Reading Time
- Summary Transcript: ~4 minutes
- Full Transcript: ~22 minutes
Learning Objectives
- Understand the five levels of purification in Islam and their significance for spiritual growth.
- Recognize the importance of salah as the “pillar of the religion” and its central role in strengthening a Muslim’s faith.
- Define khushu’ and explain its essential role in achieving a sincere, focused connection with Allah during prayer.
- Identify historical examples from the lives of the Prophet Muhammad ﷺ and his companions that illustrate deep focus and humility in worship.
- Explain why salah is intended to be a source of comfort and a refuge from worldly concerns.
- Analyze the Prophet Muhammad’s ﷺ guidance on avoiding excessive questioning and the impact of such questions on faith and worship.
- Distinguish between divine commands and prohibitions, understanding the balance in fulfilling Allah’s guidance in worship.
- Explore the concept of presence of heart in prayer and its impact on the quality and meaning of salah.
- Develop strategies to improve focus and humility (khushu’) in daily prayers, enhancing the overall worship experience.
- Reflect on the spiritual dimensions of tahara and salah, aiming to cultivate a more mindful and meaningful practice of Islam.
Class Summary
Introduction: The Spiritual Depth of Salah and Purification
In Islam, tahara (purification) and salah (prayer) are cornerstones of spiritual growth, designed to go beyond physical rituals and develop an inner connection with Allah. The following insights are based on the teachings from Imam Ibn Qudamah’s Mukhtasar Minhajil Qasidin and Imam Ibrahim’s Jami’ Ulum wal-Hikam, offering a deep dive into the spiritual aspects of prayer, humility, and obedience to divine commands.
The Five Levels of Purification
Purification, or tahara, goes beyond cleansing the body. There are five essential levels:
- Physical Purification: Ensuring cleanliness and removing impurities through wudu’ (ablution) and ghusl (full-body purification).
- Purification of Deeds: Performing good deeds and avoiding sinful actions.
- Purification of the Heart: Freeing the heart from ill feelings, animosity, and jealousy.
- Purification of Thoughts: Focusing on thoughts that are pleasing to Allah.
- Purification of Essence: Reaching a spiritual state where one sees Allah’s beauty and greatness in everything.
Through these stages, a Muslim not only prepares for worship but also cultivates a pure, mindful approach to life, enhancing their closeness to Allah.
The Excellence of Salah and the Role of Khushu’
Prayer, the pillar of the religion, is not complete without khushu’—humility and focus. When praying, we are called to set aside distractions, be present, and sincerely connect with Allah. Prophet Muhammad ﷺ taught that perfecting the spiritual and physical aspects of prayer (such as wudu’, khushu’, and ruku’) purifies sins and enriches our faith.
This focus is exemplified by the story of Abdullah ibn Az-Zubayr, who prayed with such humility that he remained unmoved even during the most distracting circumstances. His dedication reminds us of the importance of sincere devotion, something achievable for anyone willing to truly focus in their worship.
Salah as a Refuge from Worldly Distractions
Salah is intended to be a break from the concerns of the world, a time to enter a space where we connect solely with Allah. Prophet Muhammad ﷺ would say, “Bring us some comfort with salah, Bilal,” demonstrating that prayer is meant to be a place of peace and tranquility, not just a ritual to complete. Embracing this mindset allows worshippers to experience the full benefit of prayer, reconnecting with Allah and finding solace from worldly stress.
Balancing Commands and Prohibitions
Another critical aspect of Islamic worship is obedience to Allah’s guidance. Prophet Muhammad ﷺ advised his followers to avoid unnecessary questions and focus on following Allah’s commands sincerely. Excessive questioning, he taught, can lead to confusion and division, as seen in earlier communities who questioned their prophets excessively.
The essence of obedience in Islam is to avoid what Allah has forbidden and to do as much of what He commands as we are able. Scholars emphasize that avoiding prohibitions is foundational, yet fulfilling obligations is also key. This balance of divine commands and prohibitions brings stability, allowing Muslims to follow a middle path of deep devotion and respect for Allah’s laws.
