This article is an excerpt from IGI’s new translation of Imam al-Ghazali’s Kimiya-e-Sa’adat (The Alchemy of Happiness), which will be published in the near future.
O beloved!
Know that ritual prayer comprises a pillar of Islam. It is the religion's foundation and the preeminent form of worship. Those who perform the five obligatory ritual prayers, in the prescribed mode and within the specified times, shall obtain the divine pledge of safety and protection.
Moreover, whosoever desists from committing significant acts of disobedience (al-kaba’ir), the ritual prayers will serve as an expiation (kaffarah) from their lesser acts of wrongdoing.
The Prophet ﷺ said, ‘The example of the five obligatory ritual prayers is that of a river that passes by a house, and the resident washes therein five times a day. Would it be possible that any filth remains on them?’
The Companions رضي الله عنهم responded, ‘No, O Prophet of Allah!’
He ﷺ replied, ‘The five obligatory ritual prayers erase sins, just as water removes traces of filth.’
Likewise, the Prophet ﷺ said,
‘Ritual prayer is the religion’s pillar; whosoever abstains from it has ruined their religion.’
It is also reported,
The Companions رضي الله عنهم once enquired, ‘Which act is the most blessed?’
The Prophet ﷺ retorted, ‘To establish ritual prayer at the prescribed times.’
Further, He ﷺ said,
‘The key to Paradise is ritual prayer.’
The Prophet ﷺ said, ‘The example of the five obligatory ritual prayers is that of a river that passes by a house, and the resident washes therein five times a day. Would it be possible that any filth remains on them?’
Also, the Prophet ﷺ said:
‘Allah ﷻ did not bestow an obligation upon His slaves more beloved to Him, after tawḥīd, than ritual prayer. If there had been any act more precious to Him than this, He ﷻ would have kept the angels preoccupied in it, for they are all poised in one of the prescribed movements. Some are suspended in the state of bowing (ruku’), others in prostration (sajdah), some are standing upright (qiyam), while others are seated (jilsah).’
The Prophet ﷺ also warned,
‘Whosoever purposely keeps from performing ritual prayer becomes a disbeliever.’
In other words, the negligent one has thrown the principle of faith into confusion. This parallels the popular maxim, ‘He, whose water-jug is wasted, dies’, denoting that such a person comes perilously close to destruction.
‘On the Day of Judgement’, the Prophet ﷺ stated, ‘the first thing a person will have to account for is their record of ritual prayer. If the account stands intact, and according to the prescribed conditions, it will be accepted from them. Their other deeds will be judged in light of their record in ritual worship; and, if found deficient, it will be heaved at their faces, alongside their other deeds.’
The Prophet ﷺ said,
‘If one purifies well and performs prayer with humility (khushu’) and veneration (khudu’) in the heart, their prayer will ascend, light and bright, towards the Throne. In its flight, the prayer will utter, ‘May Allah keep you, as you kept me’.
‘However, were one to fail to perform the ritual prayers within their prescribed times, or fail to undertake purification or bowing and prostration with sufficient humility and moderation, their prayer would reach towards the heavens dark and obscure. It will denounce the worshipper, saying ‘May Allah ruin you, as you ruined me!’ This denunciation will endure until Allah commands that the performer’s prayer be wrapped like thread-bare garments and hurled at their face.’
Moreover, the Prophet ﷺ stated,
‘The worst of the thieves are the ones who pilfer the ritual prayer.’
On the External Dimensions of Ritual Prayer: On Bowing, Prostrating and Sitting
O beloved!
Know that the external dimensions of ritual prayer parallel the tangible body, whereas the inward reality of ritual prayer comprises the intangible spirit. Here, we speak of the external dimensions of ritual prayer.
The manifest meaning of the act of standing is to stand before Allah ﷻ with the head lowered in humility, while the inward secret is to bring the spirit to a standstill in order to venerate the Creator in a humble and diligent manner.
Stand in a clean area facing the qiblah
Firstly, subsequent to purifying the body and putting on a pure and clean garment cloaking the private parts, one must stand in a clean area facing the qiblah. Then, leaving a distance between the feet that approaches to that of four fingers held apart, straighten the back and slightly lower the head forward. Importantly, ensure that the eyes do not wander from the spot of prostration in your prayer area.
Then, stand in an upright manner and, with the intention of warding off the wretched Satan, recite ‘Say [O Muhammad!] I seek refuge in the Lord from humankind.’
