Chapter 1

INTRODUCTION AND ACKNOWLEDGMENTS

Praise is to Allah (SWT), The Lord of The Universe! In His Name, The Most Beneficent, The Most Merciful!

CONCENTRATION IN PRAYER was written over a few years and signifi cant  research  went  into  completing  this  project. The  main  goal of this book is to educate The Muslims of the importance of The Five Daily  Prayer  and  to  explain HOW to  create,  develop  and  maintain  HOW to create, develop and maintain  HOW concentration in Prayer. This is an important aspect of Prayer since Allah (SWT) only requires our undiminished attention during Prayer.

This  book  on  Prayer  requires  active  reading  and  active  participation. Interested readers will fi nd wealth of information, research and exercises one can effectively employ to reap the fruits of the Prayer. It is envisaged that  the  reader,  in  particular  the  youth  and  leaders  of  tomorrow,  will look up to this book and apply its recommendations on a daily basis. It is defi nitely not a once-read book! Charts and diagrams have been provided to aid the reader in understanding the nature of this book.

Even  though  the  book  quotes  many  sources,  it  is  sometimes  unable to  provide  specifi c  citing  and  references  because  the  collection  of  the traditions in this book began a few years ago. Suffice it to say that the traditions quoted are authentic and form reliable sources. With the help and assistance of learned scholars, the like of my father – Yusuf Kermalli, Ma’alim Muhsin Alidina, Ma’alim Mohamed Raza Dungersi, and a few close friends, this project was recently completed. Once again, I would also like to thank my parents who have provided their unlimited love and support in the production of this book. And finally, my wife and two lovely children that God has blessed me with, for their patience and confi dence throughout the write-up and production of this book.

The Chapter of al-Fatiha is requested for the benefi t of the soul of my mother and the souls of all believers who have already made their journey into the next world.

Jameel Kermalli

Chapter 2

FOREWORD

This book discusses the importance of The Five Daily Prayer and it’s status with Allah(SWT).The work also  discusses strategies  you can employ to develop and maintain a high level of attention and concentration whilst communicating with Allah (SWT), Who demands that His servants be most attentive in their Prayer, more than any other worship. He,The Creator and Designer of The Universe, remarks to that individual, who says his Prayer with least attention, alertness of mind and concentration:

O’ Liar!Do you want to deceive Me?I swear by My Splendor  and  Majesty that I will deprive you the pleasure of your invocations and enjoyment of personal communications with Me.(Hadith al-Qudsi)

Jameel  Kermalli  has  done painstaking  research and has  shared  his findings with us in a lucid, readable manner.

Muhsin Alidina

Chapter 3

IMPORTANT NOTE

The 30-Day Workout is a complete exercise to develop attention and concentration in Prayer. For those individuals requiring assistance, you may contact the author personally at jameelyk@aol.com

Anyone who completes the 30-Day Workout with all the forms fi lled out, the author will appreciate if the results and outcomes are sent to him and they can be analyzed. The outcomes of this workout will be published, Insha Allah, in an Islamic Journal.

Chapter 4

Importance Of Prayer

Imam al-Sadiq (AS) narrates that it is written in The Torah:

“O’Son of Man, if you EMPTY yourself, i.e. disengage yourself from all other preoccupations to make yourself available for My worship, I will fi ll your heart with richness and I will not abandon you to what you seek and long for. And it will be upon Me to close the door of poverty upon you and to fi ll your heart with awe for Me.

And if you don’t empty yourself for My worship, I will fi ll your heart with preoccupation with the world. I will not close upon you the door of poverty and will abandon you to what you seek.

”(al-Kulayni (RA), Usul al-Kafi ,2, “Kitab al-’Iman wa1-Kufr’, “Bab al-‘Ibadah”, Tradition number 1)

IMPORTANCE OF PRAYER

Prayer is the most effective way of spiritual migration towards Allah (SWT) and attaining the exalted position of His nearness. When al-Sadiq (AS) was asked what was the best deed that brings human beings close to Allah (SWT) and is also liked by Him? He replied:

After enlightenment of God’s Essence, I do not know anything better than The Prayer. The most esteemed and favorite deed before Allah (SWT) is Prayer. Prayer is the last dying will of all Prophets (AS).

How good it is that a human being takes a bath or performs ablution, then  retires  into  a  secluded  corner  where  he  is  not  seen  by  anyone, and has the honor of performing genufl ection and prostration. When a  servant  bows  himself  down  into  prostration  and  prolongs  it,  then Shaytan says, ‘O’, Woe Upon Me! This servant has obeyed Allah (SWT), while I transgressed, and he has offered prostration that I refused’.

In Falah al-Sail Page 23, Chapter 2, On the Description of The Prayer,on the authority of alSayyid ‘Ali ibn Tawus (RA), al-Sadiq (AS) said:

The Prayer will not be complete except  for the one who  has  fullpurity and a mature completeness,  and  is  away from temptation and deviation.He knows  Allah (SWT) and  so stands  before Him,submits to Him and persists. He thus, stands between despair and hope, between patience and worry, as if the promises to him have been fulfi lled, and the threats upon him have transpired, lowering his fame and manifesting his aim.

He sacrifices for Allah (SWT) his soul, treads upon the road to Him as his goal willingly. He severs the relations of interest for the sake of The One to Whom he bounds and comes, and from Whom he seeks help. Should he achieve all these, The Prayer would be of the ordered type and of the informed about, and it is the very Prayer which forbids evil and vice.

In Mustadrak al-Wasa’il, Book of The Prayer,Muhammad, son of Ya’qub (RA), quotes al-Sajjad (AS) as having said:

As regards the rights of The Prayer, you are to know that it is a visit to Allah (SWT) and that in it you are standing before Him. If you realized that, you would deserve to be, through it, in the position of a slave who is humble, desirous, horrified, frightened, hopeful, distressed, and imploring. He is also glorifying the state of The One in front of Whom he stands with complete stillness, solemnity, submission of the limbs, humility, well supplicating to Him for himself, requesting Him to free his neck, which is encircled by his faults and consumed by his sins. And there is no power except by Allah (SWT).

THE REALITY OF PRAYER

Saying  your  Prayer  on  time  is  a  highly  recommended  act,  and  none  other  than  Allah (SWT) reminds us of this obligation:

And when he (the worshipper) knows that it is time of Prayer and he does not pray, he is indeed careless about Me. (Hadith al-Qudsi)

In Wasa’il al-Shi’ah, vol. 3, Page 90, al-Sadiq (AS) is reported to have said:

Whoever performed the obligatory Prayer at the beginning of their times  and  observed  their  restrictions,  the  angels  would  raise  them white and pure into heaven. The Prayer would say (to the performer): ‘May Allah (SWT) preserve you as you preserved me and entrusted me to a generous angel’.

But  whoever  performed  them  after  the  appointed  times  with  no excuse, and did not observe their restrictions, the angels would raise them, black and dark. The Prayer would shout at the performer: ‘ You have loPrayer has several built in properties that make the worshipper far better than the angels and makes life worth living. Only when the true reality of Prayer is understood then one is awestruck by its daily performance. In explaining the true nature of Prayer, al-Ridha (AS) comments:

The reason for Prayer is that it is the acknowledgment of The Lordship of Allah (SWT) and negating  all  kinds of partners and plurality for Him. Prayer is standing before The Omnipotent, with humility, humbleness and confession (of sins), and begging forgiveness of the previous sins. Prayer is placing the face on dust fi ve times a day as (a sign of )recognition and confession of His Greatness. Prayer is for remembering Him and  keeping away from arrogance and negligence.

Prayer leads to humility, submission and humbleness towards Allah (SWT), and the enthusiasm for the desire to material and spiritual progress (both in this world and the hereafter).

Moreover, Prayer enables a person to constantly engage in remembering Allah (SWT), both day and night, so as not to forget one’s Lord, Master and Creator, since forgetting will cause rebellion. Man, while offering Prayer, stays in the presence of His Lord and in the state of His remembrance, and this very condition constrains and stops him from sins and many kinds of corruption.

In order for you to be part of manifestation of the authority of Allah (SWT) on this earth, you must pledge complete submission, bondage and servitude to The Lord of the Worlds. You must manifest all this in your behavior, in general, by remembering Allah (SWT) at all times and seeking His Will and specifically, by performing the ritual acts of worship e.g. giving alms, fast, etc.

Scholars have noted that if a man does not fulfi ll the conditions of this act of Prayer, he defies Allah (SWT) becoming a rebel and a devil. For man to climb higher in the realm of existence, he must lower himself to Allah (SWT). The more he lowers himself to Allah (SWT), the higher he reaches in the realm of existence.

It has been the practice of Allah (SWT) to conceal important grace to mankind, and Prayer is no exception. S. V. Mir Ahmad ‘Ali (RA), in his Commentary of The Qur’an, narrates seven values that have been kept concealed by Allah (SWT), The Most High:

According to some reports, The Night of Power (Qadr) is concealed in the year as a whole. This is because man may ever seek His grace every night as much as he possibly can. Similarly, one of these several st me, may Allah (SWT) lose you, and may He not care for you as you did not care for me’.nights in the months of Sha’ban and Ramadhan are said be The Night of Qadr, The Night of Grandeur.

