Table of Contents
Presence of the Heart in Prayer
Ṣalāh is not only movements and words. Its life is the presence of the heart. When a person stands before Allah with attention and humility, the prayer transforms from a habit into a real conversation.
Allah describes the believers with a central quality related to their prayer:
“Successful indeed are the believers, those who are humble in their prayers.”
(Qur’an 23:1–2)
The word “khāshiʿūn” in this verse points to hearts that are soft, attentive, and aware of Allah while praying. It includes quietness of the limbs and calmness of the tongue, but it begins in the heart.
The Prophet ﷺ indicated that what is accepted from prayer is only what is done with presence:
The Prophet ﷺ said: “A man finishes his prayer, and nothing is written for him except a tenth of it, a ninth of it, an eighth of it, a seventh of it, a sixth of it, a fifth of it, a quarter of it, a third of it, or half of it.”
(Reported by Abū Dāwūd)
This shows that the value of the prayer is not just in outward performance, but in how much the heart is actually present with Allah.
Rule: The reward and acceptance of prayer are directly linked to the presence and humility of the heart, not just the correctness of the outward actions.
Understanding Khushūʿ (Humility) in Prayer
Khushūʿ means a deep, respectful humility before Allah. It combines fear, love, hope, and awareness of His greatness. In prayer, khushūʿ appears in the way a person stands, speaks, looks, and thinks.
Allah warns against distracted and heedless worship:
“So woe to those who pray, yet are heedless of their prayers.”
(Qur’an 107:4–5)
Scholars explained that this includes those who neglect the times and conditions, but also those who pray without care or attention. The hypocrites are described as people who lack sincere humility:
“Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand for prayer, they stand lazily, showing off to the people and not remembering Allah except a little.”
(Qur’an 4:142)
From these verses we see that humility in prayer is the opposite of laziness, showing off, and mindless motions. Khushūʿ is to know whom you are standing before, to speak to Him with sincerity, and to feel awe and tranquility.
The Heart as the Center of the Prayer
The actions of prayer are fixed, but the state of the heart can rise or fall. When the heart is alive with īmān, the prayer becomes a meeting with Allah, not a routine.
The Prophet ﷺ described prayer as a comfort for him:
He ﷺ said: “The coolness of my eyes has been placed in prayer.”
(Reported by an-Nasā’ī)
He also called prayer a resting place from the worries of life:
He ﷺ would say to Bilāl, “O Bilāl, give us comfort with it (the prayer).”
(Reported by Abū Dāwūd)
This shows that when the heart is connected to Allah, prayer becomes a relief instead of a burden. Rather than rushing to escape from prayer, the believer finds peace inside it.
Statement: The true center of prayer is the heart. Movements without heart are a body without a soul.
Recognizing Distraction and Whisperings
Almost everyone experiences distraction in prayer. Thoughts come about work, family, messages, deadlines, and random things. This is a known struggle, and the Prophet ﷺ guided the companions about it.
He ﷺ explained that the devil tries to take away the presence of the worshiper:
The Prophet ﷺ said: “When the call to prayer is given, Shayṭān runs away... When the prayer is started, he returns until he whispers into the heart of a man and says, ‘Remember such and such, remember such and such,’ about something he had not remembered before, until he does not know how much he has prayed.”
(Al-Bukhārī and Muslim)
This shows that the appearance of random thoughts during prayer is part of the test, not a sign that the prayer is useless. The key is how the believer responds. Does he surrender to distraction, or does he resist it and continually bring his heart back to Allah?
Allah teaches seeking protection from these whisperings:
“Say, ‘I seek refuge in the Lord of mankind, the Sovereign of mankind, the God of mankind, from the evil of the retreating whisperer who whispers in the breasts of mankind.’”
(Qur’an 114:1–5)
The believer uses this protection, trusts Allah, and does not give up when distraction appears.
Attending the Heart Before the Takbīr
Khushūʿ begins before saying “Allāhu Akbar.” The state in which you enter the prayer strongly influences how you perform it.
The Prophet ﷺ stressed preparation for the prayer and control of the mind at its beginning. Regarding eating just before prayer, he ﷺ said:
“If the dinner is served, and the prayer is established, then start with the dinner.”
(Al-Bukhārī and Muslim)
This practical guidance shows that a distracted mind has difficulty focusing in prayer. The same applies to strong needs and pressures. The more a person settles these where possible, the more present the heart can be when saying the opening takbīr.
Among the most important foundations of concentration is to pause briefly, remember that you are about to stand before the Lord of the worlds, and then enter with intention and awareness.
Rule: Prepare your mind and body before saying “Allāhu Akbar” so that you enter the prayer with calmness and intention, not with rushing and confusion.
Understanding the Words of the Prayer
One of the greatest paths to concentration is to understand what you are saying in the prayer. When the tongue recites words that the heart understands, attention naturally increases.
Allah reminds believers to reflect on His words:
“(This is) a blessed Book which We have revealed to you, that they might reflect upon its verses, and that those of understanding would be reminded.”
