33 Ways of Developing Khushoo’ in Salaah

eminbey

eminbey

信得過…是我的名字
CONCEALMENT OF KHUSHOO’

Hudhayfah (may Allaah be pleased with him) used to say: “Beware of the khushoo’ of
hypocrisy.” He was asked, “What is the khushoo’ of hypocrisy?” He said, “When the
body shows khushoo’ but there is no khushoo’ in the heart.” Fudayl ibn ‘Ayaad said:
“It was disliked for a man to show more khushoo’ than he had in his heart.” One of
them saw a man showing khushoo’ in his shoulders and body, and said, “O So and so,
khushoo’ is here” – and he pointed to his chest, “not here” – and he pointed to his
shoulders. (al-Madaarij, 1/521)
Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the difference between
the khushoo’ of true faith and the khushoo’ of hypocrisy: “The khushoo’ of true faith is
when the heart feels aware and humble before the greatness and glory of Allaah, and is
filled with awe, fear and shyness, so that the heart is utterly humbled before Allaah and
broken, as it were, with fear, shyness, love and the recognition of the blessings of Allaah
and its own sins. So no doubt the khushoo’ of the heart is followed by the khushoo’ of the
body. As for the khushoo’ of hypocrisy, it is something that is put on with a great show,
but there is no khushoo’ in the heart. One of the Sahaabah used to say, ‘I seek refuge with
Allaah from the khushoo’ of hypocrisy.” It was said to him, ‘What is the khushoo’ of
hypocrisy?’ He said, “When the body appears to have khushoo’ but there is no khushoo’
in the heart.’ The person who truly feels khushoo’ before Allaah is a person who no long
feels the flames of physical desire; his heart is pure and is filled with the light of the
greatness of Allaah. His own selfish desires have died because of the fear and awe which
have filled his heart to overflowing so that his physical faculties have calmed down, his
heart has become dignified and feels secure in Allaah the remembrance of Him, and
tranquillity descends upon him from his Lord. So he has become humble (mukhbit)
before Allaah, and the one who is humble is the one who is assured. Land that is
“mukhbit” is land that is low-lying, in which water settles, so the heart that is “mukhbit”
is humble and content, like a low-lying spot of land into which water flows and settles.
The sign of this is that a person prostrates to his Lord out of respect and humility, and
never raises his head until he meets Him. The arrogant heart, on the other hand, is one
that is content with its arrogance and raises itself up like an elevated portion of land in
which water never settles. This is the khushoo’ of true faith.”
As for overdoing it, and the khushoo’ of hypocrisy, this is the attitude of a person who
tries to make a great show of khushoo’, but deep down he is still filled with desires. So on
the outside he appears to have khushoo’, but the snake of the valley and the lion of the
forest reside within him, watching for prey. (Al-Rooh, p. 314, Daar al-Firk edn., Jordan).
Khushoo’ in prayer happens when a person empties his heart for it (prayer), and focuses
on it to the exlusion of all else, and prefers it to everything else. Only then does he find
comfort and joy in it, as the Prophet (peace and blessings of Allaah be upon him) said:“… and my joy has been made in salaah.” (Tafseer Ibn Katheer, 5/456. The hadeeth is in
Musnad Ahmad, 3/128 and Saheeh al-Jaami’, 3124).
Allaah has mentioned al-khaashi’eena wa’l-khaashi’aat (men and women who are
humble (before their Lord)), and described this quality as one of the qualities of those
who are chosen. He tells us that He has prepared for them forgiveness and a great reward
(i.e., Paradise). [See al-Ahzaab 33:35].
One of the benefits of khushoo’ is that it makes prayer easier for a person. Allaah tells us
(interpretation of the meaning): “And seek help in patience and al-salaah (the prayer),
and truly it is extremely heavy and hard except for al-khaashi’oon [i.e., the true
believers, those who obey Allaah with full submission, fera much from His Punishment,
and believe in His Promise and in His Warnings]” [al-Baqarah 2:45]. The meaning is that
the burden of prayer is heavy indeed, except for those who have khushoo’. (Tafseer Ibn
Katheer, 1/125). Khushoo’ is very important, but it is something that is easily lost and is
rarely seen, especially in our own times, which are the last times. The Prophet (peace and
blessings of Allaah be upon him) said: “The first thing to be lifted up (taken away) from
this ummah will be khushoo’, until you will see no one who has khushoo’.” (Al-
Haythami said in al-Majma’, 2/136: It was reported by al-Tabaraani in al-Kabeer, and its isnaad is
hasan. See also Saheeh al-Targheeb, no. 543. He said it is saheeh).
 