Conclusion: Striving for Inner Peace through Salah
Understanding tahara and salah at a deeper level transforms our practice of Islam. When we focus on humility, sincerity, and balance in worship, we unlock the true benefits of our faith. These teachings remind us that salah is not only a ritual but an essential opportunity to detach from worldly concerns, cleanse our hearts, and nurture a profound, peaceful connection with Allah.
Full Transcript
Alhamdulillah, Rabbil Alameen, Sallallahu wa sallam wa baraka to our Prophet Muhammad, alayhi wa sahbihi wa sallam. Tonight, inshallah wa tabaraka wa ta’ala, from the book of Imam Ibn Qudamah, rahmatullahi ta’ala alayhi, Mukhtasar Minhajil Qasidin, we’ll be studying the inner secret of the prayer and discussing the excellence of salah itself. But before we get to that point, inshallah, let’s quickly review what we learned about the inner secrets of tahara. We said when it comes to tahara, there are five categories.
The Five Categories of Purification (Tahara)
We need to master these skills of jama’ah because this is really the essence of purifying yourself, as Allah subhanahu wa ta’ala says. The essence of purifying yourself is to elevate yourself in this dunya until you meet your Lord, subhanahu wa ta’ala, with the purest heart. So let’s begin with that inshallah. So, we said that when it comes to purification, there are five categories of purification.
What are they? Let’s repeat this quickly, inshallah wa ta’ala. What was the first one? Purification of what? Physical purification, which means what? It includes what? It means purifying yourself from filth and najasat and so on, including, of course, tahara meaning wudu and ghusl. The second category of tahara includes purification of what? Of what? Your deeds from sins.
The purification of your deeds means your actions, your hands, your eyes, your ears, all these things—making sure that you don’t do anything except that which is good. Number three is the purification of the heart.
What do you purify your heart from? From ill feelings, ill intentions, animosity, hasad, or anything that occupies the heart with that which is unnecessary and will bring fatigue and exhaustion. Number four, the fourth category, is the purification of what? Of thoughts, right? The purification of your thoughts, so that your mind doesn’t think except what is most pleasing to Allah subhanahu wa ta’ala. Nothing crosses your mind except that which is most pleasing to Allah azza wa jal.
Then the number five, which is the biggest thing, obviously, that’s when a person reaches a certain level of spirituality: the purification of the essence, the self completely. The purification of the essence is when a person reaches a level of spirituality where everything you see, you see the beauty of Allah subhanahu wa ta’ala and His beautiful names and attributes in everything around you.
Even when things go horribly, you see the greatness of Allah azza wa jal and His power over His creation. When things are beautiful, you see the beauty of Allah subhanahu wa ta’ala. Like nowadays, for example, here in Texas, we have this amazing, beautiful heat wave, right? When you start feeling the heat wave, what do you think of, besides Jahannam? You realize the greatness of Allah subhanahu wa ta’ala; you appreciate the shade.
You appreciate the blessing of cold water, the shade in your house, the climate in your room. All these become ni’ma, and you see the greatness of Allah subhanahu wa ta’ala in all His creation.
Moving from Physical to Spiritual Purification
Today, insha’Allah, we’re moving from physical purification to now spiritual purification, which is about salah. We’re reading from page 43, for those who want to follow, insha’Allah wa ta’ala, section one, the excellence of salah. Allah says that prayer is the pillar of the religion and the finest form of obedience.
The Excellence of Salah and Its Role in Faith
Many well-known reports have been narrated about the excellences of prayer. One of the most beautiful traits a praying person should have is humility and submission. Imam Abu Qudamah, when he speaks about salah, went straight to the most important thing for you.
He says it’s obviously the most important pillar of Islam. For you, if you have it, alhamdulillah, the canopy of faith will rest on your salah. The shade of your faith will be on your salah.
If you don’t have that, there’s nothing for your iman to stand on. That’s what he means. That’s why the Prophet ﷺ called salah imad al-din.
This means the beautiful thing about your ibadah—you can fast, give zakah, give charity, and do all the good deeds—but the most important thing that beautifies all your ibadah is salah. The word ghurrah in the Arabic language is the hair bang, which is a sign of beauty.
So, he said that when it comes to ibadah, the most beautiful is actually salah. And if you don’t have it, your salah is still there, but not as beautiful as it should be because salah comes first.
