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The Presence of Heart in Prayer
By: Jameel Kermalli
Al-Sadiq (AS) has said: Dear to me is the believer from among you who attends to God with his heart at the time of Prayer and does not pre-occupy his heart with any mundane matter. For, whenever a devotee turns with his heart to God, The Exalted, during Prayer, God heeds him and turns towards him the hearts of the faithful who regard him with affection, following God’s love of him. (al-Hurr al-‘Amili, Wasa'ilush-Shi'ah, iv, 686)
The Commander of the Faithful, Imam ‘Ali (AS) says: If the worshipper knew to what extent His (Allah’s) Mercy surrounded him during Prayer, he would never raise his head from the state of prostration.
According to a number of traditions, the Prayer has been called - a believer’s heavenly journey that protects him from moral indecencies. Ayatullah Ibrahim Amini says in his book Self Building that, ‘it is a pure sparkling stream of spirituality that whosoever enters it five times a day will purify his soul from all sorts of pollution and contamination’. Likewise, a Prayer offered without heart’s presence, although satisfies the performance of compulsory religious obligation, nevertheless, does not help in elevating the worshipper towards higher spiritual realms.
In another tradition, he said: A Prayer, half of it may be accepted, or one-third, or a quarter, or one-fifth, or even one-tenth. Another Prayer may be folded like an old dress, and be thrown back at the face of its owner. No part of the Prayer is yours except that part which you perform with an attentive heart. (Bihar al-Anwar, Volume 81, Page 260, Chapter 16, Tradition 59)
A similar tradition is narrated by al-Kulayni (RA) in al-Kafi, 3, page 363. al-Baqir and al-Sadiq (AS) have further said: Nothing of your Prayer is yours except that which you did with an attentive heart. So, if one performed it completely erroneously, or neglected its disciplines, it would be folded and thrown back at its owner’s face. (Wasa’ilush-Shi’ah, Volume 4, Page 687, Chapter 3, Tradition 1)
al-Sadiq (AS) warns us that: When a servant stands to offer Prayer, Allah (SWT) pays attention to him and does not shift His attention until the servant deviates from His remembrance for the third time. When this happens, Allah (SWT) too turns His attention away from the worshipper.
Therefore, the heart’s presence is a must in every single act in Prayer and that is the only way to achieve the merits hidden in this great obligation. It is narrated in Bihar al-Anwar that in the above instances, if the worshipper returns his attention and struggles not to lose his concentration, then his past sins are erased and he shall be granted such blessings that his reward cannot be counted. Allah (SWT) says:
Pay attention to Me, because I and the Angels are paying attention to you (in your Prayer).
According to al-Khomeini (RA), ‘the reality of invocation and remembrance is the invocation of the heart, without which the invocation of the tongue will be futile and worthless. This is referred to in a number of traditions’.
In his book Self Building, al-Amini relates: In as much as heart’s presence is important and worthwhile, in the same proportion, its attainment is extremely difficult. No sooner a person starts his Prayer, Shaytan whispers in his heart pulling him from one side to another, and continuously engaging him into all sorts of thoughts and memories.
The heart engages itself into accounting, planning, reviewing past and future problems, solving academic problems, very often recollecting during Prayer, and topics, which were forgotten by him completely. And when he returns to himself, he discovers his Prayer are over.
Strategies for Concentrating In Prayer
Attention is like a muscle. Initially, when you try and hold your attention on something, it may feel that you are using more and more energy and it is fatiguing. That perception is sound, as you have to use energy to maintain attention. However, the more you flex your attention the stronger it becomes, and easier to hold.
From the moment you are born your mind functions every second, minute, hour, and day of your life. It is active day and night, extensively while awake, less so while you’re asleep, but it is continually working. It is therefore, apparent that the train of thought would continue while you are saying your Prayer unless you make changes to the way you function in Prayer.
Setting the Prayer Scene and Burning Incense
The place you say your Prayer should be special. Every item that can distract you from your Prayer should be taken care of. The room should be the one that you don’t use regularly, and should be neat and clean, a comfortable temperature, and dark. With comfortable temperature, you do not have to worry or entertain thoughts that may distract you when the room is hot or cold. Human skin is filled with thermal receptors that will constantly remind you of any discomfort to your body.
If the room you use to say your Prayer is slightly dark, the sense of darkness brings into us fear and awe, increasing one’s concentration by further limiting eyesight. The lesser the items you are able to see during Prayer, the better it is. The walls should be free from pictures and other objects that might attract your attention or stimulate a memory or thought.
You are also advised to select an isolated place free from noise and disturbance. You should not have direct access to a telephone, as its ring would only create thoughts in your mind as to the urgency of the call. Also, you should be away from any kind of smell from the kitchen to allow you to focus more on the task at hand, rather than salivating and thinking about food during Prayer. Finally, you should appreciate and respect your communication with Allah (SWT) by closing doors (not locking them) of the room you pray in, so as not to hear other family members conversing and kids screaming at each other.