eminbey

eminbey

信得過…是我的名字
THE MEANS OF DEVELOPING KHUSHOO'

THE MEANS OF DEVELOPING KHUSHOO'

STRIVING TO GAIN THAT WHICH GIVES AND STRENGTHENS KHUSHOO’
This can be achieved in several ways, such as the following:

PREPARING ONESELF FOR PRAYER PROPERLY

For example:
By repeating the words of the adhaan after the muezzin;
By pronouncing the du’aa’ to be recited after the adhaan: “Allaahummah Rabba
haadhihi’l-da’wati’l-taammah wa’-salaati’l-qaa’imah, aati Muhammadan il-waseelata
wa’l-fadeelah, wab’ath-hu’l-maqaam al-mahmood alladhi wa’adtah (O Allaah, Lord of
this perfect call and the prayer to be offered, grant Muhammad the privilege (of interceding) and
also the eminence, and resurrect him to the praised position that You have promised)”;
Reciting du’aa’ between the adhaan and the iqaamah;
Doing wudoo’ properly, saying Bismillaah before it and making dhikr and saying the
du’aa’ after it, “Ash-hadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah wa ashhadu
anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except
Allaah alone, with no partner or associate, and I bear witness that Muhammad is His slave and
messenger)” and “Allaahummaj’alni min al-tawwaabeena waj’alni min almutatahhireen
(O Allaah, make me of those who repent and make me of those who purify
themselves)”;
Using siwaak to cleanse and perfume the mouth that is going to recite Qur’aan in a short
while, because the Prophet (peace and blessings of Allaah be upon him) said: “Purify
your mouths for the Qur’aan.” (Reported by al-Bazzaar, who said: we do not have it with any
better isnaad than this. Kashf al-Astaar, 1/242. Al-Haythami said: its men are thiqaat. 2/99. Al-
Albaani said: its isnaad is jayyid. Al-Saheehah, 1213);Wearing one’s best and cleanest clothes, because Allaah says (interpretation of the
meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes)
while praying…” [al-A’raaf 7:31]. Allaah is most deserving of seeing us “take our adornment” for Him. Clean, pleasant smelling clothes are also more comfortable and
relaxing, unlike clothes for sleeping or working in.
We should also prepare ourselves by covering our ‘awrah properly, purifying the spot
where we are going to pray, getting ready early and waiting for the prayer, and making
the rows straight and solid, without any gaps, because the shayaateen come in through the
gaps in the rows.
 
eminbey

eminbey

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MOVING AT A MEASURED PACE DURING PRAYER

MOVING AT A MEASURED PACE DURING PRAYER

The Prophet (peace and blessings of Allaah be upon him) used to move at a measured
pace during salaah, allowing every bone to return to its place. (Its isnaad is classed as saheeh
in Sifat al-Salaat, p. 134, 11th edn. Ibn Khuzaymah also classed it as saheeh as mentioned by al-
Haafiz in al-Fath, 2/308). He commanded those who were not doing their prayer properly to
do this too. He said, “None of you has prayed properly until he does this.” (Reported by
Abu Dawood, 1/536, no. 858).
Abu Qutaadah (may Allaah be pleased with him) said: “The Prophet (peace and blessings
of Allaah be upon him) said: ‘The worst type of thief is the one who steals from his
prayer.’ He said, ‘O Messenger of Allaah, how can a person steal from his prayer?’ He
said, ‘By not doing rukoo’ and sujood properly.’” (Reported by Ahmad and al-Haakim, 1/229;
Saheeh al-Jaami’, 997).
Abu ‘Abd-Allaah al-Ash’ari (may Allaah be pleased with him) said: “The Prophet (peace
and blessings of Allaah be upon him) said, ‘The one who does not do rukoo’ properly,
and pecks in sujood, is like a starving man who eats only one or two dates; it does not
do him any good at all.’” (Reported by al-Tabaraani in al-Kabeer, 4/115. In Saheeh al-Jaami’ it
says, hasan).
The one who does not move at a measured pace in his prayer cannot have khushoo’
because haste is a barrier to khushoo’ and pecking like a crow is a barrier to reward.
 