He said that there are many ahadith, well-known ahadith, about the virtue of salah. So, he said, I’m not going to elaborate on that. Why? I’m going to focus on one of the most important things about salah.
The Importance of Khushu’ (Humility and Focus) in Salah
He said, “The most important etiquette of salah is khushu’—to focus, concentrate, and be conscious of your salah and your ibadah.” That’s what he wants you to focus on as the most important part of salah.
So, like how to do the takbeerat al-ihram, what breaks salah, what doesn’t break salah. He said this is not going to be here. These are discussed in books of fiqh.
Here we talk about the spirit of salah, particularly about khushu’. Let’s see what he says about that. So, Uthman radiallahu anhu narrated that the Prophet ﷺ said, “There is no man to whom the time of a prescribed prayer comes, who then takes good care of its ablution, submission, and bowing, but it is an expiation (kafarah) for the sins that preceded it, as long as he does not commit a major sin. This is true at all times.” So, this hadith, the Prophet ﷺ says in this hadith, which is in Sahih Muslim, “Anyone who attends the time for salah, salah al-maktubah,” meaning fard salah, “then perfects three things: wudu’, which is the preparation for salah, khushu’ which is the spiritual aspect of salah, and ruku’ which is the physical aspect of salah,” so three things. Perfect the preparation for salah, the spiritual aspect, and the physical aspect of salah. When you make your ruku’, make it proper; when you make your sujud, make it proper; when you pronounce, pronounce it properly. All these things, in addition to the inner secret of salah itself, which is the focus and the khushu’ in salah.
That will be the expiation of the sins committed before, unless a person commits a kabira—a major sin, which is mentioned in the Qur’an and Sunnah and requires a major tawbah, or has a penalty in the dunya or the akhirah. As for the minor sins (al-sagha’ir or al-lamam), Allah subhanahu wa ta’ala calls them in the Qur’an, “lamam,” which means the minor sins.
These can be expiated by the five daily prayers, wudu’, tahara, and these things. As long as he maintains that every single day, you have the opportunity for all your sins to be forgiven.
It’s like Allah subhanahu wa ta’ala is making salah a furnace for you. Whatever is committed between the salawat, as long as you do it properly, perfecting the preparation, the spiritual aspect, the khushu’, and the physical aspect. These are the three things we need to focus on.
Preparing for Salah and the Lessons from the Companions
So, the question for you and me is: do I know how to prepare for salah properly? Do I know how to make tahara properly? And I’m not just talking about making wudu’. Unfortunately, sometimes it’s really surprising that some adults don’t even know how to use the bathroom properly. So, they don’t even know if there’s najasa on their clothes or not, or if it stays on their hand or not. They don’t even know how to clean themselves properly or not.
So even at that level, we need to know how to prepare for salah. How to pray your salah? Maybe you learned that when you were 15 or 10 years old, long ago from your grandmother. But maybe you never had a proper teacher, a mentor, a sheikh, or an imam to teach you how to do salah properly.
So, I don’t know. Am I doing it properly or not? You need to ask yourself that question. Because even some sahaba who were around the Prophet ﷺ thought they knew how to pray.
Like the man who came to the Prophet ﷺ one time in the majlis and he prayed in the corner of the majlis. When he came to the Prophet ﷺ, the Messenger told him, “Go back there and do your salah, because whatever you did there didn’t count.”
That wasn’t salah, what you did there. And the man went back again to try one more time. And he came back again, and the Prophet ﷺ says, “Go back, do it again.”
The man did it three times. Each time he came to the Prophet ﷺ, the Messenger of Allah sent him back and said, “That was not salah, what you did there.” And then the man said, “Ya Rasulallah, that’s the best I can do, please teach me.”
And the Prophet ﷺ taught him how to make salah. So how do you know you’re making salah properly here? When was the last time you really read a book on salah? Or do you just think it’s a given knowledge that you don’t need to update?
Achieving True Focus in Salah (Khushu’) and the Example of Ibn Az-Zubayr
The khushu’ is again the most important thing here, because you might be able to do it properly.
But am I getting the most benefit from the salah? Because the Prophet ﷺ mentioned in the hadith, “You don’t get reward for your salah more than the part when you’re most conscious.” Like the conscious part of your salah is what counts for you. Everything else, you’re just not there.