The  Greatest  Name  of  Allah  (SWT),  with  which  one  could  have everything he desires, is concealed in several names, so that one may remember and recite all the Divine Names of The Lord.

The Prayer al-Wustaor the Middle one of the prescribed Daily Prayer  l-Wusta or the Middle one of the prescribed Daily Prayer  l-Wustais kept concealed in The Five Daily Prayer so that one may offer every one of them with eagerness to earn its special reward.

In one particular hour of Friday, every week, it is said, the prayer is heard without fail. However, the hour is not disclosed particularly so that one may engage in Prayer the whole day as much as he can.

God’s pleasure is concealed in Prayer so that one may always worship The Lord.

The displeasure of The Lord is mentioned to be in sinning in general so that man may abstain from all kinds of sinning.

The most honorable with Allah (SWT) is the most pious,so that one may acquire piety for himself and seek the friendship of the most honorable ones with The Lord; love the pious and the righteous one, hate impiety, and stay away from disobedience.

The Prophet (S) in his last remaining hours of life further advised his followers to take Prayer seriously, and pray according to what has been prescribed upon them.

THE VALUE OF PRAYER

Allah(SWT) manifests Himself to His perfect friends in a kind manner, and the attraction of love becomes their guide. As the tradition says that The Prophet of Allah (S) used to be waiting for the time of the Prayer, his longing ever increasing, until at last he would say to Bilal (The Prophet’s Caller to Prayer): ‘Relieve us, O’ Bilal’. (al-Mahajjat al-Bayda fi Tahdhib al-Ahya vol. 1, Page 377)

In advising Abu Dhar (RA), The Prophet (S) says:

O’  Abu  Dhar!  Allah  (SWT),  Glorious  is  His  Praise,  has  made  the pleasure of my eye in (daily) Prayer, and has made me love Prayer like food is made lovable to the hungry and water to the thirsty. And surely, while the hungry one, when he eats is satiated, and the thirsty one, when he drinks he is quenched; I am not satiated from Prayer.

O’ Abu Dhar! Anyone who voluntarily prays 12 units of Prayer, other than the obligatory, he has earned the right to a House in Paradise.

O’ Abu Dhar! Surely, so long as you are in Prayer, you are knocking on the door of The Great King, and whoever knocks long on the door of The King it will be opened for him.

O’ Abu Dhar! There is no believer that stands in Prayer but falls on him goodness onto what is between him and The Throne. And, an angel is appointed for him that calls out, ‘O’ Son of Adam (AS), if you knew what there is for you in Prayer and whom you are calling, you would not turn away’.

O’ Abu Dhar! Be like him, who in a deserted place (though alone), calls Adhan and Iqamah (Call for Prayer) and says his Prayer. So your Lord says to the angels, ‘Look at My servant! He is praying and no one sees him but Me?’Then descend 70,000 Angels and pray behind him  sees him but Me?’ Then descend 70,000 Angels and pray behind him  sees him but Me?’and seek forgiveness for him until the next day. And a man who stands in the midst of night and prays alone, prostrates, and falls asleep while prostrating, Allah (SWT) says,‘Look at My servant! His soul is with me and his body is in prostration; and (be like) a man who is in a war and all his companions flee, but he stays firm fighting until he is killed’.

O’ Abu Dhar! No man puts his forehead (in prostration) in any place on earth but that place bears witness of that for him on The Day of Judgment. There is no place that a group of people visit but that it starts either sending salutation on them, or cursing them.

O’ Abu Dhar! Do you know the reason behind revelation of the verse: ‘Be patient, exhort others to be patient, establish Prayer, and fear Allah that you may be successful?’ I said, ‘ you may be successful?’ I said, ‘ you may be successful? I don’t know - May my father and mother be sacrifi ced for you’. The Prophet (S) said, ‘For waiting for the next Prayer after every Prayer’.

PRAYER AND THE DAY OF JUDGMENT

On The Day of Judgment, before one is even permitted to present the good deeds that he has performed in this world, the first question asked will relate to Prayer and only then will he be allowed to proceed. The Prophet (S) has made this clear by saying:

All good deeds depend on Prayer. Prayer is the cornerstone of Islam. If Prayer is accepted then the good deeds will be accepted. If Prayer is not accepted, then the good works will not be accepted.

This proclamation becomes clear when we examine Shaykh al-Qummi (RA)’s comments in his Manazil al-Akhirat,that there will be approximately 60 stations over The Bridge on The Day of Judgment. Each one of us will have to answer questions satisfactorily at each of those stations. Only after one is finished with one station, is he going to proceed to the next one. Each station is named and the first station, according to Shaykh al-Qummi (RA), is Prayer.

Therefore, the first station in The Bridge involves Questioning  on  Prayer and how you Questioning  on  Prayer and how you  Questioning  on  Prayer fulfilled this obligation. If, in any case, you don’t fulfill the requirements at that station, then unless you get intercession of The Infallible Prophet and Imams (AS) or by your own actions, you would fall down into the bellies of Hell without establishing the remainder of your good deeds in this world. Undoubtedly, the first thing Allah (SWT) will ask on The Day of Judgment is Prayer, and this comes to us from all The Prophets and Imams (AS).

THE BLESSINGS OF PRAYER

Muhammad, son of Ya’qub, quoting al-Sadiq (AS), says:

When you recite the Adhan and the Iqamah, two rows of angels will perform the Prayer behind you; but if you said the Iqamah (only), one row of angels would perform the Prayer behind you. (Furu’ al-Kafi , Volume 3, Page. 303)

There are many other traditions to the same effect, some of which say that the length of each row is as the distance between the east and the west.

al-Baqir (AS) has quoted The Prophet of Allah (S) as saying:

When a believing servant stands for the Prayer, Allah (SWT) looks at him until he finishes. Allah’s Mercy shadows over his head, the angels surround him from all sides up to the horizon of the heaven, and Allah (SWT) assigns an angel to stand at his head, saying: ‘0’ Worshipper! If  you know who is looking at you, and to whom you are supplicating, you will look nowhere else, nor will you leave your position.’(Mustadrak al-Wasa’il, Chapter 2, Tradition 22)

He further said:

Whoever performs 2 units of Prayer without paying attention to any worldly matter, Allah (SWT) will forgive him his sins. (Mustadrak al-Wasa’il, Chapter 2, Tradition 13)

Considerable importance has been attached to Prayer, and no words can describe the amount  of  reward  Allah (SWT) grants to this individual,who is only fulfilling an obligation. The Aimmah (AS) have said:

Prayer is what angels love,

Prayer is the practice of The Prophets (AS),

Prayer is the light of understanding,

Prayer is what makes faith strong,

Prayer is what makes actions accepted,

Prayer increases sustenance,

Prayer keeps you away from illness,

Prayer is what Shaytan hates,

Prayer is a weapon to confront your enemies,

Prayer is what will assist you with The Angel of Death (AS),

Prayer is the light in your grave,

Prayer is an answer to Munkar and Nakeer (AS), and

Prayer is what will help you in the grave till The Judgment Day.

TREATING PRAYER LIGHTLY

Some wives of The Prophet of Allah (S) have said that:

The Prophet of Allah (SWT) used to talk to us and we used to talk to him. But when the time for the Prayer arrived he appeared as if he did not know us and we did not know him, as his attention was fully directed to Allah (SWT).(Mustadrak al-Wasa’il, Chapter 2, Tradition 17)

Ibn Tawus (RA) says, in Falah al-Sail, that when al-Husayn (AS) used to perform the  Falah al-Sail, that when al-Husayn (AS) used to perform the  Falah al-Sailwudhu, his face changed color and his joints trembled. Asked about the reason, The Imam said:

When one is going to stand before The Owner of The Throne, his color ought to turn pale and his joints to tremble.

The same narrator also states Al-Hasan,son of ‘Ali (AS) used to experience a similar condition before and during Prayer. (Bihar al-Anwar, Volume 77, Page 346.)

Unfortunately, many of us treat Prayer as another kind of daily entry in our logbook. Some of us not only treat the timely performance of Prayer lightly, but others do not even offer this obligation, which is a duty that carries immense weight. To those who treat Prayer lightly, The Prophet (S) says:

The one who takes Prayer lightly is not of me. No! By Allah (SWT)!

Such a person will not reach The Pond of al-Kawthar.

According to The Prophet (S), one who wastes his Prayer will be raised with Qarunand Haman,so that it will be right for Allah (SWT) to put him in Hell together with the hypocrites.

al-Sadiq (AS) said to Zurarah (RA):

Don’t be negligent in regard to your Prayers.Verily, The Prophet (May Peace Be Upon Him And is Progeny) said on his deathbed:

One who makes light of his Prayers does not belong to me, or the one who takes intoxicating drinks. And, by God! He will not reach me at The Pond (of al-Kawthar).(Furu’ al-Kafi , iii, 269)

al-Kulayni (RA) further reports with his trustworthy narrators, from Abu Basir, that alKadhim (AS) said:

At the time of his death my father said to me, ‘My son, the one who makes light of Prayer will not receive our intercession’.(Furu` al-Kafi , iii, 270)

al-Khumeini (RA) has the following advice to those people who treat the performance of The Five Daily Prayer lightly and of no concern:

A  devout  person  should  be  observant  of  the  times  of  his  worship under every circumstance. Of course, he should observe the timings of Prayer,  Prayer,  Prayerwhich is the most important of the acts of worship, and carry it out in the most meritorious part of its time, refraining from engaging in any other work during those times.