You should burn incense to perfume your Prayer room. It is a greatly recommended act and carries significant weight in research and science. There is significant evidence on the practical applications of burning incense, as this is one major way to relax one’s nerves and emotions, and through deep breathing and meditation, a high inner state of purity is attained. Aroma therapists are experts in this field and the oils they use to apply on the skin or burn to release fumes can significantly reduce stress in the brain, lower muscle activity, decrease the train of thoughts, thereby increasing concentration in Prayer.
According to researchers, the aromatic properties of pure, natural essential oils are a catalyst for change in the human mind and body. Essential oil aromas stimulate the part of the brain that affects emotion. The shape of an essential oil molecule is like a key that opens lock-like structure in the olfactory nerve receptors in our nostrils. Impression of the aroma is sent directly and immediately to the limbic system where memories are stored and pleasure and emotion is perceived. When stimulated, the limbic system releases chemicals that affect the central nervous system. Serotonin counteracts anxiety, endorphins reduce pain, and so forth.
Inhaling essential oils can also help one attain a pleasurable emotional balance. A balanced emotional state in turn can have a therapeutic effect on physical problems, particularly those that are stress-related.
Therefore, increasing your level of concentration, through relaxation with essential oils, using direct inhalation or diffusion is highly recommended. Direct inhalation is beneficial when immediate relief is needed. For instance, to relieve stressful thoughts, anxiety or lethargy before Prayer, drip 2-5 drops of Chamomile onto a handkerchief, hold it under your nose and breathe deeply. Because of their volatile nature, essential oils will readily diffuse into the air. An aroma therapy lamp, a ceramic vessel equipped with a small basin to hold a mixture of water and essential oil is a good way to diffuse scent. The basin is warmed from underneath by a candle or light bulb. Diffusing relaxing oils like Chamomile, Rose or Sandalwood can significantly reduce over-load in the brain, thus allowing you to be attentive in your Prayer.
Wudhu as A Way to Increase Your Attention
Wudhu (formal/minor ablution) is one of the most effective ways to prepare the scene for your daily Prayer. It has powers to re-organize your thoughts before Prayer and assist you in offering your Prayer with confidence and not to be swerved by Shaytan, The Accursed.
Performing wudhu slowly and contemplating on the words in the invocation recommended during every wash would help you a great deal to think about your life, death and the Creator whom you will be standing in front of soon. This way, you employ wudhu as a strategy to re-organize thoughts and prepare for Prayer. There should be no interval of talking and discussing worldly matters between the performance of wudhu and your Prayer. If there is an interval, you ought to recite invocations. This way the link of concentration is established between Wudhu and Prayer. True, the more time you engage in meditation and the conception of having only one thought before your Prayer, the more chances you have to say your Prayer without any distraction.
The Invocation Of Wudhu
ö ÇáÍóãÏõ ááåö ÇáøóÐí ÌóÚóáó ÇáãÇÁó ØóåõæÑÇð æáóã íóÌÚóáúåõ äóÌöÓÇæÈöÓãö Çááåö æóÈöÇááå
At the beginning of Wudhu, you start in the Name of Allah (SWT) and praise Him for making the water a pure element.
Çááøåõãøó ÇÌÚóáúäí ãöä ÇáÊøóæøÇÈíäó ¡ æóÇÌÚóáúäí ãä ÇáãõÊóØöåøÑíäó
At the time of washing your hands, you request Allah (SWT) to place you among those who seek His forgiveness and those who are pure.
Çááåõãøó áóÞøöäí ÍõÌøóÊí íóæãó ÃáÞÇßó æóÃØáöÞú áöÓÇäí ÈöÐößÑß
At the time of rinsing the mouth, you invoke to Allah (SWT) to teach you the correct way to answer the questions on The Day of Judgment when you shall meet His Divine Presence.
Çááøåõãøó áÇ ÊõÍóÑøöãú Úóáóíøó ÑöíÍó ÇáÌóäøóÉö¡ æóÇÌÚóáäí ãöãøóä íóÔãøõ ÑöíÍóåÇ æóÑóæÍóåÇ æóØíÈóåÇ
At the time of rinsing the nose, you request Allah (SWT) not to deprive you from the smell of Paradise and to place you among those who smell its fragrance.
Çááåõãøó ÈóíøöÖú æóÌåí íóæãó ÊóÓúæóÏøõ Ýíå ÇáæÌõæåõ¡ æóáÇ ÊõÓæøöÏú æóÌåí íóæã ÊóÈíóÖøõ Ýíå ÇáæÌõæåóõ
At the time of washing the face, you ask Allah (SWT) to brighten your face on that Day when He will disgrace and darken the faces of a great number of people.
Çááøåõãøó ÃÚØöäí ßöÊÇÈí Èíóãíäí¡ æÇáÎõáúÏó Ýí ÇáÌöäÇäö ÈöíÓÇÑí¡ æÍÇÓöÈúäí ÍöÓÇÈÇð íóÓíÑÇð
At the time of washing the right forearm, you plead to Allah (SWT) to place the scroll of your deeds in your right hand and the certificate of permanency in Paradise in your left hand, and that He should render your accounts leniently.