So let’s see what he means by that. Keep going. He also narrates that the Prophet ﷺ said, “Whoever performs two units of prayer without the distractions of any worldly thoughts, his past sins are forgiven.”
This hadith is in Bukhari and Muslim and has a story behind it. During his reign as a khalifah, people came to Uthman and asked him how the Prophet ﷺ made wudu’. So they brought him some water. Uthman tilted the cup on his hand, washed his hands three times, and dipped his right hand into the water, making his wudu’.
After completing a perfect, thorough wudu’, he said, “Whoever makes wudu’ like mine, then prays two rak’ahs without distracting himself, Allah subhanahu wa ta’ala will expiate the sins for him.” This is sometimes called the Salah of Tawbah. If someone commits a sin and feels remorse, then make a thorough wudu’ and pray two rak’ahs, asking Allah for forgiveness. Hopefully, Allah will forgive all sins.
When Ibn Az-Zubayr stood up to pray, he was like a piece of wood in his concentration and humility. When he would prostrate, sparrows would lay on his back, taking him for nothing but a wall. Once, when he was praying by the Hijr, a stone from a catapult was flung at him, ripping part of his garment.
Yet he did not turn away from his prayer. Who was Abdullah ibn Az-Zubayr? He was the son of Asma bint Abi Bakr, daughter of Abu Bakr as-Siddiq. His father was Az-Zubayr ibn al-Awam, a first cousin of the Prophet ﷺ from his aunt Sophia.
Abdullah ibn Az-Zubayr became popular in Medina because he was the first born among the Muhajireen in Medina. The Meccans thought the people of Medina would not thrive, but Abdullah ibn Az-Zubayr’s birth was a celebration.
Growing strong and tough, he later became a leader of Islam, recognized even as a khalifa during a period of instability in the Umayyad dynasty.
He was well-known in Mecca for praying in front of the Kaaba with deep focus. One story goes that while praying, a catapult stone nearly hit him, tearing his clothes, but he didn’t flinch.
He was so focused that sometimes birds would think he was a part of the building. His focus was so intense that even during a siege by Al-Hajjaj ibn Yusuf Al-Thaqafi, he stayed absorbed in his salah.
How many of us can reach that level of khushu’? It sounds idealistic, but it’s achievable. Even young sahaba achieved it. If you want to focus, you can achieve this level of ibadah and ta’a.
The Power of Focus and Humility in Salah: Stories of the Tabi’in
Maymun ibn Mihran said, “I never saw Muslim ibn Yasab looking elsewhere in his prayer. Once, a part of the Masjid collapsed, and people outside were frightened. But he was still praying and didn’t look away.”
When he would enter his house, his family would become silent, but when he began praying, they would talk and laugh. Muslim ibn Yasab, a tabi’i known for his worship, prayed in Basra. One day he prayed while a part of the mosque collapsed, but he didn’t even notice until he finished his salah.
When he entered his home, his family would become silent, but when he said “Allahu Akbar,” they resumed their activities, knowing he wouldn’t hear anything.
This is something you can experience, and if you’re blessed to zone out in your salah even once, you’ll always want to go back to it.
The purpose of salah is to take a break from this dunya. Some think it’s just an obligation to check off, but it’s a portal to the beyond.
When you say “Allahu Akbar,” you leave that world completely. There’s no material gain in standing silently, reciting Allah’s words. The gain is spiritual, beyond this world.
Salah as a Refuge from Worldly Distractions
If you want to benefit from your salah, make sure that when you say “Allahu Akbar,” you’re not just doing a duty but reconnecting with Allah.
The Prophet ﷺ, whenever he called Bilal to the iqamah, would say, “Bring us some comfort with salah, Bilal.” Like, we need peace in salah. That’s what it’s meant to be: a break from this world.
One man asked, “Why do you turn yellow during ablution?” He replied, “Do you know before whom I am about to stand?” Imagine when you stand before a worldly authority, how conscious you are of your appearance and behavior.
Now imagine standing before the One who made you, who knows even your thoughts. How much do you need to focus on pleasing Him in that moment?