eminbey

eminbey

信得過…是我的名字
REMEMBERING DEATH WHILST PRAYING

REMEMBERING DEATH WHILST PRAYING

The Prophet (peace and blessings of Allaah be upon him) said: “Remember death in
your prayer, for the man who remembers death during his prayer is bound to pray
properly, and pray the prayer of a man who does not think that he will pray any other
prayer.” (al-Silsilat al-Saheehah by al-Albaani, 1421. It was reported from al-Suyooti that al-Haafiz
ibn Hajar classed this hadeeth as hasan).
The Prophet (peace and blessings of Allaah be upon him) also advised Abu Ayyoob (may
Allaah be pleased with him): “When you stand up to pray, pray a farewell prayer.”
(Reported by Ahmad, 5/412; Saheeh al-Jaami’, no. 742) – meaning the prayer of one who thinks
that he will not pray another prayer. The person who is praying will no doubt die, and
there is some prayer that will be his last prayer, so let him have khushoo’ in the prayer
that he is doing, for he does not know whether this will be his last prayer.
 
eminbey

eminbey

信得過…是我的名字
THINKING ABOUT THE AAYAAT AND ADHKAAR BEING RECITED DURING THE PRAYER AND INTERACTING

THINKING ABOUT THE AAYAAT AND ADHKAAR BEING RECITED DURING
THE PRAYER AND INTERACTING WITH THEM

The Qur’aan was revealed to be pondered over. Allaah says (interpretation of the
meaning): “(This is) a Book (the Qur’aan) which We have sent down to you, full of
blessings that they may ponder over its Verses, and that men of understanding may
remember.” [Saad 38:29]. No one can ponder over its verses unless he has some
knowledge of the meaning of what he is reciting, so that he can think about it and be
moved to tears by it. Allaah says (interpretation of the meaning): “And those who, when
they are reminded of the aayaat (proofs, evidences, verses, lessons, signs, revelations,
etc.) of their Lord, fall not deaf and blind thereat.” [al-Furqaan 25:73]. Thus the
importance of studying Tafseer (Qur’aanic commentary) is quite clear. Ibn Jareer (may
Allaah have mercy on him) said: “I am astonished at people who read the Qur’aan and
do not know what it means. How can they enjoy reading it?” (Muqaddimat Tafseer al-
Tabari by Mahmood Shaakir, 1/10). For this reason it is important for the reader of Qur’aan
to look at a Tafseer, even if it is abridged, when he is reading. For example, he could read
Zubdat al-Tafseer by al-Ashqar, which is abridged from the Tafseer of al-Shawkaani, and
the Tafseer of al-‘Allaamah Ibn Sa’di, entitled Tayseer al-Kareem al-Rahmaan fi Tafseer
Kalaam al-Mannaan. At the very least he could consult a book explaining the unusual
words such as al-Mu’jam al-Jaami’ li Ghareeb Mufradaat al-Qur’aan by ‘Abd al-‘Azeez
al-Seerwaan, which is a compilation of four books of unusual words used in the Qur’aan.
Another way of helping oneself to ponder over the meanings is to repeat aayaat, because
this will help one to think deeply and look again at the meanings. The Prophet (peace and blessings of Allaah be upon him) used to do this. It was reported that he spent a night
repeating one aayah until morning came. The aayah was (interpretation of the meaning):
“If you punish them, they are Your slaves, and if You forgive them, verily You, only
You are the All-Mighty, the All-Wise.” [al-Maa’idah 5:118]. (Reported by Ibn Khuzaymah,
1/271 and Ahmad, 5/149; Sifat al-Salaah, p. 102). [Translator’s note: Shaykh al-Albaani’s book Sifat
al-Salaah is available in English under the title The Prophet’s Prayer described by Shaikh
Muhammad Naasir-ud-Deen al-Albaani, translated by Usama ibn Suhaib Hasan, Al-Haneef
Publications, Ipswich, UK, 1993]
Another way of helping oneself ponder over the meanings is to interact with the aayaat.
Hudhayfah said: “I prayed with the Messenger of Allaah (peace and blessings of Allaah
be upon him) one night… he was reciting at length. If he recited an aayah that
mentioned tasbeeh, he would say Subhaan Allaah; if it mentioned a question, he would
ask a question; if it mentioned seeking refuge with Allaah, he would seek refuge with
Allaah.” (Reported by Muslim, no. 772). According to another report, [Hudhayfah] said: “I
prayed with the Messenger of Allaah (peace and blessings of Allaah be upon him), and
if he recited an aayah that mentioned mercy, he would ask for mercy; if he recited an
aayah that mentioned punishment, he would seek refuge with Allaah, and if he recited
an aayah that mentioned deanthropomorphism of Allaah, he would say Subhaan-
Allaah.” (Ta’zeem Qadr al-Salaah, 1/327). This was reported concerning qiyaam al-layl (prayer at
night).
One of the Sahaabah – Qutaadah ibn al-Nu’maan (may Allaah be pleased with him) –
prayed qiyaam at night and did not recite anything but Qul Huwa Allaah Ahad, repeating
it and not adding anything more. (Al-Bukhaari, al-Fath, 9/59; Ahmad, 3/43)
