مُخْتَصَرٌ مِنْ كِتَابِ فَهْمِ الصَّلَاةِ
Mukhtaṣarun min Kitābi Fahmi al-Ṣalāti
A Short Version of the Book Understanding Prayer
الْحَارِثُ بْنُ أَسَدٍ الْمُحَاسِبِيُّ
Al-Ḥārithu bnu ʾAsadin al-Muḥāsibiyyu
Al-Ḥārith ibn Asad al-Muḥāsibī
Source page 366
الدُّخُولُ فِي الصَّلَاةِ
Al-dukhūlu fī al-ṣalāti
Entering prayer
وَتَرْفَعُ يَدَيْكَ إِذَا كَبَّرْتَ حَذْوَ مَنْكِبَيْكَ، وَاجْزِمِ التَّكْبِيرَ لَا تَمُدَّ بِهِ صَوْتَكَ، وَاذْكُرْ حِينَئِذٍ بِقَلْبِكَ أَنَّهُ تَعَالَى أَكْبَرُ مِنْ كُلِّ شَيْءٍ فِي الْقَدْرِ وَالْجَلَالِ، وَأَنْتَ خَاشِعٌ شَاكِرٌ.
Wa-tarfaʿu yadayka ʾidhā kabbarta ḥadhwa mankibayka, wa-ijzimi al-takbīra lā tamudda bihi ṣawtaka, wa-udhkur ḥīnaʾidhin biqalbika ʾannahu taʿālā ʾakbaru min kulli shayʾin fī al-qadri wa-al-jalāli, wa-ʾanta khāshiʿun shākirun.
As you pronounce “God is greater,” raise your hands level with your shoulders. Pronounce the declaration decisively, without drawing out your voice. At that moment remember in your heart that He Most High is greater than everything in rank and majesty, while you remain humble and thankful.
وَ[قَدْ] كَانَ الصِّدِّيقُ رَضِيَ اللّٰهُ عَنْهُ فِي الصَّلَاةِ كَأَنَّهُ وَتَدٌ، وَابْنُ الزُّبَيْرِ كَأَنَّهُ عُودٌ، وَكَذَلِكَ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ رِضْوَانُ اللّٰهِ تَعَالَى عَلَيْهِمْ.
Wa-[qad] kāna al-Ṣiddīqu raḍiya Allāhu ʿanhu fī al-ṣalāti kaʾannahu watadun, wa-ibnu al-Zubayri kaʾannahu ʿūdun, wa-ka-dhālika mina al-ṣaḥābati wa-al-tābiʿīna riḍwānu Allāhi taʿālā ʿalayhim.
Al-Ṣiddīq, may God be pleased with him, [used to be] as still as a stake in prayer, and Ibn al-Zubayr like a stick. So too were others among the Companions and Successors, may God Most High’s pleasure rest upon them.
وَرُوِيَ أَنَّ اللّٰهَ عَزَّ وَجَلَّ أَوْحَى إِلَى مُوسَى عَلَيْهِ السَّلَامُ: «يَا مُوسَى إِذَا ذَكَرْتَنِي فَاذْكُرْنِي وَأَنْتَ تَنْتَفِضُ أَعْضَاؤُكَ، وَكُنْ عِنْدَ ذِكْرِي خَاشِعًا مُطْمَئِنًّا، وَإِذَا ذَكَرْتَنِي فَاجْعَلْ لِسَانَكَ مِنْ وَرَاءِ قَلْبِكَ، وَإِذَا قُمْتَ بَيْنَ يَدَيَّ فَقُمْ مَقَامَ الْعَبْدِ الذَّلِيلِ، وَنَاجِ بِقَلْبٍ وَجِلٍ وَلِسَانٍ صَادِقٍ وَاسْمَعْ».
Wa-ruwiya ʾanna Allāha ʿazza wa-jalla ʾawḥā ʾilā Mūsā ʿalayhi al-salāmu: «yā Mūsā ʾidhā dhakartanī fa-udhkurnī wa-ʾanta tantafiḍu ʾaʿḍāʾuka, wa-kun ʿinda dhikrī khāshiʿan muṭmaʾinnan, wa-ʾidhā dhakartanī fa-ijʿal lisānaka min warāʾi qalbika, wa-ʾidhā qumta bayna yadayya fa-qum maqāma al-ʿabdi al-dhalīli, wa-nāji biqalbin wajilin wa-lisānin ṣādiqin wa-ismaʿ».
It is reported that God, mighty and majestic, revealed to Moses, peace be upon him: “Moses, when you remember Me, remember Me with your limbs trembling. Be humble and composed when you remember Me. When you remember Me, let your tongue follow your heart. When you stand before Me, stand as a lowly servant. Speak intimately with a fearful heart and a truthful tongue, and listen.”
Source pages 366–367
وَضَعِ الْيُمْنَى عَلَى الْيُسْرَى، وَكُلُّ مَا فَعَلْتَ فَاعْتَقِدْ مَعَهُ التَّخَشُّعَ وَالتَّذَلُّلَ وَالِاسْتِكَانَةَ. وَإِنْ شِئْتَ قُلْتَ قَبْلَ الْإِحْرَامِ: «سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ، وَتَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلَا إِلٰهَ غَيْرُكَ. أَعُوذُ بِاللّٰهِ مِنَ الشَّيْطَانِ الرَّجِيمِ» وَتَفَهَّمْ أَنَّهُ تَنْزِيهٌ لِلّٰهِ عَزَّ وَجَلَّ وَتَبَارَكَ وَتَعَالَى، وَتَعْظِيمٌ وَإِقْرَارٌ بِتَوْحِيدِهِ.
Wa-ḍaʿi al-yumnā ʿalā al-yusrā, wa-kullu mā faʿalta fa-iʿtaqid maʿahu al-takhashshuʿa wa-al-tadhallula wa-al-istikānata. wa-ʾin shiʾta qulta qabla al-ʾiḥrāmi: «subḥānaka Allāhumma wa-biḥamdika, wa-tabāraka ismuka, wa-taʿālā jadduka, wa-lā ʾilāha ghayruka. ʾaʿūdhu bi-Allāhi mina al-shayṭāni al-rajīmi» wa-tafahham ʾannahu tanzīhun li-llāhi ʿazza wa-jalla wa-tabāraka wa-taʿālā, wa-taʿẓīmun wa-ʾiqrārun bitawḥīdihi.
Place your right hand over your left. Whatever you do, join it to an inward intention of humility, submission, and lowliness. If you wish, before entering the sacred state say, “Glory be to You, O God, and praise be to You. Blessed is Your name, exalted is Your majesty, and there is no god other than You. I seek refuge in God from Satan the accursed.” Understand that this declares God, mighty and majestic, blessed and exalted, free of all imperfection; it honors Him and acknowledges His oneness.
Source page 367
وَإِذَا قُلْتَ: ﴿الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ﴾. فَهِمْتَ أَنَّهُ الشُّكْرُ لَهُ.
Wa-ʾidhā qulta: ﴿al-ḥamdu li-llāhi rabbi al-ʿālamīna﴾. fahimta ʾannahu al-shukru lahu.
When you say, “Praise belongs to God, Lord of all worlds,” understand it as thanksgiving to Him.
﴿الرَّحْمٰنِ الرَّحِيمِ﴾: رَحِيمُ الدُّنْيَا وَالْآخِرَةِ. ﴿مَالِكِ يَوْمِ الدِّينِ﴾: يَوْمِ الْحِسَابِ.
﴿al-raḥmāni al-raḥīmi﴾: raḥīmu al-dunyā wa-al-ʾākhirati. ﴿Māliki yawmi al-dīni﴾: yawmi al-ḥisābi.
“The All-Merciful, the Compassionate”: compassionate in this world and the next. “Master of the Day of Recompense”: the day of reckoning.
﴿إِيَّاكَ نَعْبُدُ﴾ بِقَصْدِنَا لِعِبَادَتِهِ. ﴿وَإِيَّاكَ نَسْتَعِينُ﴾ عَلَى طَاعَتِكَ وَعَلَى كُلِّ أَمْرٍ.
﴿ʾiyyāka naʿbudu﴾ biqaṣdinā liʿibādatihi. ﴿wa-ʾiyyāka nastaʿīnu﴾ ʿalā ṭāʿatika wa-ʿalā kulli ʾamrin.
“You alone we worship”: by directing ourselves to His worship. “And You alone we ask for help”: in obeying You and in every matter.
﴿اهْدِنَا﴾. تَنْوِي: أَرْشِدْنَا. ﴿الصِّرَاطَ الْمُسْتَقِيمَ﴾: لَا عِوَجَ فِيهِ عَنْ إِيقَاعِ مَرْضَاتِكَ.
﴿ihdinā﴾. tanwī: ʾarshidnā. ﴿al-ṣirāṭa al-mustaqīma﴾: lā ʿiwaja fīhi ʿan ʾīqāʿi marḍātika.
“Guide us”: intend “direct us.” “The straight path”: with no deviation from doing what pleases You.
﴿صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ﴾ بِالْإِسْلَامِ وَالْقِيَامِ بِهِ. ﴿غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلَا الضَّالِّينَ﴾ الْيَهُودِ وَالنَّصَارَى.