Çááøåõãøó áÇ ÊõÚØöäí ßöÊÇÈí ÈöÔöãÇáí æóáÇ ãöä æóÑÇÁö ÙóåÑí¡ æáÇ ÊÌÚóáúåÇãóÛáõæáóÉð Åöáì ÚõäõÞí¡ æÃÚõæÐõ Èößó ãöä ãõÞóØøöÚÇÊö ÇáäøöíÑÇäö
At the time of washing the left arm, you ask Allah (SWT) not to place the scroll of your deeds in your left hand, nor on your back, and He should not hang it around your neck. You also seek refuge from the fierce eternal Fire of Hell.
Çááøåõãøó ÛóÔøöäí ÈÑóÍãóÊößó æóÈóÑóßÇÊößó æÚÝúæößó
At the time of wiping the head, you request Allah (SWT) to cover you with His Mercy, Blessings and Pardon.
Çááøåõãøó ËóÈöÊúäí Úóáì ÇáøöÑÇØ íóæãó ÊóÒöáøõ Ýíåö ÇáÃÞÏÇãõ¡ æÇÌÚóáú ÓóÚúíí ÝíãÇ íõÑÖíßó Úóäøí íÇÐÇ ÇáÌóáÇáö æÇáÅßÑÇãö
Finally, at the time of wiping the feet, you ask Allah (SWT) to keep you steadfast on His Path on that Day when feet shall slip, and make your efforts like of those that will please Him.
It is reported in authentic traditions that the Infallible Imams (AS) used to tremble and sometimes even the color of their skin changed, demonstrating fear and awe for Allah (SWT) whilst performing the act of wudhu. One should try and create, as well as maintain such fear whilst performing wudhu.
Strategy 1: Understanding And Appreciating Allah (SWT)’s Presence
It is always to your benefit if you were to ponder the Existence of Allah (SWT) and His Power, Signs and Decisions related to this world and the next. Appreciating His presence is one way of bringing humility into your heart and humbling yourself in Prayer, performed with attention and concentration. It is only He Who looks at you Mercifully during your Prayer, and you ought to keep this in mind every time you say your Prayer.
Abu Ja’fer, the son of Babawayh al-Qummi (RA) says, ... Allah (SWT), Exalted is He, is One and Absolutely Unique. There is no one like Him. He is Prior; He never was, and never will be, but The Hearing and The Seeing One. The Omniscient; The Wise; The Living; The Everlasting; The Mighty; The Holy; The Knowing One; The Powerful; The Self-sufficient.
He is a Thing, but not like other things. He is Unique, Eternal Refuge; He begets not lest He may be inherited, nor is He begotten lest He may be associated with others. There is no one like Him. He has no equal or opponent, compeer or consort. Nothing can be compared with Him. He has no rival, no partner. Human eyes cannot behold Him, while He discerns the power of eyes. The thoughts of men cannot compass Him, while He is aware of them. Slumber overtakes Him not, nor sleep.
He is The Gracious and The Knowing One, The Creator of all things. There is no deity other than Him. To Him alone belongs The Power of Creation and Authority. Blessed is Allah (SWT), The Lord of the Worlds.
Therefore, piety, perseverance and appreciation of The Lord and His Mightiness are effective ingredients in developing and maintaining your attention in Prayer. This way, you can willingly humble yourself in Prayer.
A good example is from The Prophet (S) who used to treat Prayer very seriously and gave his full attention and concentration. He appreciated and knew his Creator well enough to fear His Presence and attend with full concentration when standing before Him. al-Khomeini (RA) reports a tradition that, ‘For ten years The Prophet of Allah (S) stood on his toes (in his Prayer) until his blessed feet became swollen and his face turned pale. And he would stand erect all night, until a time came when the Lord consoled him (with the following verse):
We have not sent down The Qur’an on you to cause you distress.(Qur’an - Chapter 20, Verse 2)
al-Saduq (RA) quotes the following advice from al-Sadiq (AS) that he gave to one of his trusted companions: O’ Servant of Allah! When you offer Prayer, pray like someone who bids farewell and fears that he will never return (i.e. pray in such a manner as if it were the last Prayer of your life). Then fix your gaze on the point of your prostration. If you know that there is someone on your left or right, you take more care in offering your Prayer; then know that you stand in front of Someone Who sees you and you don’t see Him. (al-Hurr al-`Amili, Wasa'il al-Shi'ah, iv, 685)
Strategy 2: Reminding Yourself Of Allah
One of the reasons why Adhan and Iqamah have been much emphasized before Prayer is to establish a strong link between the worshipper and his Creator, before he ventures into this sacred journey of Prayer and be in direct communication with The Almighty. This way, you start reminding and convincing yourself of the presence of Allah (SWT) before you begin Prayer.
Lo! In the creation of the heavens and the earth and (in) the difference of night and day are tokens (of His sovereignty) for men of understanding. Such as remembering Allah (SWT), standing, sitting, and reclining, considering the creation of the heavens and the earth, (and instinctively lament): Our Lord! You have not created this (world) in vain! Glory be on You! Preserve us from the doom of Fire. (Qura’n - Chapter 3, Verse 90-91)
The Great Scholar, al-Mutahhari (RA) quotes a tradition, which is referenced in the book Light Within Me: The aim in Dhikr (remembrance) of Allah (SWT) is that the heart be always aware of al-Haqq (The Most Truthful, a Name of Allah (SWT), for its practice banishes inattention.