In the same way as he assigns a certain time to making an earning and for study and debate, he should do the same in respect of these acts of worship. During this time, he must be free from other pre-occupations, so that he can achieve concentration of the heart. This makes up the quintessence and kernel of worship.

But should he, like this author, offer his Prayers out of compulsion and consider the performance of the worship of The Lord as a superfl uous matter,he would, of course, delay it as long as it can be delayed. And when he offers it, he offers the Prayer in a perfunctory manner, considering it as an impediment in the way of what he imagines to be important tasks. However, such worship has not only no spiritual brilliance, it deserves divine wrath, and such a person is one who makes light of Prayerand neglects it as something trivial.

I seek refuge in God from making light of Prayerand not giving it its due importance.(al-Tawhid,  Quarterly  Islamic  Journal.  27th(al-Tawhid,  Quarterly  Islamic  Journal.  27th(al-Tawhid,  Quarterly  Islamic  Journal.  27  Hadith  –  Prayer  and Concentration)

GENESIS OF THE PRESCRIBED PRAYER

al-Majlisi (RA) writes a long narration in his book Hayaat al-Quloob(Part Two), about one of the incidents that took place during Me’raj:

At  Bayt  al-Ma’moor,  The  Prophet  (S)  beheld  The  Ka’bah  directly under him, so that if he had dropped anything from his hand, it would have fallen on its roof. The Prophet (S) says:

I heard a voice saying, ‘This is the sacred place, and you are the ordained Prophet, imparting honor to the temple. Whatever exists on earth has its similitude in Paradise’.

My Lord then commanded me to open my hand, and take of the water fl owing from the right pillar of The Empyrean, which I did; and for this reason it became meritorious to take up water for ablution with the right hand.

A voice then commanded, ‘Wash your face with this water that you may be  pure  to  behold The  Light  of  My  Majesty  and  Glory. Then  wash  your hands, for you will take My Word. Then draw your wet hands over your head and your feet, which signifies that I will draw The Hand of Mercy over your head, and send down My Blessings on you. Drawing the hand over the foot will elevate you up through several regions where no foot has ever trodden, nor will it ever after you’.

The Most High then commanded, ‘Turn towards The Black Stone which is before you and extol Me according to the number of curtains by saying ALLAHU AKBAR!’ On account, seven repetitions of this phrase have been recommended for Prayer, because there were seven curtains.

He (S) passed the seven heavens and seven curtains of exaltation and glory,  and  arrived  near  the  place  of  communion  with The  Merciful Lord  of  Glory. Prayer  is  The  Celestial  Ascent  of  The  Believer. When the perfect believer thus ascends, and recites the seven Takbeers, the curtains of darkness, which on account of errors of worldly inclination come  between  him  and  The  Most  High,  are  removed,  and  he approaches The Lord of The lords.

The Lord then commanded The Prophet (S), ‘Now you have arrived at this place of communion with Me, pronounce My Name’. Accordingly The  Prophet  (S)  said,‘In  the  Name  of  Allah, The  Compassionate, The Merciful’, and thus this phrase became established as the beginning to  Merciful’, and thus this phrase became established as the beginning to  Merciful’each chapter.

Being commanded to offer praise, he said, ‘Thanks to Allah (SWT), The Lord of The Universe’, and proceeded in this manner till he recited the  Lord of The Universe’, and proceeded in this manner till he recited the  Lord of The Universe’whole Chapter ‘Praise be to Allah (SWT), The Lord of all creations’.

A voice then commanded him to recite The Chapter of Divine Unity, saying, ‘That Chapter is a description of My Praise and Attributes. What likeness can exist between Me and My creations?’  likeness can exist between Me and My creations?’  likeness can exist between Me and My creations?

After I had recited this Chapter, ‘Say! Allah is One; He is Perfect; He neither begets, nor is begotten; and there is none like Him’, the voice said neither begets, nor is begotten; and there is none like Him’, the voice said neither begets, nor is begotten; and there is none like Him’ , ‘Bow  before  My  exaltation,  and  put  your  hands  on  your  knees  and  look toward My Empyrean’.

On doing this, Light from The Glory of God over powered me, and I fell into a swoon, and by divine inspiration, I said, ‘Praise and Thanks to The God of The Glory’. In purity I named the Lord of exaltation, and I am employed in His Praise.

After  repeating  this  I  soon  recovered,  and  the  tremor  of  my  spirit subsided, when by divine inspiration, I had seven times pronounced the ascription of praise. It was then ordained that this expression of praise should, in the performance of Prayer, be recited in the bending position.Allah (SWT) then commanded me to raise my head and stand erect, I heard the voices of the angels uttering praises and ascribing unity and thanksgiving to God. I said, ‘Allah (SWT) hears everyone that utters His  thanksgiving to God. I said, ‘Allah (SWT) hears everyone that utters His  thanksgiving to God. I said, ‘Praises’.

I looked up and saw a light more intense than that which had caused me to swoon before, and my fear was  greater than in the former instance.Out of awe,I fell into prostration before The King,The Lord of The Glory, and placed my face in the dust of humility, and on account of the exaltation, I witnessed, seven times repeated by divine inspiration, ‘Glory and praise to The Exalted Allah’. At each repetition of this ascription, my terror diminished, till I recovered from the state of the overwhelming awe, and attained to perfect knowledge of Allah (SWT).

I then raised my head from prostration, and sat till I recovered from the amazement into  which  I  had  fallen.By divine inspiration,I again looked upward, and saw a light more overpowering than I had witnessed before, and again fell involuntarily in prostration before The Lord, and repeated seven times, ‘Glory and praise to Allah’. Thereafter, I was more worthy of beholding the divine lights.

I again raised my head,and sat for a while, and looked toward the angels.

For this reason, al-Majlisi (RA) says, two prostration in (a unit of ) Prayer were established, and sitting a short time after them became meritorious.

The Prophet (S) continues,

I then arose and stood in the attitude of a servant before my Lord, when He commanded me to recite again The Chapter of Praise, and afterwards The Chapter of Power (Qadr). I again bent with my hands on my knees, and then prostrated myself with my head on the ground. As  I  was  about  to  rise, The  Most  High  commanded,  ‘Mention  My favors to you and pronounce My Name’.

By divine inspiration I said, ‘In The Name of Allah, and by Him, There is no God but Allah, and all perfect names belong to Allah’.

When I had repeated the two testimonies, He commanded, ‘Pronounce blessings on yourself and on your Family’. I prayed, ‘O Allah! Have mercy on me and on my Family’, which was answered with blessings from The Most High.

On looking around, I beheld the angels and spirits of The Prophets arrayed in ranks behind me, and The Most High Commanded me to salute them and I said, ‘Peace be upon you and The Mercy and Blessings of Allah’. The Most High then addressed me saying, ‘I am your Peace, Mercy, and Blessing, and of the Imams after you’.

THE PRESENCE OF HEART IN PRAYER

al-Sadiq (AS) has said:

Dear to me is the believer from among you who attends to God with his heart at the time of Prayer and does not pre-occupy his heart with any mundane matter. For, whenever a devotee turns with his heart to God, The Exalted, during Prayer, God heeds him and turns towards him the hearts of the faithful who regard him with affection, following God’s love of him.(al-Hurr al-‘Amili, Wasa’ilush-Shi’ah, iv, 686)

The Commander of the Faithful, Imam ‘Ali (AS) says:

If the worshipper knew to what extent His (Allah’s) Mercy surrounded him  during  Prayer,  he  would  never  raise  his  head  from  the  state  of prostration.

According to a number of traditions, the Prayer has been called - a believer’s heavenly journey that protects him from moral indecencies. Ayatullah Ibrahim Amini says in his book Self Building that, Self Building that, ‘ Self Building it is a pure sparkling stream of spirituality that whosoever enters it five times a day will purify his soul from all sorts of pollution and contamination’. Likewise, a Prayer offered without heart’s presence, although satisfi es the performance of compulsory religious obligation, nevertheless, does not help in elevating the worshipper towards higher spiritual realms.

In another tradition, he said:

A Prayer, half of it may be accepted, or one-third, or a quarter, or onefi fth,  or  even  one-tenth.  Another  Prayer  may  be  folded  like  an  old dress, and be thrown back at the face of its owner. No part of the Prayer is yours except that part which you perform with an attentive heart. (Bihar al-Anwar, Volume 81, Page 260, Chapter 16, Tradition 59)

A similar tradition is narrated by al-Kulayni (RA) in al-Kafi , 3, page 363. al-Baqir and al Sadiq (AS) have further said:

Nothing  of  your  Prayer  is  yours  except  that  which  you  did  with  an attentive  heart.  So,  if  one  performed  it  completely  erroneously,  or neglected  its  disciplines,  it  would  be  folded  and  thrown  back  at  its owner’s face.(Wasa’ilush-Shi’ah, Volume 4, Page 687, Chapter 3, Tradition 1)

al-Sadiq (AS) warns us that:

When a servant stands to offer Prayer, Allah (SWT) pays attention to  him and does not shift His attention  until the  servant  deviates from His remembrance for the third time. When this happens, Allah (SWT) too turns His attention away from the worshipper.