﴿ṣirāṭa alladhīna ʾanʿamta ʿalayhim﴾ bi-al-ʾislāmi wa-al-qiyāmi bihi. ﴿ghayri al-maghḍūbi ʿalayhim wa-lā al-ḍāllīna﴾ al-yahūdi wa-al-naṣārā.
“The path of those You have blessed”: with Islam and adherence to it. “Not those who incur anger, nor those who go astray”: the Jews and the Christians.
ثُمَّ تَقُولُ: آمِينَ. أَيْ: افْعَلْ يَا رَبِّ مَا سَأَلْتُكَ.
Thumma taqūlu: ʾāmīna. ʾay: ifʿal yā rabbi mā saʾaltuka.
Then say “Amen,” meaning, “My Lord, do what I have asked of You.”
فَنِصْفُ السُّورَةِ أَنْتَ فِيهَا مُعَظِّمٌ لِلّٰهِ شَاكِرٌ، وَنِصْفُهَا دَاعٍ سَائِلٌ، تَرْجُو الْإِجَابَةَ، وَتَخَافُ أَنْ تُرَدَّ، لِعَظِيمِ جُرْمِكَ،
Fa-niṣfu al-sūrati ʾanta fīhā muʿaẓẓimun li-llāhi shākirun, wa-niṣfuhā dāʿin sāʾilun, tarjū al-ʾijābata, wa-takhāfu ʾan turadda, liʿaẓīmi jurmika,
In half of the sura you honor God and give thanks; in the other half you supplicate and ask, hoping for an answer and fearing rejection because of the gravity of your wrongdoing.
كَمَا رُوِيَ فِي الْحَدِيثِ، يَقُولُ اللّٰهُ عَزَّ وَجَلَّ: «قَسَمْتُ الصَّلَاةَ بَيْنِي وَبَيْنَ عَبْدِي نِصْفَيْنِ، فَنِصْفُهَا لِي، وَنِصْفُهَا لِعَبْدِي: يَقُولُ الْعَبْدُ: الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ. يَقُولُ اللّٰهُ: حَمِدَنِي عَبْدِي».
Kamā ruwiya fī al-ḥadīthi, yaqūlu Allāhu ʿazza wa-jalla: «qasamtu al-ṣalāta baynī wa-bayna ʿabdī niṣfayni, fa-niṣfuhā lī, wa-niṣfuhā liʿabdī: yaqūlu al-ʿabdu: al-ḥamdu li-llāhi rabbi al-ʿālamīna. yaqūlu Allāhu: ḥamidanī ʿabdī».
As it is related in the report, God, mighty and majestic, says, “I have divided prayer between Myself and My servant into two halves: half is Mine and half is My servant’s. The servant says, ‘Praise belongs to God, Lord of all worlds.’ God says, ‘My servant has praised Me.’”
إِلَى آخِرِ الْحَدِيثِ، عَلَى مَا رَوَاهُ مَالِكٌ فِي مُوَطَّئِهِ مِنْ تَمَامِهِ.
ʾilā ʾākhiri al-ḥadīthi, ʿalā mā rawāhu Mālikun fī Muwaṭṭaʾihi min tamāmihi.
The report continues to its end, as Mālik relates it in full in his Muwaṭṭaʾ.
Source pages 367–368
فَلَوْ لَمْ يَأْمُلْ بِقِرَاءَتِهَا إِلَّا أَنَّ اللّٰهَ عَزَّ وَجَلَّ يَقُولُ مِنْ فَوْقِ عَرْشِهِ عِنْدَ قَوْلِكَ: الْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ: حَمِدَنِي عَبْدِي وَأَثْنَى عَلَيَّ لَكُنْتَ حَرِيًّا، فَكَيْفَ بِمَا تَأْمُلُ مِنْ فَضْلِ اللّٰهِ عَزَّ وَجَلَّ.
Fa-law lam yaʾmul biqirāʾatihā ʾillā ʾanna Allāha ʿazza wa-jalla yaqūlu min fawqi ʿarshihi ʿinda qawlika: al-ḥamdu li-llāhi rabbi al-ʿālamīna: ḥamidanī ʿabdī wa-ʾathnā ʿalayya lakunta ḥariyyan, fa-kayfa bimā taʾmulu min faḍli Allāhi ʿazza wa-jalla.
Even if the only hope in reciting it were that God, mighty and majestic, says from above His throne, when you say, “Praise belongs to God, Lord of all worlds,” “My servant has praised Me and extolled Me,” you would have good reason [to recite it]. What then of all you hope for from the bounty of God, mighty and majestic?
Source page 368
وَكَذَلِكَ تَتَفَهَّمُ فِيمَا تَقْرَأُ بَعْدَ أُمِّ الْقُرْآنِ، وَتَأَمَّلْ أَنَّهُ دَعَاكَ فِيمَا تَفْهَمُ عَنْهُ: فَتَخَافُهُ عِنْدَ ذِكْرِ تَخْوِيفِهِ فِيمَا تَقْرَأُ، وَتُسَارِعُ فِيمَا نَدَبَ إِلَيْهِ مِنْ ثَوَابِهِ، وَإِلَى مَا دَعَاكَ مِنْ تَوْبَةٍ مِنْ ذَنْبٍ، أَوْ يَقَظَةٍ مِنْ غَفْلَةٍ فِيمَا تَتْلُو.
Wa-ka-dhālika tatafahhamu fīmā taqraʾu baʿda ʾummi al-Qurʾāni, wa-taʾammal ʾannahu daʿāka fīmā tafhamu ʿanhu: fa-takhāfuhu ʿinda dhikri takhwīfihi fīmā taqraʾu, wa-tusāriʿu fīmā nadaba ʾilayhi min thawābihi, wa-ʾilā mā daʿāka min tawbatin min dhanbin, ʾaw yaqaẓatin min ghaflatin fīmā tatlū.
Seek the same understanding in what you read after the Mother of the Qurʾān. Reflect that He has called you through what you understand from Him. Fear Him when your reading mentions His warnings, hasten toward the reward He invites you to seek, and toward whatever your recitation calls you to: repentance from a sin or awakening from heedlessness.
وَتَسْتَعِينُ عَلَى الْفَهْمِ بِتَرْكِ الْعَجَلَةِ بِتَثَبُّتٍ وَتَفَهُّمٍ وَتَرَسُّلٍ. قَالَ اللّٰهُ عَزَّ وَجَلَّ: ﴿لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُوا الْأَلْبَابِ﴾.
Wa-tastaʿīnu ʿalā al-fahmi bitarki al-ʿajalati bitathabbutin wa-tafahhumin wa-tarassulin. qāla Allāhu ʿazza wa-jalla: ﴿liyaddabbarū ʾāyātihi wa-liyatadhakkara ʾūlū al-ʾalbābi﴾.
Help yourself understand by abandoning haste, proceeding attentively, thoughtfully, and slowly. God, mighty and majestic, said, “So that they may reflect on its signs, and those of understanding may take heed.”
وَكَانَتْ قِرَاءَةُ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ حَرْفًا حَرْفًا، يَمُدُّ بِالْحَرْفِ صَوْتَهُ، وَيُقَطِّعُ قِرَاءَتَهُ، وَذٰلِكَ أَشَدُّ تَمَكُّنًا فِي الْفَهْمِ، وَالتَّرْتِيلُ فِي الْقِرَاءَةِ، أَعْظَمُ عِنْدَ اللّٰهِ قَدْرًا، وَأَقْرَبُ لِلْفَهْمِ.
Wa-kānat qirāʾatu rasūli Allāhi ṣallā Allāhu ʿalayhi wa-sallama ḥarfan ḥarfan, yamuddu bi-al-ḥarfi ṣawtahu, wa-yuqaṭṭiʿu qirāʾatahu, wa-dhālika ʾashaddu tamakkunan fī al-fahmi, wa-al-tartīlu fī al-qirāʾati, ʾaʿẓamu ʿinda Allāhi qadran, wa-ʾaqrabu li-al-fahmi.
The Messenger of God, God bless him and grant him peace, recited distinctly, letter by letter, prolonging his voice on a letter and dividing his recitation into clear segments. This gives understanding a firmer hold. Measured recitation has greater worth before God and is more conducive to understanding.
وَجَاءَ أَنَّهُ يُقَالُ يُقَالُ لِصَاحِبِ الْقُرْآنِ: «اقْرَأْ وَارْقَ، وَرَتِّلْ كَمَا كُنْتَ تُرَتِّلُ فِي الدُّنْيَا، فَإِنَّ مَنْزِلَكَ عِنْدَ آخِرِ الْآيَةِ».
Wa-jāʾa ʾannahu yuqālu yuqālu liṣāḥibi al-Qurʾāni: «iqraʾ wa-irqa, wa-rattil kamā kunta turattilu fī al-dunyā, fa-ʾinna manzilaka ʿinda ʾākhiri al-ʾāyati».
It is related that it will be said, said to the companion of the Qurʾān, “Recite and ascend. Recite in measured tones as you used to recite in the world, for your dwelling is at the end of the verse.”