The Call to Prayer (adhan), the Secondary Call to Prayer (’iqamah) and Intention (niyyah)
Next, if there is another worshipper following one’s lead in the ritual prayer, then it is advised to make the call to prayer, otherwise it suffices to simply make the second call before the prayer begins.
Then, utter the takbir and bring about an intention into the heart, which can be expressed as follows: ‘I hereby intend to perform the obligatory afternoon prayer to the Lord ﷻ’.
Takbir
As the meaning of the intention dawns in the heart, raise the hands up to the height of the shoulders, such that the fingertips stand parallel to the top of the ears and the tip of each thumb remains below the earlobes, and say ‘Allahu Akbar’.
Then, place the hands on the area above the navel and below the chest, with the palm of the right hand positioned over the back of the left hand. The index and middle fingers must remain over the wrist of the left hand, while the other fingers are to form a circle around it.
IGI’s new translation of al-Ghazali’s Ayyuhal Walad is available in the IGI Bookstore and on Amazon.
These movements must occur without temporary suspension, meaning one must not put the hands down entirely before bringing them below the chest. Rather, one must gently place the hands below the chest upon making takbir, for this is more correct. In between the movements, therefore, one should neither wave the hands around, nor extend them forward.
Moreover, desist exaggerating when making takbir, since some are wont to elongate the ‘u’ in ‘Allahu’ or embellish the ‘Akbar’ with the ‘a’ sound following the letter ‘b’, which causes it to read ‘Akbar’. Such exaggerations are works of the people of wanton ignorance and evil suggestions (muwaswisun).
Instead, one must retain the same pronunciation during ritual prayers that one is habituated to employ outside of worship, with neither a hint of exaggeration nor affectation.
Next, having fastened the hands, recite:
اللهُ أكبرُ كَبِيرًا وَالحمدُ للهِ كَثِيرًا وَسُبْحَانَ اللهِ بُكرةً وأصِيلًا
‘Allah is Greater, and much praise be to Allah, and glorified be Allah, at the beginning and end of the day’
Then, recount the following verse from the Holy Qur’an:
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ حَنِيفًۭا ۖ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
‘I have turned my face towards the One Who has originated the heavens and the earth—being upright—and I am not one of the polytheists.”’
(al-An’am, 6:79)
Next, recite the following prayer:
سُبحَانَکَ اللَّهُمَّ وَ بِحَمدِکَ وَ تَبَارَکَ اسمُکَ وَ تَعَالَی جَدُّکَ وَلَا اِلٰهَ غَیرُکُ
‘Glory be to you, O Lord, and all praises are due unto You, and blessed is Your name and high is Your majesty and none is worthy of worship but you.’
Then, recite:
أَعُوذُ بِاللهِ مِنَ الشَّیطٰنِ الرَّجِیم إِنَ اللهَ هُوَ السَّمیِعُ العَلِیم
‘I seek refuge in Allah from the accursed Satan. Verily, Allah is the Ever-Hearing and Ever-Knowing.’
Next, read:
بِسمِ اللهِ الرَّحمٰنِ الرَّحِیمِ
‘In the name of Allah, the Beneficent, the Merciful.’
Recitation
Then recite Surah al-Fatihah, observing the madd and tashdid without exaggerating the pronunciation of letters. Moreover, one must attempt to observe the distinction between letters “d” and “z”; however, if one is not able to do so, it is accepted.
Upon finishing recitation of the opening chapter, pause for a break before uttering, ‘amin’. Then, recite another chapter or any specific portion of the Holy Qur’an.
In congregation, the recitation must be read aloud during the opening two iterations of the obligatory ritual prayers at dawn (salat al-fajr), dusk (salat al-maghrib), and in the evening (salat al-’isha’), and silently during the ritual prayers in the afternoon (salat al-zuhr) and mid-afternoon (salat al-’asr).
The secret of purification that one must know is that the purity of garbs and outer skin is a mere covering, while the spirit of purity resides in purity of the heart, and the heart comprises the divine place of sight.
Bowing
Then, while raising the hands toward the ears as performed at the start, say the takbir before lowering the top of the body to assume the bowing posture. In doing so, rest the palms on the knees, making sure that the fingers are kept apart, the legs are held straight, and the head and back are maintained flat, like a board of wood. In addition, keep the two arms separate from the trunk.