Therefore, the heart’s presence is a must in every single act in Prayer and that is the only way to achieve the merits hidden in this great obligation. It is narrated in Bihar al-Anwarthat in the above instances, if the worshipper returns his attention and struggles not to lose his concentration, then his past sins are erased and he shall be granted such blessings that his reward cannot be counted. Allah (SWT) says:

Pay attention to Me, because I and the Angels are paying attention to you (in your Prayer).

According to al-Khumeini (RA),‘the reality of invocation and remembrance is the invocation of  the  heart,  without which the invocation of the tongue will be futile and worthless.This is referred to in a number of traditions’.

In his book Self Building,al-Amini relates:

In  as  much  as  heart’s  presence  is  important  and  worthwhile,  in  the same  proportion,  its  attainment  is  extremely  difficult.  No  sooner  a person  starts  his  Prayer,  Shaytan  whispers  in  his  heart  pulling  him from one side to another, and continuously engaging him into all sorts of thoughts and memories.

The heart engages itself into accounting, planning, reviewing past and future  problems,  solving  academic  problems,very often recollecting during Prayer,and topics,which were forgotten by him completely. And when he returns to himself, he discovers his Prayer are over.

Chapter 5

STRATEGIES FOR CONCENTRATING IN PRAYER - INTRODUCTION

Attention is like a muscle. Initially, when you try and hold your attention on something, it may feel that you are using more and more energy and it is fatiguing. That perception is sound, as you have to use energy to maintain attention. However, the more you fl ex your attention the stronger it becomes, and easier to hold.

From the moment you are born your mind functions every second, minute, hour, and day of your life. It is active day and night, extensively while awake, less so while you’re asleep, but it  is continually working.  It  is  therefore,apparent that the train of thought would continue while you are saying your Prayer unless you make changes to the way you function in Prayer.

SETTING THE PRAYER SCENE AND BURNING INCENSE

The place you say your Prayer should be special. Every item that can distract you from your Prayer should be taken care of. The room should be the one that you don’t use regularly, and  should  be  neat  and  clean,  a  comfortable  temperature,  and  dark. With  comfortable temperature, you do not have to worry or entertain thoughts that may distract you when the room is hot or cold. Human skin is filled with thermal receptors that will constantly remind you of any discomfort to your body.

If the room you use to say your Prayer is slightly dark, the sense of darkness brings into us  fear  and  awe,  increasing  one’s  concentration  by  further  limiting  eyesight. The  lesser the items you are able to see during Prayer, the better it is. The walls should be free from pictures  and  other  objects  that  might  attract  your  attention  or  stimulate  a  memory  or thought.

You are also advised to select an isolated place free from noise and disturbance. You should not have direct access to a telephone, as its ring would only create thoughts in your mind as to the urgency of the call. Also, you should be away from any kind of smell from the kitchen to allow you to focus more on the task at hand, rather than salivating and thinking about food during Prayer. Finally, you should appreciate and respect your communication with Allah (SWT) by closing doors (not locking them) of the room you pray in, so as not to hear other family members conversing and kids screaming at each other.

You should burn incense to perfume your Prayer room. It is a greatly recommended act and carries signifi cant weight in research and science. There is signifi cant evidence on the practical applications of burning incense, as this is one major way to relax one’s nerves and emotions, and through deep breathing and meditation, a high inner state of purity is attained. Aroma therapists are experts in this fi eld and the oils they use to apply on the skin or burn to release fumes can signifi cantly reduce stress in the brain, lower muscle activity, decrease the train of thoughts, thereby increasing concentration in Prayer.

According to researchers,the aromatic properties of pure,natural essential oils are a catalyst for change in the human mind and body. Essential oil aromas stimulate the part of the brain that affects emotion. The shape of an essential oil molecule is like a key that opens lock-like structure in the olfactory nerve receptors in our nostrils. Impression of the aroma is sent directly and immediately to the limbic system where memories are stored and pleasure and emotion is perceived. When stimulated, the limbic system releases chemicals that affect the central nervous system. Serotonin counteracts anxiety, endorphinsreduce pain,  endorphins reduce pain, endorphinsand so forth.

Inhaling essential oils can also help one attain a pleasurable emotional balance.A balanced emotional  state  in turn can have a therapeutic effect on physical problems,particularly those that are stress-related.

Therefore, increasing your level of concentration, through relaxation with essential oils, using direct inhalation or diffusion is highly recommended. Direct inhalation is benefi cial when  immediate  relief  is  needed.  For  instance,  to  relieve  stressful  thoughts,  anxiety  or lethargy before Prayer, drip 2-5 drops of Chamomileonto a handkerchief, hold it under  Chamomile onto a handkerchief, hold it under  Chamomile your nose and breathe deeply. Because of their volatile nature, essential oils will readily diffuse into the air. An aroma therapy lamp, a ceramic vessel equipped with a small basin to hold a mixture of water and essential oil is a good way to diffuse scent. The basin is warmed from underneath by a candle or light bulb. Diffusing relaxing oils like Chamomile, Rose or Sandalwoodcan signifi cantly reduce overload in the brain, thus allowing you to be  Rose or Sandalwood can significantly reduce overload in the brain, thus allowing you to be  Rose or Sandalwood attentive in your Prayer.

WUDHU, AS A WAY TO INCREASE YOUR ATTENTION

Wudhu(formal/minor ablution) is one of the most effective ways to prepare the scene for  Wudhu (formal/minor ablution) is one of the most effective ways to prepare the scene for Wudhu your daily Prayer. It has powers to re-organize your thoughts before Prayer and assist you in offering your Prayer with confidence and not to be swerved by Shaytan, The Accursed.

Performing wudhu slowly and contemplating on the words in the invocation recommended during every wash would help you a great deal to think about your life, death and the Creator whom you will be standing in front of soon. This way, you employ wudhu as a strategy to re-organize thoughts and prepare for Prayer. There should be no interval of talking and discussing worldly matters between the performance of wudhu and your Prayer. If there is an interval, you ought to recite invocations. This way the link of concentration is established between Wudhu and Prayer. True, the more time you engage in meditation and the conception of having only one thought before your Prayer, the more chances you have to say your Prayer without any distraction.

THE INVOCATION OF WUDHU

At the beginning of Wudhu, you start in the Name of Allah (SWT) and praise Him for making the water a pure element.

At the time of washing your hands, you request Allah (SWT) to place you among those who seek His forgiveness and those who are pure.

At the time of rinsing the mouth, you invoke to Allah (SWT) to teach you the correct way to answer the questions on The Day of Judgment when you shall meet His Divine Presence.

At the time of rinsing the  nose,  you  request  Allah  (SWT)  not  to deprive you from the smell of Paradise and to place you among those who smell its fragrance.

At the time of washing the face, you ask Allah (SWT) to brighten your face on that Day when He will disgrace and darken the faces of a great number of people.

At the time of washing the right forearm, you plead to Allah (SWT) to place the scroll of your deeds in your right hand and the certifi cate of permanency in Paradise in your left hand, and that He should render your accounts leniently.

At the time of washing the left arm, you ask Allah (SWT) not to place the scroll of your deeds in your left hand, nor on your back, and He should not hang it around your neck. You also seek refuge from the fierce eternal Fire of Hell. At the time of wiping the head, you request Allah (SWT) to cover you with His Mercy, Blessings and Pardon.

Finally, at the time of wiping the feet, you ask Allah (SWT) to keep you steadfast on His Path on that Day when feet shall slip, and make your efforts like of those that will please Him.

It is reported in authentic traditions that the Infallible Imams (AS) used to tremble and sometimes  even  the  color  of  their  skin  changed,  demonstrating  fear  and  awe  for  Allah (SWT) whilst performing the act of wudhu. One should try and create, as well as maintain such fear whilst performing wudhu.

Chapter 6

UNDERSTANDING AND APPRECIATING ALLAH (SWT)’S PRESENCE

It is always to your benefi t if you were to ponder the Existence of Allah (SWT) and His Power, Signs and Decisions related to this world and the next. Appreciating His presence is one way of bringing humility into your heart and humbling yourself in Prayer, performed with attention and concentration. It is only He Who looks at you Mercifully during your Prayer, and you ought to keep this in mind every time you say your Prayer.

Abu Ja’fer, the son of Babawayh al-Qummi (RA) says,

… Allah (SWT), Exalted is He, is One and Absolutely Unique. There is no one like Him. He is Prior; He never was, and never will be, but The Hearing and The Seeing One. The Omniscient; The Wise; The Living; The Everlasting;The Mighty;The Holy;The Knowing One;The Powerful;The Self-sufficient.