وَلْيَكُنِ الْأَصْلُ الَّذِي تُطَالِبُ مِنْ نَفْسِكَ مِنَ الْفَهْمِ: إِعْظَامَ اللّٰهِ سُبْحَانَهُ فِي قَلْبِكَ وَإِجْلَالَهُ، فَإِذَا قَرَأْتَ آيَةً فِيهَا تَعْظِيمٌ لَهُ أَوْ تَنْزِيهٌ، أَوْ خَبَرٌ عَمَّنْ كَذَبَ عَلَيْهِ، فَإِنِ اسْتَطَعْتَ أَنْ تَمُتْ فَمُتْ.
Wa-l-yakuni al-ʾaṣlu alladhī tuṭālibu min nafsika mina al-fahmi: ʾiʿẓāma Allāhi subḥānahu fī qalbika wa-ʾijlālahu, fa-ʾidhā qaraʾta ʾāyatan fīhā taʿẓīmun lahu ʾaw tanzīhun, ʾaw khabarun ʿamman kadhaba ʿalayhi, fa-ʾini istaṭaʿta ʾan tamut fa-mut.
Let the foundation of the understanding you require of yourself be to magnify God, glory be to Him, in your heart and revere Him. When you read a verse that honors Him, declares His perfection, or tells of someone who has lied about Him, then, if you can die [from its overwhelming force], die.
وَرُوِيَ أَنَّ إِبْرَاهِيمَ النَّخَعِيَّ كَانَ إِذَا مَرَّ بِمِثْلِ قَوْلِهِ تَعَالَى: ﴿مَا اتَّخَذَ اللّٰهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلٰهٍ ...﴾. يَخْفِضُ بِهَا صَوْتَهُ تَنَزُّهًا وَخُضُوعًا لِلْبَارِي تَعَالَى مِنْ كُلِّ شَيْءٍ، لِأَنَّ قَلْبَ الْمُصَلِّي مُنِيرٌ بِالصَّلَاةِ يَزْدَادُ بِهَا بَصَائِرَ.
Wa-ruwiya ʾanna ʾIbrāhīma al-Nakhaʿiyya kāna ʾidhā marra bimithli qawlihi taʿālā: ﴿mā ittakhadha Allāhu min waladin wa-mā kāna maʿahu min ʾilāhin ...﴾. yakhfiḍu bihā ṣawtahu tanazzuhan wa-khuḍūʿan li-al-bārī taʿālā min kulli shayʾin, li-ʾanna qalba al-muṣallī munīrun bi-al-ṣalāti yazdādu bihā baṣāʾira.
It is reported that when Ibrāhīm al-Nakhaʿī came to words such as His saying, exalted is He, “God has taken no child, nor has there been any god alongside Him ...,” he would lower his voice in reverent acknowledgment of the Creator’s transcendence above all things and in submission to Him. For the heart of the person praying is illuminated by prayer and gains further insight through it.
Source page 369
وَالَّذِي يُصَلِّي يَفْهَمُ مَا يَتْلُو لِيَعْرِفَ خَطَأَهُ وَصَوَابَهُ وَعُيُوبَهُ وَنِعَمَ اللّٰهِ عَلَيْهِ، وَكَيْفَ شُكْرُهُ، وَكَيْفَ خَوْفُهُ وَحُزْنُهُ عَلَى دِينِهِ، لِأَنَّهُ يَتْلُو الدَّلَائِلَ عَلَى ذٰلِكَ كُلِّهِ وَالدَّاعِيَ إِلَيْهِ.
Wa-alladhī yuṣallī yafhamu mā yatlū liyaʿrifa khaṭaʾahu wa-ṣawābahu wa-ʿuyūbahu wa-niʿama Allāhi ʿalayhi, wa-kayfa shukruhu, wa-kayfa khawfuhu wa-ḥuznuhu ʿalā dīnihi, li-ʾannahu yatlū al-dalāʾila ʿalā dhālika kullihi wa-al-dāʿiya ʾilayhi.
The person praying understands what he recites so that he may recognize his mistakes and sound actions, his faults, and God’s blessings upon him, and examine his gratitude, his fear, and his sorrow over his religious condition. For he is reciting the proofs of all these things and the call to them.
وَيَنْبَغِي أَنْ يَخَافَ أَنْ يَكُونَ مَحْقُوقًا، إِذْ يَجِدُ نَفْسَهُ مُخَالِفَةً لِأَشْيَاءَ مِنَ الطَّاعَاتِ، وَعَامِلَةً لِأَشْيَاءَ مِنَ الْمَعَاصِي، أَوْ نَاسِيًا قَدِ اشْتَبَهَتْ عَلَيْهِ.
Wa-yanbaghī ʾan yakhāfa ʾan yakūna maḥqūqan, ʾidh yajidu nafsahu mukhālifatan li-ʾashyāʾa mina al-ṭāʿāti, wa-ʿāmilatan li-ʾashyāʾa mina al-maʿāṣī, ʾaw nāsiyan qadi ishtabahat ʿalayhi.
He should fear that he deserves [the threatened punishment], since he finds himself neglecting some acts of obedience and committing some sins, or finds that he has forgotten and become confused about them.
وَتَرْجُو الرَّحْمَةَ، إِذْ لَا بُدَّ أَنْ يَكُونَ عَمِلَ طَاعَةً قَدْ مَنَّ اللّٰهُ عَزَّ وَجَلَّ بِهَا، فَتَشْكُرَهُ عَلَيْهَا. فَكَفَى لِلنَّفْسِ زَاجِرًا تَفَهُّمُ مَا تَتْلُو إِذَا تَفَكَّرَ الْعَبْدُ وَتَثَبَّتَ.
Wa-tarjū al-raḥmata, ʾidh lā budda ʾan yakūna ʿamila ṭāʿatan qad manna Allāhu ʿazza wa-jalla bihā, fa-tashkurahu ʿalayhā. fa-kafā li-al-nafsi zājiran tafahhumu mā tatlū ʾidhā tafakkara al-ʿabdu wa-tathabbata.
Hope for mercy, since he must have performed some act of obedience that God, mighty and majestic, graciously enabled him to do, and thank Him for it. Understanding what you recite is a sufficient restraint upon the self, if the servant reflects and proceeds attentively.
قَالَ الْحَسَنُ: «مَنْ أَحَبَّ أَنْ يَنْظُرَ مَا هُوَ فَلْيَعْرِضْ نَفْسَهُ عَلَى الْقُرْآنِ».
Qāla al-Ḥasanu: «man ʾaḥabba ʾan yanẓura mā huwa fa-l-yaʿriḍ nafsahu ʿalā al-Qurʾāni».
Al-Ḥasan said, “Whoever wishes to see what he is should measure himself against the Qurʾān.”
وَالْمُرَتِّلُ فِي صَلَاتِهِ مَعَ مَا يَنَالُهُ مِنَ الرِّقَّةِ وَصَلَاحِ قَلْبِهِ لَنْ يَخْلُوَ مِنْ فَائِدَةِ تِلَاوَتِهِ: إِمَّا مَعْنًى يَتَنَبَّهُ لَهُ عَقْلُهُ، أَوْ عِلْمٌ يُفِيدُهُ، أَوْ بَصِيرَةٌ فِي دِينِهِ. وَلَنْ يَخْلُوَ مَا يَتْلُو مِنْ حُجَّةٍ لَهُ أَوْ عَلَيْهِ.
Wa-al-murattilu fī ṣalātihi maʿa mā yanāluhu mina al-riqqati wa-ṣalāḥi qalbihi lan yakhluwa min fāʾidati tilāwatihi: ʾimmā maʿnan yatanabbahu lahu ʿaqluhu, ʾaw ʿilmun yufīduhu, ʾaw baṣīratun fī dīnihi. wa-lan yakhluwa mā yatlū min ḥujjatin lahu ʾaw ʿalayhi.
One who recites in measured tones during prayer, along with the tenderness and improvement of heart that he gains, will never be without some benefit from his recitation: a meaning to which his mind awakens, knowledge that he acquires, or insight into his religion. What he recites will never be without evidence for him or against him.
قَالَ الْحَسَنُ: «مَا قَرَأْتُ آيَةً فَجَاوَزْتُهَا حَتَّى تَدَبَّرْتُ فِيمَ أُنْزِلَتْ، وَمَا عُنِيَ بِهَا».
Qāla al-Ḥasanu: «mā qaraʾtu ʾāyatan fa-jāwaztuhā ḥattā tadabbartu fīma ʾunzilat, wa-mā ʿuniya bihā».
Al-Ḥasan said, “I have never read a verse and passed beyond it without reflecting on why it was revealed and what it meant.”
وَجَاءَ: أَنَّ الْمَلَائِكَةَ تَكْتُبُ صَلَوَاتِ النَّاسِ بِالزِّيَادَةِ وَالنُّقْصَانِ بِقَدْرِ الْخُشُوعِ فِيهَا.
Wa-jāʾa: ʾanna al-malāʾikata taktubu ṣalawāti al-nāsi bi-al-ziyādati wa-al-nuqṣāni biqadri al-khushūʿi fīhā.
It is related that the angels record people’s prayers as greater or less according to the humility present in them.
وَفِي قَوْلِهِ تَعَالَى: ﴿... وَقُومُوا لِلّٰهِ قَانِتِينَ﴾. قَالَ مُجَاهِدٌ: الْخُشُوعُ: الرُّكُودُ، وَغَضُّ الْبَصَرِ، وَخَفْضُ الْجَنَاحِ مِنْ رَهْبَةِ اللّٰهِ عَزَّ وَجَلَّ.