Then, recite:
سُبحَانَ رَبِیَ العَظِیم وَ بِحَمدِه
‘Glory be to Allah, the Mighty, and to Him belongs Praise’
If the worshipper is not leading a congregation, it is advised to recite the aforesaid statement up to seven or ten times. Next, break the bowing posture and stand upright and, raising the hands, recite:
سَمِعَ اللهُ لِمَن حَمِدَه
‘Allah has heard the one who praised Him’
Then, stand steady and recite the following:
رَبَّنَا لَکَ الحمَدُ مَلاءَ السَّمٰوٰتِ وَ مَلَاءَ الاَرضِ وَ مَلَاءَ مَاشِئَتَ مِن شَی بَعدَهُ
‘O Allah! To you is praise filling the heavens and the earth, and all that there is.’
In the second iteration of the dawn ritual prayer, one must recite the du’a’ al-qunut.
Prostration
Then say the takbir and make prostration. Here, rest the limbs closest to the ground: the knees, the hands, and the forehead and nose, respectively. The hands are to be positioned opposite the ears, with the fingers kept apart, while the arms must be spread and kept separate from the trunk. Likewise, one must leave space between the stomach and thighs.
On the contrary, female worshippers are advised to keep their limbs together.
Then, recite the following supplication three times:
سُبحَانَ رَبِیَ الاَعلیٰ وَ بِحَمدِه
‘Glory be to Allah, the Most High, and to Him belongs all Praise’
However, if one is not leading in congregation, the more one repeats the supplication, the greater the reward.
The eyes, hands, and all limbs must be kept in order until the ritual prayer is finished so that it becomes worthy of divine acceptance.
Then, make takbir, rise to sit on the left foot, and place the hands on the knees. Recite:
رَبِ اغفِرلِی وَ ارحَمُنِی وَارزُوقُنِی وَاهُدِنِی وَاعفُ عَنِیّ وَ عَافِنِی
‘O Allah! Forgive me and have mercy upon me. Bestow upon me sustenance and guidance, grant me refuge and protection from calamity, and absolve my sins.
Then, prostrate again before making takbir, lightly sitting up on the left foot and then standing upright.
Next, the subsequent iterations of ritual prayer may be performed. Before reciting al-Fatihah, moreover, read the phrase
أعوذُ بِٱللَّهِ مِنَ ٱلشَّيۡطَٰنِ ٱلرَّجِيمِ
‘I seek refuge in Allah from the accursed Satan’.
Sitting
Upon completing the prostration in the second iteration of prayer, one must sit resting on the left foot and place the two hands over the thighs. The right-hand fingers must be folded in, except the index finger, which is lifted when one reaches the words ‘il-Allaha’, though it is permissible to leave the thumbs resting straight.
In the sitting posture (julus), one must bring out and angle the feet toward the right and place the left rear on the ground. Though in the first iteration of sitting down, upon reaching the salawat, the worshipper must stand upright; in the second iteration, one must read both the supplication and the last supplicatory prayer.
Then they should declare ‘al-salaamu ʿalaykum wa raḥmatullah’ and perform taslim, i.e., turning the face, first to the right then the left in such a manner that, were a person seated behind, they would see one half of the face. In making taslim, one expresses an intention to finish the ritual prayer, and send peace and blessings upon the fellow worshippers and angels.
Each movement and supplication from the totality of movements and supplications that comprise ritual prayer possesses a specific reality and spirit.
On Undesirable Actions During Prayer
O beloved!
Know that various undesirable actions can arise in ritual prayer. These include:
Performing ritual prayers in a state of concern arising from either hunger, thirst, anger, or call of nature, which preclude the heart from obtaining humility
Leaving insufficient, i.e., narrow, space between feet
Lifting a foot from the ground
Resting on the feet or posterior when sitting down
Attaching the knees to the chest
Keeping the hands under the clothes
Seizing the clothes when lowering to prostrate or standing up
Letting down the hands
Gazing around
Clicking the fingers
Scratching the limbs
Yawning
Playing with one’s beard and moustache
Straightening pebbles for prostration
Blowing with the mouth into the area of prostration
Holding the fingers together
Torsion of the abdomen
In sum, the eyes, hands, and all limbs must be kept in order until the ritual prayer is finished so that it becomes worthy of divine acceptance.
Nonetheless, the obligatory features of ritual prayer are no more than twelve:
Many of the recommendations found in Ibn Daud’s A Handbook of Spiritual Medicine are drawn from al-Ghazali’s teachings.
