Khushū’ & Khuḍū’: Their Significance in Ṣalāh
A muslim may often wonder, upon coming across a story about someone or the other loving ṣalāh, praying as much as they can, or any other similar case, how inadequate their ṣalāh is or how it seems so far-fetched for them to achieve that feeling, that connection that the other must feel with Allāh. For such a muslim, the question arises: what am I missing? They may, at some point, by the permission of Allāh, find out that what their ṣalāh lacks is something called khushū’ and maybe even khuḍū’. They both are significant in reaching the true purpose of ṣalāh: submission to Allāh and attaining His love.
Ṣalāh is Islām (Submission)
Before the terms khushū’ and khuḍū’ are defined, it is noteworthy to detail the purpose of ṣalāh. The word “Islām” itself has been translated as “submission” and even “resignation”, as it is a sort of giving up of one’s desires and ways to be following the will of God (Allāh). With ṣalāh being one of the five pillars of Islām (submission), a muslim would be severely lacking in their Islām if ṣalāh is not upheld.
In addition to it being a requirement for muslims, ṣalāh falls under ‘ibādah (worship), which is the purpose of our existence. Allāh says, “I have not created jinn and humans except to worship Me.” {Sūrah tudh-Dhāriyāt, verse 56} Imām ul-Ghazālī رحمه الله has explained, “The honour and excellence of the human being, by which he surpasses all other creatures, is his ability for knowing Allāh سبحانه وتعالى. Knowing Allāh سبحانه وتعالى is the human’s beauty, perfection, and glory in this world and his provision for the Hereafter.” {Iḥyā’ ‘Ulūm id-Dīn} He has further explained that a human being knows Allāh “only through his heart and not through any other organ” because “it is the heart that knows Allāh سبحانه وتعالى, works for Allāh سبحانه وتعالى, strives towards Allāh سبحانه وتعالى, and draws near to Him”.
One way of submitting our heart and drawing closer to Allāh is ṣalāh. It is, therefore, imperative to uphold this obligation and perform it to the best of one’s ability to gain Allāh’s proximity and His pleasure.
Allāh wants a person to connect with Him and talk to Him. Not everybody prays. There is a saying that Allāh calls a person He likes – therefore, if one prays, it means Allāh has favoured them and He wants to speak with them. This is the reason why Allāh has ordained ṣalāh five times a day.
What is Khushū’ and Khuḍū’?
Khushū’ can simply be defined as making one’s heart focus on Allāh. Khushū’ is a state in which the heart stands before Allāh with complete humility, lowliness, and servitude whilst focusing fully on Him Alone. It is then that the body becomes humbled and obeys Allāh.
Where khushū’ focuses on inner reformation and servitude, khuḍū’ is about rectifying and submitting one’s physical form. Khuḍū’ is thus defined as making one’s limbs submit in humbleness to Allāh.
Iḥsān (excellence) in one’s a’māl (deeds) is a word that encompasses these two concepts. Regarding iḥsān, the Prophet صلى الله عليه وسلم has said that it is “to worship Allāh as if you can see Him. Then if you cannot see Him, then indeed He certainly sees you.” {narrated by ‘Umar رضي الله عنه in Ṣaḥīḥ Muslim} Praying as if we can see Allāh is the highest level of iḥsān, and praying while knowing that Allāh sees us is the lower level.
The Prayer of the Prophet صلى الله عليه وسلم
It is true that one’s ṣalāh is still valid without the inner aspect of khushū’. It may even be valid without khuḍū’, to an extent, as long as ta’dīl arkān (i.e., pausing and resting the body in every posture) is maintained. In any case, however, not possessing khushū’ and khuḍū’ in one’s ṣalāh is against the Ḥadīth of the Prophet صلى الله عليه وسلم: “Pray as you have seen me pray.” {narrated by Mālik ibn ul-Ḥuwayrith رضي الله عنه in Ṣaḥīḥ ul-Bukhārī}
The Ṣaḥābah رضي الله عنهم have described the prayer of the Prophet صلى الله عليه وسلم in detail in many of the Aḥādīth. These reports show that he صلى الله عليه وسلم prayed with such concentration and humbleness without haste (i.e., with khushū’ and khuḍū’). The Prophet صلى الله عليه وسلم was a physical example for us to follow. He صلى الله عليه وسلم was the closest person to Allāh and the most beloved to Allāh. Naturally, if one wants to gain Allāh’s love and proximity, it is of utmost significance that they work on their ṣalāh by trying to build khushū’ and khuḍū’.
A Gift from Allāh to Allāh
The five daily prayers were a gift that the Prophet صلى الله عليه وسلم brought to us directly from Allāh. Quite literally, he had physically gone up past the seven heavens to Allāh and brought back ṣalāh to us. It is a gift from Allāh to us.
Thus, one needs to keep in mind that the ṣalāh they pray is being presented and gifted to Allāh. It is a ṣalāh that is going up to Allāh and will thereafter be accepted or rejected. Thus, what one presents to Allāh needs to be brilliant. Just having this mindset reforms the heart and mind towards ṣalāh.
Keeping the aforementioned saying of Imām ul-Ghazālī رحمه الله in mind, one builds khuḍū’ and khushū’ through knowledge. Without knowledge of how to do something, one cannot spiritually bring that into ‘amal (practice). Knowledge is the essence of spiritual reformation and reformation of one’s ṣalāh.
It is a trick of Shayṭān that makes us think khuḍū’ and khushū’ in ṣalāh are things we can never achieve, and that they are only reserved for the pious and awliyā’ (close friends) of Allāh. This is not true. It may take longer for some people than others, but it is something which we can work towards.
Note from the author: I have shared my notes on what was taught to me by my reputable teachers as a student of the dīn (religion) Islām. All thanks to Allāh, the Most High. Any mistake, misuse, or misinterpretation of the teachings would be entirely due to my lack of knowledge. If you have any questions or concerns about these notes, please feel free to leave a comment below or reach me privately through my blog here or @hadithexplained on Twitter.