T H E S A Y IN G O F A L L A H ,

“ I t is th e b e lie v e rs w h o a re

s u c c e s s fu l: th o s e w h o a re h u m b le

th e ir p r a y e r ...”

[QU R'A N - A L-M U ’IM IN U N (23): 1-2)

HUMILITY in PRAYER

A P P E N D IX l-III
Ibn al-Q ayvim o n K hushu
Ibn al-Q ayyim o n H y p o critica l K h u sh u
Ibn T aym iyvah o n T h e R u lin g o f K hushu in Prayer

Translated from the original Arabic by

A bu Rum aysah

D A A R U S -S U N N A H P U B L IS H E R S
BIRMINGHAM
 CONTENT

Transliteration Table 11

TH E AUTHOR
A b u ’l-Faraj ibn Rajab 13

CHAPTER O N E

K h u sb u 15
T h e M eaning o f K hushu' 18
H ypocritical H u m ility 23
T h e Source o f K hushu' 24
T h e first thing to be lost is khushu 27
B eneficial K n o w led g e 29
T h e True Slaves o f Allah 37

CHAPTER TW O

T h e Prayer
J
40
K husbu in Prayer 40
A ction s o f prayer co n d u civ e to Khushu 43
 B e in g A tte n tiv e in P rayer 51

CHAPTER TH REE

S u p p lic a tio n 53
l i v i n g th e h u m b le and p o o r 57
A rrogance 59

A P P E N D IX O N E

Ib n al-Q ay y im o n K h u sh u 65

A P P E N D IX T W O

Ib n al-Q ay y im o n H y p o c ritic a l K h u sh u ' 71

A P P E N D IX T H R E E

Ib n T aym iyyah o n T h e R u lin g o f

K h u sh u ' in P ra y e r 73

IN D E X O F V E R SES 85
I N D E X O F A H A D lT H 86
IN D E X O F SEC TS 88
IN D E X O F A R A B IC W O R D S 90-96
 TH E AUTHOR

Hafiz Abu’l-Faraj ibn Rajab al-Hanball

H e is the Im am and H a fiz, Z aynu’l-D ln 'A bdur-R ahm an ibn

A hm ad ibn ‘A bdir-Rahm an ibn al-Hasan ibn M uham m ad ibn Abu-
1-Barakat Mas'ud al-Sulam i al-H anball al-D im ashql. H is agnom en
was A b u ’l-Faraj, and his n ick nam e was Ibn Rajab, w hich was the
nicknam e o f his grandfather w h o was born in that m onth.

H e w a s b o r n in B a g h d a d in 7 3 6 H an d w a s ra ise d b y a
k now ledgeable and pious family. H e died o n a M onday night, the
fourth o f Ram adan, 795H in al-H um arivyah, D am ascus.

H e learned and took k n o w led g e from the greatest scholars o f

his tim e. In D am ascu s, he studied under Ibn Q ayyim al-Jawzivyah,
Z avnu’l-D in al-'Iraqi, ibn an -N aqib, M uham m ad ibn Isma'Il al-
k h a b b a z, D aw ud ibn Ibrahim al-‘Attar, ibn Q ad al-Jabal and Ahmad
ibn 'A b du -l-H ad i al-Hanball. In M akkah, he heard from al-Fakhr
'U thm an ibn Y u su f al-Nuwayri. In Jerusalem, he heard from al-
H afiz al-'AlaT In E gvpt, he heard from Sadru’l-D ln A b u ’l-Fath
al-M aydum i and N asiru’1-Din ibn al-M uluk.

M any stud en ts o f k now led ge cam e to him to study under him.

12
 H afiZ Abu'l-Faraj ibn Rajab al-Hanball

A m o n g st the m o st fam ou s o f his stu d en ts were: A b u V A b b a s

A hm ad ibn A bu Baler ibn ‘A ll al-Hanball; A b u ’l-Fadl .Ahmad ibn
N a sr ibn A h m a d ; D a w u d ibn Sulaym an al-M aw sill; 'A b d u ’l-
R ahm an ibn A h m a d ibn M u h am m ad al-M u qrl’; Z a y n u ’l-D ln
‘A b d u ’l-R ahm an ibn Sulaym an ibn A b u ’l-Karam; A bu Dharr al-
Zarkashl; al-Q adi 'A la u ’I-D ln ibn al-Laham al-Ba'U; and Ahm ad
ibn Sayfu’l-D ln al-H am awi.

Ibn Rajab d e v o te d h im se lf to k n o w led g e and sp en t the vast

majority o f his tim e researching, w riting, authoring, teaching, and
giving legal rulings.

M any scholars praised him for his vast k now ledge, asceticism
and expertise in the H anball sc h o o l o f thought. Ibn Q adl Shuhbah
said o f him , ‘H e read and b ecam e proficient in the various fields
o f science. H e en g ro ssed h im self w ith the issues o f the m adhhab
until he m astered it. H e d ev o ted h im se lf to the o ccu p a tio n o f
k n ow led ge o f the texts, d efects and m eanings o f the hadlth.’1

Ibn Hajr said o f him , ‘H e was highly proficient in the science

o f hadlth in term s o f the nam es o f reporters, their biographies,
their paths o f narration and aw areness o f their m ean ings.’2

Ibn M uflih said o f him , ‘H e is the Shavkh, the great scholar,

the H afi z , the ascetic, the Shaykh o f the H anball m adhhab and
he authored m any beneficial w orks.’3

' Ib n Q a d l a l-S h u h b a h , TariJkb, vol. 3, p. 195.

: ib n H ajr, lnba’u'l-Ghamr, v ol. 1, p. 460.

' al-Maqsadal-Arsbad\ vol. 2, p. 81.

13
 HU MI L I T Y IN PRAYER

H e w ro te m any b en eficial w ork s, so m e o f th em ou tstan d in g

such as a l-Q a w d 'id al-K ubra fi'l-F u ru about w hich it w as said, ‘It is
o n e o f the w ond ers o f this age.’4 H is com m en tary to at-T irm idhl
is said to be the m o st ex ten siv e and best ever w ritten so m uch so
that al-'Iraqi; ab ou t w h o m ibn Hajr said, ‘H e w as the w on d er o f
h is a g e ’; w o u ld ask fo r h is h e lp w h e n c o m p ilin g h is o w n
com m entary to the sam e b ook .

■ M oreover he has m any valuable m on ograp h s explaining

various ahadith such as: Shark H a d ith M d D k i'b d n ija i an U rsild
fi G hanarn ,; Ik h tiya r a l-A w la Shark H a d ith Ik b tisa m a l-M a la ’ al-
A 'la ; N u r a l-Iq tib a sfi Shark W asiyyah a l-N a b i li ibn 'A bbas; and
K a sh ju 'l-K u rbah f i W asfi H d li A h li-l-G h u rb a h .

■ In e x e g e sis his w ork s include: T afstr Surah a l-Ik h la s,

Tafsir Surah al-F dtihah \ T afsir Surah a l-N a sr, and al-lstigh n a b i’l-
Q udan.

■ In hadith his w orks include: Shark 'H alal-T irm idhi; F athu’l-
B a ri Shark Sahih al-B u khari; and J a m i' a l-'U lu m w a 'l-H ik a m .

■ In fiqh his w orks include: a l-ls tik b r a jfiA h k a m al-K hara/,

and a l-Q a w a id a l-F iq h iyy a h .

■ In biographies his w orks include the m onu m ental D h a y!

'ala T a b a q a ti’l-H an abilab.

■ In exh ortation his w ork s include: L a td 'if a l-M a 'd rif and
al- T aklm n f m in a l-N a r.

4 ib n ‘A b d u ’l-H a d i, Dhayl 'ala Tabaqdt ibn Rajab, p. 38.

14
 CHAPTER O N E

K h u sh u

W i th th e N a m e o f A l l a h , th e A ll - M e r c i f u l , th e M o s t

M e r c ifu l

I t is H i s a i d t h a t w e s e e k a n d “a l lp r a is e is d u e to

A l l a h , L o r d o f th e W o r ld s . ”

T h e H afiz and ‘A llam ah, Zayn al-D ln ibn al-Shaykh A b u V A b b a s

A hm ad ibn Rajab, may Allah fill his life w ith blessings, said:

T h is is a treatise w e h ave written con cern in g hum ility {khushu')

and the hearts m eek n ess and breaking (in kisar )' before the Lord.

All praise is due to A llah, m ender o f hearts w hich have broken

for His sake and, by H is grace, forgiver o f the sins o f the penitent.
I testify that n on e has th e right to be w orsh ip ped save Allah A lone;
I Ic has n o partners and there is n o th in g like H im . I testify that
M uham m ad is H is serv a n t and M essen ger; H e sen t him w ith

1T h e te rm ‘b ro k e n h e a rt’ re fe rs to a h e a rt th a t is filled w ith hum ility, su b se rv ie n c e,

itiul i|u ic tu d c as a re su lt o f its lo v e a n d aw e o f A llah, M o st H igh.

15
 HU MI L I T Y IN PRAYER

gu id an ce and the R eligion o f Truth that it m ay reign suprem e

o v er all religions,' H e gave him the c h o ic e o f b ein g a P rop het-
K in g o r a M e s s e n g e r -S e r v a n t an d h e c h o s e the s ta tio n o f
servitud e cou p led w ith m essen g ersh ip .3

H e (Jj) w ould say, “ O Allah, m ake m e live as o n e low ly and

h u m b le (m isk in ), m ake m e d ie as o n e low ly and h u m b le, and
resu rrect m e a m o n g st the ranks o f the lo w ly and h u m b le ,” 4
thereby alluding to the n ob ility and ex c ellen ce o f this station.
P eace and b lessings be u p on h im , his family, his C o m p a n io n s,
and th o se w h o hold tightly to his rope after him.

In H is B ook , A llah, G loriou s and M o st H igh, has co m m en d ed

th o se w h o are m eek (m ukhbif) b efore H im , and th o se w h o have
broken in the face o f H is grandeur; rendered su b m issive (k h d d i)
and hum ble (k h d sb i) in its presen ce. He, M ost H igh , says,

2 as A llah says, “ I t is H e w h o h as s e n t H is M e sse n g e r w ith g u id a n c e a n d th e

R eligion o f T r u th to exalt it o v e r e v ery o th e r religion ev en th o u g h th e p o ly th e ists
d e te st it.” [a/- Tawbah (9): 33] cf. al-Fath (48): 28 a n d aI-Saff(61): 9

5 T h e d is c u s s io n o n th is will fo llo w in th e th ird c h a p te r.

4 T ir n u d h l # 2 3 5 2 o n th e a u th o rity o f A n a s a n d he said it w as g h a rib , ib n M ajah

# 4 1 2 6 o n th e auth o rity ’ o f A b u Sa‘Id, a n d T a b a ra n i, al-D ud o n th e a u th o rity o f
'U b a d a h ib n a l-S am it, all w ith d a ‘If isn ad s, h o w e v e r th e h a d ith is sah lh .
It w as also re c o rd e d o n th e a u th o rity o f A b u S a'id by H a k im # 7 9 1 1 w h o said
it w as sah lh w ith D h a h a b i agreeing; it w as a lso ru led sa h lh by S u y u p , al-Jdmi' al-
Sagbtr # 1434, a n d Albsinl, Sahib al-Jdmi1# 1 2 6 1 , al-Sabihah # 3 0 8 , a l-lru a U 861. cf.
S akhaw i, Maqasid al-Hasanah # 166
 K b u s b i9

“ T h e y o u t d i d e a c h o t h e r in g o o d a c tio n s , c a lli n g
o u t t o U s in y e a r n i n g a n d a w e , a n d h u m b l i n g
th e m s e l v e s to U s . ” 5

Tf" ' y
sS.*l ^ OjyOuaJ ^

“ ...m e n and w o m e n w'ho are h u m b le, m en and

w o m en w ho give in charity, m en and w om en w h o
fa st, m en and w o m e n w h o gu ard their private
p a r ts, m e n an d w o m e n w h o r e m e m b e r A llah
m uch: Allah h as prepared fo rg iv e n e ss for th em
and an im m e n se reward.”6

H e d escrib es the b elievers as th o se w h o have kh u sbu in the

best action o f w orsh ip they p erform , and perform diligently,

“ It is the b elievers wrho are su ccessfu l: th o se w h o

are h u m b le in their prayer...”7

* a L A n b iyd * { 2 \ ) : 9 0

aJ-A b^ab (3 .3): 35

4iL M u 'im in u n (23 ): 1-2

17
 H C M ILITY IN P R A Y F. R

H e describes th o se w h o have b een granted k n ow led ge as p eop le

having kbu sh u w h en they hear H is w ords rehearsed to them ,

“ C e r ta in ly , w h e n it is r e c i t e d to t h e m , t h o s e w h o
w e r e g i v e n k n o w l e d g e f a l l o n t h e i r f a c e s in
p r o s t r a t i o n , s a y i n g , ‘G lo r y b e to o u r L o r d ! T h e
p r o m i s e o f o u r L o r d is tr u ly fu lfille d ! ’ W e e p in g ,
t h e y f a ll t o t h e g r o u n d i n p r o s t r a t i o n , a n d i t
in c r e a s e s t h e m in h u m i lity .” 8

The Meaning o f K h u sh u

T h e basic m ean ing o f kbu sh u ' is the so ftn e ss o f the heart, its
b e in g g e n t le , s till, s u b m is s iv e , b r o k e n , a n d y ea r n in g . T h e
M essenger o f Allah (^j) said, “ O f a surety there is a m orsel o f
flesh in the body, if it is so u n d , the w h o le b od y will be sou n d ,
but if it is co rru p t, the w h o le b o d y will be co rru p t. It is the
heart.”q

W hen the heart is hum ble, so to o is the hearing, seein g, head,

and face; in deed all the lim bs and their actions are h um bled, even
sp eech . T h is is w hy the P rop h et (Jg) w o u ld say in his b o w in g

" aJ-/sra’(\7): 107-109

B u k h ari # 5 2 -2 0 5 1 a n d M uslim # 1 5 9 9

18
 The M eaning o f K h u shu

(r u k u ), “M y hearing, sight, b o n e s, and m arrow are hum bled to

You,” 10 another narration has, “and w h atever my fo o t carries.” "

O n e o f the Salaf saw a m an fidgeting in his prayer and remarked,

‘If the heart o f this p erson w as h u m b le, so to o w ould his lim bs
b e.’ T h is is reported from H udhayfah (rad iyA lld h u 'a n h u f1 and
Sa‘Id ibn al-M usayyib,'1 and it is also reported from the P rophet
m but is n ot au th en tic.14

Mas'udi reports o n the authority o f a person w h o narrated to

him that ‘All ibn A bi Talib (radiyA U ahn 'anhu ) said con cern in g His
saying,

...t h o s e w h o a r e h u m b l e in t h e i r p r a y e r ..,” 15

‘It refers to the h u m ility o f the heart, that you so fte n your
shoulder for a M uslim (praying next to you ), and that you d o n ot

,MM uslim # ~ 7 1 o n th e a u th o rin ' o f 'A ll.

M A h m a d # 9 6 0 o n th e a u th o rity o f 'A l l a n d it w as d e c la re d s a h lh b y ib n
khuzaym ah #607

'* Ib n N a sr al-M arw azi, T a^im Q adr alSaldh # 1 5 0 w ith a d a 'if isnad

11 M arw azi # 1 5 1 a n d ib n a l-M u b a ra k , aJ-Zuhd # 4 1 9 w ith a d a 'if isnad.

M It w as ru led m awdu* by A lba///, al-D aifab # 1 1 0 a n d al-lnviY # 3 7 3

' a lM h 'tminun (23): 2

u' VCa k f, a lZ u h d # 3 2 8 , ib n a l-M u b arak , al-Z uhd# 1148 w ith a d a 'if isn ad .
S uyuti, alD urral-M antbur\ vol. 10. pg. 5S"7 re c o rd s th a t ib n ' t m a r said in c o m -

19
 H U MILITV IN P RAYE K

look here and there in your prayer.’1'’

W ta’ ibn al-Sa’ib reported o n the authority o f a person that 'Ail
(radiy. \llah u ‘anhu ) said, ‘K h u sbu ' refers to the hum ility o f the heart
and that you d o n o t look left and right.’

‘All ibn A bu Talhah narrated that ibn ‘A bbas said in com m entary
to the a b o v e verse, T h o s e w h o are fearful and still.’1

Ibn Shaw dhab narrated that al-H asan, m ay .Allah have m ercy
upon him , said, ‘H um ility had taken root in their hearts s o their
g a /e s w ere low ered and their lim bs becam e su b serv ien t.’18

M ansur reported that M ujahid said, ‘T h e foun dation o f khusbu

is in the heart and quietude in prayer.’

Layth narrated that Mujahid said, ‘Part o f it19 is that the lim bs
be su bservien t and the gaze be low ered. W h en the M uslim w ould
stand for prayer, the fear o f his L ord w ould prevent him from
turning left and right.’

‘A ta’ al-K hurasanl said, ‘K h u sbu ' refers to the hum ility o f the
heart and the su b servien ce o f the lim bs.’

m e n ta ry to th e v e rse , ‘W h e n th e y s to o d fo r p ray er, th e y fa c ed fo rw a rd in th e ir

p ra y e r, they lo w e re d th e ir g a ze to th e place o f p ro s tra tio n , a n d they k n e w th a t
A llah h a d tu rn e d to th e m a n d s o th e y d id n o t lo o k left o r rig h t.’

r T a b a ri, v o l. 17. pg. 3.

IM'f abari, vol. 17, pg. 8

i.c. s ta n d in g in d e v o u t o b e d ie n c e (quniit)

M arw azi, ia\imQadral-SaUih# 138

20
 The M eaning o f K h u sh u '

Xuhri said, ‘It is the quietude o f the servant in his prayer.’21

Qatadah said, ‘T h e khushu o f the heart refers to fear and low ering
the g a ze in prayer.’22

Ibn A bu N ujayh narrated that M ujahid, may Allah have m ercy

o n him , said con cern in g the w ord s o f A llah, M ost H igh,

“ ...a n d h u m b l i n g th e m s e l v e s to U s .” 1’

‘i.e. b ein g hum ble and m eek (m u ta u ’a d i) .'2A

Allah, M ost H igh, has described the earth as having khushu in

his w ords.

z r " i --It

“ A m o n g h is S ig n s is t h a t y o u s e e th e e a r t h la id

ls Tw hari, v ol. 17. pg. 3 a n d M arw azI, Ta'%jm Oadral-Salah # 1 4 1

llic sa m e is re c o rd e d by ib n al-M u b arak , al-ZubdU 169-1149 o n th e a u th o rity
of M ujahid.