The intention
The opening takbir
Standing upright
Reading al-Fatihah
The bowing posture
Standing upright before prostration
The prostration posture
Rising from prostration
Assuming the sitting posture
Reciting the salawat
Maintaining the sitting position
Finishing the prayer with taslim
If one observes these obligatory features, the ritual prayer stands correct, in the sense that the worshipper escapes the sword (i.e., they remain a believer and their killing is not permissible).
However, whether one’s efforts will obtain divine acceptance remains far from guaranteed. This is analogous to gifting the king a living concubine who possesses neither ears and a nose, nor hands and feet. There is an ever-present danger that such a gift will not be accepted.
On the Reality and Spirit of Ritual Prayers
O beloved!
Know that the previous sections dwelled on the external dimensions of ritual prayer. However, each external feature of ritual prayer has an inward reality.
Indeed, each movement and supplication from the totality of movements and supplications that comprise ritual prayer possesses a specific reality and spirit. If the inward principle is entirely lacking, despite one’s proper observance of external movements, the prayer parallels a dead body.
The analogy of a prayer where the external movements are improperly observed, despite the presence of the inward principle, is that of a man with torn eyes, cut ears and a severed nose. The example of a prayer where the external movements is observed, yet the spirit and reality are not in congruence, is that of a blind eye or deaf ear.
Moreover, the spirit of ritual prayer comprises humility and its presence in the heart, because the purpose of ritual prayer is to keep the heart in a state of rectitude with a view to the Truth ﷻ and to replenish the spirit through divine remembrance.
Hence, He ﷻ said:
وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ
‘...and establish prayer for My remembrance.’
In addition, the Prophet ﷺ proclaimed,
‘Woe unto the worshipper whose portion from prayer is merely trouble and lassitude, for they remain content with the exterior of prayer, but ignorant in the heart’.
Besides, the Prophet ﷺ said,
‘There are many who perform prayer, of which angels record no more than one-sixth or one-tenth, and the amount recorded corresponds to the extent of presence in the heart.’
He ﷺ said,
‘Pray as though you are bidding farewell,’
This indicates that during prayers, one must take leave of the self and its impulses. Indeed, to eschew any concern other than the Truth ﷻ and give one’s all to the prayer at hand.
Know for certain that, insomuch as the physical deviation from the direction of prayer invalidates prayers, equally, departure of the heart from Allah towards worldly thoughts impairs the spirit of ritual prayers.
Hence, ‘A’isha رضي الله عنها narrates,
‘The Prophet ﷺ would converse with us, and we with him. In times of prayer, however, it was as though neither did He ﷺ know us, nor did we him, given [the Prophet’s] thorough meditation on the majesty of Allah ﷻ.’
The Prophet ﷺ said,
‘If one’s prayers lack presence of the heart, the Lord does not even consider it.’
It is reported that the Friend of Allah, Ibrahim عليه السلام performed prayers with such intense devotion that the passion effervescing in his heart could be heard from two miles away.
And ‘Ali رضي الله عنه would convulse during ritual prayers, the colour of his countenance would change, and he would say:
‘The time has arrived for that trust, which the seven heavens and the earth were too weak to undertake.’
Sufyan al-Thawri رَحْمَةُ الله عليه has said,
‘The prayer performed with absence of the heart is not correct prayer.’
Moreover, Hasan al-Basri رَحْمَةُ الله عليه stated,
‘The prayer in which the heart is not present is closer to punishment [than reward].’
In addition, Mu’adh ibn Jabal رضي الله عنه proclaims,
‘The prayer of one is invalidated whose eyes wilfully wander, such that they know who is placed to their right or left.’
Abu Hanifah and al-Shafi’i رَحْمَةُ الله عليهم, along with a majority of scholars, are of the opinion that ritual prayers remain valid, even if the heart is absent, upon declaration of the takbir. This stance is made in light of exigency, however, for ignorance is preponderant among lay believers. Here, ‘validity’ interprets to ensure that the sword is kept from the necks of lay believers, rather than that which will suffice as provision for the hereafter, which is secured only by presence of the heart.
The state of believers that perform ritual prayers with the absence of the heart, hopefully, stands better than those who wholly eschew the prayers. Yet, one cannot deny the frightful possibility that the former’s state is worse, for a lethargic servant is more thoroughly scrutinised than the one who does not turn up altogether.
O beloved! Now you have come to know that the spirit of ritual prayer resides in the presence of the heart.
Hence, Hasan al-Basri’s رَحْمَةُ الله عليه statement:
‘The [absent-hearted] prayer is closer to punishment [than reward].’
In fact, it is reported that,
‘If one’s prayers do not help to safeguard against corruption and other iniquities, then it has been of no use except to drift one apart from the Truth ﷻ.’