The Structure of Salah: Arkan, Wajibat, and Sunan
Salah has arkan, or pillars, that must be performed. It has wajibat, obligations in the salah. And it has sunan, the optional acts.
The arkan, such as ruku’ and sujud, if omitted, make the salah invalid. Wajibat, like the middle tashahhud, can be missed by mistake but corrected by sujud as-sahw. The sunan, like raising the hands before ruku’, can be omitted without invalidating the salah.
But we need to discuss ruhul salah, the spirit of salah, which involves intention, sincerity, and khushu’. Because the essence of salah lies in three things:
- Praising Allah subhanahu wa ta’ala (adhkar),
- Communicating with Allah (dua),
- And movement.
If the heart is absent, the purpose of these actions is lost. The intention must be there, or else it’s empty words and movements.
Focusing on the Inner Meaning of Salah
For example, some say they don’t know Arabic, but they can still know the meaning of Fatiha. Even reciting Qul Huwa Allahu Ahad is enough for that spiritual aspect of salah.
If you don’t focus on your ruku’ or sujud, if you don’t pay attention to what you’re saying in those positions, then those movements will be empty of their purpose, and you won’t gain any benefits such as humbleness, humility, peace, and tranquility. You won’t get that if your heart isn’t there.
If intention is taken away from actions, only meaningless movements remain. Allah says in the Qur’an, “Their meat will not reach God, nor will their blood, but what reaches Him is piety from you.” In Surah Al-Hajj, Allah subhanahu wa ta’ala speaks about the sacrifices offered during udhiyah. He says, “Allah is not going to receive the blood, He is not going to receive the meat from you.” There is something beyond the physical act itself.
The spiritual aspect of that offering or sacrifice is compliance with the command of Allah subhanahu wa ta’ala out of taqwa and piety. Similarly, when it comes to sujud and ruku’, these actions don’t benefit Allah subhanahu wa ta’ala. Who benefits? You do.
If you do these acts with the right intention, out of taqwa and piety, that won’t happen unless your heart is present when you perform the ibadah.
Achieving Taqwa through Salah: Heartfelt Presence and Focus
In other words, what carries one to Allah exalted and most high is that which overtakes the heart and makes one abide by the orders given. Therefore, presence of heart is a necessary part of prayer. However, the lawgiver has pardoned absent-mindedness that occurs during the prayer. If one concentrates at the start, he is considered to have concentrated in the remaining parts as well.
The next part of Imam Ibn Qudamah’s discussion will focus on the true meaning of salah, addressing three essential points, which we’ll discuss next week, inshallah.
For now, take away that salah has specific actions tied to it. Think of it as three-fold: you’re making dhikr of Allah subhanahu wa ta’ala, you’re speaking to Allah subhanahu wa ta’ala in your dua and requests, and you’re moving your body in humility, demonstrating compliance with the command of Allah subhanahu wa ta’ala.
All of this falls under the category of taqwa. The essence of salah lies not in the movement alone, but in the presence of heart, achieved through khushu’, focus, and concentration. Your salah is your golden opportunity to leave this world, even if temporarily, and connect with the divine subhanahu wa ta’ala.
What a precious opportunity to be in Allah’s presence, drawing spiritual strength to withstand the hardships of life. Insha’Allah, next week we’ll continue from here, moving on to more teachings from Imam Ibn Qudamah.
Excessive Questioning and Compliance with Divine Commands
Then, from the book of Imam Ibrahim, Jami’ Ulum wal-Hikam, we come to hadith number nine from the collection of Imam An-Nawawi, rahmatullahi ta’ala alayhi. This hadith is narrated by Abu Huraira, who said:
“I heard the Messenger of Allah ﷺ saying, ‘That which I forbid you, avoid it, and that which I command you, do of it that which you are able, for the thing that destroyed those before you was their excessive questioning and their disagreements with their prophets.’”
This hadith is in Bukhari and Muslim.
Understanding the Background of Prohibited Questioning
The purpose of this hadith is to emphasize the most crucial task in your relationship with Allah subhanahu wa ta’ala, which is compliance. When Allah subhanahu wa ta’ala commands something, we should follow it. And when Allah forbids something, we must refrain from it.