Sa’eed ibn ‘Ubayd al-Taa’i said: “I heard Sa’eed ibn Jubayr leading them in prayer
during the month of Ramadaan, and he was repeating this aayah (interpretation of the
meaning): ‘… they will come to know, when iron collars will be rounded over their
necks, and the chains, they shall be dragged along, in the boiling water, then they will
be burned in the Fire.’ [Ghaafir 40:70-72].” Al-Qaasim said: “I saw Sa’eed ibn Jubayr
praying qiyaam al-layl and reciting (interpretation of the meaning): ‘And be afraid of the
Day when you shall be brought back to Allaah. Then every person shall be paid what
he earned…’ [al-Baqarah 2:281], and repeating it twenty-odd times.” A man of Qays who
was known by the kunyah Abu ‘Abd-Allaah said: “We stayed with al-Hasan one night,
and he got up to pray qiyaam al-layl. He prayed and did not stop repeating this aayah
until just before dawn (interpretation of the meaning): ‘… and if you count the Blessings
of Allaah, never will you be able to count them…’ [Ibraaheem 14:34]. When morning
came, we said, ‘O Abu Sa’eed, you did not recite any more than this one aayah all night.’
He said, ‘I learn a great deal from it: I do not glance at anything but I see a blessing in it,
but what we do not know about Allaah’s blessings is far greater.’” (Al-Tidhkaar li’l-Qurtubi,
p. 125).
Haroon ibn Rabaab al-Usaydi used to get up at night to pray Tahajjud, and he would
repeat this aayah until daybreak (interpretation of the meaning): “… ‘Would that we were but sent back (to the world)! Then we would not deny the aayaat (signs, verses) of
our Lord, and we would be of the believers!’” [al-An’aam 6:27], and weeping until
daybreak.
Another way of helping oneself to ponder over the meanings is to memorize Qur’aan and
various adhkaar to be recited during different parts of the prayer, so that one may recite
them and think about their meanings.
There is no doubt that these actions – thinking about the meanings, repeating and
interacting with the words – are among the greatest means of increasing khushoo’, as
Allaah says (interpretation of the meaning): “And they fall down on their faces weeping
and it adds to their humility [khushoo’]’” [al-Isra’ 17:109].
The following is a moving story that illustrates how the Prophet (peace and blessings of
Allaah be upon him) had khushoo’, as well as explaining how it is obligatory to think of
the meaning of the aayat. ‘Ataa’ said: “ ‘Ubayd ibn ‘Umayr and I entered upon ‘Aa’ishah
(may Allaah be pleased with her) and Ibn ‘Umayr said to her, ‘Tell us of the most
amazing thing you saw on the part of the Messenger of Allaah (peace and blessings of
Allaah be upon him).’ She wept and said, ‘He got up one night and said, “O ‘Aa’ishah,
leave me to worship my Lord.” I said, “By Allaah, I love to be close to you, and I love
what makes you happy.” So he got up and purified himself, then he stood and prayed. He
kept weeping until his lap got wet, then he wept and kept weeping until the floor got wet.
Bilaal came to tell him that it was time to pray, and when he saw him weeping, he said,
“O Messenger of Allaah, you are weeping when Allaah has forgiven you all your past
and future sins?” He said, “Should I not be a grateful slave? Tonight some aayaat
have been revealed to me; woe to the one who recites them and does not think about
what is in them (interpretation of the meaning): ‘Verily! In the creation of the heavens
and the earth…’” [Aal ‘Imraan 3:190… or al-Baqarah 2:164].’” (Reported by Ibn Hibaan. He
said in al-Silsilat al-Saheehah, no. 68: this is a jayyid isnaad).
One example of interacting with the aayaat is to say “Aameen” after al-Faatihah, which
brings a great reward. The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: “If the imaam says ‘Aameen,’ then say ‘Aameen’ too, for whoever says
‘Aameen’ and it coincides with the ‘Aameen’ of the angels, will have all his previous
sins forgiven.” (Reported by al-Bukhaari, no. 747). Another example is responding to the
imaam when he says “Sami’ Allaahu liman hamidah (Allaah hears the one who praises
Him)”; the members of the congregation should say, “Rabbanaa wa laka’l-hamd (O our
Lord, to You be praise).” This also brings a great reward. Rifaa’ah ibn Raafi’ al-Zirqi
said: “One day we were praying behind the Prophet (peace and blessings of Allaah be
upon him). When he raised his head, he said, ‘Sami’ Allaahu liman hamidah,’ and a
man behind him said, ‘Rabbanaa wa laka’l-hamdu hamdan katheeran tayyiban
mubaarakan fih (Our Lord to You be much good and blessed praise).’ When he
finished, he said, ‘Who is the one who spoke?’ The man said, ‘Me.’ He said, ‘I saw
thirty-odd angels rushing to see who would write it down first.’” (Reported by al-Bukhaari,
al-Fath, 2/284).
 