Liturgies are as important as water is to the living cells within your body. Take, for instance, the air you breathe day and night, upon which your existence as well as that of other living beings is dependent, nothing can remain alive without it. What a marvelous gift it is. If all the creation contrives such a thing, they cannot do that. The same applies to the other gifts that we have been favored without any hesitation from The Lord (e.g. sight, hearing, taste, and so forth), each one of which carries unlimited benefits.
He fulfills your needs in this world and the hereafter, without needing your adoration. Observance of His commands, or transgressing them does not make any difference to Him. It is for the sake of your own benefit that He has enjoined good and forbidden indecencies.
al-Khomeini (RA) comments, ‘while remembering all these, do you not see that respecting and obeying such a Benefactor is essential for you? He is The Creator and King of this vast cosmos, whose infiniteness cannot be measured or even conceived by human intellect’.
‘We, human beings, creatures crawling on one of the smallest planets miserably fail to grasp the extent of our own small world, whose sun cannot be compared with far greater suns of innumerable galaxies. Our solar system is nothing compared to other lesser solar systems, which still elude the keen eyes of great explorers and investigators of the world’.
We have been advised by the Scholars in Islam to try and remember Allah (SWT) at all times possible. This includes repeating certain phrases of worship and servitude, or it can be in the form of meditation, appreciating this world and the hereafter.
al-Taba Tabai (RA) in his book, al-Mizan Volume Two, discusses the way of living that is happier and the life that is more durable. In this narration, al-Daylami narrates in his al-Irshad that Allah (SWT), at one stage during The Ascension (on The Day of Me’raj), told The Prophet (S):
As for the happy way of living, it is that in which the person is not tired of remembering Me, does not forget My bounties, and does not ignore My rights (on him). He seeks My pleasure day and night. The ever-lasting life is realized when the person works for his spiritual benefit until the world loses its significance for him, and looks small in his eyes. The hereafter becomes great for him.
He gives preference to My pleasure over his own desire; seeks My pleasures; thinks the right of My bounty great; keeps in mind what I have done for him (i.e. for his benefit); remembers Me day and night whenever he is tempted to commit any wrong or sin; keeps his heart clean from that I dislike; hates Shaytan and his whisperings, and does not let Shaytan establish a hold over, or a passage to his heart.
When he acts like this, then I put (My) love into his heart, until I make his heart, as well as his leisure and engagement, and his thought and speech, a part of (My) favors which I have bestowed on those of (My) Creations who love Me; and I open his heart’s eye and ear, so that he hears with his heart and looks with his heart to My Majesty and Greatness; and I make the world straitened for him and make him hate it with all its pleasures; and I caution him of the world and all that it contains, as a shepherd protects his sheep from dangerous pasture lands.
When this happens, he flees from people and transfers from the house of termination to the abode of eternity, and from the house of Shaytan to The Seat of The Beneficent Allah (SWT). O’ Ahmad! I adorn him with dignity and majesty. So, this is the good way of living and the eternal life, and it is the status of those who are pleased (with Me).
So, whosoever acts for My pleasure, I give him three characteristics: I teach him gratitude, which is not polluted by ignorance, remembrance, that is unadulterated with forgetfulness, and love that takes preference over the love of creatures. Then when he loves Me, I love him and I open the eye of his heart to My Majesty. I do not keep (My) special beings hidden from him. I converse with him secretly in the dark of night and the light of day, until he ceases talking with and sitting with the creatures.
I make him hear My talk and the speech of My Angels. I make My secret known to him, which I have kept hidden from all (My) creation. I dress him in modesty, until all the creation is awed of him. He walks on the earth (and all his sins are) forgiven. I make his heart hearing and seeing, and I do not hide from him anything of The Garden or the Fire. I make known to him the terror and afflictions awaiting the people on The Day of Resurrection, and about the things I will question the rich and the poor, as well as the learned and the ignorant.
I will make him sleep (in peace) in his grave, and I will send Munkar and Nakeer (AS) to question him. He will not experience the sorrow of death, or the fright of the prelude (of the next world). Then I will erect his weighing scale for him, and will unroll his book (of deeds). I will then put his book in his right hand and he shall read it unfolded. Then I will not keep any interpreter between Me and him.
So these are the attributes of the lovers. O’ Ahmad! Make your concern one concern, make your tongue one tongue, and make your body (i.e. your person) alive that is never oblivious (of Me). Whoever is oblivious of Me, I do not care in which valley he perishes.