Our ibadah and the deen of Allah are not based on democracy or personal choice; it’s a matter of Allah’s command. This is the essence of the hadith.
To understand the background, Imam Ibn Rajab brings an instance when the Prophet ﷺ announced the obligation of Hajj. During this announcement, a man asked, “Is it every year, O Messenger of Allah?” The Prophet ﷺ remained silent, clearly displeased with the question. The man repeated it three times. Finally, the Prophet ﷺ replied, “If I say yes, it would become obligatory, and you would not be able to do it.”
The Prophet ﷺ then advised the people, “Leave me as long as I leave you, for excessive questioning and disagreements destroyed the nations before you.” He explained that Bani Israel brought hardship upon themselves by questioning Musa alayhis salaam about every detail instead of complying.
The Harm in Excessive Questioning
For instance, when they were commanded to slaughter a cow, instead of simply fulfilling the command, they asked for detailed specifications, which complicated the task until they ended up losing significantly.
This type of questioning was prohibited, and an ayah in Surah Al-Ma’idah addresses it: “O you who believe, do not ask about things which, if revealed, would harm you.”
At the Prophet’s ﷺ time, people sometimes asked about matters they did not need to know, potentially bringing hardship upon themselves. One example is when a man asked the Prophet ﷺ about the limits of intimacy with his wife during her period. Another man followed up, questioning how to do the opposite of what the Jews in Medina practiced. The Prophet ﷺ turned red with anger, disliking the question.
Yet, the Prophet ﷺ displayed remarkable mercy. After calming down, he received a gift of milk, and instead of holding a grudge, he called the man who had asked the question, offering him milk as a gesture of forgiveness and compassion.
This shows the Prophet’s ﷺ approach to unnecessary questions—encouraging people to avoid asking without reason. In certain cases, people, especially with personal relationships or family, can worsen situations by over-investigating or asking questions that bring unnecessary turmoil.
The Three Categories of People Regarding Questioning
At times, excessive questioning was almost mockery. For example, some people would come to the Prophet ﷺ with irrelevant questions. Such behavior was discouraged.
In this respect, people are divided into three categories:
- Among the people of hadith, some close the door to questioning, limiting their knowledge by focusing on literal understanding alone, without the depth of fiqh.
- Among the scholars of fiqh, some expand so much on hypothetical cases that they get caught up in arguments and debates that divide hearts. They often seek attention and recognition, leading to a distorted view of knowledge.
- Finally, a balanced approach includes those who focus on understanding the Book of Allah and the authentic Sunnah, blending literal understanding with the essence of the teachings. This middle path combines respect for the text with a commitment to fiqh and is characteristic of scholars like Imam Ahmad.
Balancing Divine Commands with Human Reasoning
For example, hypothetical questions like “If you were praying behind an imam and his head turned into a loaf of bread, should you continue praying or eat him?” might seem absurd. But scholars sometimes used such questions as mental exercises to test students’ reasoning.
However, when we rely on hypotheticals, we can lose the spirit of the Qur’an and Sunnah.
In general, whoever follows the guidance in this hadith will find safety in this world and the next. The danger lies with those who ask questions excessively, like the people of the Book, who questioned and disagreed with their prophets, thereby harming their own faith.
People often act on reasoning alone, which can lead them to contradict Allah’s legislation. By trying to fit human reasoning into divine commandments, they often stray from the Qur’an and Sunnah, creating rulings that serve personal desires rather than divine truth.
Commands vs. Prohibitions: A Question of Priority
So, when the Prophet ﷺ says, “When I forbid you something, avoid it,” he emphasizes avoiding the prohibition, as it requires no additional action. Just avoid it. But when he commands something, we are told, “Do of it what you are able,” because fulfilling the command often requires effort and ability.
Scholars debated what is more important—avoiding prohibitions or fulfilling commandments. Some argued that avoiding prohibitions is more critical because it prevents harm, which is prioritized over individual acts of worship. This is based on the principle that preventing harm is more important than pursuing individual benefit.
Others, like Ibn Taymiyyah and Ibn Qayyim, argue that abandoning commands is worse than committing sins. They cite the example of Iblis, who refused to fulfill Allah’s command to prostrate, while Adam committed a sin by eating from the tree. Allah forgave Adam but punished Iblis.
