, the Mighty, from Satan, the Rejected and Accursed-the one who lies in wait for you, jealous of your private conversation with your Lord, the Mighty and Majestic, and of your bowing and prostration to Him, together with the fact that Satan did not agree to or offer a single prostration to Him. He has made it his concern to prevent you and cut you off from conversing privately with your Lord by his whisperings about the concerns and affairs of the world and its engagements and occupations until he prevents you from the honour of secretly conversing with Allaah, its blessing and its reward. He also tries to cut you off from your Master, whose love and secret conversations make the hearts happy, and from gaining nobility in this life and the Hereafter by His remembrance and beautiful worship.

The Basmalah
When you pronounce this, intend to receive blessings by the name of Allaah along with which nothing in the heavens or the earth can cause harm, He is the All Hearing the All-Knowing. When you say Ar-Rahmaanir-Raheem, recall in your heart His various benevolences so that His Mercy becomes manifest to you and hope arises in your heart.

Recitation of the Faatihah
Remember the saying of the Messenger (ρ), that he has narrated from his Lord, “I have divided the Prayer between Myself and My servant into two halves, and My servant shall have what he has asked for.

  • When the servant says: All praise belongs to Allaah the Rabb of all the Worlds. Allaah, the Mighty and Majestic, says, “My servant has praised Me.”
  • And when he says: The Most Gracious, the Most Merciful. Allaah, the Mighty and Majestic, says, “My servant has extolled Me.”
  • And when he says: Master of the Day of Judgement. Allaah, the Mighty and Majestic, says, “My servant has glorified Me…” and on one occasion He said, “My servant has submitted to My power.”
  • And when he says: You alone do we worship and from You alone do we seek help. He says, “This is between Me and My servant, and My servant shall have what he has asked for.”
  • And when he says: Guide us to the Straight Path, the Path of those whom You have favoured, not of those upon whom is Your anger, nor of those who are astray. He says, “This is for My servant, and My servant shall have what he has asked for.”

An-Nawawi (may Allaah have mercy on him) said, The scholars have said, And the meaning of the word prayer (in this hadeeth) is the Faatihah. (His saying), I have divided it … is in terms of its meaning because the first half of it contains praise of Allaah, His glorification, extolling Him and submitting (one’s affairs) to Him and the second half contains a request, an imploration and a need.

Al-Qaasimee (may Allaah have mercy on him) said, “These meanings are related to the levels of understanding and the levels of understanding are related to the abundance of knowledge and the clarity of the heart. The levels and degrees of this (amongst people) cannot be comprehended. The prayer is the key to the hearts. Within it, the secrets of the words (which are recited) are uncovered. This is the right of the recitation and is also the right of the remembrances, and the glorifications. Then the worshipper should observe and maintain awe and fear of Allaah during his recitation by reciting with slow rhythmic tones (Tarteel) as this makes it easier to reflect.”

The Bowing and the Prostration
Ibn Qudaamah (may Allaah have mercy on him) said, “Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place. In prostration you have returned the limbs to their place of origin-upon the dust from which they were created. Understand also the meaning of the remembrances with inclination and zeal.”

Al-Qaasimee (may Allaah have mercy on him) said, “It is desirable that you renew the mention of the Greatness of Allaah, the Sublime, during them, that you strive to soften your heart, renew your khushoo’ and that you sense and realise the power of your Master and His transcendency, then your own lowliness and insignificance. Seek help from Allaah to establish all of that in your heart and upon your tongue. Glorify Allaah (above all defects) then give testimony for His Grandeur and that He is Mightier than every single thing. Repeat this so that it is confirmed and established (in your heart).

By saying, “Allaah listens to the one who praises Him…” which means He will respond to the one who is grateful to Him, you raise your head from the bowing with certain hope. Then follow that with additional gratefulness by saying, “O Lord! To You belongs all praise.” Then fall into prostration which is the highest form of submission and yielding oneself (to Allaah). Place and fix the noblest of your limbs, the face, upon the lowest of things, the dust. Along with this renew in your heart the greatness of Allaah and say, “Glorified is my Lord the Highest,” then raise your head while declaring His greatness and asking Him for your need by saying, “O Lord! Forgive me and show mercy to me.” Confirm your modesty and humility by repeating this a number of times and then return to the prostration for a second time.