Wa-fī qawlihi taʿālā: ﴿... wa-qūmū li-llāhi qānitīna﴾. qāla Mujāhidun: al-khushūʿu: al-rukūdu, wa-ghaḍḍu al-baṣari, wa-khafḍu al-janāḥi min rahbati Allāhi ʿazza wa-jalla.
Concerning His words, exalted is He, “... And stand before God in devout obedience,” Mujāhid said, “Humility means stillness, lowering the gaze, and humbling oneself out of awe of God, mighty and majestic.”
Source pages 369–370
وَكَانَتِ الْعُلَمَاءُ إِذَا قَامَ أَحَدُهُمْ إِلَى الصَّلَاةِ هَابَ الرَّحْمٰنَ عَزَّ وَجَلَّ أَنْ يُسَدِّدَ بَصَرَهُ إِلَى شَيْءٍ، أَوْ يُحَدِّثَ نَفْسَهُ مِنَ الدُّنْيَا إِلَّا نَاسِيًا مَا دَامَ يُصَلِّي. وَقِيلَ: لَا يُجَاوِزُ بِبَصَرِهِ مَوْضِعَ سُجُودِهِ.
Wa-kānati al-ʿulamāʾu ʾidhā qāma ʾaḥaduhum ʾilā al-ṣalāti hāba al-raḥmāna ʿazza wa-jalla ʾan yusaddida baṣarahu ʾilā shayʾin, ʾaw yuḥadditha nafsahu mina al-dunyā ʾillā nāsiyan mā dāma yuṣallī. wa-qīla: lā yujāwizu bibaṣarihi mawḍiʿa sujūdihi.
When any of the scholars stood to pray, his reverence for the All-Merciful, mighty and majestic, prevented him from fixing his gaze on anything or thinking to himself about worldly matters for as long as he prayed, unless he forgot himself. It has also been said that his gaze should not pass beyond the place of his prostration.
Source page 370
فَأَوْجَبَ اللّٰهُ الْفَلَاحَ لِمَنْ خَضَعَ فِي صَلَاتِهِ، وَهُوَ: الظَّفَرُ بِالْبَقَاءِ فِي الْجَنَّةِ. قَالَ الْحَكَمُ بْنُ عَيْنِيهْ: أَكْمَلُ النَّاسِ صَلَاةً الَّذِي يَنْصَرِفُ مِنْ صَلَاتِهِ وَلَا يَعْرِفُ مَنْ عَلَى يَمِينِهِ وَلَا عَنْ يَسَارِهِ.
Fa-ʾawjaba Allāhu al-falāḥa liman khaḍaʿa fī ṣalātihi, wa-huwa: al-ẓafaru bi-al-baqāʾi fī al-jannati. qāla al-Ḥakamu bnu ʿAynīh: ʾakmalu al-nāsi ṣalātan alladhī yanṣarifu min ṣalātihi wa-lā yaʿrifu man ʿalā yamīnihi wa-lā ʿan yasārihi.
God has guaranteed success to the one who humbles himself in prayer: attaining everlasting life in the Garden. Al-Ḥakam ibn ʿAynīh [the printed name is uncertain] said, “The person whose prayer is most complete is the one who leaves his prayer without knowing who was on his right or on his left.”
وَإِنَّ الرَّجُلَ مِنْ أَبْنَاءِ الدُّنْيَا لَيَقِفُ بَيْنَ يَدَيِ الْمُلُوكِ فَيَخْشَعُ لَهُمْ وَيَخْضَعُ هَيْبَةً وَرَهْبَةً، وَمَا يُطَّلَعُ عَلَى خُشُوعِهِ فِي قَلْبِهِ، وَلٰكِنْ يَتَمَالَكُ لِهَيْبَةِ الْمُلُوكِ، فَكَيْفَ بِالْمَلِكِ الْأَكْبَرِ الْمُطَّلِعِ عَلَى الضَّمَائِرِ.
Wa-ʾinna al-rajula min ʾabnāʾi al-dunyā layaqifu bayna yadayi al-mulūki fa-yakhshaʿu lahum wa-yakhḍaʿu haybatan wa-rahbatan, wa-mā yuṭṭalaʿu ʿalā khushūʿihi fī qalbihi, wa-lākin yatamālaku lihaybati al-mulūki, fa-kayfa bi-al-maliki al-ʾakbari al-muṭṭaliʿi ʿalā al-ḍamāʾiri.
A worldly man stands before kings in humility and submission, out of awe and fear. They cannot see the humility within his heart, yet he restrains himself because of their majesty. What, then, of the greatest King, who sees into the innermost heart?
وَمَا يَكُونُ الْمُؤْمِنُ الْعَالِمُ بِاللّٰهِ عَزَّ وَجَلَّ فِي حَالٍ أَخْشَعَ وَأَخْوَفَ وَأَنْعَمَ وَأَصْلَحَ قَلْبًا مِنْهُ حِينَ يَتْلُو كَلَامَ الْجَلِيلِ عَزَّ وَجَلَّ يُنَاجِيهِ بِهِ،
Wa-mā yakūnu al-muʾminu al-ʿālimu bi-Allāhi ʿazza wa-jalla fī ḥālin ʾakhshaʿa wa-ʾakhwafa wa-ʾanʿama wa-ʾaṣlaḥa qalban minhu ḥīna yatlū kalāma al-jalīli ʿazza wa-jalla yunājīhi bihi,
The believer who knows God, mighty and majestic, is never more humble, more fearful, or more serene and sound at heart than when reciting the words of the Majestic One, mighty and majestic, and speaking intimately to Him through them.
وَإِنَّهُ إِذَا فَهِمَ مَا يَتْلُو، وَعَقَلَ مَا يُنَاجِي لَيَتَوَقَّفُ عَنِ الْبَاطِلِ وَاللَّفْظِ، حَتَّى تَأْتِيَ صَلَاةٌ أُخْرَى فَتُحْدِثَ لَهُ مِنَ الْفَهْمِ مِثْلَ ذٰلِكَ،
Wa-ʾinnahu ʾidhā fahima mā yatlū, wa-ʿaqala mā yunājī layatawaqqafu ʿani al-bāṭili wa-al-lafẓi, ḥattā taʾtiya ṣalātun ʾukhrā fa-tuḥditha lahu mina al-fahmi mithla dhālika,
When he understands what he recites and grasps the words of his intimate conversation, he holds back from falsehood and speech until another prayer comes and gives him a similar understanding.
لِأَنَّ اللّٰهَ سُبْحَانَهُ قَالَ: نَاهِيَةٌ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ لِمَنْ عَقَلَهَا كَمَا قَالَ: ﴿... إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ...﴾.
Li-ʾanna Allāha subḥānahu qāla: nāhiyatun ʿani al-faḥshāʾi wa-al-munkari liman ʿaqalahā kamā qāla: ﴿... ʾinna al-ṣalāta tanhā ʿani al-faḥshāʾi wa-al-munkari ...﴾.
For God, glory be to Him, has said that prayer restrains the person who understands it from indecency and wrongdoing, as He said, “... Prayer restrains indecency and wrongdoing ...”
وَقَالَ عَلِيٌّ رَضِيَ اللّٰهُ عَنْهُ فِي قَوْلِهِ تَعَالَى: ﴿الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ﴾. قَالَ: «الْخُشُوعُ فِي الْقَلْبِ، وَأَنْ يَلِينَ كَتِفُكَ لِلْمَرْءِ الْمُسْلِمِ، فَلَا تَلْتَفِتْ فِي صَلَاتِكَ».
Wa-qāla ʿAliyyun raḍiya Allāhu ʿanhu fī qawlihi taʿālā: ﴿alladhīna hum fī ṣalātihim khāshiʿūna﴾. qāla: «al-khushūʿu fī al-qalbi, wa-ʾan yalīna katifuka li-al-marʾi al-muslimi, fa-lā taltafit fī ṣalātika».
Concerning His words, exalted is He, “Those who are humble in their prayer,” ʿAlī, may God be pleased with him, said, “Humility is in the heart, and in letting your shoulder yield gently to a fellow Muslim. Do not turn aside during your prayer.”
وَرُوِيَ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ اللّٰهَ عَزَّ وَجَلَّ مُقْبِلٌ عَلَى الْعَبْدِ إِذَا كَانَ فِي صَلَاتِهِ مَا لَمْ يَلْتَفِتْ».
Wa-ruwiya ʿani al-nabiyyi ṣallā Allāhu ʿalayhi wa-sallama: «ʾinna Allāha ʿazza wa-jalla muqbilun ʿalā al-ʿabdi ʾidhā kāna fī ṣalātihi mā lam yaltafit».
It is reported from the Prophet, God bless him and grant him peace, “God, mighty and majestic, turns toward the servant while he is at prayer, so long as he does not turn aside.”
Source pages 370–371
وَحَقِيقٌ لِمَنْ عَلِمَ أَنَّ اللّٰهَ تَعَالَى مُقْبِلٌ عَلَيْهِ، وَأَنَّهُ قِبَلَ وَجْهِهِ أَنْ يَخْشَعَ وَلَا يَلْهُوَ، وَلَا يَلْتَفِتَ، فَيَسْتَحِيَ أَنْ يَنْظُرَ إِلَيْهِ وَهُوَ لَاهٍ عَنْهُ، وَقَدْ تَكُونُ آخِرَ صَلَاةٍ يُصَلِّيهَا، فَتَأْتِي صَلَاةٌ أُخْرَى وَهُوَ مَيِّتٌ أَوْ مَرِيضٌ أَوْ مَغْلُوبٌ عَنْهَا.