O beloved! Now you have come to know that the spirit of ritual prayer resides in the presence of the heart. And a prayer in which presence does not endure beyond the takbir has merely an iota of spirit and parallels an expiring soul drawing its final breath.
On the Spirit and Reality of the Acts of Ritual Prayers
O beloved!
Know that the first thing to reach you is the call to prayer.
Upon hearing the call, one must enthuse in the heart and desist from whatever occupied one’s attention. This is the example of the pious predecessors who, noting the call, would pause their activities; the blacksmith would not strike the hammer down if mid-air and the cobbler would not move, let alone bring out the drawn awl. Hearing the muezzin’s call, they would meditate upon and express gladness at the thought of receiving joyful tidings (basharah) when the Call of the Last Day is made. Then, O beloved! If hearing the caller brings delight and yearning to your heart, know that your state upon hearing the caller of the Last Day will be no less jubilant!
The secret of purification that one must know is that the purity of garbs and outer skin is a mere covering, while the spirit of purity resides in purity of the heart, and the heart comprises the divine place of sight. This purity is achieved through constant repentance, expressing regret over past misdeeds, and distancing oneself from iniquities. The abode of the reality of prayer is the heart, while the body is the effigy of prayer.
Moreover, the apparent meaning of covering the private area is to conceal those body parts that are indecent to expose, but the spirit and secret is to cover the indecent aspects of the interior from Allah ﷻ. And since nothing is hidden from the Divine Sight, it is not possible to cover the inward blemishes, unless one eradicates them. This is only possible through expression of remorse and a clear intention to never return to the commission of misdeeds.
التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ
‘The one who repents from sin is like one who did not sin.’
(Ibn Majah, Book: 37, Hadith: 4391)
This means that repentance eradicates sins. If penitence and disavowal of disobedience is not possible, then spread the cover of fear and contrition over such acts. And approach the Lord ﷻ ashamed and broken-hearted, like a slave who committed a mistake and ran away only to return to the master with their head held low.
In addition, facing the direction of prayer involves the outward act of turning towards a designated direction. The inward meaning is to turn the heart from the two worlds and become preoccupied with remembrance of the Truth ﷻ such that the outward and the inward become one. Inasmuch as the direction of prayer is singular, so is the direction of the spirit, and that direction is Him ﷻ. From this viewpoint, meandering of the heart in the valley of thoughts is parallel to the wandering of the eyes across the surroundings. Inasmuch as such an act serves to outwardly deface ritual prayer; likewise, the meandering of the heart mutilates the inward reality and spirit of the prayer.
The pious predecessors would console themselves for a period of three days when they missed the initial takbir, and a period of seven days when they missed the congregation altogether.
Hence, the Prophet ﷺ said,
‘Whosoever stands for ritual prayer, with their attention, face and heart, all turned toward the Truth ﷻ, they shall return from their prayers as though a new-born baby (i.e., purified from their sins).’
And know for certain that, insomuch as the physical deviation from the direction of prayer invalidates prayers, equally, departure of the heart from Allah towards worldly thoughts impairs the spirit of ritual prayers. Then, keeping the heart directed towards Allah is most excellent. This is because the outward manifests the inward which means, in analogous terms, that it is the kernel within the casing that we desire, for the casing is not of much value in and of itself.
Besides, the manifest meaning of the act of standing is to stand before Allahﷻ with the head lowered in humility, while the inward secret is to bring the spirit to a standstill in order to venerate the Creator in a humble and diligent manner. In this state, one must consider their standing in the divine court on the Day of Judgment, where every human being’s secrets are divulged and supplied, and recognise that those secrets are already manifest to Allah ﷻ. He ﷻ perceives all that resides in the heart, He ﷻ sees and knows both the outward and the inward.
Oddly, when a righteous believer examines the worshipper praying, the latter orders their limbs and strives not to gaze around, largely on account of avoiding shame. The thought of being seen by Allah, however, brings neither fear nor shame to the worshipper! Does there exist a greater exhibition of wanton ignorance than fearing one’s fellows more than the Sovereign of the Worlds ﷻ?
It is reported:
Abu Hurairah رضي الله عنه asked the Prophet ﷺ, ‘How does one have shame of Allah ﷻ?’
He ﷺ replied, ‘Like one has shame before a righteous believer or a family member.’