Both viewpoints have valid arguments. Ultimately, it’s crucial to adhere to both commands and prohibitions out of reverence for Allah subhanahu wa ta’ala, ensuring that personal desire doesn’t overtake the Qur’an and Sunnah.
Conclusion: Maintaining Compliance and Balance
In conclusion, avoiding what Allah has forbidden is paramount. While fulfilling commands is based on ability, avoiding prohibitions does not require action—simply abstaining.
Thus, someone may find abstaining from haram difficult due to strong desires, but it requires restraint and is achievable with effort. On the other hand, fulfilling commands like praying five times daily requires constant action and commitment, which can also be challenging.
This balance between commands and prohibitions brings us back to the importance of sincere compliance with Allah’s guidance in both areas.
Alhamdulillah, that concludes tonight’s session. Insha’Allah, we’ll continue next week.
Q&A
Q&A: The Inner Secrets of Purification and Salah in Islam
1. What are the five levels of purification (tahara) in Islam, and what does each level involve?
- Answer:
- Physical Purification: Cleansing the body through wudu’ and ghusl, and removing impurities.
- Purification of Deeds: Ensuring actions are free from sin and focused on good.
- Purification of the Heart: Removing negative emotions, such as jealousy and animosity.
- Purification of Thoughts: Centering thoughts on things pleasing to Allah.
- Purification of Essence: Attaining a spiritual state where one sees Allah’s beauty and attributes in all things.
2. Why is salah considered the “pillar of the religion” in Islam?
- Answer: Salah is foundational to a Muslim’s faith; it structures and strengthens their relationship with Allah. Without it, the structure of faith weakens, as it is central to Islamic worship and the most significant way to demonstrate devotion.
3. What is khushu’ and why is it essential in salah?
- Answer: Khushu’ is the state of humility, focus, and presence during prayer. It is essential because it allows the worshipper to sincerely connect with Allah, making the prayer meaningful and spiritually enriching.
4. Describe an example from Islamic history that illustrates deep focus and humility in salah.
- Answer: Abdullah ibn Az-Zubayr was so focused in his prayer that even during a siege and amidst distractions, he remained completely absorbed in his worship. His example shows the profound level of khushu’ possible in salah.
5. What did the Prophet Muhammad ﷺ mean by saying, “Bring us some comfort with salah, Bilal”?
- Answer: This statement emphasizes that salah should be a source of peace and solace, offering relief from worldly concerns and allowing a believer to find comfort in connecting with Allah.
6. What did the Prophet ﷺ warn against in relation to questioning divine commands, and why?
- Answer: The Prophet ﷺ advised against excessive questioning, especially of hypothetical situations, as it can lead to confusion, create unnecessary difficulties, and take focus away from sincere worship.
7. How are Islamic commands and prohibitions balanced in worship?
- Answer: Muslims are instructed to avoid what Allah has forbidden, as it requires no extra effort, and to fulfill what Allah commands to the best of their ability, balancing effort and intention in their worship.
8. How does sincere obedience impact a Muslim’s relationship with Allah?
- Answer: Sincere obedience, by following Allah’s commands and avoiding prohibitions, builds a strong relationship with Allah, rooted in respect, devotion, and inner peace.
9. Why is presence of heart important in salah, and what happens if it is missing?
- Answer: Presence of heart is crucial because it ensures the prayer has true spiritual value. Without it, the actions of prayer become empty and lack the connection needed to truly benefit the worshipper.
10. How can Muslims achieve greater khushu’ in their daily prayers?
- Answer: Muslims can enhance khushu’ by understanding the meanings behind the verses, avoiding distractions, preparing properly, and focusing on the idea that salah is a personal meeting with Allah.
The post Study Classical Texts the Traditional Way | Session 14 appeared first on MuslimMatters.org.
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courage in the face of the fire, our faith must embolden us to stand firm despite societal pressures.
.” They said, “The two hadiths allowing prayer with ablution alone, without a full ritual bath (ghusl), are abrogated, as previously mentioned in the chapter on what necessitates ghusl. However, the instruction to wash the private part and anything it comes into contact with remains unchanged, which clearly indicates the ruling of impurity regarding vaginal discharge.”7