He is a Thing, but not like other things. He is Unique, Eternal Refuge; He begets not lest He may be inherited, nor is He begotten lest He may be associated with others.There is no one like Him. He has no equal or opponent, compeer or consort. Nothing can be compared with Him.He has no rival, no partner. Human eyes cannot behold Him, while He discerns  the  power of eyes. The  thoughts  of  men  cannot compass Him,while He is aware of them.Slumber overtakes Him not, nor sleep.

He is The Gracious and The Knowing One, The Creator of all things. There is no deity other than Him. To Him alone belongs The Power of Creation and Authority. Blessed is Allah (SWT), The Lord of the Worlds.

Therefore,piety,perseverance and appreciation of The Lord and His Mightiness are effective ingredients in developing and maintaining your attention in Prayer. This way, you can willingly humble yourself in Prayer.

A good example is from The Prophet (S) who used to treat Prayer very seriously and gave his full attention and concentration. He appreciated and knew his Creator well enough to fear His Presence and attend with full concentration when standing before Him. alKhumeini (RA) reports a tradition that, ‘For ten years The Prophet of Allah (S) stood on his toes (in his Prayer) until his blessed feet became swollen and his face turned pale. And he would stand erect all night, until a time came when the Lord consoled him (with the following verse):

We have not sent down The Qur’an on you to cause you distress.(Qur’an - Chapter 20, Verse 2)

al-Saduq (RA) quotes the following advice from al-Sadiq (AS) that he gave to one of his trusted companions:O’Servant of Allah! When you offer Prayer,

O’ Servant of Allah! When you offer Prayer, O’Servant of Allah! When you offer Prayer pray like someone who bids  farewell  and  fears  that  he  will  never  return  (i.e.  pray  in  such  a manner as if it were the last Prayer of your life). Then fi x your gaze on the point of your prostration. If you know that there is someone on your left or right, you take more care in offering your Prayer; then know that you stand in front of Someone Who sees you and you don’t see Him.

(al-Hurr al-`Amili, Wasa’il al-Shi’ah, iv, 685)

Chapter 7

REMINDING YOURSELF OF ALLAH

One of the reasons why Adhan and Iqamahhave been much emphasized before Prayer is to establish a strong link between the worshipper and his Creator, before he ventures into this sacred journey of Prayer and be in direct communication with The Almighty. This way, you start reminding and convincing yourself of the presence of Allah (SWT) before you begin Prayer.

Lo! In the creation of the heavens and the earth and (in)  the difference of night and day are tokens (of His sovereignty) for men of  understanding.  Such  as  remembering  Allah  (SWT),  standing, sitting, and reclining, considering the creation of the heavens and the earth, (and instinctively lament): Our Lord! You have not created this (world) in vain! Glory be on You! Preserve us from the doom of Fire. (Qura’n - Chapter 3, Verse 90-91)

The Great Scholar, al-Mutahhari (RA) quotes a tradition, which is referenced in the book Light Within Me:

The aim in Dhikr (remembrance) of Allah (SWT) is that the heart be  always  aware  of  al-Haqq  (The  Most Truthful,  a  Name  of  Allah (SWT), for its practice banishes inattention.

Liturgies are as important as water is to the living cells within your body. Take, for instance, the air you breathe day and night, upon which your existence as well as that of other living beings is dependent, nothing can remain alive without it. What a marvelous gift it is. If all the creation contrives such a thing, they cannot do that.The same applies to the other gifts that we have been favored without any hesitation from The Lord (e.g. sight, hearing, taste,and so forth), each one of which carries unlimited benefi ts.

He fulfills your needs in this world and the hereafter,without needing your adoration.Observance of His  commands,or transgressing them does not make any difference to Him.It is for the sake of your own benefit  that He has enjoined good and forbidden indecencies.

al-Khumeini (RA) comments,‘while remembering all these, do you not see that respecting and obeying such a Benefactor is essential for you? He is The Creator and King of this vast cosmos, whose infi niteness cannot be measured or even conceived by human intellect’.

‘We, human beings, creatures crawling on one of the smallest planets miserably fail to grasp the extent of our own small world, whose sun cannot be compared with far greater suns of innumerable galaxies. Our solar system is nothing compared to other lesser solar systems, which still elude the keen eyes of great explorers and investigators of the world’.

We have been advised by the Scholars in Islam to try and remember Allah (SWT) at all times possible. This includes repeating certain phrases of worship and servitude, or it can be in the form of meditation, appreciating this world and the hereafter.

al-Taba Tabai (RA) in his book, al-Mizan Volume Two, discusses the way of living that is happier and the life that is more durable.In this narration, al-Daylami narrates in his al Irshad that Allah (SWT),at one stage during The Ascension (on The Day of Me’raj), told  Irshad that Allah (SWT), at one stage during The Ascension (on The Day of Me’raj), told  Irshad The Prophet (S):

As for the happy way of living, it is that in which the person is not tired of remembering Me, does not forget My bounties, and does not ignore My rights (on him). He seeks My pleasure day and night. The everlasting life is realized when the person works for his spiritual benefit until the world loses its significance for him, and looks small in his eyes. The hereafter becomes great for him.

He  gives  preference  to  My  pleasure  over  his  own  desire;  seeks  My pleasures; thinks the right of My bounty great; keeps in mind what I have done for him (i.e. for his benefi t); remembers Me day and night whenever he is tempted to commit any wrong or sin; keeps his heart clean from that I dislike; hates Shaytan and his whisperings, and does not let Shaytan establish a hold over, or a passage to his heart.

When he acts like this, then I put (My)love into his heart, until I make his heart, as well as his leisure and engagement, and his thought and speech, a part of (My) favors which I have bestowed on those of(My) Creations who love Me; and I open his heart’s eye and ear, so that he hears with his heart and looks with his heart to My Majesty and  Greatness;and I make the world straitened for him and make him hate it with all its pleasures; and I caution him of the world and all that it contains, as a shepherd protects his sheep from dangerous pasture lands.When this happens,he flees from people and transfers from the house of termination to the abode of eternity, and from the house of Shaytan to The Seat of The Beneficent Allah (SWT). O’ Ahmad! I adorn him with dignity and majesty.

So, this is the good way of living and the eternal life, and it is the status of those who are pleased (with Me).So, whosoever acts for My pleasure, I give him three characteristics: I teach him gratitude, which is not polluted by ignorance, remembrance, that is unadulterated with forgetfulness, and love that takes preference over the love of creatures. Then when he loves Me, I love him and I open the eye of his heart to My Majesty. I do not keep (My) special beings hidden from him. I converse with him secretly in the dark of night and the light of day, until he ceases talking with and sitting with the creatures.

I make him hear My talk and the speech of My Angels.I make My secret known to him, which I have kept hidden from all (My) creation.I dress him in modesty, until all the creation is awed of him. He walks on the earth (and all his sins are) forgiven. I make his heart hearing and seeing, and I do not hide from him anything of The Garden or the Fire. I make known to him the terror and affl ictions awaiting the people on The Day of Resurrection, and about the things I will question the rich and the poor, as well as the learned and the ignorant.

I will make him sleep (in peace) in his grave, and I will send Munkar and Nakeer (AS) to question him. He will not experience the sorrow of death, or the fright of the prelude (of the next world). Then I will erect his weighing scale for him, and will unroll his book (of deeds). I will then put his book in his right hand and he shall read it unfolded. Then I will not keep any interpreter between Me and him.

So these are the attributes of the lovers. O’ Ahmad! Make your concern one concern, make your tongue one tongue, and make your body (i.e. your person) alive that is never oblivious (of Me). Whoever is oblivious of Me, I do not care in which valley he perishes.

Chapter 8

A RELAXED AND ALERT STATE OF MIND

An alert state of mind is one of the many vital ingredients of Prayer. If you are tired and exhausted, it is better to rest and do some deep breathing and relaxation exercises before you make the commitment to stand in front of your Lord. And yes, it is preferred to pray a bit late but with attention and concentration. Of course, the delay in performing Prayer from its allocated time should only be for the length of time one has to relax and rejuvenate himself, gain energy to stand before the Almighty. As Imam ‘Ali (AS) has advised us:

Do not offer Prayer in the state of drowsiness. While offering Prayer, do not think about yourself because you are standing in front of Allah (SWT). Indeed, only that portion of the Prayer will be accepted that he has paid full attention towards Allah (SWT).

al-Saduq (RA) reports from Imam ‘Ali (AS) that he said:

None of you should ever stand for Prayerin a lazy or drowsy state, nor should you let (random) thoughts pass through your mind (in the state of Prayer).state of Prayer).state of Prayer For,in that state,you stand before your Glorious and Almighty Lord.Verily, the reward a devotee derives from Prayer is equal to the extent of it that he offers with an attentive heart.(al-Hurr al-`Amili, Wasa’il al-Shi’ah, iv, 687)

In Fiqh al-Ridhait is stated:  Fiqh al-Ridhait is stated:  Fiqh al-Ridha

When you want to perform the Prayer, do not go to it lazily,sleepy,hurriedly,or unmindfully.Approach it calmly,solemnly and slowly.You should display submission,imploringly and humbly to Allah (SWT). You are to show awe and signs of fear and hope, with caution and apprehension. Thus, you are to stand before Him, as an escapee and sinful slave stands at attention before his master; on the alert, with joined heels, erected trunk, not looking to right and left, reckoning as if you see Him.If you do not, He certainly does see you…(Mustadrak al-Wasa’il, Chapter 1, Tradition 7)

Imam (AS)’s posture always allowed him to relax and to be comfortable. Your posture in Prayer also has to allow you to remain alert and aware. There is a two-way relationship between slumping and distraction. Good posture means there is musculoskeletal balance. This balance helps to protect the joints in the spine from excessive stress. It also guards against injury and possible deformity. Good posture helps prevent distress and pain that lead to distraction.