T a b a ri, vol. 17, pg. 10

" * lA n b n a '( 21): 90

Suyufi, al-Purr, vol. 10, pg. 369 a n d h e re fe re n c e s it to ib n A b l S h ay b ah , *Abd

ib n I lu n ia y d , ibn a l-M u n d h ir, a n d ib n A b l H a tim .

21
 HU MI L I T Y IN PRAYER

b a r e a n d t h e n w h e n W e s e n d d o w n w a te r o n it, it
q u iv e r s a n d s w e lls .” 25

T h e m eaning o f its quivering and sw elling is that its bareness

and stillness (kh ush u ) has b een rem oved and in its place vegetad on
grow s. T h is then sh ow s that the khushu' that it had was stillness,
lo w n ess, and lack o f grow th . T h e sam e applies to the heart: w hen
it has kh u sh u ', its base d e sir e s and th o u g h ts arising from the
follow in g o f carnal lusts are laid to rest, and it breaks and subm its
to A llah, M ighty and M agn ificen t. K h u sh u ' replaces the hearts
rem oten ess, haughtiness, arrogance, and lordliness. W h en it settles
in the heart, the lim bs, organs, and m otion s - ev e n the v o ice - are
stilled. Allah, M ost H igh, has stated that v o ices have khushu in
His w ords,

“ V o ic e s w ill b e h u m b l e d b e f o r e t h e A ll- M e r c ifu l

a n d n o t h i n g b u t a w h i s p e r w ill b e h e a r d . ” 26

T h e hum ility o f voices refers to their b ein g stilled and q uieted 2

after being clam orous.

In a similar vein, Allah has described the faces and sigh t o f the

iu su la t (41): 39

T a H a ( 20): 108

as slated by ib n ‘A b b a s a n d re c o rd e d b y S uyufi, al-Durr; vol. 10, pg. 2 4 2 a n d he

re fe re n c e s it to ib n a l-M u n d h ir a n d ib n A b i H atim .

i t. at ( ilntshiyah (88): 2, al-Qamar (54): 7, al-Qalam (68): 43, a n d al-M a'arij(70):

44

2 2
 H ypocritical 1 lu m ility

disbelievers with khushu o n the D ay o f Rising.28 T h is then proves

that all o f these lim bs can have k h u sh u '?

H y p o c ritic a l H u m ility

W hen a p erson affects kh ush u ', displaying it on his lim bs w hile

his heart is d evoid o f it, he has fallen prey to hypocritical khushu
(tkhushu' tiifaq ) and this is w hat the Salaf w ould seek refuge from .
( )ne o f them w ould say, ‘Take refuge w ith Allah from hypocritical
kh u sh u ? W hen asked w h at it w as, he replied, ‘That you see the
b ody hum ble and su b m issive w h ile the heart is n o t.”"

‘U m ar ( radiyA llabu 'atthu ) saw a p erson with his head low ered
and said, * 0 su ch -an d-su ch raise your head for khushu d o es not
exten d b eyon d w hat is in the heart.’ W h oever outwardly displays
m ore khushu' than is present in his heart is guilty o f hypocrisy on
top o f hypocrisy.11

R e fe r to A p p e n d ix 1 f o r a fu r th e r d is c u s s io n o n th e m e a n in g a n d im p o r t o f
khushu'.

A h m a d , ai-Zuhd, pg. 142 a n d ib n a l-M u b arak , al-Zuhd # 143 o n th e a u th o rity o f

A b u a l-D a rd a ’.

” B ayhaqi, Shu'ab # 6 9 6 8 re c o rd s a sim ilar s ta te m e n t fro m Sufyan.

R efer to A p p e n d ix T w o f o r a d is c u s s io n o n h y p o critical khushu'.

23
 H U M I L I T Y I N P R A YER

The Source o f K h u sh u

T h e sou rce o f the khushu that takes place in the heart is the
g n o sis o f A llah’s greatn ess, m a g n ificen ce, and p erfection . T h e
m ore g n osis a p erson has o f Allah, the m ore khushu he has.

T h e hearts vary in their kh u sh u in accord an ce to the g n o sis

they have o f the O n e they have h um bled to, and in accordance
to the hearts’ w itn essin g the A ttributes that lead to k h u sh u . S om e
h earts are h u m b le d by th e stre n g th o f th eir p e r c e iv in g H is
clo sen ess to H is servants and H is seein g their in n erm o st secrets
w h ich leads to b ein g shy o f H im , M o st H igh , and co n sta n tly
being aware o f H im in every state o f m otion or stillness. S o m e
hearts are hum bled through their perceiving the m agnificen ce o f
Allah, H is greatn ess, and H is grandeur w hich leads to b ein g in
aw e o f H im and m agn ifyin g H im . S o m e hearts are h u m b led
through p erceiv in g H is p erfec tio n and beauty w h ich leads to
d ro w n in g in the lo v e o f H im and the d esire to m eet and see
H im . S om e hearts are h u m b led through p erceiving the enorm ity
o f H is seizure, ven gean ce, and p u n ish m en t w hich leads to fearing
H im .

H e, G loriou s is H e, is the m en der o f hearts that have broken

for H is sake. H e, G loriou s is H e, co m es c lo se to hearts that are
filled with hum ility to H im in the sam e way that H e co m es close
to <>ne w h o is standing in prayer, privately d iscou rsin g with H im ;32
in the sam e way that H e c o m e s clo se to o n e w h o rubs his face in

' I fakim # 8 6 1 re c o rd s o n th e a u th o rin ' o f A bu H u ra y ra h th a t th e M e sse n g e r o f

Allah (jfc) said: “ W h e n any o n e o f y o u sta n d s to pray, h e is c o n v e rsin g w ith his
I .ord, s o let him pay a tte n tio n to h o w h e sp ea k s to H im .” It w as ru le d sah lh b y
II A im w ith D h a h a b i agreeing, a n d A lbanI, Sahib al-Jdmi' # 1538

24
 The Source o j K hushu

the dust w h en prostrating;33 in the sam e w ay that H e draws near

to the throngs o f p e o p le visiting H is H o u se standing in abject
hum ility a t 1Arafah, draw ing clo se and b oastin g about them to the
a n g els;34 in the sam e way that H e c o m e s clo se to H is servants
w hen they in v o k e H im , ask o f H im , and seek H is forgiveness in
the early hours o f th e m orn ing, and H e answers their supplications
and grants their requests.3:>

" M uslim # 4 8 2 re c o rd s o n th e a u th o rity o f A b u H u ra y ra h th a t th e P r o p h e t (ijjg)

said, “ T h e c lo se st a se rv a n t is to his L o rd is w h e n h e is p ro s tra tin g .”

'4 Ib n H ib b a n # 3 8 5 3 re c o rd s o n th e a u th o rity o f J a b ir th a t th e P r o p h e t
said, “ N o o th e r days are b e tte r to A llah th a n th e first te n days o f D h u ’l-H ijjah .”
'P hc n a rra to r said, ‘A m a n ask e d , “ (3 A lla h ’s M esse n g e r! A re th e se days b e tte r o r
u sim ilar n u m b e r o f days o f fig h tin g in th e w ay o f A llah?” ’ T h e P r o p h e t
naid, “T h e s e days are b e tte r th a n a s a m e n u m b e r o f days o f fig h tin g fo r th e sake
o f A llah, N o o th e r day is b e tte r w ith A llah th a n th e day o f 'A r a f a h w h e n H e
d e sc e n d s to th e low est h e av e n a n d b o a sts o f th e p e o p le o n earth to the in h ab itan ts
iif heav en , saying, ‘L o o k at M y serv an ts w h o h ave c o m e w ith g ro w n hair, covered
w ith d u st, e x p o se d to th e s u n , to p e rfo rm H ajj. T h e y h ave c o m e by ev ery d is ta n t
n md h o p in g fo r M y m e rc y th o u g h they h a v e n o t seen M y p u n is h m e n t.’ S o th e re
In n o o th e r day th a n th e day o f ‘A rafah w h e n m o re p e o p le are released fr o m th e
H ir e .”

M uslim # 1 3 4 8 re c o rd s o n th e auth o rity ’ o f ‘A ’is h a h th a t th e P r o p h e t (jjg) said,

" T h e re is n o day o n w h ic h A llah releases m o re se rv a n ts fro m th e F ire th a n th e
I Jay o f ‘A rafah. H e c o m e s clo se a n d th e n b o a sts to th e angels saying, ‘W h a t d o
they w a n t? ’”

v’ B ukhari # 1 1 4 5 -6 3 2 1 -7 4 9 4 a n d M uslim # 7 5 6 /1 7 7 2 -1 7 7 8 record o n the authority

of A bu I lu ra y ra h th a t th e M e s se n g e r o f A llah ($$) said, “ E v e n ’ n ig h t, w h e n th e
IdM th ird o f th e n ig h t re m a in s, o u r L o rd , B lessed an d E x a lte d is H e , d e sc e n d s to
the I<iw est h e av e n an d says, ‘Is th e re a n y o n e w’h o invokes M e th a t 1 m ay re s p o n d ?
I n i h e re a n y o n e a sk in g o f M e th a t 1 m ay g iv e it to him ? Is th e re a n y o n e w h o
in k in g M y fo rg iv e n e ss th a t 1 m ay forgive h im ? ’”
T h e issue related to th is are c o v e re d in s o m e detail by th e a u th o r in th e fo u rth
• Ih ip trr i >! Ins The Journey to A llah (P u b lish e d by D a a r a s-S u n n a h P u b lish e rs)

25
 H V M I I . 1 T V I N P R A Y E R

T h ere is n o th in g that tends to the b rok en n ess o f the servant

m< >re than c lo sen ess and resp onse.

Im am A h m ad , may Allah have m ercy on him , records in his

b o o k , al-Z u h d, w ith his isnad to ‘Imran ibn al-Q usayr w h o said,
‘M usa ibn ‘Im ran said, “M y Lord, w h ere should I seek Y ou?” H e
replied, “ Seek M e with th o se w h o s e hearts have brok en for M y
sake. E very day I co m e clo se to them by o n e arm -span and w ere
it n o t for this, they w ould surely perish.’”36

Ibrahim ibn al-Junaid, may Allah have m ercy o n h im , records in

h is b o o k , al-M ahabbah , w ith his isnad to Ja'far ibn Sulaym an w h o
said, ‘I heard Malik ibn D in ar saying, “M usa ( ‘alaybis-saldm ) asked,
‘M y G o d , w h e r e s h o u ld I s e e k Y o u ? ’ A lla h , M ig h ty an d
M agnificent, revealed to h im , ‘M usa, seek M e w ith th o se w h o se
hearts have broken for M y sake for I draw closer to them by an
arm -span every day, and w ere it n ot for this, they w ould surely
p erish .’” I asked M alik ibn D in ar, “W hat d o e s b ro k en hearts
m ean?” H e replied, “I asked this q uestion to o n e w h o rehearsed
th e scriptures and he said that he had asked this sa m e q uestion to
'A bdullah ibn al-Salam w h o replied, ‘B roken hearts refers to th ose
that have broken for the lo v e o f Allah, M ighty and M agnificent,
rather than the lo v e o f anything e lse.””

T h e authentic Sunnah p roves that Allah is c lo se to the heart

that is b ro k en by H is trib u lation , p a tie n t at H is d ecr ee , and
co n ten t. M uslim records o n the authority o f A bu Hurayrah that
the P rophet (jg) said, “Allah, M ight and M agn ificen t, will say on
the D ay o f R ising, ‘O son o f A dam , I w as ill yet y o u did n o t visit
M e.’ H e w ill say, ‘M y Lord, h o w could I visit Y ou w h ile Y ou are
the D ird o f the w orlds!’ H e will reply, ‘D id you n o t k now that

A h m a d , al-Zuhd, pg. 75

26
 The first thing to be lost is khushu

su ch -a n d -su ch a servan t o f m ine w as ill yet you did n o t visit

him? D id vou n o t k n ow that, w ere vou to have visited him , vou
w ould have fou n d M e w ith him ?””

A bu N u'avm records via the route o f D am rah that ibn Shaw dhab
said, ‘A llah, M o st H igh , revealed to M usa (falayhis-salam ), “ D o
you k n ow why, from all p eop le, I c h o se you for M y m essage and
speech?” H e replied, “N o , m y L ord.” H e replied, “B ecause n on e
was as m o d est and h um ble b efore M e as you w ere.”’3*1

The first thing to be lost is kh u sh u

T his m od esty and hum ility o f his w as n o n e other than khushu ',
and that is beneficial k now ledge, and that is the first thing to be
raised o f k n o w led g e. N a s a ’I record s the hadlth o f Jubayr ibn
N ufayr ( ra d iyA lla h u 'anhu ) o n the authority' o f ‘A w f ibn Malik
(ra d iy A lla h u 'anhu) that, o n e day, th e M e sse n g e r o f Allah ( ^ )
look ed at the sky and said, “T h is is the vessel to w hich k now ledge
will be raised.” A m an from the A nsar called Ziyad ibn Labld
Raid, ‘M essenger o f Allah, h o w is it that k n ow led ge will be raised
now that it has b ec o m e firm and the hearts have preserved it?’
H e rep lied , “ I th o u g h t that you w ere th e m o st in tellig en t o f
M adinah’s p eop le!” H e then w en t o n to m en tion the m isguidance
o f the Jew s and C hrisdans d espite their having the B o o k o f Allah,
M ighty and M agn ificen t. (Jubayr) said, ‘S o I m et Shaddad ibn
Aws and narrated this hadlth to him and he said, ‘“A w f has sp oken
tr u th fu ll y , s h o u ld 1 n o t te ll y o u th e fi r s t part o f k n ow led ge to be

' M uslim # 2 5 6 9

A b u N u 'a y m , al-Hilyah, vol. 6, pg. 130

27
 HUMI LI TY I N PR A Y E R

raised?” I replied, “O f cou rse!” H e said, “ K h u sb u , until the time

will co m e that you will n o t see a single person h avin g it.”’30

A sim ilar hadlth is also recorded by T irm id h l via Jubayr ibn

N u fayr o n the authority o f A b u al-D arda’ from the P rophet
T h e end o f this hadlth has, ‘Jubayr said, “S o I m et ‘L'badah ibn
al-Sam it and I said to him , ‘W ill you n ot hear so m eth in g from m e
that I heard from your brother, A bu al-D arda’?’ I narrated to him
w hat A bu al-D arda’ had narrated to me. H e said, ‘A bu al-D arda’
has sp ok en truthfully. I f you w ish , I will narrate to you about the
first k n o w led ge to be raised from the people: k h u sb u . S o o n will
co m e a tim e w h en you w ill en ter a large M asjid and n ot see a
single p erson having it.””4*’

It is said that th e version o f N a s a l is the stronger version.

Sa‘Id ibn Bashir narrated on the authority o f Q atadah, o n the

authority7 o f al-H asan , m ay Allah have m ercy o n h im , o n the
authority7 o f Shaddad ib n A w s that the P rop h et Qjjg) said, “T h e
first k now ledge to be raised from the p eo p le will b e khusbu

y>N a s a l, al-Kitbrd, vol. 3, pg. 4 5 6 a n d A h m a d # 2 3 9 9 0 a n d it w as ru le d sahih by

ib n H ib b a n # 4 5 7 2 a n d H a k im # 3 3 7 w ith D h a h a b l agreeing.
T h e h a d lth is also re c o rd e d b y A h m a d # 1 7 4 7 3 fro m Z iy ad ib n L ab id h im s e lf
a n d it is m u n q a ti'.

4,1 T irm id h l # 2 6 5 3 a n d he said it w as h a sa n g h a rib a n d it w as ruled sah ih by

H a k im # 3 3 8 w ith D h a h a b l agreeing.

41 T a b a ra n I, al-Kabir, vol. 7, pg. 2 9 5 # 7 1 8 3 a n d A b u al-S haykh, al-Tabaqat, vol. 3,

pp. 164-165 b o th w ith d a 'lf is n a d s , h o w e v e r th e h a d lth w as ru le d h a sa n by
Suyuti, al-Jami'aJ-Saghir#282\ a n d sah ih b y A lbanI, Sahih al-Jami'# 2 5 1 G
It is also a u th e n tic ally re p o rte d as a s ta te m e n t o f S h a d d a d ib n A w s as s ta te d by
M u n d h irl, al- farghib # 7 7 3 .

28
 The f ir s t thing to he lost is khushu

This was also recorded by Abu Bakr ibn A bu Maryam o n the

authority o f D am rah ibn H abib as a mursaJ hadith.42 A similar
statem ent is also reported as the w ord s o f H udhayfah.4-1

Beneficial Knowledge

B eneficial know ledge is that w hich im presses itself on the heart

leading to its quietude and humility, its b ein g m eek and shy before
Allah, and its b reak in g for H is sake. I f k n o w le d g e d o e s n ot
im p ress u p o n th e h eart in th is w ay an d , in stea d , is m erely
Homething sp ok en o n the tongu e, it b eco m es the p r o o f o f Allah
against the so n o f A dam w hich will be established against him
and others. Ibn M as'ud said, ‘T here are p eo p le w h o recite the
Q ur’an yet it d o es n o t d escen d b eyon d their throats; w ere it to
reach the heart and take root therein, it is then that it w ou ld
benefit/ 44

Ibn al-M ubarak, ul-ZubdU M b also re c o rd s th is as a sta te m e n t o f A bu Y azid al-

M udanl.
T a b a rani, al-Kabir, re c o rd s o n th e a u th o rin ' o f A b u al-D arda* th a t th e M e sse n ­
ger o f A llah said, “ T h e first th in g to b e raised fro m this n a tio n will be
khushu until y o u will n o t see a single p e rs o n fro m it h av in g it.” M u n d h in # 7 7 3
nuul th e isnad w as h asan as d id H ay th am I, Majma al-Zmvald^ vol. 2, pg. 136. T h e
UwUl w as ruled h a sa n , a n d th e h a d lth , sahih by A lb an I, Sahih at-Targhih # 5 4 2

° Ib n al-M u b arak # 7 2 a n d A h m a d , al-Zuhd^ pg. 395

u Ib n A bi S h ay b ah , vol. 13, pg. 381 a n d H a k im # 8 4 4 8 w ith th e w o rd s, “ T h e first

tilin g you will lose o f v o u r religion will b e khushu1a n d th e last th in g y o u will lose
i »l y o u r religion will b e th e p ra y e r, a n d th e ro p e o f Isla m will b e lo o s e n e d k n o t by
k n o t...” H ak im said it w as sahih a n d D h a h a b I ag reed .

