A reminder of the importance of humility (khushu) in the Salah (Prayer)
My dear Muslims, humility in prayer (khushūʿ) requires purity of the soul, for it is a very advanced stage in the soul’s connection with its Creator. Khushūʿ requires cleansing the heart, feeling the greatness of the Creator, relying on Him in all matters, leaving dependence on created beings, and turning to the Lord of creation.
Here is an Excerpt from the book Ḥayāt al-Qulūb (The Life of Hearts) by Imam al-Mahdī Aḥmad ibn Yaḥyā al-Murtaḍā (peace be upon him) regarding Khushūʿ:
[Means of Humility and Khushūʿ]
We shall first mention the path by which the seeker finds it easier to attain humility and carry khushūʿ, with God’s enabling and grace. We say: The servant, when he intends to perform ablution for prayer, should direct his mind to the fact that this act is like preparing to stand before the King of Kings. He should feel regret for his past shortcomings in modesty before Him, seek His pardon, forgiveness, and kindness, and prepare to fulfill what He has commanded of worship.
It is narrated that al-Ḥasan ibn ʿAlī ibn Abī Ṭālib (peace be upon him) would turn pale whenever he rose to perform ablution. When asked, he replied: “I realized I was preparing to address the King of Kings, and so I trembled in awe of Him.”
[Reflecting on the Words of Prayer]
Thus, one should act upon this meaning, carrying it with him until he completes his ablution, remembering God with the invocations reported during and after it (which we have detailed in our jurisprudential works). When he turns to face the qibla to begin prayer, he should renew his resolve that he will not utter a word of its invocations without recalling its meaning, intending thereby to fulfill what has been commanded.
When he begins the adhān, and says Allāh he should recall that this means the God who alone deserves worship, who raised the heavens and the earth. He should visualize them—seven heavens one above the other—like the sky he sees.
[Sensing the Meanings of the Adhān]
When he says Allāhu akbar, he should mean that God is greater than anything held great in the hearts. He should repeat this in himself and for those who hear him.
When he says Ashhadu (“I bear witness”), he should intend that he is declaring with certainty—not mere supposition—that none deserves worship except God, the Lord of the heavens and the earth. Likewise, when he says Ashhadu anna Muḥammadan Rasūl Allāh, he should recall the proofs of the Prophet’s mission, especially the enduring miracle of the Qur’an.
When he completes the two testimonies, he calls others (and himself) to worship by saying ḥayya ʿala ṣ-ṣalāh (“come to prayer”), urging presence at the act of worship that God has obligated for our benefit. He reinforces this by saying ḥayya ʿala l-falāḥ (“come to success”), reminding that prayer brings salvation and reward, and protection from punishment. He should then reinforce it by declaring that this act is the best of deeds—ḥayya ʿala khayr al-ʿamal.
He closes the adhān with Allāhu akbar and lā ilāha illā Allāh—that none but God deserves this worship.
[During the Iqāmah and Prayer]
During the iqāmah, he should retain these meanings. Upon entering prayer, he must remind himself that he is no longer addressing people or his own soul but the King of Kings alone.
It is reported that when a servant turns to prayer, a devil comes to his left distracting him with thoughts, while an angel stands to his right saying, “Turn your heart to your Lord.” His prayer is recorded in proportion to how present his heart is—half, a third, a quarter, down to a tenth.
The Prophet (peace be upon him and his family) said: “God does not look at a prayer in which the servant’s heart is absent.”
[Reflecting on the Opening Words]
Thus, he begins with I seek refuge in God from the accursed Satan… and with the words of intention: I have turned my face to Him who created the heavens and the earth… with their full meanings of surrender, sincerity, and devotion.
He praises God for not taking a son or partner, affirms His majesty, and then begins prayer with Allāhu akbar—meaning no one is greater than the Creator of the heavens and earth.
He should resolve with sincerity to perform all words and actions with awareness and calm deliberation, not rushing through them.
[On Reciting Sūrat al-Fātiḥah and Beyond]
As he recites al-ḥamdu lillāh rabb al-ʿālamīn, he should mean all praise belongs to the Lord of the worlds. Ar-Raḥmān ar-Raḥīm—the One who bestows kindness in this life and the next. Māliki yawmi d-dīn—the sovereign of the Day of Judgment.
Iyyāka naʿbudu—we worship You alone. Wa iyyāka nastaʿīn—we seek help from You alone.
He prays for guidance on the straight path, not that of those who incurred wrath or went astray.
And so he continues through the prayer, reflecting at each bowing, prostration, and supplication on the meaning of his words and movements, approaching with humility.
[On the Tashahhud and Conclusion]
In the tashahhud, he acknowledges that his prayer was performed only with God’s aid, praises Him with His beautiful names, affirms His oneness and the message of Muhammad (peace be upon him and his family), and invokes blessings on him and his family.
Finally, he concludes with salām to the angels and the righteous, and to those present in congregation.
If the worshipper performs his prayer with such awareness and intent, the Imam guarantees acceptance from God, reward, and that the prayer will restrain him from immorality and sin, as God says: “Establish the prayer, for prayer restrains from indecency and wrongdoing. And the remembrance of God is greater.” [Qur’an 29:45]
[Post-Prayer Remembrances]
When he completes the prayer, he should follow it with four dhikrs:
- Salām to the angels, to God the King, and to the righteous servants, affirming the testimony of faith.
- Recitation of [Qur’an 30:17–19], as was the practice of Prophet Ibrāhīm who fulfilled his prayers with this.
- Saying three times: In the name of God, I rely on God, and there is no power nor strength except by God the Most High, the Almighty.
- Seeking forgiveness: I ask forgiveness from God, the Mighty, whom there is no deity but Him, the Living, the Sustainer, and I repent to Him… to conclude with repentance, as the Prophet (peace be upon him and his family) said: “Prayer is like a flowing river at one’s door in which one washes five times a day and night.”
And so it ends—praise be to God, the Lord of the worlds.