And know that when an illness sets in and becomes firm nothing
but strong medicine can repel it. When an illness intensifies it competes with
the one who prays and the one who prays competes with it until the prayer
expires in this competition.
The example of this is when a man who is sitting under a tree
tries to devote himself to thinking and reflection and the birds disturb and
confuse him. So he tries to make them fly away with the stick which is in his
hand. He then thinks and (deep thought) has not yet lodged into his mind when
the birds come back. It is said to him: This thing cannot be prevented. If you
want it to stop then cut the tree down. This tree is the desire. When it becomes
sick (corrupted) and its branches become numerous, thoughts and ideas are drawn
towards it just like birds are drawn towards a tree and flies towards dirt and
filth. So ones precious life is spent in repelling what cannot be repelled. The
cause of this desire which brings about these thoughts and ideas is love of the
world.
It was said to Aamir bin Abd Qais (rahimahullaah): Do
you converse with your soul about anything from the matters of the world during
prayer. He said: That my teeth becomee twisted is better to me than that I find
this.
Know that cutting off the love of the world from the heart is a
difficult matter and to completely prevent is a mighty task. Let him then strive
in whatever is possible and Allaah is the One Who gives support and
aid.
The Third: Magnification of Allaah and awe/reverence
of Him. This occurs by two things. Cognition of the Majesty and Grandeur of
Allaah the Exalted and cognition of the insignificance of the soul and
the fact that it causes one to become enslaved. This cognition occurs by two
things: Istikaanah (willing submission, yielding) and khushoo’ (awe
coupled with humility and submission).
Included within this is hope as it is an addition to ones fear.
How many venerated kings are there who are feared due to their authority and
influence just like hope is placed in them for their benevolence. It is
desirable, therefore, for the worshipper to hope for reward for his prayer and
to fear punishment for his negligence.
It is also desirable for the worshipper to make his heart
present during all the matters which are related to the prayer. When he hears
the call of the mu’adhdhin he should liken it to the call on the Day of
Judgement and set out to answer it with vigour and determination. Let him
consider (the reality of) what is he responding to and in which state his body
comes to the prayer.
When he has covered himself (for the prayer) he should realise
that the purpose behind it is to conceal the shamefulness of his body from the
creation. Let him also realise his deficiencies and defects and the scandals and
disgraces of his inner self which none can know except the Creator and which
none can cover or hide. Only remorse, modesty and fear can expiate for them.
When he faces the qiblah he has turned his face from all other
directions to the direction of the house of Allaah and yet turning his
heart to Allaah is more befitting than that. Just as he cannot face the
qiblah without turning away from all else besides it, likewise the heart cannot
turn to Allaah without turning away from all that is besides Him.
When you make the takbeer - O worshipper - do not let
your heart treat your tongue as having lied, because if there is something
greater than Allaah in your heart then you have lied. Beware also that
your hawaa (whim and desire) is greater (than Allaah) which would be
proven by your preference to go along with it than to give obedience to
Allaah the Exalted.
When you seek refuge, know that seeking refuge means recourse
to Allaah the Sublime. When you do not recourse with your heart (as well)
then your words are futile and ineffective.
Understand the meaning of what you recite. Make this
understanding present with your heart when you say:
All praise is due to Allaah the Rabb of all the Worlds.
Bring to mind his Benevolence when you say:
The Most Gracious the Most Merciful
and his Might and Grandeur when you say:
Master of the Day of Judgement
and likewise (understand the meaning) of everything that you
recite.
We have already reported about Zaraarah bin Abi Awfaa
(radiallaahu anhu) that when he recited in his prayer:
And when the Trumpet is blown (a second time) Surah Muddatthir 74:8
he fell to the ground, dead. This did not occur except because
he imagined and pictured that situation and it brought destruction upon him.
Try to feel modesty in your rukoo’ and humility in your
sujood because in such a position you have placed the soul in its proper place.
In sujood you have returned the limbs to their place of origin, upon the dust
from which they were created. Understand also the meaning of the remembrances
with inclination and zeal.
Know that performing the prayer with these internal conditions
is a cause of the purity of the heart from adulteration and pollution, of
obtaining the lights by which the Might and Greatness of the One Who is
worshipped is realised and of discovering His secrets and none understands them
except those grounded in knowledge (the scholars).
As for the one who is standing performing the external actions without
knowing their significance or meanings he will not realise or discover any of
the above, rather he will reject that it exists.