Wa-ḥaqīqun liman ʿalima ʾanna Allāha taʿālā muqbilun ʿalayhi, wa-ʾannahu qibala wajhihi ʾan yakhshaʿa wa-lā yalhuwa, wa-lā yaltafita, fa-yastaḥiya ʾan yanẓura ʾilayhi wa-huwa lāhin ʿanhu, wa-qad takūnu ʾākhira ṣalātin yuṣallīhā, fa-taʾtī ṣalātun ʾukhrā wa-huwa mayyitun ʾaw marīḍun ʾaw maghlūbun ʿanhā.
Someone who knows that God Most High is turned toward him and before his face should surely be humble, neither distracted nor turning aside. He should feel ashamed that God might look at him while he is heedless of Him. This may be the last prayer he performs: another prayer may come when he is dead, ill, or unable to perform it.
Source page 371
وَكَانَ ابْنُ مَسْعُودٍ إِذَا قَامَ فِي الصَّلَاةِ كَأَنَّهُ ثَوْبٌ مُلْقًى. وَكَانَ زَاذَانُ فِي الصَّلَاةِ كَأَنَّهُ خَشَبَةٌ. وَكَانَ عِيسَى بْنُ عُقْبَةَ إِذَا رَكَعَ وَقَعَ الْعَصَافِيرُ عَلَى ظَهْرِهِ مَا تَحْسَبُهُ إِلَّا جِذْمَ حَائِطٍ.
Wa-kāna ibnu Masʿūdin ʾidhā qāma fī al-ṣalāti kaʾannahu thawbun mulqan. wa-kāna Zādhānu fī al-ṣalāti kaʾannahu khashabatun. wa-kāna ʿĪsā bnu ʿUqbata ʾidhā rakaʿa waqaʿa al-ʿaṣāfīru ʿalā ẓahrihi mā taḥsabuhu ʾillā jidhma ḥāʾiṭin.
When Ibn Masʿūd stood in prayer, he was like a garment laid down. Zādhān was like a piece of wood in prayer. When ʿĪsā ibn ʿUqba bowed, sparrows would settle on his back, taking him for nothing but the remnant of a wall.
وَكَانَ الصِّدِّيقُ رَضِيَ اللّٰهُ عَنْهُ فِي الصَّلَاةِ كَأَنَّهُ عُودٌ. وَكَانَ الزُّبَيْرُ رَضِيَ اللّٰهُ عَنْهُ [...].
Wa-kāna al-Ṣiddīqu raḍiya Allāhu ʿanhu fī al-ṣalāti kaʾannahu ʿūdun. wa-kāna al-Zubayru raḍiya Allāhu ʿanhu [...].
Al-Ṣiddīq, may God be pleased with him, was like a stick in prayer. Al-Zubayr, may God be pleased with him, [...].
فَلَوْ لَمْ يَخْشَعْ إِلَّا أَنَّهُ بِعَيْنِ اللّٰهِ بَيْنَ يَدَيْهِ، يَنْظُرُ إِلَيْهِ كَيْفَ يُؤَدِّي مَا أَمَرَهُ الْحَقُّ لَحَقَّ لَهُ يَسْتَحِي وَيَخْشَعُ.
Fa-law lam yakhshaʿ ʾillā ʾannahu biʿayni Allāhi bayna yadayhi, yanẓuru ʾilayhi kayfa yuʾaddī mā ʾamarahu al-ḥaqqu laḥaqqa lahu yastaḥī wa-yakhshaʿu.
Even if his only reason for humility were that he stood before God, under His gaze as He watched how he carried out what the Real had commanded him, he would have ample reason to feel shame and humility.
قَالَ عِكْرِمَةُ فِي قَوْلِهِ تَعَالَى: ﴿الَّذِي يَرَاكَ حِينَ تَقُومُ. وَتَقَلُّبَكَ فِي السَّاجِدِينَ﴾. قَالَ قَتَادَةُ: رُكُوعَهُ وَسُجُودَهُ وَجُلُوسَهُ.
Qāla ʿIkrimatu fī qawlihi taʿālā: ﴿alladhī yarāka ḥīna taqūmu. wa-taqallubaka fī al-sājidīna﴾. qāla Qatādatu: rukūʿahu wa-sujūdahu wa-julūsahu.
ʿIkrima spoke concerning His words, exalted is He, “Who sees you when you stand, and your movement among those who prostrate.” Qatāda said, “His bowing, prostration, and sitting.”
وَإِنَّمَا يُخْرِجُكَ عَنِ الْخُشُوعِ حَدِيثُ النَّفْسِ بِالدُّنْيَا، وَتَرْكُكَ إِحْضَارَ الْعَقْلِ لِلْفَهْمِ، وَلَقَدْ بَلَغَ بِقَوْمٍ تَعَلُّقُ قُلُوبِهِمْ بِاللّٰهِ عَزَّ وَجَلَّ فِي الصَّلَاةِ أَنْ ذَهِلُوا عَنِ الدُّنْيَا، حَتَّى مَا يَكَادُونَ أَنْ يَعْقِلُوا كَثِيرًا مِنْ حَوَادِثِ الدُّنْيَا الْمُفْزِعَةِ لِلنِّيَامِ فَضْلًا عَنْ أَهْلِ الْيَقَظَةِ شُغْلًا بِمَنْ لَهُ الْمَالُ وَالْجَلَالُ وَالْعِزَّةُ وَحْدَهُ.
Wa-ʾinnamā yukhrijuka ʿani al-khushūʿi ḥadīthu al-nafsi bi-al-dunyā, wa-tarkuka ʾiḥḍāra al-ʿaqli li-al-fahmi, wa-laqad balagha biqawmin taʿalluqu qulūbihim bi-Allāhi ʿazza wa-jalla fī al-ṣalāti ʾan dhahilū ʿani al-dunyā, ḥattā mā yakādūna ʾan yaʿqilū kathīran min ḥawādithi al-dunyā al-mufziʿati li-al-niyāmi faḍlan ʿan ʾahli al-yaqaẓati shughlan biman lahu al-mālu wa-al-jalālu wa-al-ʿizzatu waḥdahu.
What takes you out of humility is the self’s talk about the world and your failure to bring your mind to the task of understanding. Some people’s hearts were so attached to God, mighty and majestic, during prayer that they lost awareness of the world. They scarcely perceived many worldly events that would frighten people asleep, let alone those awake, so absorbed were they in the One who alone possesses wealth, majesty, and might.
وَذُكِرَ عَنْ مُسْلِمِ بْنِ يَسَارٍ أَنَّهُ كَانَ يُصَلِّي فِي الْمَسْجِدِ، فَسَقَطَتْ أُسْطُوَانَةٌ، فَفَزِعَ النَّاسُ وَقَامُوا، فَلَمْ يَلْتَفِتْ حَتَّى قَضَى صَلَاتَهُ.
Wa-dhukira ʿan Muslimi bni Yasārin ʾannahu kāna yuṣallī fī al-masjidi, fa-saqaṭat ʾusṭuwānatun, fa-faziʿa al-nāsu wa-qāmū, fa-lam yaltafit ḥattā qaḍā ṣalātahu.
It is related that Muslim ibn Yasār was praying in the mosque when a column fell. People were alarmed and stood up, but he did not turn aside until he had finished his prayer.
وَوَقَعَ الْحَرِيقُ فِي بَيْتِهِ فَفَزِعَ النَّاسُ وَهُوَ قَائِمٌ يُصَلِّي حَتَّى أَطْفَأُوهَا، فَلَمَّا انْصَرَفَتْ قَالَتْ أُمُّ وَلَدِهِ: وَقَعَ الْحَرِيقُ فِي بَيْتِي فَفَزِعَ النَّاسُ حَتَّى أَطْفَأُوهُ وَأَنْتَ قَائِمٌ تُصَلِّي لَا تَلْتَفِتُ. قَالَ: مَا عَلِمْتُ بِهَا.
Wa-waqaʿa al-ḥarīqu fī baytihi fa-faziʿa al-nāsu wa-huwa qāʾimun yuṣallī ḥattā ʾaṭfaʾūhā, fa-lammā inṣarafat qālat ʾummu waladihi: waqaʿa al-ḥarīqu fī baytī fa-faziʿa al-nāsu ḥattā ʾaṭfaʾūhu wa-ʾanta qāʾimun tuṣallī lā taltafitu. qāla: mā ʿalimtu bihā.
A fire broke out in his house. People were alarmed, while he remained standing in prayer until they put it out. When she turned away [as the source reads], the mother of his child said, “A fire broke out in my house, and people were alarmed until they put it out, while you stood praying without turning aside.” He said, “I knew nothing of it.”
Source page 372
وَكَانَ إِذَا صَلَّى فِي بَيْتِهِ قَالَ لِأَهْلِهِ: تَحَدَّثُوا فَلَسْتُ أَسْمَعُ حَدِيثَكُمْ.
Wa-kāna ʾidhā ṣallā fī baytihi qāla li-ʾahlihi: taḥaddathū fa-lastu ʾasmaʿu ḥadīthakum.