Strategy 3: A Relaxed and Alert State of Mind
An alert state of mind is one of the many vital ingredients of Prayer. If you are tired and exhausted, it is better to rest and do some deep breathing and relaxation exercises before you make the commitment to stand in front of your Lord. And yes, it is preferred to pray a bit late but with attention and concentration. Of course, the delay in performing Prayer from its allocated time should only be for the length of time one has to relax and rejuvenate himself, gain energy to stand before the Almighty. As Imam ‘Ali (AS) has advised us:
Do not offer Prayer in the state of drowsiness. While offering Prayer, do not think about yourself because you are standing in front of Allah (SWT). Indeed, only that portion of the Prayer will be accepted that he has paid full attention towards Allah (SWT).
al-Saduq (RA) reports from Imam ‘Ali (AS) that he said: None of you should ever stand for Prayerin a lazy or drowsy state, nor should you let (random) thoughts pass through your mind (in the state of Prayer). For, in that state, you stand before your Glorious and Almighty Lord. Verily, the reward a devotee derives from Prayer is equal to the extent of it that he offers with an attentive heart. (al-Hurr al-`Amili, Wasa'il al-Shi'ah, iv, 687)
In Fiqh al-Ridha it is stated: When you want to perform the Prayer, do not go to it lazily, sleepy, hurriedly, or unmindfully. Approach it calmly, solemnly and slowly. You should display submission, imploringly and humbly to Allah (SWT). You are to show awe and signs of fear and hope, with caution and apprehension. Thus, you are to stand before Him, as an escapee and sinful slave stands at attention before his master; on the alert, with joined heels, erected trunk, not looking to right and left, reckoning as if you see Him. If you do not, He certainly does see you… (Mustadrak al-Wasa’il, Chapter 1, Tradition 7)
Imam (AS)’s posture always allowed him to relax and to be comfortable. Your posture in Prayer also has to allow you to remain alert and aware. There is a two-way relationship between slumping and distraction. Good posture means there is musculoskeletal balance. This balance helps to protect the joints in the spine from excessive stress. It also guards against injury and possible deformity. Good posture helps prevent distress and pain that lead to distraction.
As your concentration in Prayer progresses, your body metabolism will generally become slower and slower, until your heartbeat and breathing are barely perceptible. At this point, when you are totally focused in your Prayer, it is when you achieve your greatest benefit from the worship that has limitless rewards. You would seem to be at a point where mental fatigue and stress is easily released.
Upon completion of your Prayer, most often you will feel relaxed, renewed, alert, and better focused. Your senses will be more acute. You will often find yourself with a heightened sense of awareness. You will generally feel confident and secure in a positive state of mind. Happiness will be yours. This is the state of mind you should strive to achieve after completion of Prayer.
Strategy 4: Understanding What You Recite
It is clear that if you don’t strive to learn and appreciate the meanings of the verses and glorification you proclaim in your Prayer, you stand very little chance of developing and maintaining the concentration you need to focus in Prayer. Focusing on the meanings of what you recite would generally keep your mind busy and involved in Prayer.
In the Thawab al- A’mal, al-Saduq quotes with his chain of transmitters from al-Sadiq (AS):
One who offers two unitsof Prayer with the knowledge of what he says therein, he does not finish them without God forgiving him every sin that there is between him and God. (Wasa'il al-Shi'ah, iv, 686)
Understanding every word of what you recite in Prayer is helpful in developing a tranquil mind and in allowing you to control your immediate thoughts and feelings that would distract you from your Prayer. You also need to appreciate the words and its meaning in your language of preference, recite and understand them so that your mind does not wander and remains focused on the task at hand. However, one would not think or ponder on the meanings for this is not the time for it, but only occupy his mind with the meanings of the phrases being recited.
The Prophet of Allah (S) is quoted to have said to Abu Dhar: Two light units of Prayer offered with contemplation are better than a whole night spent in worship. (Bihar al-Anwar, Volume 74, Page 82 and Wasa'il al-Shi'ah, iv, 686)
Takbir
ÇááåÃßÈÑ
Allah is Great
Translation of Chapter of al-Hamd
ÈöÓúãö Çááåö ÇáÑøóÍúãäö ÇáÑøóÍöíãöö
I commence with The Name of Allah, The Compassionate, The Merciful
ÇáúÍóãúÏõ ááøåö ÑóÈøö ÇáúÚóÇáóãöíäó
Special Praise be to Allah, The Sustainer of the creation
ÇáÑøóÍúãÜäö ÇáÑøóÍöíãö