On account of this reverence, some of the Companions رضي الله عنهم performed prayers with such tranquillity that the birds would not run away from them, perceiving them to be a fossil. And when the sheer majesty of the Truth ﷻ dawns in the heart and one recognises that He is the Ever-Seeing ﷻ, their limbs will come to manifest humility in prayer.
For this reason, the Prophet ﷺ, upon seeing a man toy with his beard and moustache during prayer, said:
‘If his heart possessed humility, it would have shown in his outward conduct.’
Furthermore, the outward intention of the acts of bowing and prostration is to strike balance in the body, but the inward secret concerns striking a balance in the spirit. Here, one places the most noble part of the body, the head, upon the ground, which is the most abject of things. The prescribed movements remind the believer that humankind has risen from and will return to dust. Therefore, in line with their origin, a human being must eschew pride and recognise the helpless and humble nature of their reality. In this manner, there are inward secrets that underpin every act of ritual prayer which, when neglected, leaves the prayer impoverished.
Each external feature of ritual prayer has an inward reality.
On the Reality of Recitation and Pillars of Ritual Prayers
O beloved!
Know that every supplication uttered in the ritual prayers has a reality that must be known, and the worshipper must bring their character in line with those attributes in order to become truthful. For example, a worshipper who does not know that ‘Allahu Akbar’ means ‘Allah is Greater!’ is an ignoramus.
However, the one who grasps the meaning of the phrase, yet their heart considers something to be greater than the Lord, they are clearly not being truthful. Their fellows will retort, ‘The statement is true, but you are a prevaricator.’ And whensoever one is obsequious to something other than the Truth ﷻ, that thing becomes greater and assumes the standing of a deity before them.
Thus, Allah ﷻ says:
أَفَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ
‘Have you seen [O Prophet] those who have taken their own desires as their god?’
(al-Jathiyah, 45:23)
Also, He ﷻ said:
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ حَنِيفًاۭ ۖ وَمَآ أَنَاْ مِنَ ٱلْمُشْرِكِينَ
‘I have turned my face towards the One Who has originated the heavens and the earth—being upright—and I am not one of the polytheists.”’
(al-An’am, 6:45)
The phrase ‘turned my face’ means turning the heart away from all worldly concerns towards the Truth ﷻ, and if one makes such a claim while the heart is preoccupied with something else, then the assertion is clearly false. And the danger of initiating repentance with an invalid claim is evident. Further, when one makes the assertion, ‘I am a pure Muslim’, one is claiming to adhere to Islam.
And the Prophet ﷺ said,
‘The believer is one from whose hands and tongue fellow believers are protected.’
Therefore, the one claiming to adhere to Islam must personify such attributes or make the intention to do so.
Know that every supplication uttered in the ritual prayers has a reality that must be known, and the worshipper must bring their character in line with those attributes in order to become truthful.
Likewise, one must recollect the divine bounties and infuse the heart with gratitude towards the Bestower ﷻ when expressing:
ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ
‘All praise is for Allah—Lord of all worlds’
(al-Fatihah, 1:1)
Besides, sincerity must permeate the heart when reciting:
إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ
‘You [alone] we worship and You [alone] we ask for help’,
(al-Fatihah, 1:4)
And the heart must convey earnest supplication and lamentation when imploring:
ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ
‘Guide us along the Straight Path’
(al-Fatihah, 1:5)
O beloved! Know that with each word of a rosary (tasbih), veneration (tahlil), and recitation (qira’ah), the heart must convey what the tongue utters, until the former comes to embody their meaning. This reality cannot be expanded here, on account of inadequate space.
Nonetheless, if a person seeks to amass a portion from the reality of ritual prayer, then make haste to implement what we have drawn, otherwise, they have acquiesced to appearance with no reality.
On the Treatment of the Absence of the Heart During Ritual Prayers
O beloved!
Know that the absence of the heart during ritual prayer arises due to either outward or inward causes.
The outward cause of the absence of the heart during ritual prayer stems from an ill-chosen place of worship wherein commotion reigns supreme. Such a setting can prove distracting, for the heart is under the command of the eyes and ears, after all. To resolve the exterior cause, one can perform ritual prayer in a quiet and preferably dark place, where images and voices cannot reach one’s exterior senses. Indeed, many believers have designated a place of worship, small and dark, given the fact that in wide and open spaces the heart becomes scattered and inattentive.
The outward intention of the acts of bowing and prostration is to strike balance in the body, but the inward secret concerns striking a balance in the spirit.
Ibn ‘Umar رضي الله عنه was wont to remove his sword and books from sight lest he became preoccupied beholding them during prayer.