Robab

Robab

daughter of Adam
excellent explanation

jazakallah for this sharing.:) every muslim should to improve ur prayer.because our relation with Allah should be strong day by day.
 
eminbey

eminbey

信得過…是我的名字
PAUSING AT THE END OF EACH AAYAH

PAUSING AT THE END OF EACH AAYAH

This is more helpful in understanding and thinking about the meaning, and it is the
Sunnah of the Prophet (peace and blessings of Allaah be upon him), as Umm Salamah
(may Allaah be pleased with her) described how the Messenger of Allaah (peace and
blessings of Allaah be upon him) would recite, “Bismillah il-Rahmaan il-Raheem”, and
according to one report, he would pause, then say, “Al-hamdu Lillaahi Rabbi’l-
‘Aalameen, al-Rahmaan, al-Raheem.” Then according to one report, he would pause,
then say, “Maaliki yawm il-deen,” and he would break up his recitation aayah by aayah.
(Reported by Abu Dawood, no. 4001; classed as saheeh by al-Albaani in al-Irwaa’, where its isnaads
are described. 2/60).
Pausing at the end of each aayah is Sunnah even if the meaning continues into the next
aayah.
 
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eminbey

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RECITING IN SLOW, RHYTHMIC TONES (TARTEEL) AND MAKING ONE’S VOICE BEAUTIFUL WHEN RECI

RECITING IN SLOW, RHYTHMIC TONES (TARTEEL) AND MAKING ONE’S
VOICE BEAUTIFUL WHEN RECITING

As Allaah says (interpretation of the meaning): “… and recite the Qur’aan (aloud) in a
slow, (pleasant tone and) style.” [al-Muzzammil 73:4]. The recitation of the Prophet (peace
and blessings of Allaah be upon him) was clear, with each letter pronounced distinctly.”
(Musnad Ahmad, 6/294, with a saheeh isnaad. Sifat al-Salaah, p. 105).
The Prophet (peace and blessings of Allaah be upon him) “would recite a soorah in such
slow rhythmic tones that it would be longer than would seem possible.” (Reported by
Muslim, no. 733).
This slow, measured pace of recitation is more conducive to reflection and khushoo’ than
a hurried, hasty reading.
Another way of helping oneself to have khushoo’ is by making one’s voice beautiful
when reciting. This is something that was advised by the Prophet (peace and blessings of
Allaah be upon him), as when he said, “Beautify the Qur’aan with your voices, for a
fine voice increases the Qur’aan in beauty.” (Reported by al-Haakim, 1/575; Saheeh al-
Jaami’, no. 3581).
Beautifying it with one’s voice does not mean elongating the vowels and giving it a tune
in the manner of corrupt people; it means beautifying one’s voice with the fear of Allaah,
as the Prophet (peace and blessings of Allaah be upon him) said: “Truly, the one who
has one of the finest voices among the people for reciting the Qur’aan is the one whom
you think fears Allaah when you hear him recite.” (Reported by Ibn Maajah, 1/1339; Saheeh
al-Jaami’, no. 2202).
 
