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Ibn Qudaamah Al-Maqdisee And His Comments On The Prayer Part 2

October 1, 2011

بسم الله الرحمن الرحيم


Part 1 

The THIRD: Magnification of Allaah and awe/reverence of Him. This occurs by two things. Cognition of the Majesty and Grandeur of Alaah, 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, willing submission/yielding (Istikaanah) and awe coupled with humility and submission (khushoo’).

Included within this is hope as it is an addition to one’s fear. How many venerated kings are there who are feared because of the authority and influence just as 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 Judgment and set out to answer it with vigour and determination. Let him consider (the reality of) what he is responding to and in what state his body comes to the prayer.

When he has covered himself (for the prayer) he should realize that the purpose behind it is to conceal the shamefulness of this body from the creation. Let him also realize 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 Allaaah 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 tall that is besides Him.

When you make the takbeer (i.e., say, ‘Allaahu Akbar), 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 whim and desire is greater (than Allaah) which would be proven by your preference to go along with it (rather) 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 seek refuge 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 hear when you say:

الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ

All the praises and thanks be to Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists) (Surah Al-Fatiha 1:2)

Bring to mind his Benevolence when you say:

الرَّحْمَـٰنِ الرَّحِيمِ

The Most Beneficent, the Most Merciful. (Surah Al-Fatiha 1:3)

And his Might and Grandeur when you say:

مَالِكِ يَوْمِ الدِّينِ

The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) (Surah Al-Fatiha 1:4)

And likewise (understand the meaning) of everything that you recite.

Zuraarah ibn Abee ’Awfaa (رحمه الله) that when he recited in his prayer:
And when the Trumpet is blown (a second time). he fell to the ground, dead. This did not occur except that he imagined and pictured that situation and it brought destruction upon him. Try to feel modesty in your bowing and humility in your prostration because in such a position you have placed the soul in its proper place.

In the prostration 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 light 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 its existence.

Source: Ibnul-Qayyim’s “The Path To GUIDANCE” pg. 72-78.

  1. Ibn Abdul-Alim permalink

    As salaamu alaaykum ya Ahkee!

    This is excellent info you have translated for us. Baarakallaah Feekoom!

    There are just a few mis-spellings I came across, wal-Humdulilah. Just review it once again to correct the mistakes. Inshaallah.

    May Allah increase you tremendously! Ameen.

    • Walaikum salam warahmatullah,

      I will go ahead and review it one more time insha Allah and try to omit the errors.

      Jazakumullahu khair,
      Abu Musa

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