The inward cause of the absence of the heart arises from dispersed thoughts and an inattentive mind, and this can be more arduous to remedy. Here, we can distinguish between two modes of inward absence of the heart.
The first mode of absence arises from a task or activity that keeps the heart preoccupied during ritual prayer. In this regard, the principal solution is to attend to the task prior to undertaking ritual prayer.
Hence, the Prophet ﷺ instructed:
إذَا حَضَرَ العِشَاءُ فَابْدَاَ بِالعِشَاءِ
‘When the time for ritual prayer and eating coincide, eat first.’
Likewise, if one has something to speak about with a fellow, then they must attend to that before setting out to perform ritual prayer.
The second mode of inward absence of the heart stems from preoccupation with either some task that requires a lengthy stretch of time to perform, or scattered thoughts that habitually predominate the heart. Here, the remedy would be to focus on the meaning of the supplications and recitation that one reads in ritual prayer. Through meditation upon their meaning, the worshipper may wean the heart from dispersed thoughts, provided that neither the thoughts are deep-rooted, nor the desires over-powering.
In short, where the desires are ingrained, such a remedy remains ineffective. Clearly, the remedy must consist of a purgative that can eradicate the roots of the illness from within. Moreover, the purgative must assist in the endeavour to abandon the matter which preoccupies one’s interior faculties. Otherwise, there is no hope to purify one’s prayers from the ever-present contaminant of dispersed thoughts. The example of such a one is of a person who, located underneath a tree, wishes to get rid of the chirruping of the birds who dwell there so he picks up a stick to drive the creatures away. However, such an undertaking proves ineffective because the proper solution lies in deracinating the tree on which the birds have constructed their nests. Likewise, when a given appetite remains ingrained within, dispersed thoughts are bound to wreak havoc upon the heart.
Hence, when the Prophet ﷺ was presented a garment, whose captivating pattern served as a distraction during the performance of ritual prayer, He ﷺ returned the garment to the original owner and put on his worn-out outfit.
Similarly, a new pair of clogs were put on the blessed shoes of the Prophet ﷺ, which caught His ﷺ eyes during the performance of ritual prayer. Thus, the Prophet ﷺ ordered that the shoes be reinstated with the old clogs.
Moreover, when a new pair of shoes caught the sight of Prophet ﷺ during ritual prayer, He ﷺ prostrated and said:
‘I humble myself before the Lord ﷺ, lest I be viewed as an enemy on account of that gaze.’
Upon exiting the mosque, the Prophet ﷻ gave away the pair of shoes to the first indigent that appeared in sight.
A person who wishes to pray with complete presence of the heart must remedy the inward cause of the heart’s absence.
And it is reported that Talhah ibn ‘Ubaydullah رضي الله عنه was performing ritual prayer in the palm-grove when he caught the sight of a beautiful bird floating beneath the trees, in search of an escape route. Ibn ‘Ubaydullah رضي الله عنه grew distracted and forgot how many iterations he had performed. In a state of dejection, Ibn ‘Ubayullah رضي الله عنه approached the Prophet ﷺ to complain, and gave away the palm-grove to expiate for his passing negligence.
The pious predecessors regarded this the most effective means of increasing presence of the heart. If divine remembrance is not preponderant in the heart before one performs ritual prayer, it will not appear in the course of worship. This is because what permeates the heart cannot be hastily removed through ritual prayer.
Therefore, a person who wishes to pray with complete presence of the heart must remedy the inward cause of the heart’s absence. This arduous task is only possible through dissuasion from worldly concerns and contentment with the basic necessities in order to secure freedom from business and care with the intention to allow greater time for worship. If the latter is missing, presence of the heart will not surface, except in certain prayers.
In addition, one must undertake more supererogatory prayers with the aim to increase the presence of the heart equal to the duration of, say, four iterations of ritual prayer, because supererogatory prayers are an expiation for obligatory ones.
Discovering the Tradition of Congregational Prayer
The Prophet ﷺ said,
‘The reward of a single prayer in congregation is twenty-seven times more than that performed in solitude.’
Moreover, He ﷺ stated:
‘The reward of those who conduct the evening prayer in congregation is equal to standing one-half of the night in worship; and whosoever joins the congregation for dawn prayer, they obtain rewards of having stood the entire night in worship.’
The Prophet ﷺ said, ‘The reward of a single prayer in congregation is twenty-seven times more than that performed in solitude.’