When he prayed at home, he would tell his household, “Talk among yourselves; I do not hear your conversation.”
وَكَانَ يَحْيَى بْنُ زِيَادٍ فِي الصَّلَاةِ كَأَنَّهُ يُخَاطِبُ رَجُلًا.
Wa-kāna Yaḥyā bnu Ziyādin fī al-ṣalāti kaʾannahu yukhāṭibu rajulan.
Yaḥyā ibn Ziyād was as though speaking to another man when he prayed.
وَلَقَدْ خَرَجَتْ أَرْوَاحُ بَعْضِ الْعُلَمَاءِ فَهْمًا لِمَا يَتْلُونَ مِنْ كَلَامِ رَبِّهِمْ عَزَّ وَجَلَّ. رُوِيَ أَنَّ زُرَارَةَ بْنَ أَوْفَى صَلَّى بِهِمُ الْفَجْرَ، فَقَرَأَ: ﴿يَا أَيُّهَا الْمُدَّثِّرُ﴾ فَلَمَّا قَرَأَ: ﴿فَإِذَا نُقِرَ فِي النَّاقُورِ ۞ فَذٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ﴾ خَرَّ مَيِّتًا.
Wa-laqad kharajat ʾarwāḥu baʿḍi al-ʿulamāʾi fahman limā yatlūna min kalāmi rabbihim ʿazza wa-jalla. ruwiya ʾanna Zurārata bna ʾAwfā ṣallā bihimu al-fajra, fa-qaraʾa: ﴿yā ʾayyuhā al-muddaththiru﴾ fa-lammā qaraʾa: ﴿fa-ʾidhā nuqira fī al-nāqūri ۞ fa-dhālika yawmaʾidhin yawmun ʿasīrun﴾ kharra mayyitan.
Some scholars’ souls departed through their understanding of the words of their Lord, mighty and majestic, that they were reciting. It is reported that Zurāra ibn Awfā led them in the dawn prayer and recited, “You who are wrapped in a cloak.” When he recited, “When the trumpet is sounded, that day will be a hard day,” he fell down dead.
وَعَنِ ابْنِ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ أَنَّهُ رُئِيَ يُصَلِّي وَيَرْجَحُ وَيَتَأَوَّهُ حَتَّى لَوْ رَآهُ مَنْ يَجْهَلُهُ لَقَالَ: أُصِيبَ الرَّجُلُ، وَذٰلِكَ عِنْدَ قِرَاءَتِهِ: ﴿فَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُقَرَّنِينَ﴾.
Wa-ʿani ibni ʿUmara raḍiya Allāhu ʿanhu ʾannahu ruʾiya yuṣallī wa-yarjaḥu wa-yataʾawwahu ḥattā law raʾāhu man yajhaluhu laqāla: ʾuṣība al-rajulu, wa-dhālika ʿinda qirāʾatihi: ﴿fa-ʾidhā ʾulqū minhā makānan ḍayyiqan muqarranīna﴾.
It is related of Ibn ʿUmar, may God be pleased with him, that he was seen praying, swaying and groaning, so that someone who did not know him would have said, “The man has been stricken.” This was while he recited, “When they are cast from it into a narrow place, bound together.”
وَقَالَ عَبْدُ اللّٰهِ بْنُ وَاقِدٍ: «رَأَيْتُ ابْنَ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ يُصَلِّي مَعْلُولًا».
Wa-qāla ʿAbdu Allāhi bnu Wāqidin: «raʾaytu ibna ʿUmara raḍiya Allāhu ʿanhu yuṣallī maʿlūlan».
ʿAbd Allāh ibn Wāqid said, “I saw Ibn ʿUmar, may God be pleased with him, praying as though ill.”
وَعَنْ إِبْرَاهِيمَ أَنَّهُ كَانَ إِذَا سَمِعَ الْقَارِئَ يَقْرَأُ: ﴿إِذَا السَّمَاءُ انْشَقَّتْ﴾ اضْطَرَبَ حَتَّى تَضْطَرِبَ أَوْصَالُهُ. وَحَقَّ لَهُ أَنْ يَلْتَزِقَ قَلْبُهُ لِمَا يَتْلُو مِنْ وَعْدِ سَيِّدِهِ وَوَعِيدِهِ، لِأَنَّهُ عَبْدٌ ذَلِيلٌ مُذْنِبٌ، بَيْنَ يَدَيْ رَبٍّ جَلِيلٍ مُحْسِنٍ.
Wa-ʿan ʾIbrāhīma ʾannahu kāna ʾidhā samiʿa al-qāriʾa yaqraʾu: ﴿ʾidhā al-samāʾu inshaqqat﴾ iḍṭaraba ḥattā taḍṭariba ʾawṣāluhu. wa-ḥaqqa lahu ʾan yaltaziqa qalbuhu limā yatlū min waʿdi sayyidihi wa-waʿīdihi, li-ʾannahu ʿabdun dhalīlun mudhnibun, bayna yaday rabbin jalīlin muḥsinin.
It is related that when Ibrāhīm heard the reciter read, “When the sky is split apart,” he would tremble until his limbs shook. His heart rightly clung to what he recited of his Master’s promise and threat, for he was a lowly, sinful servant standing before a majestic, beneficent Lord.
وَلَقَدْ رَأَيْنَا الْمُلُوكَ لَا يَأْذَنُونَ لِلدُّخُولِ عَلَيْهِمْ، وَلَا يُمَكَّنُ مِنْ مُخَاطَبَتِهِمْ كُلُّ أَهْلِ مَمْلَكَتِهِمْ، وَلَا يَجْتَرِئُ أَنْ يَطْلُبَ ذٰلِكَ مِنْهُمْ إِلَّا مَنْ لَهُ عِنْدَهُمُ الْقَدْرُ الْعَظِيمُ.
Wa-laqad raʾaynā al-mulūka lā yaʾdhanūna li-al-dukhūli ʿalayhim, wa-lā yumakkanu min mukhāṭabatihim kullu ʾahli mamlakatihim, wa-lā yajtariʾu ʾan yaṭluba dhālika minhum ʾillā man lahu ʿindahumu al-qadru al-ʿaẓīmu.
We have seen that kings do not grant people entry to their presence, nor is every inhabitant of their realms enabled to address them. Only someone held in high regard by them dares ask this.
وَلٰكِنَّ الْمَلِكَ الْأَعْلَى بِمَنِّهِ أَذِنَ لِكُلِّ عَبْدٍ: رَفِيعِهِمْ وَوَضِيعِهِمْ، عَاصِيهِمْ وَمُطِيعِهِمْ أَنْ يُنَاجُوهُ، بَلْ أَمَرَهُمْ بِذٰلِكَ، وَأَخْبَرَ أَنَّهُ يَغْضَبُ عَلَى مَنْ لَا يَفْعَلُ ذٰلِكَ.
Wa-lākinna al-malika al-ʾaʿlā bimannihi ʾadhina likulli ʿabdin: rafīʿihim wa-waḍīʿihim, ʿāṣīhim wa-muṭīʿihim ʾan yunājūhu, bal ʾamarahum bi-dhālika, wa-ʾakhbara ʾannahu yaghḍabu ʿalā man lā yafʿalu dhālika.
Yet the Most High King, in His grace, has allowed every servant, high and low, disobedient and obedient, to speak intimately with Him. Indeed, He has commanded it and declared that He is angry with anyone who does not do so.
Source pages 372–373
فَإِذَا كَانَ الْعَبْدُ الْعَاصِي مِثْلُهُ يَائِسٌ مِنْ مُنَاجَاةِ الْمُلُوكِ الْمَرْبُوبِينَ فَيَنْبَغِي لَهُ أَنْ يُعَظِّمَ قَدْرَ النِّعْمَةِ عَلَيْهِ إِذْ أَذِنَ لَهُ رَبُّهُ فِي مُنَاجَاتِهِ،
Fa-ʾidhā kāna al-ʿabdu al-ʿāṣī mithluhu yāʾisun min munājāti al-mulūki al-marbūbīna fa-yanbaghī lahu ʾan yuʿaẓẓima qadra al-niʿmati ʿalayhi ʾidh ʾadhina lahu rabbuhu fī munājātihi,
Since a disobedient servant like him has no hope of speaking privately with kings who are themselves subjects of a Lord, he should recognize the greatness of the blessing that his Lord has allowed him to speak intimately with Him.
Source page 373
بَلْ لَمْ يَرْضَ بِالْإِذْنِ حَتَّى جَعَلَهُ فَرْضًا لَازِمًا، وَحَتَّى حَرَّكَ إِلَى ذٰلِكَ قَلْبَهُ، وَحَبَّبَهُ إِلَيْهِ،
Bal lam yarḍa bi-al-ʾidhni ḥattā jaʿalahu farḍan lāziman, wa-ḥattā ḥarraka ʾilā dhālika qalbahu, wa-ḥabbabahu ʾilayhi,
He did not stop at granting permission: He made it a binding obligation, moved the servant’s heart toward it, and made it dear to him.