44 M uslim # 8 2 2

29
 H U MI L I T Y IN P RAYER

al-H asan said, ‘K n o w led g e is o f tw o types: k n ow led ge that is

superficial utterance u p o n the ton gu e, that is A llah ’s p r o o f against
the children o f Adam ; and k n ow led ge that takes root in the heart
and that is beneficial k n o w led g e.’45

T h is is also reported by al-H asan, m ay A llah have m ercy on

him , from the P rophet as a mursal hadJth.46 H e also reports it
from Jabir (radiyA llah u ‘anbn)4 and A nas ( radiyA lldh u 'a tih u f K to
th e P r o p h e t (:Jjg), b u t it is n o t a u th e n tic as a h ad lth o f his
(£ )•

H en ce the P rop het ( ^ ) in fo r m e d us that d esp ite the k n ow l­

edge that the P eop le o f the B o o k w ere given b ein g readily avail­
able to them , they did n o t b en efit from any o f it since the pri­
mary goal b eh ind this k n o w le d g e w as m issin g, i.e. its reaching
their hearts su ch that th ey c o u ld exp erien ce the sw ee tn ess o f
faith and realise its b en efit o f ach ievin g fear and penitence; in ­
stead it rem ained superficial utterance o n their ton gu es w hich
served only to establish the p r o o f against them .49

4'' D a rim i # 3 7 6 a n d ib n A b l S h a y b a h , vol. 13, p. 235 a n d it is sahih.

4,1 Ib n ‘A b d u ’l-B arr, al-Jami\ v o l. 1, pg. 190

47 K h atib , Tarikh, vol. 4, pg. 3 4 6

4li M unaw l, Faydal-Qadir, vol. 4, pg. 391 referen ces it to A b u N u 'a y m and D a y la m l

''' R efer to the a u th o rs Fadl 'Ibn tfASoSif(published by D a a r u s -S u n n a h P ublishers)

in w h ic h he d isc u sse s th e issu e o f b en eficial k n o w le d g e a t le n g th . H e sta te s
th e re in , “ W h en k n o w le d g e is b en eficial a n d takes rtx jt in th e h e art, th e h e a rt fears
A llah, s u b m its to H im , a n d h u m b le s its e lf in aw e, g lo rific a tio n , fear, love, and
v e n e ra tio n . W h e n th is h a p p e n s th e so u l is c o n te n t w ith th e h u m b le s t o f law ful
w orldly p ro v is io n s a n d th is in tu rn leads it to tu rn aw ay fro m th e w o rld a n d all

30
 B eneficial Knowledge

It is for this reason that, in H is B o o k , Allah, G loriou s is I lc ,

describes the scholars as th o se having fear (kh asbya),

“ I t is o n ly t h e l e a r n e d a m o n g s t H i s s e r v a n ts w h o
tr u ly f e a r A lla h .” 50

“ W h a t o f h i m w h o s p e n d s t h e n i g h t h o u r s in
p ra y e r, p r o s tr a tin g a n d s ta n d in g u p , m in d fu l o f
th e H e r e a f t e r , h o p i n g fo r th e m e r c y o f h is L o r d ?
S a y : ‘A r e t h e y t h e s a m e - t h o s e w h o k n o w a n d
t h o s e w h o d o n o t k n o w ? 5” 51

te m p o ra l e ffe c ts ” , “ S o b e n e fic ia l k n o w le d g e is th a t w h ic h e n g e n d e rs a g n o sis

b e tw e e n th e se rv a n t a n d his L o r d a n d leads to th is s u c h th a t h e c o m e s to k n o w
his L o rd , singles h im o u t a lo n e in b e lie f a n d w o rsh ip , takes c o m f o r t in H im ,
d e v e lo p s a se n se o f sh y n ess (hayd) o f H im , an d w o rs h ip s H im as if h e sees
H im ” , “ T h e fu n d a m e n ta l m a tte r h e re is th a t th e s e rv a n t uses k n o w le d g e to
e n g e n d e r a g n o sis o f his L o r d . W h e n th is c o m e s to fru itio n he will find H im
close. W h e n th is h a p p e n s , H e will b rin g h im close a n d a n sw e r his su p p lic a tio n s.
It is m e n tio n e d in an J u d c o - C h r is tia n n a rra tio n , ‘S o n o f A dam ! Seek m e a n d you
will find M e, w h e n you find M e y o u will fin d e v ery th in g . H o w ev e r if y o u d o n ’t
fin d M e, you will have lo st e v e ry th in g . I am m o r e b e lo v e d to you th a n a n y th in g
else.’”

50
F dtir( 35): 28

51
al-Zumar (39): 9

31
 H i: M 1 L I T Y I N P R A Y E R

H e describes the scholars o f the P eop le o f th e B o o k before us

as h aving k h u sh u ,

“ C e r ta in ly , w h e n it is r e c i t e d to t h e m , t h o s e w h o
w e r e g iv e n k n o w le d g e b e f o r e it fall o n t h e i r f a c e s
i n p r o s t r a t i o n s a y i n g , ‘G l o r y b e t o o u r L o r d ! ’
W e e p in g , th e y fa ll to t h e g r o u n d in p r o s t r a t i o n ,
a n d it in c r e a s e s t h e m in h u m i lity .” 52

T h is verse eu logises th o se w h o , w h en they hear the B o o k o f

Allah, attain khushu in their hearts. Allah, M ost H igh, says,

“W o e to th o s e w h o s e h e a r t s a r e h a r d e n e d a g a i n s t
th e r e m e m b r a n c e o f A lla h ! S u c h p e o p l e a r e c le a r ly
m i s g u i d e d . A lla h h a s s e n t d o w n t h e S u p r e m e D i s ­
c o u r s e , a B o o k c o n s i s t e n t in its f r e q u e n t r e p e t i ­
tio n s . T h e s k in s o f th o s e w h o fe a r th e ir L o rd

al-fsru‘(YT): 107-109

32
 B eneficial Knowledge

t r e m b l e a t it a n d t h e n t h e i r s k in s a n d h e a r t s y ie ld
s o f tly to t h e r e m e m b r a n c e o f A lla h .” ”

T h e so ften in g o f the heart refers to the rem oval o f its hardness

due to the o n se t o f k fju sbu ' and g en tlen ess therein.

A llah has d e n o u n c e d 54 th o se w h o s e hearts are n o t h um bled

w hen they hear H is B o o k ” and p on d er it,

“ H a s t h e ti m e n o t a r r iv e d fo r t h e h e a r t s o f th o s e
w h o h a v e f a i t h to y ie ld to t h e r e m e m b r a n c e o f
A lla h a n d t o t h e t r u t h H e h a s s e n t d o w n , s o th e y
a r e n o t lik e t h o s e w h o w e r e g iv e n t h e B o o k b e ­
fo re fo r w h o m t h e t i m e s e e m e d o v e r lo n g s o t h a t
th e ir h e a r ts b e c a m e h a rd ? M a n y o f th e m a re
d e v i a t o r s .” 56

Ibn M as'ud (ra d iyA lla b u \anbu ) said, ‘T h e tim e b etw een our ac
cep tin g Islam and b ein g rebuked by this verse was four years.’
T h is w as recorded by M u slim .57 It w as also recorded by others

53 al-Zumar (39): 22-23

M O n e m a n u s c rip t has: c e n s u re d

55 O n e m a n u s c rip t has: s p e e c h

5,1 al-Hadid (57): 16

57 M uslim # 3 0 2 7

33
 HU MI L I T Y IN P RAYE R

with the additional w ord s, ‘S o the M uslim s began to rebuke each

other.’58

Ibn Majah records the hadlth o f ibn al-Zubayr (ra d iyA lla b u 'anhu )
w h o said, ‘T h ere w ere only four years b etw een their accep ting
Islam and the revelation o f this verse by w h ich A llah rebuked
th e m .’59

M any o f th e righteou s w o u ld b e gravely a ffe cted w h e n this

verse w as recited to them . S o m e w ou ld die b ecau se their hearts
burst at hearing it, and others repented and abandoned w hatever
they w ere previously doing. W e have m en tion ed their narratives
in (our) b o o k , al-lstighn a' b i’l-Q u /d n .

Allah, M o st H igh , says,

S
“ I f w e h a s s e n t d o w n t h i s Q u r ’a n o n t o a m o u n ­
ta i n , y o u w o u ld h a v e s e e n it h u m b l e d , c r u s h i n g
t o p i e c e s o u t o f f e a r o f A lla h ...” 60

A bu ‘Imran al-Jawnl said, ‘By A llah, our Lord has directed such
things to us in the Q ur’an, w h ich , w ere H e to have directed to

' R N a s a l, al-Kubra.

Ib n M ajah # 4 1 9 2

1 1 / / l<ishr (59): 21

34
 B eneficial Knowledge

the m ountains w ould have h u m b led and obliterated them .'1' ’

Malik ibn D inar, m ay A llah have m ercy o n him , w ould recite

this v erse and say, ‘I sw ear to you , n o servant b elieves in this
Q ur’an ex cep t that it causes his heart to burst.’62

It is reported that al-H asan, may Allah h ave m ercy on him , said,
‘S on o f A dam , w h en Shaytan w hispers to you , en ticin g you to
c o m m it a sin, or your sou l desires to co m m it it, rem ind yo u rself
o f w hat Allah has burdened you w ith o f H is B o o k w hich , w ere a
m ountain to bear it, it w ou ld have b een h u m b led and broken.
H ave you n o t heard his saying,

“ I f w e h a d s e n t d o w n th is Q u r ’a n o n t o a m o u n ­
t a i n , y o u w o u ld h a v e s e e n it h u m b l e d , c r u s h i n g
to p i e c e s o u t o f f e a r o f A lla h . W e m a k e s u c h e x ­
a m p l e s f o r p e o p l e s o t h a t h o p e f u l l y t h e y w ill
r e f l e c t . ” 63’

Allah has on ly p rop ou n d ed parables that you p on d er them , care

fully co n sid er them , and refrain from d isob eyin g Allah, M ighty
and M agnificent. Y ou, so n o f A dam , have a greater duty to yie ld
to the rem em brance o f Allah, and to w hat H e has burdened you

Al in o n e m a n u sc rip t: to p ro s tra te

('2 S u y u n , al-Durr, vol. 14, pg. 3 9 6 re fe re n c e s th is ib n al-M u n d h ir.

M a/~Hashr (59): 21

35
 H U MI L I T Y IN P RAYER

with o f H is B o o k and g iv en you o f H is laws (than the m o u n ­

tains) 64 since you will be judged and then find your final abode in
Paradise or H ell.

T h e P rophet w ou ld seek refu ge w ith A llah from a heart

that d o es n o t have kh u sh ii' as recorded by M uslim w ith the w ords,
“ Allah! I take refu ge w ith Y ou from k n o w led g e that d o es n ot
benefit; from a heart that has n o fear; from a soul that is never
con ten t; and from an in vocation (da'w ab) that is n o t resp ond ed
to.”65

T h is hadlth is reported via m any different routes.

It is reported that Ka'b al-A hbar said, ‘It is w ritten in the Injil,
‘“Isa, the d eed s o f a heart that has n o fear are o f n o b enefit, his
v o ice is not heard, and his supplication is n o t raised.’”

M T h e a u th o r h as re d a c te d th is fro m th e w o rd s o f D a h h a k in c o m m e n ta ry to
ihis verse, cf. S u y u p , al-Durr,; v o l. 14, pg. 3 %

M uslim # 2 7 2 2 o n th e a u th o r in ’ o f Z a v d ibn A rq am .

36
 The True Slaves o f A lla h

The True Slaves o f Allah

A sad ibn M usa said in his b o o k , a l-W a ra \ Mubarak ibn Fadal.th

narrated to us that al-H asan, m ay Allah h ave m ercy on him , \v< mid
say, W h e n this call from Allah reached the believers, they In-
liev ed in it, certainty q u ick ly se td e d in their hearts, an d , as .1
result, their hearts, lim b s, and sight w ere hum bled. By Allah, w ere
you to have seen them , you w ould h ave seen a p eop le w h o truly
exem p lified (these verses); by Allah, th ey w ere n ot given to ar
gu m entation or falseh ood . T h ey fo u n d n o sou rce o f tranquillity
ex cep t the B o o k o f A llah. T h ey did n o t display w hat w as n ot in
their hearts. W hen a co m m a n d cam e to them from Allah, they
b elieved it and so, in th e Q u r’an, A llah d escribed them in the
best o f w ays, saying,

“ T h e s la v e s o f t h e A l l - M e r c i f u l a r e t h o s e w h o
w a lk lig h tly o n t h e e a r t h ...” 66’

al-Hasan said, W alk in g lighdy, hanm , in the Arabic language m eans

walking w ith tranquillity and dignity.’6" T h en he co m m en ted on .

“ . . . a n d w h o , w h e n t h e i g n o r a n t s p e a k to t h e m ,
s a y , ‘P e a c e ,’...” 68

66 al-Furqdn (25): 63

f,TT h is w as also s ta te d by M u ja h id as re c o rd e d b y B ayhaqI, Shu ab al-iman ti 84 >1

a n d A b d u ’l-R azzaq, vol. 2, pg. 71
I b n *A b b a s said th a t it m e a n s , ‘In o b e d ie n c e t o A llah, w ith d e c c n o anil im<y.
rity, a n d m o d e stly .’ R e c o rd e d by T a b a ri and ib n A b i H a tim , vol. 8, p g 2H2<»

" al-Furqdn (25): 63

37
 H U M I L I T Y I N P R A Y E R

by saying, ‘T h ey w ere forbearing and did n ot behave ignorandy,

and w hen they w ere treated foolishly, they forbore.69 By day they
w ould accom pany the servants o f Allah in the way m e n tio n e d ,"
and then H e m en tion ed that their nights w ere the b est o f nights
w ith his w ords,

“ ...t h o s e w h o p a s s th e n i g h t p r o s t r a t i n g a n d s t a n d ­
in g b e f o r e t h e i r L o r d .” 71

T h ey w ould stand b efore Allah o n their feet, and lie their faces
o n the grou n d in prostration to their L ord, their tears flow ing
d o w n their ch eeks in fear o f H im . By a single co m m a n d o f Allah
they sp en t the night w orsh ip p in g H im and by a single com m an d
they spent their days in hum ility to H im .’

al-H asan, m ay Allah h ave m ercy o n him , said, T h e n H e says,

t >'
^ ss ' • * Tl'-"

“ . . . t h o s e w h o s a y , ‘O u r L o r d , a v e r t f r o m u s th e
p u n i s h m e n t o f H e l l , i t s p u n i s h m e n t is i n e s c a p ­
a b le p a in .* ” 72

69 A sim ilar s ta te m e n t w as m a d e by Q a ta d a h as re c o rd e d b y ib n A b l H a tim , vol.

8,pg.2721

70 T h is p o r tio n is a lso re c o rd e d b y B av h aq l, Shuab # 8 4 5 2 a n d T a b a ri

71 al-Furqan (25): 64

2 al-Furqan (25): 65

38
 The True Slaves o f A lla h

E veryth in g that afflicts a p erson and then leaves is n o t gharam \

gharam refers to so m eth in g that n ever leaves for as lo n g the h ea v ­
ens and the earth endure. T h e y w ere truthful! By Allah b esid es
w h o m there is n on e w orthy o f w orship, they w orked deeds and
did n o t rely o n vain h o p e s, so, m ay A llah have m ercy o n you ,
bew are o f th ese idle h o p es for Allah d o e s n ot grant any g o o d to
a servant in this w orld or the n ext m erely for idle h o p e s.’ H e
w ould say, ‘W hat an excellent exh ortation i t 3 is, if on ly the hearts
w ere alive and thereby preserved it!’ 4

73 i.e. th e e x h o rta tio n h e g ave b e fo re s ta rtin g his c o m m e n ta ry to th e se verses as

th e full n a rra tio n sh o w s.

74 Suyuti, al-Durral-Manthur, vol. 11, p p. 2 0 6 -2 0 8 a n d h e re fe re n c e s it to ‘A b d ib n

H um ayd.

39
 CHAPTER TW O

The Prayer

Allah, M ost H igh, has legislated different types o f w orship that

w o u ld allow khushu xo d ev elo p o n the b od ies, w h ich in turn arises
from the khushu o f th e heart, its m eek n ess and brokenness.

K h u sh u in Prayer

T h e greatest action o f w orsh ip w hich m anifests the khushu o f

the b ody to Allah is th e prayer (salah '). Allah has praised th ose
w h o have khushu in the prayer w ith his w ord s,

“ ...t h o s e w h o a r e h u m b l e in t h e ir p r a y e r ...” 75

i.e. those w h o are h u m b le and m eek in their prayer, n o t k now in g

w h o is standing o n their left or right,76 and neither look in g here
o r th e r e d u e to th e ir h u m ility b e f o r e A lla h , M ig h ty an d

al Mu iminun (23): 2

" .is was stated by al-H akam and recorded by ibn Abl Shaybah, vol. 2, pg. 41

40
 Khushu in P rayer

M agnificent.

Ibn al-M ubarak said, o n the au th ority o f A bu ja'far, on tin

authority o f Lavth that M ujahid said co n ce rn in g the saving <>l
A llah,

“ ...a n d s t a n d in o b e d i e n c e to A lla h .” 77

1Q u n u t , ob ed ien ce, h ere m eans to stand calmly with khushu', to

low er th e gaze and still the lim bs from the aw e o f Allah, M ighty
and M agn ificen t.’"8 H e also said, ‘W h en any o f the scholars sto o d
for prayer, he w ould be in such aw e o f the A ll-M erciful, M ight\
and M agnificent, fhat his gaze w ould n o t sw erve, he w ould not
lo o k here and there, h e w ould n o t play w ith ston es, or d o any
frivolous action, o r talk - i.e. to h im self - about anything related
to the w orld unless o u t o f forgetfu ln ess.’ 79

M ansur said that M ujahid, may Allah have m ercy on him , said
con cern in g the saving o f A llah, M ost H igh,

“ T h e ir m a rk is o n th e ir fa c e s , th e tra c e s o f

77 al-Baqarah (2): 238

78 S a id ib n M a n s u r # 4 0 6 , ib n A b i H a tim # 2 3 8 1 , a n d B ay h aq i, Shu ah #113.*

Ib n A b i H a tim # 2 3 7 8 re c o rd s th a t ib n M a s'u d said, “T h e o n e w h o is qnmt is
o n e w h o o b e y s A lla h a n d H is M e sse n g e r.’ T a b a ri re c o rd s th a t ibn Z ay d said.
T h e o n e w h o is qanit is o n e w h o d o e s n o t sp eak in p ra y e r.’