The Compassionate, The Merciful
ãóÇáößö íóæúãö ÇáÏøöíäö
Lord of The Day of Judgment
ÅöíøóÇßó äóÚúÈõÏõ æÅöíøóÇßó äóÓúÊóÚöíäõ
You alone we worship, and to You alone we pray for help
ÇåÏöäóÜÜÜÜÇ ÇáøöÑóÇØó ÇáãõÓÊóÞöíãó
Guide us to the straight path
öÑóÇØó ÇáøóÐöíäó ÃóäÚóãÊó Úóáóíåöãú ÛóíÑö ÇáãóÛÖõæÈö Úóáóíåöãú æóáÇó ÇáÖøóÇáøöíäó
The path of those whom You have favored,
Not of those who have incurred Your wrath, nor of those who have gone astray
Translation of Chapter of al-Ikhlas
ÈöÓúãö Çááåö ÇáÑøóÍúãäö ÇáÑøóÍöíãöö
I commence with The Name of Allah, The Compassionate, The Merciful
Þõáú åõæó Çááøóåõ ÃóÍóÏñ
Say: Allah is One - The Eternal Being
Çááøóåõ ÇáøóãóÏõ
Allah is He Who is independent of all beings
áóãú íóáöÏú æóáóãú íõæáóÏú
He begets none, nor was He begotten
æóáóãú íóßõä áøóåõ ßõÝõæðÇ ÃóÍóÏñ
And none in the creation is equal to Him
Translation of the Dhikr During Ruku (Bending) and Sajdah (Prostration)
ÓõÈúÍóÇäóÑóÈøöíóÇáúÚóÙöíãöæóÈöÍóãúÏöåö
Glory be to my High Sustainer and I praise Him
ÓõÈúÍóÇäó ÑóÈøöíó ÇáÃóÚúáóì æóÈöÍóãúÏöåö
Glory be to my Great Sustainer, Most High, and I praise Him
Before Going into Prostration
ÓóãöÚó Çááåõ áãóäú ÍóãöÏóÉõ
Allah hears and accepts the praise of one who praises
Istighfar, Between Two Prostration
ÃóÓúÊóÛúÝöÑõ Çááøñåó ÑóÈøöí æóÃóÊõæÈõ Åöáóíúåö
I seek forgiveness from Allah Who is my Sustainer, and I turn to Him
While Standing
ÈöÍóæúáö Çááå æóÞõæÊöåö ÃóÞõæãõ æóÃóÞúÚõÏõ
I stand and sit with the help and strength of Allah
Translation of Tasbihat al-Arba'ah
ÓÈÍÇä Çááå æÇáÍãÏ ááå æáÇ Çáå ÇáÇ Çááå æÇááå ÇßÈÑ
Glory be to Allah, and all praise is for Him and there is no one worth worshipping other than Allah, and He is Greater than any description
Translation of Tashahhud and Salam
ÃÔúåóÏõ Ãäú áÇ Åáå ÅöáÇøó Çááøóåõ æóÍúÏóåõ áÇ ÔóÑöíß áóåõ
I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner
æÃÔúåóÏõ Ãäøó ãõÍóãøóÏÇð ÚóÈúÏõåõ æóÑóÓõæáõåõ
And I testify that Muhammad is His servant and Prophet
Çóááøåã óáöø Úóáì ãõÍóãøóÏò æøó Çáö ãõÍóãøóÏò
O Allah! Send Your blessings on Muhammad and his progeny
ÇáÓøóáóÇãõ Úóáóíúßó ÃóíøõåóÇ ÇáäøóÈöíøõ æóÑóÍúãóÉõ Çááøóåö æóÈóÑóßóÇÊõåõ
O Prophet! Allah's peace, blessings and grace be upon you!
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Allah's peace be on us, those offering prayers - and upon all pious servants of Allah
ÇáÓáÇã Úáíßã æÑÍãÉ Çááå æÈÑßÇÊå
Allah's peace, blessings and grace be on you believers!
Strategy 5: Proper Pronunciation
Arabic language is considered one of the sweetest of all the languages. So, reciting Prayer with proper Makhaarij (proper pronunciation) and Tajweed (following the rules of the Arabic Language) and learning the rules of reciting The Qur’an, would make your efforts in maintaining attention a lot easier.
Listening to your own tone of voice (and of others), and how they can sound hurtful and blunt at times is yet another alternative. You should try and work with changing your tone to a more appropriate one. Combining the rules of recitation and frequency of your whole recitation is what is required and needs to be practiced. These qualities in The Prophet (S) were what made people stop and listen to The Prophet (S) reciting The Qur’an.
If you possessed these qualities in your voice, then you would never feel tired and exhausted reciting long Chapters of The Qur’an or reading long and repeated glorification during Prayer, because you would be deeply involved in the parts of the recitation itself. This is an effective way to prolong your bending (Ruku) and prostration (Sujud), and a way to lengthen your Prayer without discomfort.
For those devoted Muslims whose mother-tongue is not Arabic and have yet to master the correct recitation of the Arabic verses involved in Prayer, they are advised to at least learn to read the compulsory parts of the Prayer correctly and with proper pronunciation. This way they are sure their Prayer is valid. This person should also try and not completely focus on his recitation, as he would lose his focus on Allah (SWT). However, there is no excuse for not learning to recite with proper Makhaarij and Tajweed.
Strategy 6: Confidence
In his book Self Building, al-Amini suggests a secluded place, removal of all obstacles, strengthening of faith, remembrance of death, and readiness as four main ways to develop and maintain one’s attention in Prayer. He also concludes that:
If one does not succeed in the very first attempt, instead of getting disappointed, he should become more determined and serious in trying again, until attaining domination over the self gradually. The mind should be cleansed thoroughly from scattered thoughts and should be motivated to pay attention towards God Almighty. If attaining such a kind of attention is not possible within a day, few weeks or even few months, he should not be disappointed because, after all, such kind of devoted attention is possible.