وَلَوْ شَاءَ لَمْ يَأْذَنْ لِعَاصٍ فِي مُنَاجَاتِهِ إِلَّا بَعْدَ التَّوْبَةِ، وَلَا لِمُطِيعٍ إِلَّا بَعْدَ أَنْ يُقَدِّمَ بَيْنَ يَدَيْ نَجْوَاهُ صَدَقَةً، شُكْرًا فِيمَا أَنْعَمَ عَلَيْهِ بِهِ مِنْ ذٰلِكَ.
Wa-law shāʾa lam yaʾdhan liʿāṣin fī munājātihi ʾillā baʿda al-tawbati, wa-lā limuṭīʿin ʾillā baʿda ʾan yuqaddima bayna yaday najwāhu ṣadaqatan, shukran fīmā ʾanʿama ʿalayhi bihi min dhālika.
Had He wished, He could have allowed no sinner to speak with Him before repentance, and no obedient servant before giving charity ahead of his private conversation, in gratitude for this favor.
وَلٰكِنَّهُ كَرِيمٌ رَحِيمٌ بِخَلْقِهِ. وَلَقَدْ أَمَرَ تَعَالَى فِي مُنَاجَاةِ رَسُولِهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ بِالصَّدَقَةِ بَيْنَ يَدَيْ ذٰلِكَ إِعْظَامًا لَهُ، ثُمَّ نَسَخَ ذٰلِكَ تَخْفِيفًا.
Wa-lākinnahu karīmun raḥīmun bikhalqihi. wa-laqad ʾamara taʿālā fī munājāti rasūlihi ṣallā Allāhu ʿalayhi wa-sallama bi-al-ṣadaqati bayna yaday dhālika ʾiʿẓāman lahu, thumma nasakha dhālika takhfīfan.
But He is generous and merciful to His creation. He Most High did command charity before private conversation with His Messenger, God bless him and grant him peace, as a mark of honor, and then abrogated that requirement as a relief.
وَإِنَّ بَعْضَ مُلُوكِ الدُّنْيَا لَمْ يَأْذَنْ لِمَنْ لَهُ الْقَدْرُ عِنْدَهُ فِي مُنَاجَاتِهِ فَمَا يُنَاجِيهِ إِلَّا بِالتَّوَاضُعِ، فَكَيْفَ إِذَا أَذِنَ لِمَنْ تَقَدَّمَ لَهُ ذَنْبٌ وَجِنَايَةٌ وَإِسَاءَةٌ؟ كَيْفَ يَكُونُ مِنَ الْمَسْكَنَةِ وَالْوَجَلِ مِنَ الْعُقُوبَةِ؟ فَلَا تَنْظُرْ إِلَى زَلَّتِهِ وَمَسْكَنَتِهِ لِمَا تَقَدَّمَ مِنْ عِصْيَانِهِ.
Wa-ʾinna baʿḍa mulūki al-dunyā lam yaʾdhan liman lahu al-qadru ʿindahu fī munājātihi fa-mā yunājīhi ʾillā bi-al-tawāḍuʿi, fa-kayfa ʾidhā ʾadhina liman taqaddama lahu dhanbun wa-jināyatun wa-ʾisāʾatun? kayfa yakūnu mina al-maskanati wa-al-wajali mina al-ʿuqūbati? fa-lā tanẓur ʾilā zallatihi wa-maskanatihi limā taqaddama min ʿiṣyānihi.
Some worldly king has not granted private conversation even to someone he esteems; such a person can speak with him only humbly. What, then, if he grants permission to someone with a previous sin, offense, and wrongdoing? How lowly and fearful of punishment would that person be! So do not look at his lapse and lowliness because of his earlier disobedience [the printed wording is difficult].
فَكَيْفَ بِالْمَلِكِ الْعَظِيمِ، وَكُلُّنَا مُنَاجٍ لَهُ عَلَى تَضْيِيعٍ لِحُقُوقِهِ، وَمُخَالَفَةِ أَمْرِهِ، فَنَحْنُ أَحَقُّ بِالْخَوْفِ وَالْوَجَلِ مِنَ الْمَلِكِ الْجَبَّارِ، الْمُتَكَبِّرِ الشَّدِيدِ الْعِقَابِ.
Fa-kayfa bi-al-maliki al-ʿaẓīmi, wa-kullunā munājin lahu ʿalā taḍyīʿin liḥuqūqihi, wa-mukhālafati ʾamrihi, fa-naḥnu ʾaḥaqqu bi-al-khawfi wa-al-wajali mina al-maliki al-jabbāri, al-mutakabbiri al-shadīdi al-ʿiqābi.
What, then, of the mighty King? We all speak intimately to Him while neglecting His rights and disobeying His command. We have even more reason to fear and tremble before the King, the Compeller, supremely exalted and severe in punishment.
فَلْيَعْقِلِ الْعَبْدُ قَدْرَ مَا حَرَّكَهُ اللّٰهُ عَزَّ وَجَلَّ إِلَيْهِ مِنْ مُنَاجَاتِهِ، وَلْيَخَفْ مِنْ ذُنُوبِهِ، وَلْيَحْذَرْ فَلْيَتَذَلَّلْ، وَيُقْبِلْ عَلَيْهِ بِقَلْبِهِ، وَخُضُوعِ جَوَارِحِهِ، لَعَلَّهُ أَنْ يَعْفُوَ عَنْ طُولِ إِعْرَاضِهِ عَنْهُ، وَعَنْ نَشَاطِهِ فِي مَعَاصِيهِ فِيمَا خَلَا مِنْ عُمُرِهِ، وَقَدِيمِ غَفْلَتِهِ عَنْهُ وَعَنْ حُقُوقِهِ.
Fa-l-yaʿqili al-ʿabdu qadra mā ḥarrakahu Allāhu ʿazza wa-jalla ʾilayhi min munājātihi, wa-l-yakhaf min dhunūbihi, wa-l-yaḥdhar fa-l-yatadhallal, wa-yuqbil ʿalayhi biqalbihi, wa-khuḍūʿi jawāriḥihi, laʿallahu ʾan yaʿfuwa ʿan ṭūli ʾiʿrāḍihi ʿanhu, wa-ʿan nashāṭihi fī maʿāṣīhi fīmā khalā min ʿumurihi, wa-qadīmi ghaflatihi ʿanhu wa-ʿan ḥuqūqihi.
Let the servant recognize the worth of the intimate conversation to which God, mighty and majestic, has moved him. Let him fear his sins, be wary, humble himself, and turn to God with his heart and submissive limbs. Perhaps He will pardon his long turning away from Him, his eagerness for disobedience in the years of his life already past, and his longstanding heedlessness of Him and His rights.
وَكَانَ كَثِيرٌ مِنَ الْعُلَمَاءِ سَهَا فِي صَلَاتِهِ بِشَيْءٍ مِنْ أُمُورِ الدُّنْيَا أَشْغَلَهُ، عَاقَبَ نَفْسَهُ بِصَدَقَةٍ مُتَقَرِّبًا بِذٰلِكَ إِلَى اللّٰهِ عَزَّ وَجَلَّ، رَجَاءَ أَنْ يَكُونَ عِوَضًا لِمَا نَقَصَ مِنْ صَلَاتِهِ.
Wa-kāna kathīrun mina al-ʿulamāʾi sahā fī ṣalātihi bishayʾin min ʾumūri al-dunyā ʾashghalahu, ʿāqaba nafsahu biṣadaqatin mutaqarriban bi-dhālika ʾilā Allāhi ʿazza wa-jalla, rajāʾa ʾan yakūna ʿiwaḍan limā naqaṣa min ṣalātihi.
Many scholars, when some worldly concern distracted them during prayer, would discipline themselves by giving charity, seeking nearness to God, mighty and majestic, and hoping it would compensate for what was lacking in their prayer.
مِنْ ذٰلِكَ خَبَرُ أَبِي طَلْحَةَ الْأَنْصَارِيِّ فِي حَائِطِهِ الَّذِي صَلَّى فِيهِ، وَأَعْجَبَهُ دُبْسِيٌّ طَارَ مِنَ الشَّجَرَةِ يَلْتَمِسُ مَخْرَجًا، فَأَتْبَعَهُ بَصَرَهُ سَاعَةً ثُمَّ رَجَعَ إِلَى صَلَاتِهِ، فَلَمْ يَدْرِ كَمْ صَلَّى،
Min dhālika khabaru ʾAbī Ṭalḥata al-ʾAnṣāriyyi fī ḥāʾiṭihi alladhī ṣallā fīhi, wa-ʾaʿjabahu dubsiyyun ṭāra mina al-shajarati yaltamisu makhrajan, fa-ʾatbaʿahu baṣarahu sāʿatan thumma rajaʿa ʾilā ṣalātihi, fa-lam yadri kam ṣallā,
One example is the account of Abū Ṭalḥa al-Anṣārī, who prayed in his orchard. A dusky pigeon flying from a tree in search of an opening caught his attention. He followed it with his eyes for a while, then returned to his prayer and did not know how much he had prayed.
فَذَكَرَ مَا أَصَابَهُ فِي حَائِطِهِ مِنَ الْغَلَبَةِ، فَقَالَ: يَا رَسُولَ اللّٰهِ هُوَ صَدَقَةٌ، فَضَعْهُ حَيْثُ شِئْتَ. رَوَاهُ مَالِكُ بْنُ أَنَسٍ.