79 Ib id .

41
 H U MI L I T Y IN P RAYER

p r o s t r a t i o n . ” 80

'It m eans khushu' in prayer.’81

Im am A hm ad, Nasa% and Tirm idhI record the hadlth o f al-

Fadl ibn 'A bbas (ra d iyA lla h u 'anhu ) that the P rop het (3|jg) said, “T h e
prayer is (p e r fo r m e d ) tw o by tw o , w ith th e ta sh a h h u d b ein g
p erform ed after every tw o rak'ahs. Y ou sh ou ld be in a state o f
hum ility, h u m b le entreaty, and display your dire n eed .82 T h en
you should raise your hands (in supplication) and say, ‘My Lord,
m y Lord, m y L ord’ three times. W h o ev er d o es n o t d o this, it will
be d efectiv e .”81

M uslim records o n the authority' o f 'L th m an (ra diyA llah u 1anhu )

that the P rophet (^gg) said, “T here is n o M uslim w h o reaches the
tim e o f an ob ligatory prayer and p erform s its ablution, khushu',
and b o w in g w ell e x c e p t that it will act as an exp iation for his
previous sins so lo n g as h e d o es n o t co m m it a m ajor sin. A nd this
applies for all tim es.”84

8,1 al-Fath (48): 29

81 Ib n N asr, M ukhtasarQ iyam at-I^ayl, pg. 16 a n d T a b a ri w ith th e w o rd s, T h e trace

d o e s n o t sh o w o n th e fa c e, ra th e r it re fe rs to khushu'.' Ib n a l-M u b a ra k , al-Zuhd
# 1 7 4 , ib n N a sr, pg. 16, a n d T a b a ri also re c o rd th a t h e said th a t v e rse refers to
khushu a n d m o d esty .

82 o r: b e in a sta te o f q u ie tu d e

81 A h m a d # 179 9 -1 7 5 2 3 -1 7 5 2 5 , N a s a l, al-Kubrd, vol. 1, pg. 2 1 2 ,4 5 0 , a n d T irm id h !

#385.
It was ruled da'If by AlbanI in his notes on Ibn Khuzaymah #1212 and by
A rn a 'u t, Tahqtq Musnaci.

88 M uslim # 2 2 8
 K h tsh u ' in P rayer

Actions o f prayer conducive to K h u sh u

A m o n g s t the a ctio n s th it are c o n d u c iv e to h a v in g k h u s h u ,

su b servien ce, and brokenntss in the prayer is to place o n e hand
o n the o th er w h en standing It is reported that Im am A hm ad was
asked ab ou t this action and he replied, ‘It is to be su b servien t
b efore the Alm ighty.'85

‘All ibn M uham m ad al-M im , the preacher, may Allah have m ercy
o n h im , said, ‘I h ave n o t heard anything b etter o f k n ow led ge
than this.’

It is reported that Bishr al-Haft, may Allah have m ercy o n him ,

said, ‘F or forty' years have I w ish ed to place on e hand o n the
oth er in the prayer and the only thing that prevented m e from
d o in g so w as that I w ou ld have then sh o w n a khushu greater than
that in m y heart.’

M uham m ad ibn N asr al-MarwazI, may Allah have m ercy o n him ,

records with his isnad to A du Hurayrah {radiyA llah u 'anbu ) that he
said, ‘M ankind will be gathered o n the D ay o f R ising in accordance
to their p erform an ce o f the prayer,’ o n e o f the narrators d ep icted
this by graspin g his le ft hand w ith his right, and in clin in g his
head."’

H e also records w ith his isnad to A bu Salih al-Sam m an, mav

Allah have m ercy o n h im , that he said, ‘P eop le will be resurrected

85 Ib n H ajr, Fathul-Bdri, vol. 2, p$. 224, said, T h e sc h o la rs said: th e sig n ifican ce

o f th is p o s tu re is th a t it is th a t ta le n by th e h u m b le p e titio n e r, it is m o re likely to
p re v e n t fid g e tin g a n d is m o re conducive to khushu ? ’

86 Ib n A b l S h av b ah , vol. 13, pg. 543

43
 H U M I L ITr I N P R A Y F . R

o n the D ay o f R ising like this, and he placed o n e o f his hands on

the other.

U nderstanding this meanin^leads the o n e praying to rem em ber

the tim e w h en h e will stand before Allah, M ost H igh , to be judged.

D h u ’l-N u n , m ay A llah have m ercy o n him , w ou ld say w hen

d escribing the servants ( o f Hah), ‘I f on ly you cou ld se e o n e o f
th em w hen they sto o d for prater, standing in their place o f prayer:
it w o u ld cross his m ind thatplace w as the place in w hich Allah
w ould raise m an to stand before the Lord o f the W orlds, he w ould
be co m p letely taken aback and his very sanity w ould b e shaken.’
T h is w as recorded by A bu Hu'aym, may Allah have m ercy on
him .

A m o n g st the action s is the servants’ facing forwards to Allah,

M ighty and M agn ificen t, and his n o t turning away to any other.
T h is is o f tw o types: th e first is his heart n ot turning away from
the O n e he is d isco u rsin g with, and its being totally d ev o ted to
the Lord, M ighty and Magnificent.

M uslim records o n the authority o f 'Am r ib n ' Abasah {radiyA llah u

'anhu) that the P rop het (jjg) rnentioned the excellen ce and reward
o f a b lu tio n and th e n said. “S o i f he th en sta n d s and prays,
praising and e u lo g isin g Allah, m a g n ify in g H im as is b efittin g,
a n d d e v o t in g h is h e a r t to A lla h , h e w ill fin ish th e prayer
in a sta te lik e th e d ay on w h ich h is m o th e r g a v e b irth to
him .”87

87 Muslim #832
A b u D a w u d # 4 2 5 re c o rd s th a t the M e sse n g e r o f A llah said , “ Five prayers
w h ic h A llah h as m a d e o b lig a to ry . W hoever p e rfo rm s th e a b lu tio n w ell fo r th e m ,

44
 A c tio n s o f p ra y e r conducive to KJjusbu'

T h e se co n d is his n o t lo o k in g left and right, instead restricting

his g a ze to the place o f prostration.88 T h is is o n e o f the nccess.it \
o u tc o m e s o f the kh u sbu in the heart and its n ot turning awa\
T h is is why, w h en o n e o f the Salaf saw a p erson fidgeting in i lu-
prayer, h e remarked, ‘I f the heart o f this p erson had k h u sb u , Ins
lim b s w o u ld a lso s h o w k h u s b u '.' T h is h as b e e n m e n tio n e d
p reviou sly.

T abarani records the hadlth o f ibn Sirin o n the authority o f

A bu H urayrah (ra d iy A lla b u 'anhu ) w h o said, ‘T h e P rop h et (tjjj)
w ou ld lo o k left and right in prayer and then Allah, M ight)’ and
M agn ificen t, revealed,

“ I t is t h e b e lie v e r s w h o a r e s u c c e s s f u l: th o s e w h o
a r e h u m b l e in t h e i r p r a y e r ...” *9

S o the M essen ger o f AUah (dg) hum bled h im self and w ould n o

p rays th e m o n tim e , p e rfo rm s th e b o w in g p ro p e rly a n d has p e rfe c t kJ)usbu\ it is

a p ro m is e fro m A llah th a t h e w ill b e fo rg iv en , b u t w h o e v e r d o e s n o t d o this has
n o s u c h p ro m ise : if A llah w ish es. H e will fo rg iv e h im , a n d if H e w ish es. H e will
p u n is h h im .” It w as ru led sa h lh by A lbanI, Sahib al-Jdmi' # 3 2 4 2 .

88 H a k im re c o rd s o n th e a u th o rity o f ‘A ’ish ah th a t ‘th e M e sse n g e r o f Allah

u sed to p ra y w ith his h e a d tilted fo rw a rd a n d his g a z e lo w e re d , lo o k in g at th e
g r o u n d .’ H a k im said it w as sah lh w ith D h a h a b i a g re ein g as did A lbanI, Sfutu'b
Saldb, pg. 89
H a k im # 1 7 6 1 re c o rd s o n th e a u th o rity o f ‘A ’ish ah th a t *W hcn th e P iu p h e t
m e n te re d th e K a ‘b a h , his eyes n e v e r left th e p la c e o f his p ro s tra tio n until h<
c am e o u t a g ain .’ H a k im said it w as sahlh w ith D h a h a b i agreeing, as did A lbini. a/
Irw a, v o l.2 , pg. 73.

89 al-M u imwuti (23): 1-2

45
 H U M I L I T Y I N PR A Y E R

lon ger lo o k left or right.’

O th ers have recorded this from ibn Sirin, may Allah have mercy-
o n him , as a mursal report, and this is m ore authentic.’’1

Ib n Majah records the hadith o f U m m Salam ah {ra d iyA lla h u

'anba), the m oth er o f the b elievers, w h o said, ‘D u rin g the tim e
o f the P rophet (dg), w h en the p eo p le sto o d for prayer, their gaze
w o u ld n o t g o b eyon d the place o f his feet. T h en the M essenger
o f A llah (dg) p assed away, and A b u Bakr (becam e the leader).
W h en the p eo p le sto o d for prayer, their gaze w ould n< >t g< >beyond
th e p lace o f their foreh ead s (on the grou n d). T h e n A bu Bakr
{ra d iy A lla h u 'anhu ) p a ssed aw ay and 'U m ar ( ra d iy A lla h u 'anhu)
(b ecam e the leader). W h en the p eo p le sto o d for prayer, their gaze
w o u ld n o t g o b eyon d the place o f the Q ib la b . T h en ' ( 'thm an ibn
‘A ffa n [radiyA llah u 'anhu) b ecam e the leader and the tribulation
h a p p en ed and p eo p le began lo o k in g left and right.”’-’

Bukhari records o n the authority- o f ‘A ’ishah {radiy. \llabu 'anba)

w h o said, ‘I asked the P rop h et (:|jjj) ab out look in g (here and there)
in prayer and h e said, “ It is a sn atching away that Shaytan steals
from the servan ts’ prayer.’”93

Im am A hm ad, A b u D a w u d , and N a s a l record the hadith o f

A b u D harr {ra d iyA lla h u 'anhu) that the P rophet (Jj) said, “ Allah
will rem ain turning to the servant in his prayer for as lon g as he

A b u D a w u d , ai-Mardsit, pg. 8

92 I b n M ajah # 1 6 3 4 a n d it w a s ru led d a ‘i f by A lb a n i, D a'ifihn Alajah

93 Bukhari #751-3291

46
 A c tio n s o f p ra y er conducive to K itusbu

d o es n o t lo o k away. I f he lo o k s away, H e will turn away.....

Im am A hm ad and Tirm idhI record the hadlth o f al l hinth il>n

al-Ash'ari that the P rop het (;|j|) said, “Allah ordered Yahya ilm
Zakariyyah with five statem ents, that he act by th em anil enjoin
the C hildren o f Israel to act by th em ,” o n e o f th em w as, “anil I
enjoin you to the prayer for Allah sets H is face to the face o f 11 is
servant for as lon g as he d o e s n ot look away. So w h e n you pray,
d o n o t lo o k (here and there).”91

T here are m any hadlths o f this m eaning.

‘A ta’ said, ‘I heard A bu Hurayrah saying, “W h en you pray, d o

n o t lo o k (here and there) b ecau se he is privately talking to h is
Lord. H is Lord is in front o f him and he is privately talking to
him , so d o n o t turn (here and there).”’ 'Ata’, may Allah have mercy
o n him , w en t o n to say, ‘It has reached us that the Lord, M ighty
and M a g n ificen t, says, “S o n o f A d am , to w h o m d o you look
away to? I am better for y o u than the o n e you look away to.” ’"''

94 A h m a d # 2 1 5 0 8 , A b u D a w u d # 9 0 9 , N a s a l # 1 1 9 6
It w as ru le d sahih by ib n K h u z a y m a h # 4 8 1 -4 8 2 , H a k im # 8 6 2 w ith D h a h a h i
agreeing, a n d h a sa n by A lb an i, Sahih at- Targhib # 5 5 4 .

95 A h m a d # 1 7 1 7 0 -1 7 8 0 0 a n d T irm id h I # 2 8 6 3 -2 8 6 4 w h o said it w as h a sa n sal nit

gharfb.
I t w as ru le d sah ih by ib n K h u z a y m a h # 1 8 9 5 , ib n H ib b a n # 6 2 3 3 , H akim
# 1 5 3 4 w ith D h a h a b I agreeing, a n d A lb an i, Sahih al-Targhib # 5 5 2

96 A b d u i-R a z z a q # 3 2 7 0 a n d ib n A b l S h ay b ah , vol. 2, pg. 41

Ib n A b l S h a y b a h , vol. 2, pg. 4 0 re c o rd s th a t ib n M as'ucl said , ‘A llah rem ain s
fa c in g th e s e r v a n t fo r as lo n g as h e is in th e p ra y e r p ro v id e d h e d o e s n o t speak <>i
lo o k away.’

47
 h u m i l i t y i n p r a y e r

Bazzar and others record this as a hadith o f the P rophet (:|g) but
it is m ore authentic as Jsaying o f ‘A ta \

A bu ‘Im ran al-Jawni,ttay A llah have m ercy on him , said, ‘Allah,

M ighty and M agnicent revealed to M usa ('alaybis-saldm ), “ Musa,
w h en you stand before Me, then stand as a servant w h o is low ly
and su b serv ien t, censure your s e lf for it is m ost d eserv in g o f
cen su re, and talk to Me w ith a trem b lin g heart and a truthful
to n g u e .’”

A m o n g s t th e se actions is th e b o w in g ( ru k u ) for this d eed ,

outwardly, sh o w s subservience. It is for this reason that the Arabs
w ould scorn this deed and n o t p erform it to the p oint that som e
o f them tried to pledge allegiance to the P rop het (ejfc) that they
w o u ld fall to the ground direcdy from the standing posture, i.e.
they w ould directly goto prostration w ith ou t b ow in g, this is h ow
Im am A hm ad, may Allah have m ercy o n him , and the researching
scholars explained the phrase they em p loyed .

Allah, M ost H igh , stys,

“ W h e n th e y are to l d to b o w , th e y d o n o t b o w .” 97

S ub m issiven ess is completed in the b ow in g through the hearts’

su bm itting to Allah and its b ein g su bservien t to H im . As such
the servant fulfils internal and external su b m issiven ess to Allah,
M ighty and Magnificent. T h is is w hy the Prophet (jg) w ould say
in his b ow in g, “M y hearing, sight, b o n es, marrow, and w hatever

91 al-Mursalat (77): 48

48
 A c tio n s o f p ra y e r conducive to K husbu'

m vJ fo o t carries are h um bled to Y o u .”98 H ere he stated that his

kh usbu in the state o f b o w in g had en co m p a ssed all his lim b s,
from the heart d ow n . T h e heart is the greatest o f these organs,
in d eed it is the king o f th e organ s and lim b s, so w h e n it has
k h u sb u , the lim bs w ill also have k h u sb u .

A m o n g st th ese action s is the p rostration (sajdah ), this action

co m p rises the greatest outw ard m an ifestation o f the servants
su b servien ce to his Lord, M ighty and M agnificent. T h e servant
places his h ighest and m o st n o b le lim b in the low est p osition it
can be in; he places it in the m ud, rubbing it therein. T h is con d u ces
the breaking o f the heart, its m eek n ess, and hum ility to Allah,
M ighty and M agnificent.

It is for this reason that the recom p en se o f the believer w hen

he d o es it is that Allah will draw him closer for “T h e closest a
servant is to his Lord is w h en he is prostrating,” as is authentically
reported from the P rop h et (% ).w

Allah, M o st H igh, says,

“Prostrate and draw c lo se .” 100

T h e p olyth eists, th ose w h o w ere to o arrogant to w orship Allah,

w ould scorn the prostration (as they did the bow ing). S o m e o f

,,s A h m a d # 9 6 0 o n th e a u th o rity o f A l i a n d it w a s d e c la re d sa h ih by ib n
K huzaym ah # 6 0 7

w M u slim # 4 8 2 o n th e a u th o rity o f A b u H u ray rah .

,n" al-'A laq (96): 19

49
 H V M I L I T V I N P R A Y E R

them w( .)j Say} ‘I find it abhorrent to prostrate because for my

posteriojjrjuJd en d up being higher than m e!’ and oth ers w ou ld
take a hatful o f p eb b les and raise it to their foreheads, su fficing
w ith tha:QStead o f prostrating.

Allah Qjt Iblls d o w n because he w as to o arrogant to prostrate

to o n e vfom Allah ordered him to prostrate to. T h is is w hy he
cries whu fine b elievin g servant prostrates, saying, ‘H e ordered
the so n ofAdam to prostrate and he did for w hich he is granted
Paradise;! w as ordered to prostrate but I d isob eyed (H im ) for
w h ich I have the Fire.’101

W h en in the p o stu re o f b o w in g o r p rostration , th e servant

c o m p le x his state o f k h u sh u \ m eek n ess, and su b serv ien ce to
his I^ordly describing H im with the A ttributes o f m ight, grandeur,
greatnes, and highness. It is as i f he is saying, ‘S u b servien ce and
meekness are d escrip tio n s o f m e w h ereas h ig h n ess, grandeur,
and greaii,ess are d escrip tions o f Y o u .’ It is for this reason that it
is legislate! for the servant to say in his b ow in g, “ G lo ry b e to my
G ird , the Great,” and in his prostration, “G lory b e to m y Lord,
the Most H igh.” '02 S o m etim es, in prostration, the P rop h et (jg)
w ould sty “G lory b e to the O n e w h o has all kingd om , pow er,
greatnessand grandeur.” "*

It is reported that o n e night, he ( |g ) said in his prostration, “ I

say as fty brother D aw u d ('alayhis-salam ) said: I rub m y face in the
d ust to uiy M aster, m y M aster d eserves that faces be rubbed in

Muslim # 8 1 o n th e a u th o rity o f A b u H u ra v ra h .

1 ‘ Muslim# 7 7 2 o n th e a u th o rity o f H u d h a y fa h .

Ahmad # 2 3 9 8 0 , A b u D a w u d # 8 7 3 , a n d N a s a l # 1 0 5 0 o n th e a u th o rity o f
’ \ w f ib n \JaJjk a n d it is sah lh .