To have firm intention and belief that whatsoever the case, you will never be mislead in Prayer, you need to be confident and accept with full heart that Shaytan’s forces are weaker than what you have been endowed with by your loving Lord, The Most High. Allah (SWT) states in The Qur’an:
Indeed! The cunning of Shaytan is feeble. (Qur’an - Chapter 20, Verse 125)
Moreover, it is only you who will be in turmoil on The Day of Judgment when Shaytan will exclaim: ... I only invited you to evil, and you accepted on your own volition. Therefore (On this Day of Judgment), do not blame me but blame your own selves. (Qur’an - Chapter 14, Verse 22)
Self-confidence is arguably one of the most important traits you can possess. Self-confidence reflects your assessment of your own self-worth. It will play a large part in determining your level of attention and concentration in Prayer.
Building self-confidence and defeating the distracting thoughts in Prayer takes time and effort. Goal setting is probably the most effective way of building self-confidence. By setting measurable goals, achieving them, setting new goals, achieving them and so on, you prove your ability to yourself. You are able to prove to yourself that you are able to perform and achieve effectively. You can see, recognize and enjoy your achievement, and feel real self-worth in that achievement. Please refer the 30-Day Workbook for more details.
Strategy 7: Alternating Recitations
Next, you need to alternate recitations by reciting different chapters of The Qur’an, different supplications and different forms of glorification in your Prayer. This is vital because your brain will not become accustomed and habituated to what is being recited daily and switch off attention to something else.
The human brain can handle different situations at any given time, so you need to restrain this quality whilst communicating with Allah (SWT). One way of doing this is alternating recitations so you are ever mindful. Learning and memorizing new chapters of The Qur’an, learning new and different supplications and glorification is therefore highly recommended.
For example, if you always recite Suratul Qadr after Suratul Hamd in your first unit of Prayer, then you would recite Suratul Falaq instead, or any other Chapter from The Qur’an. Since this is a completely new chapter, your mind will not allow any distracting thoughts since it is occupied and focused on completing the new Chapter.
Similarly, if you recite a particular invocation in your Qunoot, spend time to learn new and different invocations and recite them in your Prayer. Also, if you are used to recite glorification in your last prostration, why not try and have these recitations in your earlier prostration as well - something different at all times. We have to be careful though, because in some instances like Tashahhud, Salaam, and some other acts in Prayer, we are not allowed to add or substitute the compulsory recitations.
Strategy 8: Continued Cleanliness
An important and attractive aspect of Islamic teaching is related to cleanliness. It means to be ritually pure at all times by performing ablution (wudhu) and ghusl (major ablution) whenever necessary. The major ablution (ghusl) on Friday, for example, has been much stressed and cleans your soul from many sins. By keeping yourself clean and pure, you make it difficult for Shaytan to enter your soul. Cleanliness is a barrier preventing lustful ideas and disruptive thoughts from entering your mind during Prayer. One of the traditions of The Prophet (S), which has come down in the form of an everlasting proverb is that, Cleanliness is part of faith, and faith leads a person to Paradise.
It is, therefore, a good idea to brush your teeth, perfume yourself, and observe some kind of uniform, preferably white, and stand in-front of Allah (SWT), fresh and clean. Cleanliness is a weapon of a believer and evokes inner enlightenment.
This part of your Prayer may involve any of the following elements: always wearing a clean white dress during Prayer, applying perfume, burning incense, using a clean Prayer mat and tidy Prayer room, seeking forgiveness before Prayer, and so forth. All the above-mentioned elements create a healthier and spiritual environment for Prayer.
Strategy 9: Seeking Forgiveness and Accepting Limitations
After every Prayer you should seek forgiveness, as this will indirectly increase your attention and concentration during Prayer and bring you nearer to Him. While reciting this invocation, you should sincerely repent to Allah (SWT) that the Prayer you just finished was not up to the required standards and pray to be forgiven for it by The Merciful Lord. Then, you return to Him promising that the next Prayer will be a better one. This process in itself is a motivation to perform better next time you stand before the Almighty. Accepting faults will create in you desire to perform even better.
Strategy 10: Trust
It is said that The Commander of the Faithful, ‘Ali (AS) used to writhe and tremble when it was time for the Prayer. Asked once about his uncommon state, he said: The time has come for the trust which Allah, The Exalted, offered to the heavens, the earth and the mountains, but they refused to carry it and were afraid of it. (Mustadrak al-Wasa’il, Book of Prayer, Chapter 2, Tradition 14)
This is in direct reference to the following verse of The Qur’an: Verily, We offered the trust to the Heavens, the earth and the mountains, but they refused to bear it, and were afraid thereof, and man undertook it. Verily he was (proved) unjust, ignorant. (Qur’an - Chapter 33, Verse 72)
Whenever The Infallible (AS) used to stand before Allah (SWT) in Prayer, their limbs trembled, and because of the intensity of fear, even the number of their breaths could be counted. They used to become restless as if bitten by a snake, and Prayer was offered as though there would never be another chance to offer another Prayer.
Muhammad, son of Ya’qub, quoting al-Sadiq (AS) in Furu’ al-Kafi, Volume 3, Page 300, Tradition 4 says: My father used to say, when ‘Ali, son of al-Husayn (AS) used to stand for the Prayer, he looked like a trunk of a tree, nothing of which would move unless the wind would move it.