Fa-dhakara mā ʾaṣābahu fī ḥāʾiṭihi mina al-ghalabati, fa-qāla: yā rasūla Allāhi huwa ṣadaqatun, fa-ḍaʿhu ḥaythu shiʾta. rawāhu Māliku bnu ʾAnasin.
He described how he had been overcome by distraction in his orchard and said, “Messenger of God, it is a charitable gift. Put it to whatever use you wish.” Mālik ibn Anas related this.
Source pages 373–374
وَرُوِيَ فِي الرَّجُلِ الَّذِي صَلَّى فِي حَائِطٍ لَهُ وَالنَّخْلُ مَصْفُوفَةٌ بِثَمَرِهَا، فَنَظَرَ إِلَى ذٰلِكَ فَأَعْجَبَهُ، فَلَمْ يَدْرِ كَمْ صَلَّى، فَذَكَرَ ذٰلِكَ لِأَمِيرِ الْمُؤْمِنِينَ عُثْمَانَ رَضِيَ اللّٰهُ عَنْهُ وَقَالَ: صَدَقَةٌ، وَاجْعَلْهُ فِي سَبِيلِ اللّٰهِ، فَبَاعَهُ عُثْمَانُ بِخَمْسِينَ أَلْفًا.
Wa-ruwiya fī al-rajuli alladhī ṣallā fī ḥāʾiṭin lahu wa-al-nakhlu maṣfūfatun bithamarihā, fa-naẓara ʾilā dhālika fa-ʾaʿjabahu, fa-lam yadri kam ṣallā, fa-dhakara dhālika li-ʾamīri al-muʾminīna ʿUthmāna raḍiya Allāhu ʿanhu wa-qāla: ṣadaqatun, wa-ijʿalhu fī sabīli Allāhi, fa-bāʿahu ʿUthmānu bikhamsīna ʾalfan.
It is also related that a man prayed in an orchard of his, where the palms stood in rows laden with fruit. He looked at them and was delighted, then did not know how much he had prayed. He told the Commander of the Faithful, ʿUthmān, may God be pleased with him, and said, “It is a charitable gift; devote it to God’s cause.” ʿUthmān sold it for fifty thousand.
Source page 374
وَمِمَّا يُعِينُ الْمُرِيدَ عَلَى شُغْلِهِ بِصَلَاتِهِ، وَالْفَهْمِ فِيهَا: أَلَّا يَدَعَ تِلْقَاءَ بَصَرِهِ وَلَا بَيْنَ يَدَيْهِ مَا يَشْغَلُ بَصَرَهُ فَيَغْفُلَ قَلْبُهُ، وَكَذَلِكَ كَانَتِ الْعُلَمَاءُ يَقْطَعُونَ كُلَّ شُغْلٍ مِنَ الدُّنْيَا مُتَعَلِّقٍ بِهِ الْقَلْبُ، فَلَا يَدَعِ الْمُصَلِّي بَيْنَ يَدَيْهِ شَيْئًا يَشْغَلُهُ.
Wa-mimmā yuʿīnu al-murīda ʿalā shughlihi biṣalātihi, wa-al-fahmi fīhā: ʾallā yadaʿa tilqāʾa baṣarihi wa-lā bayna yadayhi mā yashghalu baṣarahu fa-yaghfula qalbuhu, wa-ka-dhālika kānati al-ʿulamāʾu yaqṭaʿūna kulla shughlin mina al-dunyā mutaʿalliqin bihi al-qalbu, fa-lā yadaʿi al-muṣallī bayna yadayhi shayʾan yashghaluhu.
One thing that helps the seeker occupy himself with his prayer and understand it is leaving nothing within his sight or before him that distracts his gaze and makes his heart heedless. Likewise, the scholars used to cut off every worldly preoccupation to which the heart clung. Let the person praying leave nothing before him that distracts him.
وَقَدْ قَالَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ لِعُثْمَانَ بْنِ شَيْبَةَ: «إِنِّي نَسِيتُ أَنْ أَقُولَ لَكَ تُخَمِّرُ الْقَرْنَ الَّذِي فِي الْبَيْتِ، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ النَّاسَ عَنْ صَلَاتِهِمْ».
Wa-qad qāla al-nabiyyu ṣallā Allāhu ʿalayhi wa-sallama li-ʿUthmāna bni Shaybata: «ʾinnī nasītu ʾan ʾaqūla laka tukhammiru al-qarna alladhī fī al-bayti, fa-ʾinnahu lā yanbaghī ʾan yakūna fī al-bayti shayʾun yashghalu al-nāsa ʿan ṣalātihim».
The Prophet, God bless him and grant him peace, said to ʿUthmān ibn Shayba, “I forgot to tell you to cover the horn that is in the House. Nothing in the House should distract people from their prayer.”
وَقَالَ عَلَيْهِ السَّلَامُ بَعْدَ أَنْ صَلَّى فِي الْخَمِيصَةِ الَّتِي فِيهَا عَلَمٌ: «اذْهَبُوا بِخَمِيصَتِي هٰذِهِ إِلَى أَبِي جَهْمٍ، فَإِنَّهَا أَلْهَتْنِي آنِفًا عَنْ صَلَاتِي، وَائْتُونِي بِأَنْبِجَانِيَّةِ أَبِي جَهْمٍ».
Wa-qāla ʿalayhi al-salāmu baʿda ʾan ṣallā fī al-khamīṣati allatī fīhā ʿalamun: «idh-habū bikhamīṣatī hādhihi ʾilā ʾAbī Jahmin, fa-ʾinnahā ʾalhatnī ʾānifan ʿan ṣalātī, wa-iʾtūnī bi-ʾanbijāniyyati ʾAbī Jahmin».
After praying in a cloak with a patterned border, he, peace be upon him, said, “Take this cloak of mine to Abū Jahm, for it just distracted me from my prayer, and bring me Abū Jahm’s plain woolen cloak.”
وَكَانَ ابْنُ عُمَرَ رَضِيَ اللّٰهُ عَنْهُ لَا يَدَعُ فِي الْمَسْجِدِ مُصْحَفًا وَلَا نَقْشًا إِلَّا نَزَعَهُ، وَلَا كِتَابًا إِلَّا مَحَاهُ.
Wa-kāna ibnu ʿUmara raḍiya Allāhu ʿanhu lā yadaʿu fī al-masjidi muṣḥafan wa-lā naqshan ʾillā nazaʿahu, wa-lā kitāban ʾillā maḥāhu.
Ibn ʿUmar, may God be pleased with him, would leave no written copy of the Qurʾān or decoration in the mosque without removing it, and no writing without erasing it.
وَيُعِينُهُ عَلَى الْفَهْمِ وَالْإِقْبَالِ عَلَى صَلَاتِهِ أَنْ تَيَقَّظَ لِذٰلِكَ وَيَتَأَهَّبَ لَهُ قَبْلَ حُضُورِهَا، وَقَبْلَ دُخُولِهِ فِيهَا وَلَوْ بِطَرْفَةِ عَيْنٍ يَعْتَقِدُ فِيهَا أَنْ يَذْكُرَ اللّٰهَ تَعَالَى وَأَمْرَ الْآخِرَةِ بِقَلْبِهِ، فَإِنَّ الْقَلْبَ يَشْتَغِلُ فِي الصَّلَاةِ بِمَا كَانَ مَشْغُولًا [بِهِ] قَبْلَهَا، وَبِذٰلِكَ أَمَرَتِ الْعُلَمَاءُ.
Wa-yuʿīnuhu ʿalā al-fahmi wa-al-ʾiqbāli ʿalā ṣalātihi ʾan tayaqqaẓa li-dhālika wa-yataʾahhaba lahu qabla ḥuḍūrihā, wa-qabla dukhūlihi fīhā wa-law biṭarfati ʿaynin yaʿtaqidu fīhā ʾan yadhkura Allāha taʿālā wa-ʾamra al-ʾākhirati biqalbihi, fa-ʾinna al-qalba yashtaghilu fī al-ṣalāti bimā kāna mashghūlan [bihi] qablahā, wa-bi-dhālika ʾamarati al-ʿulamāʾu.
It helps him understand and attend to his prayer if he awakens to this and prepares for it before its time arrives and before entering it, even for the blink of an eye, intending during that moment to remember God Most High and the life to come in his heart. For during prayer the heart remains occupied with what occupied it [beforehand]. This is what the scholars instructed.
قَالَ الْأَوْزَاعِيُّ: «كَانُوا يَسْتَحِبُّونَ ذِكْرَ الْمَعَادِ وَشِبْهِهِ عِنْدَ حُضُورِ الصَّلَاةِ، فَإِنَّهُ قَلَّمَا قَامَ رَجُلٌ وَقَلْبُهُ مَشْغُولٌ بِشَيْءٍ إِلَّا غَلَبَ عَلَيْهِ فِي صَلَاتِهِ».
Qāla al-ʾAwzāʿiyyu: «kānū yastaḥibbūna dhikra al-maʿādi wa-shibhihi ʿinda ḥuḍūri al-ṣalāti, fa-ʾinnahu qallamā qāma rajulun wa-qalbuhu mashghūlun bishayʾin ʾillā ghalaba ʿalayhi fī ṣalātihi».
Al-Awzāʿī said, “They used to recommend remembering the return to God and similar matters when the time of prayer arrived, for a man rarely stands with his heart occupied by something without its dominating him during his prayer.”
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