This then, is the explanation of the prayer of the khaashi’een those who are humble and submissive in their prayers, the ones who guard their prayers, the ones who are constant in offering them, the ones who converse with Allaah to the extent that they are able to become enslaved to Him. Let the worshipper turn himself to this prayer, let him rejoice to the extent to which it has been made easy for him and let him be grieved to the extent that the prayer has passed him by, and let him strive to find the cure for that.

As for the prayer of the inattentive and heedless, it is very risky, unless Allaah covers him with His Mercy and Allaah’s Mercy is vast and His Generosity is abounding. We ask Allaah that He covers us with His Mercy and that He showers us with His forgiveness as there is no way for us except to admit our incapacity to perform His obedience.

The Levels Of People With Regard To Their Prayer

Ibn al-Qayyim (may Allaah have mercy on him) said, “And mankind, with regard to their performance of prayer are in five levels.

The First: The level of the one who is negligent and wrongs his soul. He is the one who falls short in performing ablution properly, performing the prayer upon its time and within its specified limits, and in fulfilling its essential pillars.

The Second: The one who guards his prayers upon their proper times and within their specified limits, fulfils their essential pillars and performs his ablution with care. However, his striving (in achieving the above) is wasted due to whisperings in his prayer so he is taken away by thoughts and ideas.

The Third: The one who guards his prayers within the specified limits, fulfils their essential pillars and strives with himself to repel the whisperings, thoughts and ideas. He is busy struggling against his enemy (Satan) so that he does not steal from the prayer. On account of this he is engaged in (both) prayer and jihaad.

The Fourth: The one who stands for the prayer, completes and perfects its due rights, its essential pillars, performs it within its specified limits and his heart becomes engrossed in safeguarding its rights and specified limits, so that nothing is wasted from it. His whole concern is directed towards its establishment, its completion and its perfection, as it should be. His heart is immersed in the prayer and in enslavement to his Lord, the Exalted.

The Fifth: The one who stands for the prayer like the one mentioned above. However, on top of this, he has taken and placed his heart in front of his Lord, the Mighty and Majestic, looking towards Him with his heart with anticipation, (his heart) filled with His love and His might, as if he sees and witnesses Allaah. The whisperings, thoughts and ideas have vanished and the coverings which are between him and his Lord are raised. What is between this person and others with respect to the prayer, is superior and greater than what is between the heavens and the earth. This person is busy with his Lord, the Mighty and Majestic, delighted with Him.

The first type will be punished, the second type will be held to account, the third will have his sins and shortcomings expiated, the fourth will be rewarded and the fifth will be close to his Lord, because he will receive the portion of the one who makes his prayer the delight and pleasure of his eye. Whoever makes his prayer the delight and pleasure of his eye, will have the nearness to his Lord, the Mighty and Majestic, made the delight and pleasure of his eye in the hereafter. He will also be made a pleasure to the eye in this world since whoever makes Allaah the pleasure of his eye in this world, every other eye will become delighted and pleased with him.