As your concentration in Prayer progresses, your body metabolism will generally become slower and slower, until your heartbeat and breathing are barely perceptible. At this point, when you are totally focused in your Prayer, it is when you achieve your greatest benefi t from the worship that has limitless rewards.

You would seem to be at a point where mental fatigue and stress is easily released. Upon completion of your Prayer, most often you will feel relaxed, renewed, alert, and better focused.Your senses will be more acute. You will often find yourself with a heightened sense of awareness.You will generally feel  confident  and  secure in a positive state of mind. Happiness will be yours. This is the state of mind you should strive to achieve after completion of Prayer.

Chapter 9

UNDERSTANDING WHAT YOU RECITE

It is clear that if you don’t strive to learn and appreciate the meanings of the verses and glorification you proclaim in your Prayer, you stand very little chance of developing and maintaining the concentration you need to focus in Prayer. Focusing on the meanings of what you recite would generally keep your mind busy and involved in Prayer.

In the Thawab al- A’mal, al-Saduq quotes with his chain of transmitters from al-Sadiq (AS):

One who offers two unitsof Prayer with the knowledge of what he says therein, he does not finish them without God forgiving him every sin that there is between him and God.(Wasa’il al-Shi’ah, iv, 686)

Understanding every word of what you recite in Prayer is helpful in developing a tranquil mind and in allowing you to control your immediate thoughts and feelings that would distract you from your Prayer. You also need to appreciate the words and its meaning in your language of preference, recite and understand them so that your mind does not wander and remains focused on the task at hand. However, one would not think or ponder on the meanings for this is not the time for it, but only occupy his mind with the meanings of the phrases being recited.

The Prophet of Allah (S) is quoted to have said to Abu Dhar:

Two light units of Prayer offered with contemplation are better than a whole night spent in worship.(Bihar al-Anwar, Volume 74, Page 82 and Wasa’il al-Shi’ah, iv, 686)

Takbir

Allah is Great

Translation of Chapter of al-Hamd

I commence with The Name of Allah, The Compassionate, The Merciful

Special Praise be to Allah, The Sustainer of the creation

The Compassionate, The Merciful

Lord of The Day of Judgment

You alone we worship, and to You alone we pray for help

Guide us to the straight path

The path of those whom You have favored,Not of those who have incurred Your wrath, nor of those who have gone astray

Translation of Chapter of al-Ikhlas

I commence with The Name of Allah, The Compassionate, The Merciful

Say: Allah is One - The Eternal Being

Allah is He Who is independent of all beings

He begets none, nor was He begotten

And none in the creation is equal to Him

Translation of the Dhikr During Ruku (Bending) and Sajdah (Prostration)

Glory be to my High Sustainer and I praise Him

Glory be to my Great Sustainer, Most High, and I praise Him

Before Going into Prostration

Allah hears and accepts the praise of one who praises

Istighfar, Between Two Prostration

I seek forgiveness from Allah Who is my Sustainer, and I turn to Him

While Standing

I stand and sit with the help and strength of Allah

Translation of Tasbihat al-Arba’ah

Glory be to Allah, and all praise is for Him and there is no one worth worshipping other than Allah, and He is Greater than any description

Translation of Tashahhud and Salam

I testify that there is none worth worshipping except the Almighty Allah, Who is One and has no partner

And I testify that Muhammad is His servant and Prophet

O Allah! Send Your blessings on Muhammad and his progeny

O Prophet! Allah’s peace, blessings and grace be upon you!

Allah’s peace be on us, those offering prayers - and upon all pious servants of Allah

Allah’s peace, blessings and grace be on you believers!

Chapter 10

PROPER PRONUNCIATION

Arabic language is considered one of the sweetest of all the languages. So,reciting Prayer with  proper Makhaarij (proper pronunciation)and Makhaarij (proper pronunciation) and  Makhaarij Tajweed (following  the  rules of the Tajweed (following the rules of the TajweedArabic Language)and learning the rules of reciting The Qur’an,would make your efforts in maintaining attention a lot easier.

Listening to your own tone of voice (and of others), and how they can sound hurtful and blunt at times is yet another alternative.You should try and work with changing your tone to a more appropriate one. Combining the rules of recitation and frequency of your whole recitation is what is required and needs to be practiced. These qualities in The Prophet (S) were what made people stop and listen to The Prophet (S) reciting The Qur’an.

If you possessed these qualities in your voice, then you would never feel tired and exhausted reciting long Chapters of The Qur’an or reading long and repeated glorifi cation during Prayer, because you would be deeply involved in the parts of the recitation itself. This is an effective way to prolong your bending (Ruku) and prostration (Sujud), and a way to lengthen your Prayer without discomfort.

For those devoted Muslims whose mother-tongue is not Arabic and have yet to master the correct recitation of the Arabic verses involved in Prayer, they are advised to at least learn to read the compulsory parts of the Prayer correctly and with proper pronunciation. This way they are sure their Prayer is valid. This person should also try and not completely focus on his recitation, as he would lose his focus on Allah (SWT). However, there is no excuse for not learning to recite with proper Makhaarij and Tajweed.

Chapter 11

CONFIDENCE

In  his  book Self  Building, al-Amini  suggests  a  secluded  place,  removal  of  all  obstacles, strengthening of faith, remembrance of death, and readiness as four main ways to develop and maintain one’s attention in Prayer. He also concludes that:

If one does not succeed in the very fi rst attempt, instead of getting disappointed,he should become more determined and serious in trying again,until attaining domination over the self gradually.The mind should be cleansed thoroughly from scattered thoughts and should be motivated to pay attention towards God Almighty. If attaining such a kind of attention is not possible within a day, few weeks or even few months, he should not be disappointed because, after all, such kind of devoted attention is possible.

To have firm intention and belief that whatsoever the case, you will never be mislead in Prayer, you need to be confi dent and accept with full heart that Shaytan’s forces are weaker than  what  you  have  been  endowed with by loving Lord,The Most High. Allah (SWT) states in The Qur’an:

Indeed! The cunning of Shaytan is feeble.(Qur’an - Chapter 20, Verse 125)

Moreover, it is only you who will be in turmoil on The Day of Judgment when Shaytan will exclaim:…

I only invited you to evil, and you accepted on your own volition.Therefore (On this Day of Judgment), do not blame me but blame your own selves.(Qur’an - Chapter 14, Verse 22)

Self-confidence is arguably one of the most important  traits you can possess.Selfconfi dence  refl ects  your  assessment of your own self-worth.It will play a large part in determining your level of attention and concentration in Prayer.

Building self-confi dence and defeating the distracting thoughts in Prayer takes time and effort.  Goal  setting  is  probably  the  most  effective  way  of  building  self-confi dence.  By setting measurable goals, achieving them, setting new goals, achieving them and so on, you prove your ability to yourself. You are able to prove to yourself that you are able to perform and achieve effectively. You can see, recognize and enjoy your achievement, and feel real self-worth in that achievement. Please refer the 30-Day Workbook for more details.

Chapter 12

ALTERNATING RECITATIONS

Next,you need to alternate  recitations by reciting different chapters of The Qur’an,different supplications  and different forms of glorification in your Prayer. This is vital because your brain will not become accustomed and habituated to what is being recited daily and switch off attention to something else.

The human brain can handle different situations at any given time, so you need to restrain this quality whilst communicating with Allah (SWT). One way of doing this is alternating recitations so you are ever mindful. Learning and memorizing new chapters of The Qur’an, learning new and different supplications and glorifi cation is therefore highly recommended.

For example, if you always recite Suratul  Qadr after  Suratul  Qadr after  Suratul  Qadr Suratul  Hamd in  your  first  unit  of  Suratul  Hamd in your first unit of  Suratul  HamdPrayer, then you would recite Suratul Falaqinstead, or any other Chapter from The Qur’an.  Suratul Falaq instead, or any other Chapter from The Qur’an.  Suratul Falaq Since this is a completely new chapter, your mind will not allow any distracting thoughts since it is occupied and focused on completing the new Chapter.

Similarly, if you recite a particular invocation in your Qunoot, spend time to learn new and different invocations and recite them in your Prayer. Also, if you are used to recite glorifi cation in your last prostration, why not try and have these recitations in your earlier prostration as well - something different at all times. We have to be careful though, because in some instances like Tashahhud, Salaam,and some other acts in Prayer, we are not allowed to add or substitute the compulsory recitations.