(Qur’an 38:29)
This reflection begins in ṣalāh itself, where much of the Qur’an is recited. The Prophet ﷺ would sometimes lengthen his recitation in a way that showed deep reflection:
Ḥudhayfah (رضي الله عنه) said: “I prayed with the Prophet ﷺ one night. He started with Sūrat al-Baqarah. He was reciting calmly. When he came to a verse of mercy, he would ask (Allah for it), and when he came to a verse of punishment, he would seek refuge (with Allah from it).”
(Reported by Muslim)
Even though a beginner might not understand Arabic, the principle is the same. Learning the meanings of short sūrahs, of the adhkār in rukūʿ and sujūd, and of the phrases like “Subḥāna Rabbiyal-Aʿlā” and “Rabbana laka al-ḥamd,” all help bring the heart into the prayer.
Physical Calmness and Its Link to Inner Khushūʿ
The peace of the heart shows itself in the calmness of the body. Unnecessary movement, fidgeting, looking around, or playing with objects all harm concentration.
The Prophet ﷺ said about the prayer of a man who rushed through it:
He ﷺ said to him: “Go back and pray, for you have not prayed.” This happened three times, until the man said, “By Him Who sent you with the truth, I cannot do better than this, so teach me.” Then the Prophet ﷺ taught him to perform the bowing and prostration with calmness and stillness.
(Al-Bukhārī and Muslim)
In another narration, the Prophet ﷺ said:
“The worst thief is the one who steals from his prayer.” They said, “O Messenger of Allah, how does he steal from his prayer?” He said, “He does not complete its bowing and prostration properly.”
(Reported by Aḥmad)
This teaches that real khushūʿ includes calm and complete motions. The heart that knows it is before Allah is not impatient or hurried. It is focused and deliberate.
Statement: Physical stillness and correct posture in prayer are signs of inner humility, and rushing or constant fidgeting weakens khushūʿ.
Looking Place and Lowering the Gaze
Where a person looks in prayer affects the state of the heart. Lowering the gaze to the place of prostration helps cut off many distractions.
It is reported that the Prophet ﷺ said about looking upward:
“People must stop looking up toward the sky in their prayer, or they will lose their sight.”
(Muslim)
Even though this is about looking up, it points to the seriousness of the gaze in prayer. The general practice of the Prophet ﷺ and the companions was to look down toward the place of sujūd. This directs attention inward and outward to the prayer itself.
When the gaze is controlled, the thoughts become easier to control. The person avoids looking at patterns, people, phones, or anything that may break their sense of standing in front of Allah.
Speaking to Allah with Duʿāʾ and Submission
In prayer, especially in sujūd, the servant is closest to Allah. This closeness, when realized, fills the heart with humility and concentration.
The Prophet ﷺ said:
“The closest that a servant is to his Lord is while he is in prostration, so increase supplication in it.”
(Muslim)
Knowing this, the believer does not rush sujūd. Instead, he lingers, praises Allah, and asks Him with a heart that feels near and small before His greatness. He understands that no one hears him more fully than Allah, and no one can respond better than Allah.
When a person turns sujūd into a moment of real duʿāʾ and pleading, the prayer naturally becomes deeper and more focused. The lips and heart work together, and the connection to Allah becomes vivid.
Balancing Fear, Hope, and Love
Khushūʿ is not made by fear alone, or by love alone. It is a balanced state where the servant fears Allah’s anger, hopes for His mercy, and loves His greatness and kindness.
Allah describes the true servants:
“Their sides forsake their beds; they call upon their Lord in fear and hope, and from what We have provided them they spend.”
(Qur’an 32:16)
This description includes prayer at night, but the inner qualities of fear and hope apply to all prayers. When the believer stands in ṣalāh, he remembers that Allah sees him, knows his past and his future, and has power over all things. This brings fear and awe. At the same time, he remembers Allah’s mercy and generosity, and this brings hope. Combined with love for Allah’s beauty and perfection, this balance shapes a humble, attentive heart.
Statement: Khushūʿ is born from a heart that fears Allah’s justice, hopes in His mercy, and loves His perfection, all at the same time.
Remembering Death and the Hereafter in Prayer
Mindfulness of death and the Hereafter powerfully supports concentration. The Prophet ﷺ advised that a person should treat each prayer as if it is the last.
It is reported that he ﷺ said:
“When you pray, pray a farewell prayer.”
(Reported by Ibn Mājah)
A “farewell prayer” means a prayer after which you might not return to this world. If a person remembers that this could be their final ṣalāh, they are less likely to rush or think of worldly distractions. Instead, they treat every word and movement with seriousness.
Allah reminds the believers of the Day they will stand before Him:
“And be conscious of a Day when you will be returned to Allah. Then every soul will be fully compensated for what it earned, and they will not be wronged.”
(Qur’an 2:281)
When the believer connects this reality to the moment of prayer, the standing in ṣalāh becomes a small image of the greater standing on the Day of Judgment. This awareness deepens humility and attention.