A Summary Of The Lessons And Benefits Of Prayer

(1) That Allaah, the Exalted, wipes away sins by the five prayers.
(2) That the five prayers are an expiation for what occurs between them, if major sins are avoided.
(3) That sins burn and destroy a person and thus it is necessary to extinguish that with the prayers.
(4) That the Muslim reaches the level of the truthful and the martyrs on account of his prayers, charity and fasting.
(5) The superiority of prayer over other actions.
(6) That Allaah, the Exalted, bestowed a favour upon that Companion by entering him into Paradise before his brother who died as a martyr because he prayed more than he.
(7) That the prayer is light which illuminates the path of the servant in this world and the Hereafter.
(8) That an abundance of prostrations and prayers is the way to accompany the Messenger in Paradise.
(9) That a two rak’ah prayer is more loved by the dead person than the world and whatever is in it.
(10) That emptying the heart for Allaah in the prayer puts a person in the same condition as the day when his mother gave birth to him.
(11) That should a person enter the Fire, refuge is sought from that, the angels will remove him from it and will recognise him by the marks of prostration. (The condition for being removed from the Fire due to the intercession of the angels (and others) is that a person should be from the People of Tawheed. Intercession is only for the People of Tawheed.)
(12) That the prayer participates in undoing the knots which Satan places at the top of ones head.
(13) That the night prayer is the most excellent prayer after the obligatory prayers.
(14) That the one who prays at night obtains a reward which most of mankind do not.
(15) Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.
(16) That the prayer most loved by Allaah is the prayer of Daawood which is to pray for a third of the night and to sleep for two thirds of the night.
(17) That as Allaah has bestowed a favour upon His servant by the hour during the night in which the supplication is answered, it is befitting for the Muslim to aspire to it and seek to find it so that he is given the good of this world and the Hereafter.
(18) That the night prayer is an evidence for righteousness and taqwaa and it expiates the sins and prevents one from falling into them.
(19) That Allaah, the Mighty and Majestic, covers the husband and wife who help each other in performing the night prayer with His Mercy. If one of them refuses the other sprinkles water on his or her face.
(20) That two units of prayer at night make a person amongst the men who remember Allaah often or the women who remember Allaah often.
(21) That Allaah is amazed by the man who gets up from his sleep, leaving his bedsheet, his wife and his love for her in order to perform prayer. Allaah laughs because of him and informs the angels about him.
(22) That there is no jealousy or competition except with regard to two men, one of whom prays at night reciting the Qur’aan which Allaah has bestowed upon him.
(23) That whoever recited ten aayaat in the night (in prayer) will not be written amongst the heedless, a Qintaar of reward will be written for him and Allaah, the Exalted, will say to him, “Recite and rise by one degree with every aayah,” until he comes to the last aayah he knows. Allaah favours him by giving him eternity.
(24) That whoever prays at night with a hundred aayaat is written amongst the devout worshippers and whoever prays with a thousand aayaat is written amongst the Muqantareen and whoever prays with two hundred aayaat is written amongst the devout worshippers and sincere ones.
(25) That the one who walks to the prayer (in the mosque) is raised in ranks and has his sins removed, both while he goes to the mosque and when he returns from it.
(26) That for every step he takes he receives ten good deeds.
(27) That the Muslim is written amongst the worshippers from the time he leaves the house till he returns to it.
(28) That the one receiving the greatest reward for the prayer is the one who walks the furthest towards it and then the one further than him (from the mosque).
(29) That one step which a servant takes to the prayer in congregation is counted as an act of charity for him.
(30) That taking many steps towards the mosque is from ar-Ribaat (guarding the frontiers).
(31) That every time a servant leaves for the mosque in the morning or the evening Allaah prepares for him a feast in Paradise.
(32) That Allaah makes the light of those who walk through the darkness to the mosques complete and perfect on the Day of Judgement.
(33) That the reward for the one who leaves his house in a state of purity for the obligatory prayer is like the reward of the pilgrim in the state of ihraam.
(34) That the one who leaves for the mosque has a guarantee from Allaah that He should provide sustenance for him and suffice him (in his affairs).
(35) That the one who walks for the prayer in congregation, after having beautified his ablution and travels to visit Allaah, the Exalted, is bestowed with a great favour in that Allaah honours those of his servants who visit Him, and Allaah’s honouring of them is increasing their faith, showing benevolence to them, rewarding them, raising their ranks, removing their difficulties and making their hearts content and happy.
(36) The obligation to pray in congregation.
(37) That the Prophet did not make a concession for the old blind man by allowing him to leave the congregational prayer. How then can those who are fit and well be allowed a concession?
(38) That whoever abandons the congregational prayer has been threatened with heedlessness and having a seal placed on his heart.
(39) That staying away from the congregational prayer is a sign of hypocrisy.
(40) The extreme striving of the Companions for attending the congregational prayer inspite of difficult circumstances. Some of the Salaf used to say, “The prayer is from the Hereafter so when you enter it you leave the world.”