50
 Being A tte n tiv e in P rayer

the d ust for H is face.” "'4

Being Attentive in Prayer

al-H asan, m ay Allah have m ercy o n him , said, ‘W h en you stand

in prayer, stand in due o b e d ien ce as Allah has ordered you, bew are
o f negligen ce and look in g (here and there), bew are that Allah be
lo o k in g at vou w hile you are lo o k in g at so m eth in g else, asking
Allah for Paradise and taking refuge w ith H im from the Fire, yet
your heart is h eedless, n o t k n ow in g w hat the ton gu e is saving.’ It
was recorded by M uham m ad ibn N asr al-MarwazI, may .Allah have
m ercy o n him."'5

H e a lso records w ith his isnad to ‘Cthrnan ibn A bu D ahrash

w h o said, ‘It has reached m e that the M essen ger o f Allah (^g)
prayed a praver in w hich he recited loudly. W h en he had finished
h e asked, “ D id I forget anything o f this chapter?” The}- replied,
“W e d o n o t k n o w ” U bavy ibn Ka'b said, “Yes' vou did, this and
this verse.” T h e M essenger o f Allah (sjg) said, “W hat is the m atter
w ith people! T h e B ook o f /Allah is recited to them yet they d o
n o t k n ow w h a t was recited and w hat was not! T his is h ow the
greatness o f Allah left the hearts o f the C hildren o f Israel: then-
b od ies w ere present but their hearts w ere absent. .Allah d o es not
accept th e action o f a servant until his heart is present with Ins
body.”’106

"wBayhaqI, S b u ' a b #3556

105 M arw azi, Ta'zjm Qadral-Salah # 1 4 0

1,16 M arw azi # 1 5 7 w ith a d a ’If isnad.

51
 H U MI L I T Y IN P RAYER

T h ere are many narrations o f this m eaning.

'lsam ibn Y usu f, m ay A llah have m ercy o n him , passed by H atim

al-A sam m w h o w as talking in his gathering. H e asked, ‘H atim ,
have you m ade your prayer g o o d ? ’ H e replied, ‘Y es.’ He asked,
‘H o w d o you pray?’ H e replied, ‘1 stand at the com m and , I walk
in fear, I co m m en ce w ith the intention, 1 perform the ta k b ir bearing
in m ind H is greatness, I recite at a m easured pace, carefully and
w ith co n tem p lation , 1 b o w w ith k h u sh u , I prostrate in m eek n ess,
I sit and read the w h o le tasbahhud , and then 1 perform the saldm
in accordance to the Sunnah. 1 pray w ith sincerity to Allah, Mighty'
and M agnificent, and yet I fear that it w ill n ot be accepted o f m e;
h ow ever I will preserve it as m uch as 1 can until I die.’ H e said,
‘K e e p talking for you have indeed excelled in your praver.’111

R e fe r to A p p e n d ix T h r e e f o r a d is c u s s io n o n th e ru lin g o f h a v in g khushu' in
th e prayer.

52
 CHAPTER TH REE

Supplication

A m o n g s t th e a c t io n s o f w o r s h ip th a t are c o n d u c iv e to
su b serv ien ce and k b u sh u ' to A llah, M ighty and M agn ificen t, is
the supplication {du 'a).m Allah, M ost H igh, says,

u C a ll o n y o u r L o r d h u m b l y a n d s e c r e tly .” 109

“ T h e y o u t d i d e a c h o t h e r in g o o d a c t i o n s , c a llin g
o u t to U s in y e a r n i n g a n d a w e , a n d h u m b lin g

108 D u a:, to cal] o u t, to s u m m o n . K h a tta b l, Sbanal-D ua , pg. 4 said, ‘T h e m ean in g

o f du'd is th e se rv a n ts a sk in g h is Ix^rd fo r H is h e lp a n d c o n tin u e d s u p p o rt Its
e sse n ce is th a t a p e rs o n s h o w s his n e e d o f A llah an d e x p re sse s his inability in
c h a n g e any m a tte r h im s e lf o r h a v in g any p o w e r a n d ability'. T h is characteristic is
th e m a rk o f s e rv itu d e a n d e x e m p lifie s it. D * ^ also carrie s w ith it th e m e a n in g <*1
p ra isin g A llah a n d a ttrib u tin g t o H im generosity' a n d g ra c e .’

,,w a l-A 'rd f( 7): 55

53
 H U MI L I T Y IN P R A Y E R

th e m s e l v e s to U s . ” no

O n e o f the deeds that displays su b servien ce in supplication is

raising the hands. It is authentically reported that th e P rop h et
(jjjg) raised his hands w h e n supplicating on m any o cca sio n s, the
m o st significant o f w h ich w as the supplication for rain in w hich
he raised them till th e w h iten ess o f his arm pits was visib le.111
Sim ilarly h e w ou ld raise his hands high o n the ev e o f 'Arafah,
w h en at ‘Arafah.

TabaranI, may Allah h ave m ercy o n him , records the hadlth o f

ibn ‘A bbas w h o said, ‘I saw the P rophet (j)g) supplicating at ‘Arafah
and his hands w ere at the level o f his ch est, like a pauper b eggin g
for fo o d .’112

O n e o f the fearful w o u ld sit at n igh t (in su p p lica tio n ), still,

head b o w ed , and ex ten d in g his hands forward like a beggar. T his
is o n e o f the m o st em p h atic displays o f su b servien ce and need.

T h e need o f the heart, and its breaking b efore Allah, M ighty

and M agnificent, is also m anifested in supplication cou p led w ith
its aw areness o f its dire w ant and d estitution. It is in prop ortion
to this yearning and n eed that the supplication is answered.

A hm ad and Tirm idhI record that the P rophet (i£e) said, “ Allah
d o es n o t answer a supplication arising from a heedless and negligent

"" a l-A n b jyd \2 \y. 9 0

111 B u k h a ri # 1 0 3 1 -3 5 6 5 -6 3 4 1 a n d M u slim # 8 9 5 o n th e a u th o rity o f A nas.

112 T a b a ra n I, al-A m at # 2 8 9 2 a n d H a y th am I, vol. 10, pg. 168 said th a t th e isnad

c o n ta in e d a d a 'I f n a rra to r.

54
 Supplication

heart.” 1113

S ub servien ce is also displayed through the tongue in its actual

request and supplication, and in its p ersisten ce therein. A w z a i,
m ay A lla h h a v e m ercy o n h im , said , ‘It w as said: T h e b esi
su pp lication is the o n e in w h ich o n e is p ersistent and humbly
entreats H im .’

TabaranI records o n th e authority o f ibn ‘A bbas (ra diyA llah u

'anhum a ) that the P rop h et (jjjj) supplicated on the D ay o f ‘Arafah,
“O A llah, Y ou can see w here I am and hear m y words; n oth in g o f
my affair is hidden from Y ou. 1 am w retched and poor, seeking
s u c c o u r a n d r e fu g e , fe a r fu l an d a p p r e h e n s iv e , a n d o n e
acknow ledging his sin. I ask Y ou as the indigent asks, and I hum bly
petition Y ou as a low ly sinner. I invoke Y ou as o n e w h o is fearful
and blind, with the supplication o f o n e w h o se neck has subm itted
to You and w h o se b od y has hum bled to Y ou, w h o se n o se has
been rubbed in the dust, and w h o se tears are flow ing copiously.
O Allah, d o n o t make m e o n e w h o is disappointed w hen calling
on Y ou and be g o o d , kind, and m erciful to m e. O the best <>f
th o se w h o are asked, the best o f th ose w h o give!” IH

O n e o f them w ould say in his supplication, ‘By Your m ight and

my su b servien ce, by Y our self-su fficien cy and my n eed .’

T aw us, may Allah have m ercy on him , said, ‘O n e night, 'All ibn

1,5 A h m a d # 6 6 5 5 o n d ie a u th o rity o f ‘A b dullah ib n 'A m r and T irm id h I # 3 4 7 9

o n th e a u th o rity o f A b u H u ra y ra h a n d T irm id h I said it w as g h arib ; b o th isnads
are d a‘If.
I t w as d e c la re d h a sa n by A lbanI, al-Sahibah # 5 9 4 , Sahib at- Targhib # 1 6 5 3

114 T a b a ra n I, al-Kabir a n d al-Sagbir # 6 9 6 w ith a d a 'lf isnad.

55
 H U M 1 1 . I T Y I N P R A Y E R

al-H asan, may Allah have m ercy o n h im , entered his private room
and prayed. I heard him say in prostration, “Your servant is at
Y our courtyard, o n e in abject need o f Y ou is at Y our courtvard,
o n e needy o f Y ou is at Y our courtyard p etid on in g Y ou at Your
c o u r ty a r d .” S o I m e m o r is e d th e s e w o r d s and I h a v e n e v e r
supplicated w ith them at th e tim e o f distress ex cep t that 1 was
relieved o f it.’ It w as recorded by ibn A b l al-D unya.

Ibn Bakwayh, the Sufi, m ay Allah have m ercy o n him , narrated

w ith h is isn a d th a t o n e o f th e se r v a n ts p e r fo r m e d e ig h ty
pilgrim ages o n foot. W hile h e was p erform in g the ta w a f saying,
‘M y b elo v ed , m y b elo v e d ,’ a caller cried ou t, ‘Are you n o t con ten t
that you should be o n e w h o is hum ble and p o o r such that you
to o be beloved?’ H e fainted on hearing this and afterwards w ould
say, ‘O n e needy o f Y ou, o n e needy o f You! I have repented from
saying, “M y b elo v ed !”’

56
 L ovin g the hum ble a n d p o o r

Loving the humble and poor

Ibn Majah records the hadith o f A bu Sa'id al-K hudri (radiy. \Uahn
\anhu) that the P rophet (^ |) said, “O Allah, m ake m e live as o n e
low ly and hum ble (m iskin ), m ake m e die as o n e low ly and hum ble,
a n d r e s u r r e c t m e a m o n g s t th e ra n k s o f th e lo w ly an d
h um ble.” " 3

T irm id h i records a sim ilar hadith o n th e authorin' o f A nas

{ra d iyA lla h u 'anhu) and ad ds, “A ’ishah ( ra d iyA lla h u 'anha) asked,
“M essenger o f Allah, w h y d o you say this?” H e replied, “B ecause
thev will enter Paradise forty years b efo re the rich. 'A ’ishah, never
turn away o n e w h o is p o o r , even if you on ly find h alf a date to
give him . 'A ’ishah lo v e th e p o o r and keep them close for Allah
will bring you close o n th e D a y o f R isin g /”

A bu D harr said, ‘T h e M essen ger o f Allah advised m e to

lo v e the p o o r and to keep clo se to th em .’ T h is was recorded by
Im am A hm ad and o th e rs.116

In the story about the dream , narrated by M u'adh [radiyA llah u

\anhu ), the P rophet ($g) said, “I ask Y ou for the p erform ance o f

115 T irm id h i # 2 3 5 2 o n th e a u th o rity o f A nas a n d h e said it w as g h arib , ibn M ajah

# 4 1 2 6 o n th e a u th o rity o f A b u Sa‘Id, an d T a b a ra n I, al-D ufa on th e a u th o rity <>!
‘U b a d a h ib n al-S am it, all w ith d a l f isn ad s, h o w e v e r th e h a d ith is sahlh.
I t w as also re c o rd e d o n th e a u th o rity ' o f A b u Sa‘Id b y H a k im # 7 9 1 1 w h o said
it w as sa h lh w ith D h a h a b l a g re ein g ; ir w as also ruled sah lh by Suyuti, ah]dm? ai
Sagbtr# 1454, a n d A lbanI, Sahib al-Jarm # 1 2 6 1 , al-Sahihah # 3 0 8 , a l-In v a tt861. d .
Sakhaw i, M aqdsid al-Hasanah # 1 6 6

116 A h m a d # 2 1 4 1 5 -2 1 5 1 7 a n d N a s a l, al-Kubra^ v o l. 6, pg. 96

It w as d e c la re d sahlh by ib n H ib b a n # 4 4 9 a n d A rn a ‘ut.
 H UMII.ITY IN P R A Y E R

g o o d , the ab an d on m en t o f evil, and the lo v e o f the p o o r.” "

T h e w o rd m isk iti in th ese hadlths and th o s e like them refers to

o n e w h o s e heart is n eed v o f A llah, su b m issiv e and h u m b le to
H im , and his after sh o w s this. T h is state is freq u en tly fo u n d
a m o n g st th o se w h o are p o o r in term s o f m onetary w ealth, for
w ealth o fte n cau ses a p erson to transgress. T h e hadith o f A nas
(ra d iyA lla h u 'anhu) supports this explanation, excep t that its isnad
is dal!f.

N a s a l records the hadith o f A bu D harr (ra d iyA lla h u 'anhu ) that

the P ro p h et (jUg) said, “T rue poverty is the poverty o f the s e lf
and true richness is the richness o f the heart.” 1Is

T h e Sahlh records that the P rop het (ijjj) said, “True richness
only lies in the richness o f the self.” 110

T h is is w hy Im am A hm ad, ibn ‘U yaynah, ib n W ahb, and a grou p

o f the Im am s stated that the poverty that the P rop h et (jjjj) sou gh t
refuge from was the poverty' o f the self. H e n c e the o n e w h o se
heart is in dire need o f A llah, Mighty' and M agn ificen t, and is

1,7 A h m a d # 2 2 1 0 9 a n d T irm id h i # 3 2 3 5 a n d h e said it w as h asan sahlh

T h e a u th o r h as a tre a tise in e x p la n a tio n o f th is h a d ith e n title d Ikhtiyar al-Awla
Sharh Ikhtisdm al-Mala‘al-A'ta (a fo rth c o m in g p u b lic a tio n o f D a a r al-S u n n ah u n d e r
th e title , “The Heavenly D ispute”].

" RN a s a l, al-Kubrd o n th e a u th o rity o f A b u D h a rr.

Ib n H ib b a n # 6 8 5 also re c o rd s it o n th e a u th o rity o f A b u D h a r r w ith th e
w o rd s, “T r u e rich n ess is th e ric h n e ss o f th e h e a r t a n d tr u e p o v e rty is th e p o v e rty
o f th e h e a r t.” A rn a 'u t said th a t th e is n a d w as sa h lh m e e tin g th e c rite ria o f
M u slim , cf. 'Ijlu n i, Kasbjal-Kbafa # 1809

119 B u k h a ri # 6 4 4 6 a n d M u slim # 1 0 5 1 o n th e au th o rity ' o f A b u H u ra y ra h .

58
 L avin g the hum ble a n d poor

hum ble to H im is a m iskin , even i f he be rich in m onetary wealth

T h is is b eca u se the need o f the heart m ust display on the limbs.
W h o ev er is h um ble outw ardly and displays n eed , but his heart is
n o t h um ble, nor is it needy, is an arrogant tyrant.

Arrogance

N a s a l and others record that the P rophet walked d ow n a

street w here there was a black w om an . A m an said to her, ‘M ake
way!’ She said, ‘I f he w ish es he can walk past my right, and if he
w ish es he can walk past m y left.’ T h e M essen ger o f Allah (£g)
said, “Let her be, she is a tyrant.” T h ey said, ‘But M essenger o f
Allah, sh e is just a pauper!’ H e replied, “ It is in her heart.” '20

al-H asan, m ay Allah have m ercy o n him , said, ‘S o m e p eop le

have m o d esty in their cloth es and arrogance in their hearts. T h ey
wear w o o le n garm ents, yet, by Allah, w hile w earing them , o n e
o f them has m ore arrogance than a person (reclining) o n a raised
co u ch or a p erson w earing em b roid ered silk.’

It is authentically reported that the P ro p h et (ijg) den ied that

wearing n ice cloth es and sh o es w as arrogance and said, “ Arrogance
is to reject the truth and to lo o k d ow n o n p e o p le .” 12'

f2(l N a s a l, al-Kubrd, vol. 6, pg. 143 o n th e a u th o rity o f A b u B u rd a h fro m his

fa th e r, a n d h e s ta te d th a t th e re w as a n u n k n o w n n a rra to r in th e isnad.
H a y th am I, vol. 1, pg. 99, also re fe re n c e s it to T a b a ra n I, al-A m at a n d A b u Ya'la
# 3 2 7 6 o n th e a u th o rity o f A n as a n d s h o w s th a t th e isn ad has a d a 'If n a rra to r. H e
sta te s th a t B a z z a r # 3 5 7 9 also re c o rd s it a n d th a t he d e c la re s it d a 'If d u e to th e
p re s e n c e o f a n o th e r n a rra to r.

121 M uslim # 9 1 o n th e a u th o rity o f ibn M as'u d .

59
 HUMI LI T Y IN PRAYER

T h is hadith m akes it clear that w ea r in g n ice c lo th e s is n o t

arrogance and that arrogance is in the heart, i.e. its obdurately n o t
su bm itting to the truth, look in g d o w n o n p eop le, and scorn in g
them . W h oever thinks highly o f h im self, and, as a result, scorns
p eo p le and refuses to su b m it to th e truth, such a p erson is the
o n e w h o is arrogant, e v e n if his clo th es and sh o es be sim ple and
w o rn out. H ow ever, w h o e v er leaves w earing nice cloth es o u t o f
true hum ility to Allah for fear that he m ay fall prey to arrogance
has d o n e well. Ibn 'U m ar ( r a d iy \lla b u 'anhu ) w ould d o this and
the saying o f the P rop h et con cern in g the checkered shirt he
w o r e , “ It has d istr a c te d m e from m y p rayer,” 122 also p roves
this.

