Chapter SIX IBN QUDAAMAH AL-MAQDISEE AND HIS COMMENTS ON THE PRAYER 30

He (may Allaah have mercy on him) said, “And know that the prayerhas actions which are pillars, actions which are obligatory and actionswhich are sunnah. The spirit of prayer is in the niyyah (intention),ikhlaas (sincerity), khushoo’ (awe coupled with humility andsubmissiveness) and the presence of the heart. The prayer also containsremembrances, private conversations (with Allaah) and physical actions.When the heart is not present the desired goal is not obtained by theremembrances and private conversations with Allaah, the Exalted.Because speech, when it does not express the innermost feelings or whatis in the heart, is (nothing but) absent-mindedness 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 isservice (to Allaah) and the purpose of the rukoo’ and sujood ismagnification of Allaah and humility to Him. If the heart is notpresent, the desired goal will not be reached. When an action is devoidof the purpose and intent behind it, nothing remains except a pictureor an impression which has no value to it. Allaah, the Exalted, said:

It is not the meat or blood (of the sacrifice) which reachesAllaah 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 whichhas overtaken and is predominant in the heart, so that this samefeeling is present when the requested acts of worship are performed. Itis vital that the heart is present. Allaah has, however, overlooked theunmindfulness which occurs unexpectedly in the prayer because thejudgement for maintaining the presence of the heart at the beginning ofthe prayer continues for the rest of it.

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

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

The Second: Understanding the meaning of the words and thisis the matter which lies behind the presence of the heart. It may bethat the heart is present with the pronunciation of the words but notwith the meanings behind them. So it is desirable that the mind isturned towards perceiving their meanings by repelling other distractingthoughts and cutting off their roots because unless roots are cut offthe thoughts continue to arise from them.

The root can either be external, such as what occupies the hearingand sight, or internal and this is stronger, like the one whoseconcerns for the world have multiplied and diversified. His thoughtsare not restricted to one matter and even lowering his gaze does notprotect him from this because whatever occurs in his heart is enough tokeep him occupied.

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

If the root is internal, the way to treat it is to compel the soulto become occupied with what one is reciting in the prayer. He shouldprepare 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 thehereafter in his soul, realise the seriousness of standing in front ofAllaah, the Mighty and Majestic, and the terror of being examined. Ifthese are not the thoughts present (in the prayer) then a person shouldknow that (his heart) is reflecting about those things which produceaspirations and desires in him. Let him therefore leave those desiresand cut off those attachments.

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

The example of this is of a man who is sitting under a tree, tryingto devote himself to thinking and reflecting, but then birds disturband confuse him. So he tries to make them fly away with the stick whichis in his hand. He then thinks and (deep thought) has not yet lodgedinto his mind when the birds come back. It is said to him, “This thingcannot be prevented. If you want it to stop then cut the tree down.”This tree is the desire. When it becomes sick (corrupted) and itsbranches become numerous, thoughts and ideas are drawn towards it justlike birds drawn towards a tree and flies towards dirt and filth. Soone’s precious life is spent in repelling what cannot be repelled. Thecause of this desire which brings about these thoughts and ideas islove 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 theworld during prayer?” He said, “That my teeth become twisted is betterto me than that I find this.” Know that cutting off the love of theworld from the heart is a difficult matter and to completely prevent itis a mighty task. Let him then strive in whatever is possible andAllaah 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 ofAllaah, the Exalted, and cognition of the insignificance of the souland the fact that it causes one to become enslaved. This cognitionoccurs by two things, willing submission/yielding (Istikaanah) and awecoupled with humility and submission (khushoo’).

Included within this is hope as it is an addition to one’s fear. Howmany venerated kings are there who are feared because of theirauthority and influence just as hope is placed in them for theirbenevolence? It is desirable, therefore, for the worshipper to hope forreward for his prayer and to fear punishment for his negligence.

It is also desirable for the worshipper to make his heart presentduring all the matters which are related to the prayer. When he hearsthe call of the mu’adhdhin he should liken it to the call on the Day ofJudgement and set out to answer it with vigour and determination. Lethim consider (the reality of) what he is responding to and in whatstate his body comes to the prayer.

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

When he faces the qiblah he has turned his face from all otherdirections to the direction of the House of Allaah and yet turning hisheart to Allaah is more befitting than that. Just as he cannot face theqiblah without turning away from all else besides it, likewise theheart cannot turn to Allaah without turning away from all that isbesides 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 ifthere is something greater than Allaah in your heart then you havelied. 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 toAllaah, the Sublime. When you do not seek refuge with your heart (aswell), then your words are futile and ineffective.

Understand the meaning of what you recite. Make this understandingpresent with your heart when you say: All praise belongs to Allaahthe 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 Allaahhave 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 heimagined and pictured that situation and it brought destruction uponhim.

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

Know that performing the prayer with these internal conditions is acause-of the purity of the heart from adulteration and pollution, ofobtaining the light by which the Might and Greatness of the One Who isworshipped is realised and of discovering His secrets and noneunderstands them except those grounded in knowledge (the scholars).

As for the one who is standing performing the external actions withoutknowing their significance or meanings he will not realise or discoverany of the above, rather he will reject its existence.30 Inhis book Mukhtasir Minhaajil-Qaasideen, pp.29~32.