Chapter 13

CONTINUED CLEANLINESS

An important and attractive aspect of Islamic teaching is related to cleanliness. It means to be ritually pure at all times by performing ablution (wudhu) and ghusl (major ablution) whenever necessary. The major ablution (ghusl) on Friday, for example, has been much stressed and cleans your soul from many sins. By keeping yourself clean and pure, you make it diffi cult for Shaytan to enter your soul. Cleanliness is a barrier preventing lustful ideas and disruptive thoughts from entering your mind during Prayer. One of the traditions of The Prophet (S), which has come down in the form of an everlasting proverb is that,

Cleanliness is part of faith, and faith leads a person to Paradise.

It is, therefore, a good idea to brush your teeth, perfume yourself, and observe some kind of uniform, preferably white, and stand in-front of Allah (SWT), fresh and clean. Cleanliness is a weapon of a believerand evokes inner enlightenment.

This part of your Prayer may involve any of the following elements: always wearing a clean white dress during Prayer, applying perfume, burning incense, using a clean Prayer mat and tidy Prayer room, seeking forgiveness before Prayer, and so forth. All the above-mentioned elements create a healthier and spiritual environment for Prayer.

Chapter 14

SEEKING FORGIVENESS AND ACCEPTING LIMITATONS

After every Prayer you should seek forgiveness, as  this  will indirectly increase your attention and concentration during Prayer and bring you nearer to Him. While reciting this  invocation,you should  sincerely  repent  to  Allah  (SWT)  that  the  Prayer you just fi nished was not up to the required standards and pray to be forgiven for it by The Merciful Lord.Then, you return to Him promising that the next Prayer will be a better one. This process in itself is a motivation to perform better next time you stand before the Almighty. Accepting faults will create in you desire to perform even better.

Chapter 15

TRUST

It is said that The Commander of the Faithful, ‘Ali (AS) used to writhe and tremble when it was time for the Prayer. Asked once about his uncommon state, he said:

The time has come for the trust which Allah, The Exalted, offered to the heavens, the earth and the mountains, but they refused to carry it and were afraid of it. (Mustadrak al-Wasa’il, Book of Prayer, Chapter 2, Tradition 14)

This is in direct reference to the following verse of The Qur’an:

Verily,  We  offered  the  trust  to  the  Heavens,  the  earth  and  the mountains, but they refused to bear it, and were afraid thereof, and man undertook it. Verily he was (proved) unjust, ignorant.(Qur’an - Chapter 33, Verse 72)

Whenever The Infallible (AS) used to stand before Allah (SWT) in Prayer, their limbs trembled, and because of the intensity of fear, even the number of their breaths could be counted. They used to become restless as if bitten by a snake, and Prayer was offered as though there would never be another chance to offer another Prayer.

Muhammad, son of Ya’qub, quoting al-Sadiq (AS) in Furu’ al-Kafi , Volume 3, Page 300, Tradition 4 says:

My father used to say, when ‘Ali, son of al-Husayn (AS) used to stand for the Prayer, he looked like a trunk of a tree, nothing of which would move unless the wind would move it.

In al-’Ilal, Aban ibn Taghlib, quoting Muhammad, son of ‘Ali ibn al-Husayn:

I said to al-Sadiq (AS): ‘I noticed that when ‘Ali, son of al-Husayn (AS) stood for the Prayer, his color changed.’ He said to me: By Allah (SWT), ‘Ali ibn al-Husayn knew before whom he was standing.(Wasa’il al-Shi’ah, Volume 4, Page 685, Chapter 2, Tradition 4)

This is an excellent precedent for us from The Infallible (AS) whose every word and action were in accordance with the pleasure of The Almighty. It is truly meritorious to be able to convince yourself that the Prayer you will be offering may be your last one and that you may not have a chance to say another Prayer. This behavior can be maintained only in pious people, and piety and the fear of Allah (SWT) are the two qualities you should endeavor to possess.

In ‘Uddatud-Da`i, it is stated:

The imploring  moaning of Ibrahim (AS)used to be heard from a mile’s distance, such that Allah (SWT) praised him by saying:‘Ibrahim was mild, imploring, penitent’.

When performing his Prayer,a sound of fizz like that of a boiler was heard coming from his chest.A similar sound was also heard from the chest of our Prophet (S). Fatimah (AS) used to pant in the Prayer because of her fear of Allah (SWT). (Mustadrak al-Wasa’il, Chapter 2, Tradition 15)

Chapter 16

STRESS MANAGEMENT

Of the important cordial disciplines of worship, especially the invoking worship,one is tranquillity,which is not  the  same  tranquillity  as demanded by the Scholars of Fiqh (Allah be pleased with them) in the Prayer. It is that the person who prays should perform his worship with quietude of the heart and a tranquillity of the mind. This is because if the worship were performed in a state of anxiety and with shaky heart,the  heart  would  not  have  any  reaction. Thus, no effects of worship would appear in  the  dominion  of  the  heart,  and  the  reality of the worship would not become an inner image of the heart. (al-Khumeini, The Disciplines of Prayer)Your body responds to all kinds of stress by trying to get back to a normal physiological state. Depending on the stress agent, hormones like adrenaline, may surge.

Your heartbeat and  blood  pressure  will  probably  increase.Your  blood  sugar  rises.  Besides  many  health problems  related  to  stress,  from  high  blood  pressure  to  asthma,  signifi cant  overload  is noticed  in  the  brain,  and  with  such  a  mind,  one  can  hardly  say  his  or  her  Prayer  with concentration.

Less stress will bring much more happiness into your life and more vigilance in your Prayer. The stress you accumulate, as a result of your reaction to everyday events, bred by various anxieties, creates a barrier to your happiness and normal living.

No one can cause you to become stressful.Only those insecurities  and  deep-seated anxieties can cause you to react irrationally to events in your life and lead to stress. Once this is relieved, your interpersonal relationships will improve, as you emanate warmth from being at peace with yourself.

Once stress has been dissipated through an effective meditation and relaxation exercise, your view of the world becomes much more pleasant. This way the brain is also relieved of the pressure from the overload and you are able to concentrate in your Prayer. It is therefore recommended that you exercise, meditate and relax, employing deep breathing strategies before resting at night and in the early morning hours.

Take time for yourself to relax each day; exercise regularly after getting your doctor’s okay; learn to let go of things which are outside your control; learn to adapt to changes; learn to take action when you can make a difference; avoid excessive caffeine, fats, and sugar; don’t smoke; go away for the weekend, and give your time to something or someone you believe  in.

Chapter 17

SENSELESS CONVERSATIONS

Let it be known that,

There is no worship superior than silence… (Prophet (S)

It has been recorded that,

Silence is part of wisdom. It is a sign of every virtue. It is the way of the devotees of Allah (SWT), because Allah (SWT) likes it. It is the style of The Prophets (AS), and the habit of the chosen people. (al-Sadiq (AS)

According to traditions, all the organs in your body are safeguarded when your tongue is protected. However, in many cases, silence is strenuous to practice but very fruitful in the end. By maintaining silence and pondering over every sentence you speak, you would hardly commit yourself to speculation, backbiting, pride, mockery, lying, etc. This way, you have less to think about and less thoughts to interrupt you in your Daily Prayer.You should try and protect the organs of your body from disobedient actions, as they would invite Allah (SWT)’s displeasure.The scholars have said, ‘One’s speech should always be in remembrance of Allah (SWT), one’s silence should be an effort to think and contemplate, and one’s vision should be for deriving a lesson’.

It will only add to your disadvantage if you involve yourself in careless and purposeless conversations,  as you increase the chances of losing  the  train of your  thought in your Prayer.The more careless you are with the tongue,the more defensive you’ll have to be,and Shaytan will not lose this opportunity to remind you of your inaccuracies and feelings of guilt during Prayer. You should be careful of your tongue at all times and employ it in earning only the pleasure of Allah (SWT).

Imam‘Ali (AS),The Master of Believers,once exclaimed to an individual who was chattering away and admonished him that,

O’ Man! You are dictating to your angel a letter to Allah (SWT), so speak what concerns you and omit that which does not concern you.

The celebrated mystic of our time, the great al-Taba Tabai (RA) concludes the following, after years of struggle in his quest for attaining spiritual perfection:

I have witnessed the most precious effects of silence. Practicing silence for forty days and nights, speaking only when it is absolutely required and remaining occupied in meditation and invocation until attaining purity and enlightenment.

Chapter 18

MODERATION IN EATING

Eating  and  drinking  is  also  one  of  those  matters  with  regard  to  which  people  go  to extremes and, of course, mostly towards excess. No doubt, you need food to live and it is necessary that food should reach the cells of your body to maintain life. However, the important question is how much food your body needs and whether excessive food is good or harmful.

al-Ridha (AS) says:

You should know that a human body is like fertile land. If moderation is exercised in the matter of its development, i.e. necessary quantity of water is provided to it, which should neither be so excessive as to drown it and change into swamp and bog, nor so scanty that it should remain thirsty and dry, such land yields much produce. However, the land will become barren if not properly looked after.

Therefore, over-eating is a major cause of inattention in Prayer, and one needs to take care of this problem fi ve times a day before every Prayer. Luqman Hakim once said to his beloved son:

Dear son! When the stomach is full your faculty of thinking goes to sleep, and your tongue of wisdom becomes dumb and your limbs fail to worship Allah (SWT).