T h e P rop h et c h o s e the station o f servitu d e rather than

kingship. O n the D a y o f C onq uest, a m an sto o d before him (dj|),
trem bling, so he said, “ G o easy, I am n o t a king, I am just the
s o n o f a Q u ra y sh i w o m a n w h o u se d to eat strip s o f d ried
m eat.” 123

It is authentically rep orted that he (:|g) said, “D o n o t falsely

praise m e as the C hristians falsely praised the so n o f Mary, I am
on ly a servant, so say: servant o f Allah and H is M essenger.” 124

122 B u k h a ri # 3 7 3 -7 5 2 -5 8 1 7 a n d M uslim # 5 5 6 o n th e a u th o rity o f 'A ’ishah

121 I b n M ajah # 3 3 1 2 o n th e a u th o rity o f A b u M as'u d .

H a k im # 4 3 6 6 said it w a s sah lh w ith D h a h a b i agreeing. H a k im # 3 7 3 3 also
re c o rd s it o n th e a u th o rity o f J a r ir ib n ‘A b d u lla h a n d he said it w as sa h lh w ith
D h a h a b i agreeing. I t w as r u le d sah lh by A lb an i, al-Sabihab # 1 8 7 6

124 B u k h a ri # 3 4 4 5 -6 8 3 0 o n th e a u th o rity o f 'U m a r .

Ib n H ajr, Fath, vol. 12, pg. 181 said, 'Itra ’xs to p ra ise s o m e o n e falsely.’ ‘A ll al-
Q a ri, Sbarfj M isbkdi # 4 8 9 7 said , 7 /r a ’is to g o to an e x tre m e in p raisin g ...th e u n d er-

60
 A rrogan ce

Im am A hm ad, may Allah have m ercy on him , said: M uliamm .nl

ibn Fudayl narrated to us; o n the authority o f ‘Umarah; on tlu
authority o f A bu Z u r a h w h o said: I am sure that it w as \l>ti
Hurayrah (radiy^Allahu {anhu) w h o said, ‘Jibril sat with the Prophet
( ^ ) and lo o k ed to the sky to see an angel d escen d in g, he said,
“T h is angel has n ot d escen d ed sin ce the day it w as created.” W in n
he had d escen d ed h e said, “ O M uham m ad! Y our Lord has sent
m e to you - should H e m ake you a P rop h et-K in g or a Servant
M essenger?” Jibril said, “O M uham m ad! B e hum ble b efore vour
L ord.” H e said, “ Rather a Servan t-M essenger” M2S

standing o f this is that praising him in other ways is permissible.’ 'All al H a n ,

Shark Shama% vol. 2, pg. 161 said about his words, “I am only bis servant... ”, ‘M eaning
I have no quality other than that o f servitude and messengership; this is the pe ak
o f perfection that a created being can reach, so do not say anything ab< >ui nu tli.n
negates these two attributes and do nor believe that 1 have a quality other than
these two... the hadith indicate that it is permissible to describe him with a m
thing that does not reach the boundaries o f lordship, rububiyyah, and CmkIsIii| \
u/uhr/yah.'

125 A h m a d # 7 1 6 0 a n d ib n H ib b a n # 6 3 6 5
H ay th am i, Majma at-Zawaid^ vol. 9, pg. 19 a n d A lbanI, TabqiqBiddyatn V-W, said
th a t its isn ad w as sah lh m e e tin g th e crite ria o f B u k h ari a n d M uslim
Ib n T aym ivyah said. T h e M e sse n g e r-S e rv a n t is o n e w h o o n ly d<>cs that w hu It
h e is c o m m a n d e d , h e n c e e v e ry th in g h e d o e s is w o rs h ip o f A llah; lie is a p in t
se rv a n t, d is p e n s in g th e o r d e r o f th e O n e w h o se n t h im as is e sta b lis h e d m
B u k h a ri # 3 1 1 7 th a t h e (Jjj^ said, “ By A llah, I d o n o t g ra n t a n y b o d y a n y th in g n« *i
p re v e n t a n y b o d y fro m anything. I a m o n ly a d is trib u to r; 1 place th in g s w h e n I at 11

o rd e re d .” M ea n in g , 'I d o n o t give e x c e p t w h e re I am o rd e re d to give a n d ) <b • m a

p re v e n t e x c e p t w h e re I am o rd e re d to p re v e n t, I o n ly o b e y Allah in th is .’ T h e \
in c o n tra s t to th e P r o p h e t- K in g w h o is allow ed to d is p e n s e w ith s o m e al la ir •
“...so We subjected h*
h e w ills, A llah says a b o u t su ch a P ro p h e t-K in g , S u la y m a n ,
him the w ind blowing gently by his command wherever he directed, a n d a ls o
the devils [ o f jin n ] - every builder and diver and others bound together in
shackles. [W e said], 'T his is O ur gift, so grant or w ithhold without account”

61
 H U M I L I T Y I N PR A Y F. R

O n e o f the mursal rep orts o f Yahva ibn A b u K athir, m ay Allah

have m ercy o n him , has that the P rop h et (tjjg) said, “I eat w hat a
slave eats, 1 sit as a slave sits, I am m erely a slave.” T h is w as
recorded by ibn Sa'd, T ahaqat,126

H e also records via th e route o f A b u M a'shar, o n the authority

o f al-M aqbari, on the authority o f ‘A ’ishah (radiyA llah u 'anha) that
the P rop het (;|g) said, “A n angel cam e to m e and said, “Y ou r Lord
exten d s the saldm to y o u and says, “I f you w ish, you m ay be a
P rop h et-K in g, and if you w ish, you may be a Servant-M essenger.”’
Jibrll indicated that I sh ou ld hum ble m y s e lf so I said, ‘A P rop h et-
S ervan t.’” ‘A ’ishah said, ‘A fter that, the P rop h et (ijgt) n ever ate
w hile reclining and he w ou ld say, “I eat as a slave eats and I sit as
a slave sits.’” 127

O n e o f the m ursal reports o f Zuhri, m ay Allah have m ercy on

him , has, ‘It has reach ed us that an angel cam e to the P rophet
( * ) that had previously n ev er co m e to him accom panied by Jibrll.
Jibril was silent and the an gel said, “Y our Lord has given you the
c h o ic e o f b ein g a P r o p h e t-K in g or a P r o p h e t-S erv a n t.” T h e
P rop h et (djjg) look ed at Jibril (‘alayhis-salani) as if seek ing advice,

[Sad(38): 36-39], m e a n in g ‘g iv e as y o u w ish a n d w ith h o ld as y o u w ish, e ith e r w ay

you will n o t b e ju d g e d .’ T h e P r o p h e t- K in g d o e s w h a t A llah has o b lig a te d u p o n
h im a n d leaves w h a t A llah h a s p ro h ib ite d , a n d is free to act as h e w ills w ith
re g a rd s th e w orldly a u th o rity a n d w ealth g ra n te d h im w ith o u t in c u rrin g a n y sin.
H o w e v e r th e S e rv a n t-M e ss e n g e r d o e s n o t give to a n y o n e o r w ith h o ld fro m
a n y o n e , e x c e p t by th e o r d e r o f h is L o rd ...as su c h all his a c tio n s c o n s titu te w o r­
s h ip o f A llah, E x a lte d is H e .’ cf. Ib n T aym iyvah, al-Furqdn, pg. 92 (p u b lish e d by
D a a r u s-S u n n a h P u b lish e rs, B irm in g h a m 2003.]

126 vol. 1, pg. 371

127 I b n Sa‘d , Tabaqdt, vol. 12, p g . 381

6 2
 A rrogan ce

and he indicated that h e sh o u ld be h um ble so the M csscngei "I

Allah said, “ A P rop het-S ervan t.’” 128

Zuhri said, ‘T h ey w ould think that from that tim e till the da\
he left th is w o r ld , th e P r o p h e t (tjg) n e v e r ate in a reclin in g
p o stu r e .’

A hm ad and T irm idhi record o n the authority o f A bu L'mamah

(ra d tyA lla b u 'anbu ) that the P rophet (j|jg) said, “M y Lord offered
to m ake the plain and p eb b les o f M ecca gold but 1 said, ‘N o , m \
Lord! Rather I (w ould prefer) to eat m y fill o n e day and to g o
hungry an oth er,” or he said “ three days” or similar w ords, “W h en
1 g o hungry, 1 w ould turn to Y ou in hum ble entreat)' and rem em ber
Y ou, and w h en 1 am full, 1 w ould thank Y ou and praise Y ou .”’12’’

O n e o f the G n o stics said, ‘W h o ev er claim s servitude, yet so m e

personal ob jective and gain rem ains that he look s to, he has belied
his claim . S erv itu d e can o n ly* trulvv b e attached to o n e w h o se
personal ob jectives h ave vanished and only the ob jectives o f his
M aster rem ain in his m ind. H is on ly nam e w ould be that attached
to H is, his o n ly description w ou ld be o n e o f co m m u n io n w ith
H im . I f h e is su m m o n e d in H is n am e, h e answ ers by w av of
se r v itu d e . H e has n o n a m e or d e sig n a tio n le ft and h e o n l\
responds to o n e w h o calls him to the servitude o f his M aster,’
then he read the follow in g co u p lets

,2K Ib id .

1?' A h m a d # 2 2 1 9 0 a n d T irm id h i # 2 3 4 7 w h o said it w as hasan. T h e w o rd in g i >1

“ th re e d ay s” is re c o rd e d by T a b a ra n l, aAKabir#l&?>5
A lbanI, Tahqiq Bidayatu'l-Siil\ pg. 6 3 ru le d the first p a rt o f the h a d ith to /><
a u th e n tic d u e to s u p p o rtin g w itn e sse s a n d th e s e c o n d p a rt c o m m e n c in g w ith "I
w o u ld b e full...” to b e m u n k a r; A rn a 'u t said th a t th e isn a d w as d a 'it jiddan

63
 H U MI L I T Y IN P RAYE R

O 'Arar, with my Zahra’ am I bestirred

O f this both listener and the seer know.
Call me only ‘her servant,’
For that is the m ost truthful o f my names.

T h is is the end o f this treatise.

A l l p r a i s e is du e to A lla h .
P eace a n d blessings be on o u r m aster,
M u h a m m a d , h is fa m ily ,
a n d h is C o m p a n io n s.

64
 APPENDIX I & II

on K h u s h u
on Hypocritical K h u s h u

Imam ibn Qayyim al-Jawziyyah

may Allah have mercy upon him.

65
 A P P E N D IX 1

Ibn al-Qayyim on Khushu

A llah, M ost H igh , says,

“ H a s t h e t i m e n o t a r r iv e d f o r t h e h e a r t s o f t h o s e
w h o h a v e f a i t h t o y ie ld to t h e r e m e m b r a n c e o f
A lla h a n d to t h e t r u t h H e h a s s e n t d o w n , s o th e y
a r e n o t li k e t h o s e w h o w e r e g i v e n t h e B o o k b e ­
fo re fo r w h o m t h e t i m e s e e m e d o v e r l o n g s o t h a t
th e ir h e a r ts b e c a m e h a rd ? M a n y o f th e m a re
d e v i a t o r s .” 130

Ibn M as'ud {radiy.A llahu 'anhu ) said, T h e tim e b etw een our ac­
cep tin g Islam and b ein g rebuked by this verse was four years.’ 131
Ibn 'A bbas said, ‘A llah granted tim e and leew ay to the hearts o f

130 a/-H adid{ 57): 16

131 M uslim # 3 0 2 7

6 6
the b elievers, then, at th e turn o f th e thirteenth year attci tin-
revelation had started, H e rebuked th e m .’132

Allah, M o st H igh, says,

“ I t is th e b e lie v e r s w h o a r e s u c c e s s f u l: th o s e w h o
a r e h u m b l e in t h e i r p r a y e r ...” 133

Linguistically, khush u' m ean s sinking, su b serv ien ce, and still
ness. A llah, M ost H igh, says,

“ V o ic e s w ill b e h u m b l e d b e f o r e th e A ll-M e rc ifu l

a n d n o t h i n g b u t a w h i s p e r w ill b e h e a r d . ” 134

i.e. stilled and h u m b led . In this resp ect, the earth has b een
described as having kh u sbii', i.e. its b ein g dry, bare, and low anti
n o t b ein g elevated with p lan t and vegetation. Allah, M ost H igh,
says,

“ A m o n g h is S ig n s is t h a t y o u s e e t h e e a r t h la id
b a r e a n d t h e n w h e n W e s e n d d o w n w a t e r o n it, it

132 SuyutT, al-D urr; vol. 14, pg. 2 7 7 w h o re fe re n c e s it to ib n A b l H a tim am i ihit

M arcia w ay h.

1,3 al-M u’iminun (23): 1-2

Ta fid (20): 108

67
 H U MI L I T Y IN P RAYER

q u iv e r s a n d s w e l ls .” 135

(T echnically), kh u sh u ' refers to the heart stand in g b e fo r e the

L ord in su b m issiven ess, su b servien ce, and focu sin g o n H im .

It is also said that k h u sh u ' is to su bm it to the truth, h o w ev er

(the truth is that) this is o n e o f its results. T h erefore, a m o n g st
the sign s o f khushu is that w h en the servant o p p o se s the truth
and is rem inded o f it, h e accepts and w illing returns to it.

It is said that kh ush u '\ s the abating o f the flam es o f lusts in the
servan ts’ breast and the dissipation o f their sm oke; replacing in
their stead th e blaze o f the greatness ( o f Allah) in the heart.

J unaid s a id , 'K hushu ' \ s the hum bling o f hearts to the O n e w h o

k n o w s the u n seen .’

T h e G n o stics have agreed that the seat o f kJjushu' is the heart

and that its fruits sp ro u t o n the lim bs and they display it. T h e
P rop h et (:Jjg) saw a m an playing w ith his beard w hile praying and
rem arked, “ I f the heart o f this person w as h um ble, so to o w ould
his lim bs b e.” 136

T h e P rop het (djg) said, “Taqwdxv is here,” p oin tin g to his breast,

135 FuSSilat (41): 39

,3'>I t w a s ru le d m a w d u ' b y A Jbanl, al-D aifah # 1 1 0 a n d al-Irwa WFTb

13 Taqwdr. to w a rd o f f evil.
T a lq ib n H a b ib said u p o n b e in g ask e d a b o u t taqwa, T h a t y o u p e rfo rm th e
o b e d ie n c e o f A llah u p o n a lig h t fro m A llah, h o p in g fo r th e rew ard o f A llah. Y ou
leave d is o b e d ie n c e to A llah u p o n a light fr o m A llah, fe a rin g th e p u n is h m e n t o f
A lla h .’

6 8
 Ibn al-Q ayyim on Khushu

and he said this three tim es.158

O n e o f the G n o stics said, ‘F in e co n d u ct on the ou ter is a di-.ii

indication o f fine c o n d u c t o n the inward. O n e o f them s.iu .1
person sh o w in g khushu' o n his shoulders and b od y and said, *< >
such-and-such, khushu is here,’ p oin tin g to his breast, ‘not here,'
pointing to his shoulders.

O n e o f the C om p an ion s, H udhayfah, w ould say, ‘Take refuge

with Allah from hypocritical khushu'.' YY'hen asked what it w as,
he replied, ‘T hat you see the body hum ble and su b m issive w hile
the heart is not."™

‘U m ar {radiyA lldh u 1anhu) saw a person w ith his neck b ow ed in

prayer and said, ‘O su ch -an d-su ch raise your head for khushu' lies

R e c o rd e d by ib n al-M u b arak , a t-Z u h d # 473 w ith a sah ih isnad.

Ib n al-Q ayyim , ar-Risdlah al-Tabukiyyab, p. 27, said, ‘T h is is th e b e s t thai has
been said c o n c e rn in g th e d e fin itio n o f taqwd fo r in d e e d e v ery a c tio n m u st h av e a
b eg in n in g c au se to it a n d an o b je c tiv e . A n a c tio n c a n n e v e r b e c o n sid e re d to be
o b e d ie n c e a n d a c au se to d ra w o n e c lo s e r to .Allah until its p o in t o f c o m m e n c e
m e n t a n d c au se b e u n a d u lte ra te d fa ith , n o t h a b it, n o t b ase d e sires, n o t th e w ish
for p ra ise a n d p o s itio n , n o r o th e r s u c h th in g s. Its o b je c tiv e m u s t b e th e re w ard
that lies w ith A llah a n d H is g o o d -p le a s u re , th is b e in g th e d e fin itio n o f ibtisuk
T h is is w hy w e o f te n fin d th e c o m b in e d m e n tio n o f th e se tw o fo u n d a tio n s such
as in his (m > saying, “W h o e v e r fasts th e m o n th o f R a m a d a n o u t o f faith and
ihtisab.”.
H is saying, ‘u p o n a light fro m A lla h ’ p o in ts to th e first fo u n d a tio n w h ich is
faith. H is saying, ‘h o p in g fo r th e re w a rd o f A lla h ’ p o in ts to th e s e c o n d fo u n t la
don w h ic h is ihtisab

M uslim # 2 5 6 4 o n th e authority' o f A b u H u ra y ra h .

,w A h m a d , ai-Zuhd\ pg. 142 a n d ib n a l-M u b a ra k , al-Zubd # 143 o n th e auth* »m\

o f A b u al-Darda*.

69
 H U M I L I T Y I N P R A Y E R

n o t o n the neck but in th e heart.’

'A ’ishah {radiyA lldh u 'anha) saw so m e you th trying to walk with
an air o f quietude, so sh e asked, ‘W h o are they?’ H er colleagues
replied, ‘A scetics.’ S h e said, ‘W h en 'Um ar ibn al-K hattab walked,
he walked rapidly; w h e n h e spoke, he w as heard; w h en he struck
so m e o n e , it hurt; w h en he fed (the p oor), he m ade sure they ate
to their fill; he w as the true ascetic!’

Fudayl ibn ‘Ivad said, ‘It used to be disliked for a p erson to

display m ore kh u sbu than w as in his heart.’

H udhayfah said, ‘T h e first thing you will lo se o f your religion

will be k h u sb u ‘ and the last thin g you w ill lo se o f your religion
will be the prayer, and it is w ell p ossib le that there is n o g o o d in
a p erson w h o prays, and so o n will c o m e a tim e w h en you shall
enter a large Masjid and n o t see a single p erson with k h u sb u ''

Sahl said, ‘T h e p erson w h o se heart has kh usbu will n o t g o near

Shaytan.’140

1411 I b n al-Q ayvim , M adanj al-Saltkin , vol. 1, pp. 4 1 7 -4 1 8

70
 A P P E N D IX II

Ibn al-Qayyim on Hypocritical Khushu

T h e difference b etw een (true) khush u' en gen d ered bv faith and
the hypocritical khushu' is that the form er takes place in the heari
to Allah and is con d u ced by veneration, m agnification, sobriety,
dignity', and shyness. T h e heart breaks for Allah, com b in in g dread,
b a sh fu ln ess, lo v e , and sh y n e ss w ith the p ercep tio n o f A llah ’s
blessings and o n e ’s o w n transgressions. T his necessarily engen
ders khushu' in the heart w hich is then follow ed by khushu o n the
lim bs.

