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