In al-’Ilal, Aban ibn Taghlib, quoting Muhammad, son of ‘Ali ibn al-Husayn: I said to al-Sadiq (AS): ‘I noticed that when ‘Ali, son of al-Husayn (AS) stood for the Prayer, his color changed.’ He said to me: By Allah (SWT), ‘Ali ibn al-Husayn knew before whom he was standing. (Wasa’il al-Shi’ah, Volume 4, Page 685, Chapter 2, Tradition 4)
This is an excellent precedent for us from The Infallible (AS) whose every word and action were in accordance with the pleasure of The Almighty. It is truly meritorious to be able to convince yourself that the Prayer you will be offering may be your last one and that you may not have a chance to say another Prayer. This behavior can be maintained only in pious people, and piety and the fear of Allah (SWT) are the two qualities you should endeavor to possess.
In ‘Uddatud-Da`i, it is stated: The imploring moaning of Ibrahim (AS) used to be heard from a mile’s distance, such that Allah (SWT) praised him by saying: ‘Ibrahim was mild, imploring, penitent’.
When performing his Prayer, a sound of fizz like that of a boiler was heard coming from his chest. A similar sound was also heard from the chest of our Prophet (S). Fatimah (AS) used to pant in the Prayer because of her fear of Allah (SWT). (Mustadrak al-Wasa’il, Chapter 2, Tradition 15)
Strategy 11: Stress Management
Of the important cordial disciplines of worship, especially the invoking worship, one is tranquillity, which is not the same tranquillity as demanded by the Scholars of Fiqh (Allah be pleased with them) in the Prayer. It is that the person who prays should perform his worship with quietude of the heart and a tranquillity of the mind. This is because if the worship were performed in a state of anxiety and with shaky heart, the heart would not have any reaction. Thus, no effects of worship would appear in the dominion of the heart, and the reality of the worship would not become an inner image of the heart. (al-Khomeini, The Disciplines of Prayer)
Your body responds to all kinds of stress by trying to get back to a normal physiological state. Depending on the stress agent, hormones like adrenaline, may surge. Your heartbeat and blood pressure will probably increase. Your blood sugar rises. Besides many health problems related to stress, from high blood pressure to asthma, significant overload is noticed in the brain, and with such a mind, one can hardly say his or her Prayer with concentration.
Less stress will bring much more happiness into your life and more vigilance in your Prayer. The stress you accumulate, as a result of your reaction to everyday events, bred by various anxieties, creates a barrier to your happiness and normal living.
No one can cause you to become stressful. Only those insecurities and deep-seated anxieties can cause you to react irrationally to events in your life and lead to stress. Once this is relieved, your interpersonal relationships will improve, as you emanate warmth from being at peace with yourself.
Once stress has been dissipated through an effective meditation and relaxation exercise, your view of the world becomes much more pleasant. This way the brain is also relieved of the pressure from the overload and you are able to concentrate in your Prayer. It is therefore recommended that you exercise, meditate and relax, employing deep breathing strategies before resting at night and in the early morning hours.
Take time for yourself to relax each day; exercise regularly after getting your doctor’s okay; learn to let go of things which are outside your control; learn to adapt to changes; learn to take action when you can make a difference; avoid excessive caffeine, fats, and sugar; don’t smoke; go away for the weekend, and give your time to something or someone you believe in.
Strategy 12: Senseless Conversations
Let it be known that, There is no worship superior than silence…
(Prophet (S)
It has been recorded that, Silence is part of wisdom. It is a sign of every virtue. It is the way of the devotees of Allah (SWT), because Allah (SWT) likes it. It is the style of The Prophets (AS), and the habit of the chosen people. (al-Sadiq (AS)
According to traditions, all the organs in your body are safeguarded when your tongue is protected. However, in many cases, silence is strenuous to practice but very fruitful in the end. By maintaining silence and pondering over every sentence you speak, you would hardly commit yourself to speculation, backbiting, pride, mockery, lying, etc. This way, you have less to think about and less thoughts to interrupt you in your Daily Prayer.
You should try and protect the organs of your body from disobedient actions, as they would invite Allah (SWT)’s displeasure. The scholars have said, ‘One’s speech should always be in remembrance of Allah (SWT), one’s silence should be an effort to think and contemplate, and one’s vision should be for deriving a lesson’.
It will only add to your disadvantage if you involve yourself in careless and purposeless conversations, as you increase the chances of losing the train of your thought in your Prayer. The more careless you are with the tongue, the more defensive you’ll have to be, and Shaytan will not lose this opportunity to remind you of your inaccuracies and feelings of guilt during Prayer. You should be careful of your tongue at all times and employ it in earning only the pleasure of Allah (SWT).
Imam ‘Ali (AS), The Master of Believers, once exclaimed to an individual who was chattering away and admonished him that, O’ Man! You are dictating to your angel a letter to Allah (SWT), so speak what concerns you and omit that which does not concern you.
The celebrated mystic of our time, the great al-Taba Tabai (RA) concludes the following, after years of struggle in his quest for attaining spiritual perfection: I have witnessed the most precious effects of silence. Practicing silence for forty days and nights, speaking only when it is absolutely required and remaining occupied in meditation and invocation until attaining purity and enlightenment.
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