Removing External Distractions
Outer conditions often influence inner focus. While it is not always possible to control every environment, Islam encourages arranging the surroundings to reduce distraction as much as possible.
The Prophet ﷺ himself showed this by ordering that distracting materials be removed. Once, he ﷺ saw a garment with patterns during prayer:
ʿĀ’ishah (رضي الله عنها) reported that the Prophet ﷺ prayed in a garment with markings, then said: “These markings distracted me. Take it to Abū Jahm and bring me his plain cloak.”
(Al-Bukhārī and Muslim)
This simple action teaches a practical lesson. No decoration, noise, or movement is worth losing the sweetness of concentration in prayer. Similarly, avoiding phones, screens, and anything that may grab the eye or ear helps the heart remain settled in the ṣalāh.
Rule: Anything that repeatedly distracts from the prayer should be minimized or removed if possible, so that the heart can give its full attention to Allah.
Fighting Ostentation and Seeking Sincerity
One of the greatest dangers to humility in prayer is showing off for people. The heart may become more concerned with how others see the prayer than how Allah sees it. This is a kind of minor shirk that the Prophet ﷺ strongly warned against.
He ﷺ said:
“The thing I fear most for you is minor shirk.” They said, “O Messenger of Allah, what is minor shirk?” He said, “Showing off.”
(Reported by Aḥmad)
When a person beautifies his prayer only when others are watching and is careless when alone, this reveals a problem in sincerity. True khushūʿ is the same, or even stronger, when a person is alone with Allah.
Allah tells the believers to worship Him with pure religion:
“And they were not commanded except to worship Allah, being sincere to Him in religion, inclining to truth, and to establish prayer and give zakāh. That is the correct religion.”
(Qur’an 98:5)
Sincerity means seeking only Allah’s face, not the praise or attention of people. When the heart cleanses its intention, the prayer gains light and weight, and humility naturally increases.
Dealing With Forgetfulness During Prayer
Even with effort, people may forget verses, lose track of rakʿahs, or miss parts of the recitation. Islam gives practical solutions so the believer does not despair and can correct mistakes calmly.
Regarding confusion in the number of units prayed, the Prophet ﷺ said:
“If one of you is uncertain in his prayer and does not know how much he has prayed, three or four (rakʿahs), then let him cast aside doubt and build on what he is certain of, then perform two prostrations before the salām.”
(Muslim)
This shows two important points. First, uncertainty and distraction can happen even to sincere worshipers. Second, the way to deal with it is not panic but a clear method, then sujūd as-sahw to complete the prayer.
When the believer knows there is a remedy for mistakes, the heart relaxes. This calmness itself supports khushūʿ, because fear of making mistakes becomes less overwhelming, and the main focus can return to connecting with Allah.
Gradual Growth in Concentration
Khushūʿ is not achieved completely in a single day. It grows gradually as a person’s knowledge, faith, and experience in prayer grow. The companions themselves increased over time as they learned and lived with the Prophet ﷺ.
Allah nurtures believers step by step. He revealed verses that encourage and awaken the heart:
“Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth?”
(Qur’an 57:16)
This verse implies that the heart can move from hardness to softness and from heedlessness to humility as time passes and faith matures. The important part is not to give up.
Statement: Khushūʿ is a lifelong journey that grows with knowledge, remembrance, and repeated effort, not a single switch that turns on instantly.
The Sweetness and Reward of a Humble Prayer
When concentration and humility are present, prayer becomes a source of sweetness. The believer begins to “taste” faith through it.
The Prophet ﷺ said:
“There are three qualities, whoever has them will taste the sweetness of faith: that Allah and His Messenger are more beloved to him than anything else, that he loves a person only for the sake of Allah, and that he hates to return to disbelief after Allah has saved him from it as he would hate to be thrown into the Fire.”
(Al-Bukhārī and Muslim)
This sweetness appears strongly during humble worship, especially in ṣalāh. The believer feels closeness to Allah, light in the chest, and relief from grief. Even if the body is tired, the heart finds comfort.
Allah promises true success to those who pray with humility:
“Successful indeed are the believers, those who are humble in their prayers.”
(Qur’an 23:1–2)
This success includes success in this world, through tranquility and guidance, and success in the Hereafter, through acceptance and reward.
Continuous Self‑Review in Prayer
The believer regularly examines the quality of his or her prayer. Not to fall into despair, but to measure growth and seek improvement. Before and after prayer, the servant can ask: How present was my heart? Did I remember that I was standing before Allah? Did I pray like someone who might not get another chance?
The Prophet ﷺ taught that a believer should always consider his deeds:
“The wise one is he who calls himself to account and works for what comes after death.”
(Reported by at-Tirmidhī)
By applying this to ṣalāh, a person aims not only to pray, but to pray better each day. This constant self-examination, along with seeking Allah’s help, builds a path to deeper concentration and humility.
Finally, the believer never depends only on personal effort. He or she always asks Allah to grant a heart that finds stability and presence in prayer, because the hearts are in His Hand, and success in worship comes only by His permission and mercy.