Chapter 19

CHECKING AND INSPECTION

Keep track of the level of your attention and concentration in Prayer. If it is the right level, give thanks; if wrong, ask for forgiveness. Self-conditioning,  contemplation  and  self-examination  are  essential  pre-requisites  for  a seeker of truth who is battling with his self.

Self-conditioning or stipulation means binding oneself with the resolution not to do anything against God’s commands.

al-Khumeini (RA) advises you to specifi cally be in this state of mind at night, the time for introspection and inner deliberation, and evaluate your deeds of the whole day. This is the time to see whether you have been honest to the Giver of all, to whom everybody is accountable. If you have been faithful to Him, you should be thankful to Him that He has made you successful in your intentions. Furthermore, Shaytan and his accursed legions may magnify the volume of the task in your eyes, but these are the guile played by the cheat. You should always curse, and drive away the devil and evil thoughts from within the depths of your heart and the domain of your mind.

Reviewing  your  performance  on  the  Daily  Prayer  should  be  part  of  the  contemplation you employ every night, to be able to scan through all the problems and suggest possible solutions. Thus, the next Prayer is signifi cantly different from the previous one. Please refer the 30-Day Workbook for more details.

Chapter 20

PUTTING THOUGHTS IN WRITING

Unfortunately, in any relaxed state and in particular the Prayer, it is only human to have numerous creative thoughts, as well as recollections of things you forgot or need to do. These thoughts may haunt your continued meditation if you don’t write them down.

It has been advised by great scholars to write these thoughts down on a piece of paper so you may free your mind to concentrate on the Prayer. You can then more easily continue without clinging to thoughts you fear you might forget. You will be bringing your conscious and subconscious mind closer together and this will yield much useful information and ideas  you will want to pursue upon completion of your Prayer. Please  refer  the  30-Day Workbook for more details.

Chapter 21

REMOVING OBSTACLES

Also, before the Prayer, all obstacles in attaining heart’s presence must be removed. As such, you should relieve yourself before starting Prayer, and you should satisfy your hunger or thirst as well. Also, since over-eating creates a lack of attention and concentration, you should observe moderation if you have to eat before Prayer.

Drinking  a  full  glass  of  water  is  recommended  before  Prayer.  A  campaign  has  been launched in several schools in the United Kingdom to encourage children to drink more water to increase their concentration. Studies have found that children who are dehydrated do not work as well in the classroom as those who have drunk the recommended eight glasses of water a day. All brain activity is neurological and is a chemical activity which doesn’t function without water

If you are busy investigating something or you are disturbed and agitated about a particular event, you should try within the bounds of possibilities, to eliminate the causes of the worry before Prayer. Think it, and work it out before you stand in front of the Almighty.This way you appear before Allah (SWT) secured and free from insecurities of life.

The cloth you wear during Prayer may also be an obstacle if it is tight,orvery loose and uncomfortable. To avoid such instances, proper attire to one’s liking is recommended at all times. The following tradition gives us an idea of what could transpire in Prayer and what one is supposed to do to maintain the concentration in his Prayer.

al-Khumeini(RA)reports from Shaykh Muhammad, son of al-Hasan(al-Tusi– RA) reporting in al-Tahdhib with his trustworthy narratorsleading to Abu Hamzah al-Thumali RA), that he said: I saw ‘Ali, son of al-Husayn (al-Sajjad (AS) offering Prayer, when the cloak slipped from his shoulders. The Imam did not arrange it until he had fi nished his Prayer.When I questioned him about it, he said:

‘Woe to you, don’t you know before whom I stood? Nothing is accepted of a  devotee’s  Prayer  except  what  he  offers  with  the  proper  attention  of  his heart’.

Thereupon I said to him, May I be ransomed for you,(if that is so) then we(i.e.the like of us) are doomed!’ He replied, then we (i.e.  the  like  of  us)  are  doomed!’ He replied, then we  (i.e.  the  like  of  us) are doomed!’ ‘No indeed. Verily God compensates  for  that  for  the  faithful by the means  of  supererogatory Prayers’.(al-Hurr al-`Amili, Wasa’iI al-Shi’ah, iv, 688)

Chapter 22

GRIEF-STRICKEN, SUBMISSION AND SADNESS

No doubt, sadness brings to your soul many benefi ts, one of which is a revolution of the soul. It is the time when you are sad and grief-stricken, that you are able to fully organize and empower yourself to be most attentive in Prayer. It is widely accepted that a sad mind is more attuned towards an objective (Allah (SWT), in this case) and more capable of maintaining a high level of attention and concentration.

There shouldn’t be any problem practicing this kind of emotion before Prayer, since you have to warn yourself of the following, ‘ You have no way of knowing that your past sins have been forgiven; no way of knowing that you will refrain from committing sins in the future; no way of knowing that your actions win the pleasure of Allah (SWT)…’ (al-Sadiq (AS)

The Prophet (S) puts this all clearly by saying to Abu Dhar (RA):

O’ Abu Dhar! Allah (SWT) has not been worshipped with anything like that of length of grief.

O’ Abu Dhar! Whoever is given knowledge which doesn’t cause him to cry simply because he has been given knowledge, it will not benefi t him. Allah (SWT) has described the learned and said:

Surely those who were given knowledge before it, when it is recited unto them they fall upon their faces in prostration and they say, ‘Glory be to our Lord! Surely the promise of Allah (SWT) shall take place’.They fall on their faces crying and they become increasingly humble.

At this juncture, it should be made clear that crying and shedding tears for personal reasons during Prayer will make your Prayer null and void.

Chapter 23

PATIENCE, ACCEPTING FAULT, AND ADDRESSING THE PROBLEM TO ALLAH (SWT)

You should be patient with your practice of attention. You do not perform masterfully the fi rst time in any given circumstance. It is the continued practice of meditation, relaxation and attention that reaps benefi ts. You should not expect specifi c benefi ts in a short period of time. Invoking Allah (SWT) and addressing your problem of inattention is a good practice, as He would defi nitely assist you in this matter.

Patience is vital when we have to perform obedient acts for the love of Allah (SWT), the Great. As He has said:

Indeed, you will not get what I possess, but being patient with those things,which you don’t like(but  you  still  do)in order to seek My pleasure. Patience on My obedience is easier for you than patience in the Fire of Hell.(Hadith al-Qudsi)

Whenever you intend to perform a good deed, Shaytan is there instantly to persuade you not to do it. He may practice tricks on you and convince you not to do the deed, but you have to be careful. You should be able to identify these tricks and discard them. Diagnosing his entrance to your soul is an effective way to  solve this issue.And if Shaytan is not successful in convincing you not to do a particular obedient act then he will try his level best to make you do it quickly and with the least of concentration.

What a difference between us and those obedient servants of Allah (SWT) who welcome acts of worship, attend to them with pleasure and fulfi ll them effi ciently. We think that Allah (SWT) Almighty has burdened us with duties,consider them troublesome and view them as a burden. This is surely not so. al-Khumeini (RA) reports that Patience is of 3 kinds:

Patience at the time of Affliction; Patience in regard to Obedience; Patience in regard to Disobedience.

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Food for the mind

Table of Contents

Chapter 1 - INTRODUCTION AND ACKNOWLEDGMENTS

Chapter 2 - FOREWORD

Chapter 3 - IMPORTANT NOTE

Chapter 4 - Importance Of Prayer

IMPORTANCE OF PRAYER

THE REALITY OF PRAYER

THE VALUE OF PRAYER

PRAYER AND THE DAY OF JUDGMENT

THE BLESSINGS OF PRAYER

TREATING PRAYER LIGHTLY

GENESIS OF THE PRESCRIBED PRAYER

THE PRESENCE OF HEART IN PRAYER

Chapter 5 - STRATEGIES FOR CONCENTRATING IN PRAYER - INTRODUCTION

SETTING THE PRAYER SCENE AND BURNING INCENSE

WUDHU, AS A WAY TO INCREASE YOUR ATTENTION

THE INVOCATION OF WUDHU

Chapter 6 - UNDERSTANDING AND APPRECIATING ALLAH (SWT)’S PRESENCE

Chapter 7 - REMINDING YOURSELF OF ALLAH

Chapter 8 - A RELAXED AND ALERT STATE OF MIND

Chapter 9 - UNDERSTANDING WHAT YOU RECITE

Chapter 10 - PROPER PRONUNCIATION

Chapter 11 - CONFIDENCE

Chapter 12 - ALTERNATING RECITATIONS

Chapter 13 - CONTINUED CLEANLINESS

Chapter 14 - SEEKING FORGIVENESS AND ACCEPTING LIMITATONS

Chapter 15 - TRUST

Chapter 16 - STRESS MANAGEMENT

Chapter 17 - SENSELESS CONVERSATIONS

Chapter 18 - MODERATION IN EATING

Chapter 19 - CHECKING AND INSPECTION

Chapter 20 - PUTTING THOUGHTS IN WRITING

Chapter 21 - REMOVING OBSTACLES

Chapter 22 - GRIEF-STRICKEN, SUBMISSION AND SADNESS

Chapter 23 - PATIENCE, ACCEPTING FAULT, AND ADDRESSING THE PROBLEM TO ALLAH (SWT)