Also, it is reported that the Prophet ﷺ said,
‘The one that prays in congregation for a period of forty days without interruption, such that they never neglect the initial takbir, acquires exemption from two things: duplicity and Hell.’
Hence, the pious predecessors would console themselves for a period of three days when they missed the initial takbir, and a period of seven days when they missed the congregation altogether.
Sa’id ibn Musayyib رَحْمَةُ الله عليه said,
‘I have heeded the call to prayer for the past twenty years. Yet, there has not passed a day where I was not present in the mosque before the call was made.’
Furthermore, a majority of scholars have opined: ‘To perform ritual prayers in solitude without an adequate excuse is wrong.’ Therefore, one must express due reverence towards prayers in congregation, and observe the etiquette of both leadership (imamah) and imitation (iqtida) in congregation.
The primary point to note is that one must assume leadership of congregation provided others are offering their consent. In other words, if worshippers express an aversion toward one’s leadership, then it remains prudent to not seek to lead. In contrast, if the congregation attendees seek to render one their leader, the latter is not permitted to wantonly reject the offer, because the task of leading a congregation comprises a great source of blessing.
Moreover, one must keep the garments pure and clean, and remain vigilant of each ritual prayer’s designated time, ensuring the prayer is performed at the earliest instance possible, rather than postponing it for the sake of congregation. This is because the earlier one performs the prayer, the greater the recompense. Hence, where two Companions رضي الله عنهم approached to perform a regular ritual prayer in congregation, they were not wont to wait for a third attendee. Likewise, where four Companions رضي الله عنهم gathered to perform the funeral prayer (salat al-janazah), they were not accustomed to delaying the congregation in anticipation of a fifth attendee.
In one instance, a report suggests that the Prophet ﷺ arrived slightly late. Rather than await His ﷺ entrance, the Companions رضي الله عنهم pushed ‘Abd al-Rahman ibn ‘Awf رضي الله عنه forward to lead the congregation. By the time the Prophet ﷺ appeared, a single iteration of ritual prayer had been performed. Upon concluding the ritual prayer, the Companions رضي الله عنهم present grew frightened. However, the Prophet ﷺ pronounced:
‘You did excellent, and always do like this.’
In addition, one must assume leadership of the congregation with a view to sincerely worship the Lord ﷻ, not seeking any reward or praise from fellow attendees. Once the worshippers have ordered themselves in straight rows, the leader can read the takbir in a loud voice, and make the intention of leading prayer to gain reward. Should the leader forget to do so, the prayer will still be valid; however, they will have forgone the share of reward accruing the congregation.
O beloved! Know that with each word of a rosary (tasbih), veneration (tahlil), and recitation (qira’ah), the heart must convey what the tongue utters, until the former comes to embody their meaning.
Importantly, one must recite loudly when performing the dawn, sunset and evening ritual prayers.[8] In addition, one must observe the three cessation points of cessation. The first pause occurs upon making takbir, when the leader recites:
إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ حَنِيفًاۭ ۖ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
‘I have turned my face towards the One Who has originated the heavens and the earth—being upright—and I am not one of the polytheists.’
(al-An’am, 6:79)
Meanwhile, the followers in congregation recite Surah al-Fatihah. The second pause comes once the leader has finished reciting Surah al-Fatihah, in order to allow attendees that have not yet finished their recitation to do so. The third pause serves as a break between the recitation and the takbir made before dropping to bow. The congregation must not recite more than Surah al-Fatihah, except when they are situated far enough that they cannot hear the leader’s recitation.
In bowing and prostrating, the congregation leader is advised to exercise prudence and keep the supplicatory phrases short.
Anas ibn Malik رضي الله عنه said,
‘There is no worshipper whose prayers could parallel that of the Prophet ﷺ in terms of lightness and perfection.’
Here, the recommended practice is to avoid lengthening the duration of the ritual prayer, because there might be a weak or hurried attendee in the congregation. Moreover, the followers must imitate the congregation leader’s movements at a slightly delayed pace. For example, the attendees must not place their foreheads on the ground before the leader’s prostration, nor should they bow until the leader has assumed the bowing position. To deliberately pre-empt the leader nullifies one’s prayer. And this is the true meaning of imitation. Upon making taslim, remain in place for the duration it takes to supplicate:
اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ
‘O Lord! You are the Giver of Peace, From You is all peace, blessed are You O Possessor of majesty and honour’
Then, one must turn to face the congregation in order to make supplication. In addition, attendees are advised to not rise before the leader, for such an act is ‘disapproved’.
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