H ypocritical k h u sh u , o n the oth er hand, appears on the limbs;

it is a m ere p retence, the p erson affectin g so m eth in g that is not
there since the heart is v oid o f k h u sh u . O n e o f the C om p anions
w ould say, T take refuge w ith Allah from hypocritical khushu'.'
W h en asked w hat it w as, he replied, ‘That you see th e body hum
ble and su bm issive w hile the heart is n o t.’141

T h e o n e w h o has khushu for the sake o f Allah is a servant, in

the breast o f w h o m the flam es o f desires have abated and du n

141 A h m a d , al-Zuhd, pg. 142 a n d ib n a l-M u b arak , al-Zuhd #143 on the amhouiv
o f A b u a i-D a rd a ’.

71
 H U MI L I T Y IN P RAYE R

sm o k e has dissipated, replacing in their stead radiance. T h e blaze

o f th e greatness (o f Allah) has b een ignited, and the lusts o f the
soul h a v e died in the face o f fear and sob riety w hich h a v e, in
turn, stilled the lim bs and q u ieten ed the heart. T h e heart is c o n ­
tent and at peace w ith A llah, and it rem em bers H im ; en gu lfed in
the e ffu sio n o f tranquillity d escen d in g from its L ord, it b ec o m e s
m eek and hum ble (m u kh bit). T h e heart w h ich is m eek is the heart
w hich is at peace and rest for th e land w hich is m u kh bit is land
w h ich is low -lyin g to w h ich w ater flo w s and settles. T h e sam e
applies to the heart: w h en it is m u kh bit, i.e. it has achieved khushu',
it b e c o m e s like this p iece o f low -layin g land to w hich w ater flow s
and setd es.

T h e sign o f such a heart is that (its ow ner) will prostrate b efo re

Allah o u t o f m agn ification and abject hum ility, broken b efo re
H im , n ever (desiring) to raise his head till the day he m eets H im .
T h is is the khushu en gen d ered by faith.

T h e arrogant heart, o n the oth er hand, h eaves and sw ells in its

arrogance like a fast flo w in g river. It is like an elevated p ortion o f
the land at w hich water n ever settles. T h is is hypocritical khushu'-.
the p erso n feigns quietude and affects stillness o f limb by w ay
o f osten ta tion . In reality, his so u l is raging w ith lusts and desires;
ou tw ard ly h e displays k h u s h u but inw ardly the valley serp en t
and jungle lion lurk b etw een his shoulders, w aiting to p o u n c e on
the prey.142

142 I b n a l- Q a v y i m , a t-R u b , p p . 3 4 6 - 3 4 7

72
 APPENDIX III

The Ruling of K h u s h u
in Prayer

S h a y k h u ’l - I s l a m ib n T a y m iy y a h

may Allah have mercy upon him.

73
 A P P E N D IX III

The Ruling of K hushu in Prayer

Shaykhu’l-Islam ibn T a y m i y y a h said:

Allah, M ost H igh, says,

“ . . . b u t t h a t is a v e r y h a r d t h i n g , e x c e p t f o r t h e
h u m b l e . ” 143

T h is signifies the cen su re o f th o se w h o d o n o t have k h u sh u .

Similar statem ents indicating censure are,

“W e o n ly a p p o i n t e d t h e d i r e c t i o n y o u u s e d to f a c e
in o r d e r to k n o w t h o s e w h o fo llo w t h e M e s s e n -

143 al-Baqarah (2): 45

74
 I bn Taym iyyah on The R u ling o f Khushu in P rayer

g e r fro m th o s e w h o t u r n r o u n d o n th e ir h e e ls .
T h o u g h i n t r u t h it is a v e r y h a r d t h i n g - e x c e p t
fo r t h o s e A lla h h a s g u i d e d . ” 144

“ W h a t y o u c a ll t h e p o l y t h e i s t s to f o llo w is v e ry
h a r d fo r t h e m . ” 145

T h e B o o k o f Allah, M ight}’ and M agnificent, sh o w s that w h o ­

ever finds w hat Allah loves hard to bear is blam ew orthy in the
religion and receives A llah ’s displeasure. C ensure and d isp leas­
ure only c o m e o n es way w h en an obligation is left or a p rohibi­
tion is com m itted . T h erefore if th o se w h o d o n o t have kJm shu '
are censured, its obligation is proven.

It is know n that the reference to khushu in H is saying,

f s ^ * s* ^

“ . . . b u t t h a t is a v e r y h a r d t h i n g , e x c e p t f o r th e
h u m b l e . ” 146

m ust incorporate kh ush u ' in the prayer, otherw ise the m eaning
b eco m es nonsensical, sin ce it w ould m ean that saldh is hard e x ­
cept for o n e w h o has khushu ou tsid e o f it and n o t in it, as such it
w o u ld m ean that it is hard for th o se w h o have khushu in the
prayer but n o t hard for th ose w h o have it ou tsid e o f the prayer!

144 al-Baqarah (2): 143

145 al-Shura (42): 13

146 al~Baqarah (2): 45

75
T h e verse w ould then b eco m e pointless. A s su ch , this verse then
proves that khushu' is obligatory in the prayer.

T h e obligation o f having khushu in prayer is also p roven by H is

saying,

“ I t is t h e b e lie v e r s w h o a r e s u c c e s s f u l: t h o s e w h o
a r e h u m b l e in t h e i r p r a y e r ; th o s e w h o t u r n a w a y
f ro m w o r th le s s ta lk ; t h o s e w h o p a y t h e a lm s - ta x ;
t h o s e w h o g u a r d t h e i r p r iv a t e p a r t s - e x c e p t fro m
t h e i r w iv e s o r t h o s e th e y o w n a s s la v e s , i n w h ic h
c a s e th e y a re n o t b la m e w o rth y ; b u t th o s e w h o
d e s ire a n y th in g m o re th a n th a t a re p e o p le w h o
h a v e g o n e b e y o n d th e lim its - th o s e w h o h o n o u r
th e ir tru s ts a n d th e ir c o n tra c ts ; th o s e w h o sa fe ­
g u a r d t h e i r p r a y e r ; s u c h p e o p l e a r e t h e in h e r i to r s
w h o w ill i n h e r i t F i r d a w s , r e m a i n i n g i n i t t i m e -
le s s ly , f o re v e r .” 147

Allah, G lo rio u s and M ost H igh, in form s us that it is these w h o

147 al-Mu‘minim (23): 1-11

76
 Ibn Taym iyyah on The R u ling o f Khushu in Prayer

will inherit Firdaws thereby sh o w in g that others will n ot d o so;

as such, this p roves the obligation o f having the qualities m en ­
tio n ed therein. T h is is b eca u se, w ere they re co m m e n d a tio n s,
Firdaws could still be attained w ith ou t them , since Paradise can
be attained by the p erform an ce o f obligatory deeds w ithout the
recom m ended. It is for this reason that on ly obligations are m en ­
tioned in these verses.

K hushu' is ob ligatory and com p rises quietude and humility. In

this respect is the saying o f 'U m ar (radiyA llah u 'anhu ) w hen he
saw a person fidgeting in his prayer, “I f the heart o f this person
w as hum ble, so to o w ou ld his lim bs b e,” m eaning they w ould be
stilled and su b m issive.

Allah, M ost H igh, says,

^ ■***

«.L*J\ Q> 1 I

/Jkl

“ A m o n g h is S ig n s is t h a t y o u s e e t h e e a r t h la id
b a r e a n d t h e n w h e n W e s e n d d o w n w a te r o n it, it
q u iv e r s a n d s w e lls .” 148

H ere, H e in form s us that after having had k h u sh u , the earth

quivers and sw ells, i.e. raises (with vegetation), this then proves
that its khushu was stillness and low ness.

It is for this reason that the P rophet (:|g) w ould say in his bow ing,
“O A llah, to Y ou have I b ow ed , in Y ou have I believed, and to
Y ou have I subm itted: m y hearing, sight, b ones, and m arrow are

,4S Fussilat (41): 39

77
 H U M I L I T Y IN P R A VE R

h u m b led to Y o u /’ as recorded bv M u slim .149 H ere he described

h im s e lf w ith kh ush u b e c a u se the o n e b o w in g is still and in a
p ostu re o f humility....

K hushu is obligatory, as su ch the o n e w h o pecks on the grou n d

like a crow w h en prostrating has n ot displayed khushu therein.
Similarly, o n e w h o d o es n o t fully return to (the standing posture)
from b ow in g, before g o in g d o w n for prostration, has n o t b een
calm an d still. C a lm n e ss ( su k u n ) is th e ex a c t sa m e th in g as
tranquility ( tu m a'ninah ). T h e p erso n w h o w as n o t calm in his
b o w in g or his p rostration has n o t sh o w n khushu in them . T h e
p e r so n w h o d o e s n o t h a v e k h u sh u is sin fu l as w e h a v e just
exp lained.

A m o n g st the p ro o fs that k h u sh u ' is obligatory is that th e P rop h et

m threatened p eop le w h o left it, as in the case o f a p erson w h o
raises his gaze to the sky; this m o tio n and this look in g is at od d s
to k h u sh u . Anas (ra d iyA /la h u 'anhu) records that the P rophet ( ^ )
said, “W hat is the m atter w ith p eo p le that they raise their gazes
in their prayers?” H e severely reprim anded th ose w h o did it saying,
“T h ey m ust stop or their sight will be sn atched away!” '1’'1 Jabir
ibn Samurah reports that ‘T h e M essenger o f Allah (dg) en tered
the M asjid to see p eop le praying w hile lo o k in g up at the sky and
said, “P eo p le m u st sto p lo o k in g up at the sky or their sight w ill
n o t return to them !’” 1"’' T h e first w as recorded bvJ Bukhari and
the seco n d by M uslim , and b oth are recorded by A bu D a w u d ,
N a s a l, and ibn Majah.

w M u slim # 7 7 1 o n th e a u th o rity o f ‘All.

15,1 B u k h a ri # 7 5 0

151 M u slim # 1 1 7

78
 Ibn Taym iyyah on The R uling o f Kisushu in Prayer

Ibn Sirin said, ‘T h e M essenger o f Allah (^jj) w ou ld look up in

prayer and w h en Allah, Might}' and M agnificent, revealed.

“ I t is t h e b e lie v e r s w h o a r e s u c c e s s f u l : t h o s e w h o
a r e h u m b l e in th e ir p r a y e r ...” 152

his sig h t n e v er le ft th e p la ce o f h is p r o str a tio n .’ T h is w as

recorded by A hm ad, a l-N eisik h w a ’l-M an sukh . N o w , because raising
o n e s sig h t to th e sky g o e s a g a in st k h u s h u , th e P rop h et (dfe)
prohibited it and threatened the o n e w h o did it.

A s regards look in g around, this reduces khushu ' but d o es not

negate it. T h is is w hy lo o k in g around decreases (the reward) ol
prayer; Bukhari, A bu D a w u d , and Nasa*! record that ‘A ’ishah
{radiyA llah u 'anhd ) said, ‘I asked the Prophet (dg) about look in g
(here and there) in prayer and h e said, “ It is a sn atching away that
Shaytan steals from the se rv a n ts’ prayer.’” 1’'5 A bu D aw u d and
N a s a 1! reco rd th e h ad ith o f A b u ’l-A h w a s fro m A b u D h arr
{radiy.A.llahu \anhu ) that the P rop h et (;$£) said, “ Allah will remain
turning to the servant in his prayer for as lon g as he d o es n ot h><>k
away. I f he lo o k s away, H e will turn away.” 154

T here is n o harm in lo o k in g around if there is a need to d o so.

A bu D a w u d records o n the authority o f Sahl ibn H an/aliyyah,

1,2 al-M uim tnun (23): 1-2

’5'B u k h a r i # 7 5 1 -3 2 9 1

154 A h m a d # 2 1 5 0 8 , A b u D a w u d # 9 0 9 , N a s a l # 1 1 9 6
It w as ru le d s a h lh b y ibn K h u z a y m a h # 4 8 1 -4 8 2 , H ak im # 8 6 2 with I llu li.ilii
ag reeing, a n d h a sa n by A Jbani, Sahib al-Ttirgbib # 5 5 4 .

79
‘T h e iqam ah w as called for prayer - i.e. the m orn in g prayer - and
the M essen ger o f Allah c o m m en ced praying, and kept lo o k in g
at the m ountain path.’ A b u D aw u d said, ‘H e had sent a horsem an
there to keep guard by n ight.’155

In a sim ilar vein is his taking U m am ah bint A b i al-'As ibn al-

R a b f fro m his d au gh ter, Z a y n a b ;136 his o p e n in g the d o o r for
'A ’ishah;15' his d escen d in g the pulpit to teach the p eo p le prayer;158
his step p in g back during the eclip se prayer;159 his h old in g Shaytan
and sq u eezin g his neck w h en h e tried to sever his (dg) prayer;160
his co m m a n d to kill snakes and scorp ion s w hile in prayer;161 his
com m an d to push back and fight the o n e w h o is w alking in front
o f o n e praying;162 his co m m a n d for w o m e n to clap their hands;163
his m o tio n in g in prayer;164 and oth er such action s in prayer that

155 A b u D a w u d # 9 1 6

,V| A b u D a w u d # 9 1 8 o n th e a u th o rity o f A b u Q a ta d a h .

15 A b u D a w u d # 9 2 2

,SMB u k h a ri # 9 1 7 a n d M u slim # 4 4 - 4 5

159 A b u D a w u d # 1 1 7 8 o n th e a u th o rity o f J a b ir

,w*A h m a d # 3 9 2 6 o n th e a u th o rity o f ib n M a s'u d w ith a d a If isnad.

B u k h ari # 4 6 1 -4 8 0 8 a n d M u slim # 5 4 1 re c o rd a sim ilar h a d lth o n th e authority-
o f A b u H u ra v ra h .

161 A b u D a w u d # 9 2 1

162 A b u D a w u d # 6 9 7

,6' A b u D a w u d # 9 3 9

164 A b u D a w u d # 9 4 3

8 0
 Ibn T aym ijyab on The R u ling o f K busbu in P rayer

are d o n e for a n eed . If, h ow ever, they are d o n e w ith o u t n eed,

they w ould b e regarded as m ere fidgeting w hich negates kljusbu'
and is prohibited in prayer.

T h e obligation o f kbu sbu is also p roven by the hadith reported

by Tam lm a l-T a l from Jabir ibn Samurah (radiyA U abu 'anbu) w h o
said, ‘T h e M essen ger o f Allah (:Jg) entered in u p o n us and the
p e o p le w er e ra isin g th eir h a n d s - th e narrator, Z u h a y r ibn
M u'awivah said that he th ou gh t that w as in the prayer - and he
said, “W hat is the m atter that 1 see you raising vour hands as if
they are the tails o f headstrong h orses, b e calm in the prayer.” ’
T h is w as recorded by M uslim , A bu D aw u d , and N a sa T 165 T hey
also record o n the authority' o f 'U baydullah ibn al-Qibtiyyah from
Jabir ibn Samurah w h o said, ‘W h en w e w ould pray behind the
M essenger o f Allah (|jj) and p erform ed the salam , w e w ould wave
ou r hands to the right and to the left. W hen the M essenger o f
Allah (:Jg) had co m p leted the prayer, he said, “ W hat is the m atter
w ith you that h e m o v es his hands as if they w ere tails o f headstrong
h orses, it su ffices you to d o this - and he p oin ted with his finger
- and to say the salam to his b rother o n the right and left.’” '66
A n o th er narration has, “ D o e s it n o t su ffice o n e o f you - or o n e
o f them - to keep his hand o n his thigh and say the salam to his
b roth er o n his right and left?” 16’ T h e w ord in g o f M uslim has,
‘W e prayed w ith the M essen ger o f Allah (;jg), w hen w e said the
salam w e w o u ld m o tio n w ith ou r hands saying, “ Peace be with
you .” T h e M essen ger o f .Allah (^g) lo o k ed at us and said, “W hat
is the m atter w ith you that you m o tio n w ith your hands as if they

1W M uslim # 1 1 9 , A b u D a w u d # 1000, N a s a l # 1 1 8 4

,6A M u slim # 1 2 0 , A b u D a w u d # 9 9 8 , N a s a 1! # 1 1 8 5

A bu D aw ud # 9 9 9

81
w ere the tails o f headstrong horses. W h en o n e o f you says the
sa ld m , let h im fa ce h is n e ig h b o u r and n o t m o tio n w ith th e
hand.’” '68

H ere the P rop het (£j) ordered calm n ess in the prayer, the w h ole
prayer, and ca lm n e ss c a n n o t c o m e a b o u t w ith o u t tranquility.
W’h o e v e r is n o t tranquil is n o t ca lm , and th e c o m m a n d for
calm ness accords to A llah’s com m an d for k h u sh u '....m

Ibn Taym iyah also said,

W ith regards to the report in w hich ‘U m ar ibn al-K hattab said,

‘1 m ake plans for the arm y w hilst I am praying,’ this w as because
‘U m ar w as co m m a n d ed to en gage in Jihad and, sin ce h e w as the
leader o f the b elievers, he w as also the leader o f Jihad. T h ere­
fore, in so m e respects, he w as like the o n e w h o prays the prayer
o f fear w h en the en em y has b een sighted, regardless o f w heth er
actual fighting is h app en in g or not. H e w as co m m a n d ed to pray
and to en gage in Jihad, so he had to cam - ou t b o th d u d es to the
b est o f his ability.
J
Allah says,
J 9

‘O y o u w h o b e lie v e ! W h e n y o u m e e t a t r o o p , s t a n d
f i r m a n d r e m e m b e r A lla h r e p e a t e d l y s o t h a t h o p e -

,wi M u slim # 1 2 1

M ajmu Fatawdy voL 2 2 , pp. 553-564. H e p ro c e e d s to m e n tio n m a n y m o re

p ro o f s , a n d th e in te re s te d re a d e r c a n re fe r to his Majmu*.

82
 Ibn Taym iyyah on The R u ling o f KJmshu in R nnrr

fu lly y o u w ill b e s u c c e s s f u l .’170

It is k n ow n that o n e can n ot a ch iev e the sam e trancjuillit\ n|

heart during Jihad as attained at tim es o f p eace and security, so il
it h app en s that a p erso n ’s prayer is lacking because o f Jilt ail, this
d o es n ot im pute the co m p letio n o f a p erson s prayer or o h o li
ence.

For this reason, prayer at d m es o f danger is lighter than prayei

at d m es o f peace. W h en Allah m en tion ed the prayer at tim es ot
danger, H e said,

‘... b u t w h e n y o u a r e s a f e a g a i n , p e r f o r m p r a y e r
in th e n o r m a l w ay . V erily, th e p r a y e r is p r e s c r i b e d
fo r th e b e l ie v e r s a t s p e c if ie d t i m e s . ’171

H en ce the o n e w h o is com m an d ed to establish prayer at tim es

o f peace is n o t com m an d ed to d o so in the sam e m anner at tim es
o f danger.

M o r e o v e r , p e o p le are o f varying le v e ls in this regard. It a

p erso n ’s faith is strong, h e will have the proper presence o f m ind
w h e n he prays, even i f he thinks o f o th er m atters. Allah had
placed the truth firmly in ‘U m ar’s heart and on his ton gu e, and lie
w as o n e w h o w as inspired, so there is n o th in g strange in a person
o f his calibre m aking plans for the army w hilst, at the sam e tim e.

