Fath al-Rabbani

Benefits: … Adopting humility and submissiveness (khushu‘ wa khudu‘) in prayer is the soul of prayer; it consists of fearfulness of the heart and tranquility of the body. How significant it is that the Prophet sallallahu alayhi wa sallam, for the sake of khushu‘ wa khudu‘, forbade performing prayer in several situations—for example, when one is hungry and food is present, or when a person needs to relieve himself. And so on by analogy. The following ahadith and statements further clarify the concept of khushu‘:

The Noble Prophet sallallahu alayhi wa sallam used to recite this supplication in bowing (ruku‘): “Allahumma laka raka‘tu wa bika amantu wa laka aslamtu anta rabbi khasha‘a laka sam‘i wa basari wa mukh-khi wa ‘azmi wa ‘asabi.” (Sahih Muslim: 1/273)
Meaning: O Allah! I have bowed to You, believed in You, submitted to You; You are my Lord. For You, my hearing, my sight, my mind, my bones, and my nerves have humbled themselves.

It is thus established that khushu‘ pertains to the heart, the mind, and all the limbs and faculties.

Sayyiduna ‘Ammar bin Yasir radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
“Indeed, a man finishes his prayer, but nothing is written for him except a tenth of it, a ninth, an eighth, a seventh, a sixth, a fifth, a quarter, a third, or a half.” (Abu Dawud: 796)

That is: Indeed, a person completes his prayer, but only a tenth, a ninth, an eighth, a seventh, a sixth, a fifth, a quarter, a third, or a half of it is recorded for him.

This hadith is extremely worthy of reflection: the quantity of all worshippers’ prayers is almost the same—for example, the number of units (rak‘at) and glorifications (tasbihat)—but there is so much variation in reward and recompense. The basis of this difference is quality. All worshippers perform four obligatory rak‘at of Zuhr prayer, but the standard of some is so low that instead of the full prayer, they receive reward for only a tenth of it. Certainly, the basis of this is khushu‘ wa khudu‘.

‘Allamah Qurtubi says:
“Hai’ah fi al-nafs yazhar minha fi al-jawarih sukun wa tawadu‘.” (Tafsir Qurtubi: 1/374)
Meaning: Khushu‘ is a state in the heart from which tranquility and humility become manifest in the limbs.

Hasan al-Basri says:
“Kan khushu‘uhum fi qulubihim faghaddu bidhalika absarahum wakhafadu lidhalika al-janah.” (Al-Durr al-Manthur: 5/3)
Meaning: Their khushu‘ was in their hearts, due to which they lowered their gaze and humbled their sides.

Junayd says:
“Al-khushu‘ tadhallul al-qulub li ‘Allam al-ghuyub.” (Al-Daw’ al-Munir: 4/304)
Meaning: Khushu‘ is the humility and submissiveness of the hearts before the Knower of the unseen.

Thus, the real center of khushu‘ is the heart, and its effect is seen on the limbs and faculties.

Sa‘id bin al-Musayyib saw a worshipper stroking his beard during prayer, so he said:
“If there were khushu‘ in his heart, there would be khushu‘ in his limbs as well.”

‘Allamah Shawkani says:
“Wa da‘a ‘Abd al-Wahid bin Zayd ijma‘ al-‘ulama’ ‘ala annahu laysa lil-‘abd illa ma ‘aqala min salatihi.” (Fath al-Qadir: 3/459)
Meaning: ‘Abd al-Wahid bin Zayd claimed consensus of the scholars that a servant has only that portion of his prayer which he understands.

In this era, most people’s prayers are devoid of khushu‘ wa khudu‘. In such a great act of worship, rote words are being uttered; this is why people do not find tranquility in long prayers, nor do they feel if there is a delay in congregational prayer or if they have missed the congregation altogether.

Every person should examine himself in light of the above ahadith and reports.