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KNOWING THAT ALLAAH RESPONDS TO PRAYERS

KNOWING THAT ALLAAH RESPONDS TO PRAYERS

The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, the Blessed and
Exalted has said: ‘I have divided the prayer between Myself and My slave, into two
halves, and My slave shall have what he has asked for.” When the slave says ‘Praise be
to Allaah, Lord of the Worlds,’ Allaah says, ‘My slave has praised Me.’ When the slave
says, ‘The Most Merciful, the Bestower of Mercy,’ Allaah says, ‘My slave has extolled
me.’ When the slave says, ‘Master of the Day of Judgement,’ Allaah says, ‘My slave has
glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone we
ask for help,’ Allaah says, ‘This is between Me and My slave, and My slave shall have
what he asked for.’ When the slave says, ‘Guide us to the Straight Path, the path of
those whom You have favoured, not the path of those who receive Your anger, nor of
those who go astray,’ Allaah says, ‘All these are for My slave, and My slave shall have
what he asked for.’” (Saheeh Muslim, Kitaab al-Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli
rak’ah). [Words in italics are the translation of the meaning of Soorat al-Faatihah – Translator].
This is a great and important hadeeth. If everyone kept it in mind when he prays, he
would attain immense khushoo’ and al-Faatihah would have a great impact on him. How
could it be otherwise, when he feels that his Lord is addressing him and giving him what
he is asking for?
This “conversation” with Allaah must be respected and accorded its proper value. The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one
of you stands to pray, he is conversing with his Lord, so let him pay attention to how he
speaks to Him.” (al-Haakim, al-Mustadrak, 1/236; Saheeh al-Jaami’, 1538).
 
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eminbey

信得過…是我的名字
PRAYING WITH A BARRIER (SUTRAH) IN FRONT OF ONE AND PRAYING CLOSE TO IT

PRAYING WITH A BARRIER (SUTRAH) IN FRONT OF ONE AND PRAYING
CLOSE TO IT

Another thing that will help one to have khushoo’ is paying attention to the matter of
having a sutrah and praying close to it, because this will restrict your field of vision,
protect you from the Shaytaan and keep people from passing in front of you, which
causes a distraction and reduces the reward of the prayer.
The Prophet (peace and blessings of Allaah be upon him) said: “When any one of you
prays, let him pray facing a sutrah, and let him get close to it.” (Reported by Abu Dawood,
no. 695, 1/446; Saheeh al-Jaami’, no. 651).
Getting close to the sutrah is very beneficial, as the Prophet (peace and blessings of
Allaah be upon him) said: “When any one of you prays facing a sutrah, let him get
close to it so that the Shaytaan cannot interrupt his prayer.” (Reported by Abu Dawood, no.
695, 1/446; Saheeh al-Jaami’, no. 650).
The Sunnah in getting close to the sutrah is to have three cubits between it and the spot
where one prostrates, or to allow enough space for a sheep to pass between the two, as is
reported in the saheeh ahaadeeth. (Al-Bukhaari; see al-Fath, 1/574, 579).
The Prophet (peace and blessings of Allaah be upon him) advised the one who is praying
not to allow anyone to pass between him and his sutrah. He said: “When any one of you
is praying, he should not allow anyone to pass in front of him, and he should prevent
him as most as he can. If he insists, he should fight him, for he has a companion [i.e.,
shaytaan] with him.” (Reported by Muslim, 1/260; Saheeh al-Jaami’, no. 755).
Al-Nawawi (may Allaah have mercy on him) said: “The wisdom in using a sutrah is to
lower your gaze and not to look beyond it, and to prevent anyone from passing in front
of you… and to prevent the Shaytaan from passing in front of you and trying to
corrupt your prayer.” (Sharh Saheeh Muslim, 4/216).
 
eminbey

eminbey

信得過…是我的名字
thats all for tonight dear brothers and sisters,hope u're enjoying and practicing it
Salam alikomu
 
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