17,1 al-Anfil (8):45

171 * /-M m '(4):103

83
fo cu sin g o n his prayer. H e was able to d o this, w hilst others are
n o t, but u nd oub tedly w h e n h e did n ot have th ese con cern s to
think about, his focu s o n the prayer w ould be greater. Likew ise,
n o d o u b t the prayer o f the P rop h et (|Jg), in term s o f outw ard
action s, at tim es o f safety w as m ore perfect than at tim es o f dan­
ger. If, in the prayer o f fear, Allah has m ad e allow ances with re­
gard to so m e o f the outw ard obligations o f the prayer, w hat then
about the internal aspects?

In co n clu sio n , a p erson w h o is pressed for tim e thinking about

Som e obligatory m atter w h ilst he is praying is n o t the sam e as his
thinking ab out so m e m atter that is n o t obligatory. It may b e that
‘U m ar co u ld n o t give th o u g h t to m aking plans for the army e x ­
cep t at that tim e b ecau se he w as the leader o f the nation w ith
m any o b lig a tio n s and resp onsibilities. A n y o n e cou ld find h im ­
se lf in a similar situ ation in accordance to his p osition . P eop le
always think about th in gs during prayer that they d o n ot think o f
at oth er tim es, and s o m e o f this cou ld c o m e from Shaytan. A
m an told o n e o f the S alaf that he had buried so m e m on ey but he
had fo rg o tten w here he had buried it. H e told him , ‘G o and pray,’
so he w en t and prayed, and he rem em bered w here it was. It was
asked o f him , ‘H o w did you know’ that w ou ld happen?’ H e said,
‘I k n ow that the Shaytan will n o t leave him alone w h en he prays
w ith o u t rem inding him o f w hat con cern s him , and the m o st p ress­
ing co n cern o n this p erson s m ind was w here he buried his m on ey.’
T h e intelligent servant, h ow ever, will strive to attain perfect p res­
en ce o f m ind in prayer, just as he strives to d o everything else
that h e is com m an d ed to d o w ell. T here is n o m ight or m o tio n
ex cep t in Allah, the M o st H igh , the A lm ighty.” 1 2

|7 ‘ Majmu al-Fatan>a, v o l. 2 2 , p p . 6 1 0 +

84
 In d e x o f Seels

K a rrd m rjy a b : F o llo w e rs o f M u h a m m a d ib n K a r r a m ( d .2 5 5 J I j.ilu v

d iv id e d in to m a n y s u b - s e c ts a n d w e r e fa m o u s f o r th e ir lik i n

lo g o f A lla h to H is c re a tio n {iasbbib).

M u ta k a ih m u n : S p e c u la tiv e T h e o lo g ia n s , a d h e r e n ts to kahjw .

I n d e x o f Sects
M u 'la z /iv F o llo w e rs o f W a s il ib n 'A t a * a l - G h a x z a l w h o a b a n d < > iu d

th e c irc le s o f H a s a n a l-B a s ri. T h e y n e g a te d th e A ttrib u te s . .1

A lla h f o r fe a r o f lik e n in g H im to H is c re a tio n , y e t a ffir m e d

H is N a m e s . F r o m a m o n g s t th e ir b e lie fs w a s th a t a p e r s o n
A h ln '1-K j i Uu n : A d h e r e n ts to s p e c u la tiv e th e o lo g y , p e o p le s e e k in g
w h o c o m m itte d a m a jo r s in w a s n e ith e r a b e lie v e r n o r a d i* .
to e x p la in th e a rtic le s a n d p re m is e s o f b e lie f a n d to g iv e e v i­
b e lie v e r, r a th e r o f a s ta tio n b e tw e e n th e w o s ta tio n s , In n In
d e n c e s f o r th e m b a s e d o n p h ilo s o p h y a n d lo g ic .
w o u ld b e c o n s ig n e d to H c llf ir c fo re v e r. T h e y w e re fr o m ilu

ra n k a n d file o f th e M u ta k a ilim u n a n d g a v e p re c e d e n c e to
Bdrinrgyab: A s e c t o f th e S h f a , th e fo llo w e rs o f I s m a 'U ib n J a 'f a r .
th e ir in te lle c ts o v e r th e d iv in e te x ts .
T h e y w e r e o f th e b e lie f th a t th e le g a l te x ts w e re m e re ly s u ­

p e rfic ia l e x p r e s s io n s e a r n in g in n e r m e a n in g s th a t o p p o s e w h a t
Q adartyyah: T h o s e w h o h e ld th e b e lie f th a t m a n h a s c o m p le te
is o u tw a r d ly u n d e r s to o d o f th e m , e x a m p le s lie w ith th e ir
fre e w ill in a ll t h a t h e d o c s a n d th a t A lla h h a s n o c o n tr o l o u r
e x p la n a tio n s o f P a ra d is e , I le ll a n d th e L a s t D a y .
h im .

Hashn-iyyab: A te r m f r e q u e n tly u s e d b y th e in n o v a to r s to r e f e r to
Q a ra m ita : A s e c t h o ld in g th e s a m e b e lie f a s th e B a tin iy v .ih .u n i
A h l u ’l - S u n n a h . t h e A h l* /-H a d ith , th o s e w h o a ffir m e d th e A t­
fo llo w e rs o f M a y m u n ib n D a y s a n .
tr ib u te s o f A lla h , T h e f ir s t to u s e th is te r m w a s 'A m r ib n

'U b a i d a l-M u 't a z i l l w h o s a id r h a t 'A b d u l l a h ib n 'U m a r b in a l-

F a ld sija : T h o s e p h ilo s o p h e r s w h o p r o m o te d th e 'w i s d o m ' o l th e
K h a tta b w a s a H a s h w i.
G r e e k s , th e G r e e k p h ilo s o p h e r s w h o d id n o t b e lie v e in tin

R e s u r r e c tio n a s it is m e n tio n e d in th e B o o k a n d S u n n a h , n . n
J a b a iiffa b : F o llo w e rs o f th e s c h o o l o f J a h m ib n $ a fw a n in h is b e
d id th e y a f f ir m th e N a m e s a n d A ttr ib u te s o f A lla h . F r o m
lie f th a t a ll a c tio n s a r e d e c r e e d b y A lla h a n d m a n h a s n o
a m o n g s t th e ir le a d e rs w a s A ris to tle , th e s tu d e n t o f P la to a n . I
c o n tr o l o v e r th e m a t a ll, in s te a d h e is f o r c e d to d o w h a t h e
fr o m a m o n g s t th e ir la tte r p r o p o n e n ts w a s a l-F a riib i a n d ilm
d o c s .
S ln a .

Jahm ijyah: F o llo w e rs o f J a h m ib n S a fw a n in h is d e n ia l o f th e N a m e s

a n d A ttr ib u te s o f A lla h .

88 8 9
 In d e x o f Arabic Words

H ad ith : A te x t a ttrib u te d to th e P ro p h e t (J fc j) d e s c r i b i n g h is a c tio n --.

W o rd s, d e s c rip tio n s a n d ta c it a p p ro v a ls . It c o n s is ts o f tw o p o r

a o n s , th e b o d y o f th e te x t {m ain) a n d th e tsnad. R a re ly th e te rm is

a ls o u se d to re fe r to a te x t a ttrib u te d to a C o m p a n io n o r a Taint

H a fiz p i. buJfa\- H a d ith M a s te r, c o m m o n ly re fe rre d to o n e w h o h a s

In d e x o f A ra b ic W o rd s
m e m o ris e d a t le a s t 1 0 0 ,0 0 0 h a d ith s .

f lasan: g o o d . fa ir. A h a d ith w h o s e isndd i s c o n tin u o u s ly lin k e d o f |u s t ,

m o ra lly u p rig h t n a rra to rs b u t w h o s e p re c is io n {dabt) fa lls s h o r t o f

A w iiya ': p lu ra l o f »air, frie n d , a lly , lo y a l c o m p a n io n , l - 'r o m th e w o rd th e re q u ire m e n ts o f th e s a h ih h a d ith ; c o n ta in in g n o irre g u la rity

j vilayah m e a n in g lo y a lty a n d c lo s e n e s s , rh e o p p o s ite o f e n m ity . {sbddb) a n d n o h id d e n d e fe c t (' iUah) . A h a d ith c a n b e h a sa n in a n il

o f its e lf, o r c o n ta in a d e fe c t b u r s till b e ru le d to b e s o d u e to

B a r^a kh : b a rn c r, is th m u s , A h a rrie r ih .it is e re c te d b e tw e e n th e d e ­ s u p p o rtin g e v id e n c e s .

c e a s e d a n d th is life p re v e n tin g h im fro m re tu rn in g a n d a g e n e ric

re fe re n c e to th e life th a t c o m m e n c e s a fte r d e a th . Ihsan: b e n e fic e n c e , e x c e lle n c e . T o w o rs h ip A lla h a s if o n e is s e e in g

H im , a n d k n o w in g th a t e v e n th o u g h o n e se e s H im n o t, H e se e s

Bid"ah\ in n o v a tio n , th a t w h ic h is n e w ly in tro d u c e d in to th e re lig io n o f th e s e rv a n t.

A lla h .

ik h la f: s in c e rity , to s trip o n e s e lf o f w o rs h ip in g a n y b e s id e s A lla h su c h

D d j w e a k ; th e h a d ith t h a t is n e i t h e r s a h ih n o r h a sa n b e c a u s e it fa ils to th a t e v e ry th in g o n e d o c s is p e rfo rm e d o n ly to d ra w c lo s e r to

m e e t o n e o f th e ir re q u ire m e n ts . Ii is o f v a ry in g d e g re e s o f s e v e r­ H im a n d f o r H is p le a s u re . I t is to p u rify o n e s a c tio n s fro m a n y b u i

ity , t h e m o s t s e v e re o f w h ic h b e in g m a w d u ', f a b r i c a t e d . th e C re a to r h a v in g a s h a re in th e m , fro m a n y d e f e c t o r s e lf-d e s ire

T h e o n e w h o h a s tru e ikhlas {m u kh ki) w ill h e fre e o f ro d .

D u 'a ; s u p p lic a tio n , in v o c a tio n , it is a n a c tio n o f w o rs h ip th a t m a y o n ly

b e d ire c te d to A lla h . It is o f tw o tv p e s . s u p p lic a f io n th ro u g h w o r­ /m an: T h e firm b e lie f, c o m p le te a c k n o w le d g e m e n t a n d a c c e p ta n c e o l

s h ip {du'a 'ibadah) a n d s u p p lic a tio n o f re q u e s t ( du'a mas’alah). T h e a ll t h a t A lla h a n d H is M e sse n g e r h a v e c o m m a n d e d to h a v e fa ith

firs t ty p e o f du'a c a n b e u n d e rs to o d w h e n o n e u n d e rs ta n d s th a t in , s u b m ittin g to it b o th in w a rd ly a n d o u tw a rd ly . It is th e a c c e p t

e v e ry a c t o f w o rs h ip is d o n e w ith th e u n s ta te d p le a th a t A lla h a n c c a n d b e lie f o f th e h e ar? th a t in c lu d e s th e a c tio n s o f th e h e ari

a c c e p t r h a t a c tio n o f w o rs h ip a n d th e d e s ire to d ra w c lo s e r to a n d b o d y , th e r e f o r e it e n c o m p a s s e s th e e s ta b lis h m e n t o f th e w h o le

h im ; a n d h e n c e a tta in H is p le a s u re . H e n c e e v e r)' a c tio n o f w o r­ re lig io n . T h is is w h y th e Im a m s a n d S a Ja f u s e d to s a y , ‘F a i t h is t h e

s h ip is a ty p e o f r e q u e s t t o A lla h . T h e s e c o n d ty p e o f du'a i s w h e re b y s ta te m e n t o f th e h e a rt a n d to n g u e , a c tio n o f th e h e a rt, to n g u e

o n e e x p lic itly a sk s h i.s 1 - o t d o f s o m e th in g s u c h a s ‘O A lla h ! G r a n t a n d lim b s .' H e n c e it c o m p ris e s s ta te m e n t, a c tio n a n d b e l i e f , it in

m e g o o d in th is w o rld a n d th e H e r e a f te r .' T h e s e c o n d ty p e in ­ c re a s e s th ro u g h o b e d ie n c e a n d d e c re a s e s th ro u g h d is o b e d ie n c e

c lu d e s th e firs t ty p e a n d th e f ir s t ty p e n e c e s s ita te s th e s e c o n d ty p e . It in c lu d e s th e b e lie fs o f fa ith , its m o ra ls a n d m a n n e rs a n d itu

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 H U M IL IT Y IN P R * Y li R In d e x o f A m b it- Words

a c tio n s d e m a n d e d b y it. l> c ? a h i h d u e to s u p p o rtin g e v id e n c e s .

Isnad: s u p p o rt. T h e c h a in o f a u th o ritie s o n w h ic h a n a rra tio n is b a s e d , Saiaf p r e d e c e s s o rs . T e c h n ic a lly u s e d to re fe r to th e I n s t g c i u t a i M .............. ..

lin k in g rh e e n d n a rra to r o f a n a rra tio n to th e o n e it is a ttrib u te d M u s lim s , t h e firs t th r e e g e n e r a tio n : th e Sabahab. t h e Tdbt'un .m il il»

to , b e it th e P ro p h e t ( J j) o r a n y o n e e ls e , n a r r a to r b y n a rra to r. Tab' Tdbr'un d u e to t h e " h a d ith , “ T h e b e st o f p e o p le a rc n n g t n r u

d o n . th e n th e o n e th a t fo llo w s , th e n th e o n e th a t fo llo w s "

Khaiaf: s u c c e s s o rs . A re fe re n c e to th o s e w h o fo llo w e d a p a th o th e r

th a n th e p a th o f th e S a Jaf.
S h irk: a s s o c ia tio n , te c h n ic a lly re fe rrin g to d ire c tin g a rig h t th a t is d m i..

A lla h A lo n e to a n o th e r o b je c t o f c re a tio n , e ith e r c o m p li-H -lv m i

Khalifab: p i. kbu/afa’. S u c c e s s o r, re p re s e n ta tiv e . T h e S u c c e s s o rs o f th e p a rtia lly . It c a n b e m a jo r (re m o v in g a p e rs o n fro m th e fo ld > .t

P ro p h e t h e a d o f th e Is la m ic s ta te . A ls o c a lle d A m tra i-M u 'm in in Is la m ) o r m in o r (n o t re m o v in g a p e rs o n fro m th e fo ld o f Is la in i

o r Iv e a d e r o f th e B e lie v e rs .
Sunnak w ay, p a th T iv c a c tio n s , w o rd s , d e s c rip tio n s , c o m m a n d s , p m

h ib id o n s a n d ta c it a p p ro v a ls o f th e P ro p h e t ( j j j ft,
Kbusku': s u b m is s iv e n e s s , h u m ility .

K u fr: d e n ia l, re je c tio n , h id in g , te c h n ic a lly re fe rrin g ro d is b e lie f. It c a n Tdbt'itn: T h e g e n e ra tio n fo llo w in g th a t o f th e C o m p a n io n s .

b e m a jo r (re m o v in g a p e rs o n fro m th e fo ld o f Is la m ) o r m in o r

(n o t re m o v in g a p e rs o n fro m th e fo ld o f Is lim ).
Tab' Tabtitn: T h e g e n e ra tio n fo llo w in g th a t o f th e Id bi'un.

Q ur'an: T h e a c tu a l W o rd o f A lla h re v e a le d to th e P ro p h e t ( 'J j f c ! i n th e 7aqua: th e b a s ic m e a n in g o f w h ic h is s e ttin g a b a rrie r b e tw e e n tu<>

A ra b ic la n g u a g e th ro u g h th e m e d iu m o f th e A n g e l G a b rie l a n d
th in g s . T h is is w h y it is s a id th a t o n e rttaqd w ith h i s s h i e l d , i.c - h e m i

it a s a b a r r ie r b e tw e e n h im a n d th e o n e w h o w is h e d h im * ' it
th e g re a te s t m ira c le b e s to w e d h im . I t c o n s is ts o f 1 1 4 c h a p te rs

c o m m e n c in g w ith a l-F a tih a h a n d e n d in g w ith a n -N a s .

T h e re fo re it is a s if th e o n e w h o h a s ta q w a {m uttaqi) lia s u s e d h is

fo llo w in g th e c o m m a n d s o f A lla h a n d a v o id in g H is p ro h ib itio n s

a s a b a rrie r b e tw e e n h im s e lf a n d th e P u n is h m e n t. H e n c e In h a -,
R jy a : s h o w in g o f f . o s te n ta tio n , a n e x a m p le o f w h ic h lie s in p e rs o n

p re s e rv e d a n d fo ru fie d h im s e lf a g a in s t th e p u n is h m e n t u t M id i
b e a u tify in g a c tio n s o f w o r s h ip b e c a u s e h e k n o w s p e o p le a re w a tc h ­
th ro u g h h is o b e y in g H im .
in g

$dbih: c o rre c t, a u th e n tic . A h a d ith w h ic h h a s » c o n tin u o u s ly lin k e d

Tau-hui u m ftc a u o n , m o n o th e is m , th e b e lie f in th e a b s o lu te < fn e m -v .

o f A lla h . I t is t o b e lie v e th a t A lla h A lo n e ts t h e c r e a t o r , n o u n s U v i ,

im ad, o f ju s t, m o ra lly u p rig h t a n d p re c is e n a rra to rs ; c o n ta in in g n o
a n d s u s ta in c r o f th e w o rld s ; ir is ro b e lie v e th a t A lla h M o m - < li
irre g u la rity {sbddh) o r h id d e n d e fe c t ('Utah). H e n c e fiv e c o n d itio n s

s e r ie s to lx - w o rs h ip p e d ; a n d it is to b e lie v e th a t H e h a s i i i i i < |m
h a v e to b e m e t: th e isnad b e in g c o n tin u o u s ly lin k e d ; th e ju s tic e

a n d p e rfe c t N a m e s a n d A ttrib u te s th a t fa r tra n s c e n d a m i lu n g

(W /) o f th e n a rra to r; th e p re c is io n (dabf) o f th e n a rra to r, its n o t
th a t o n e c a n im a g in e .
b e in g shddlr, a n d its n o t c o n ta in in g a n 'tllah. T h e h a d ith c a n h e

s a h ih in a n d o f its e lf, o r it c a n c o n ta in a d e f e c t b u t s till h e ru le d to

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