Understanding what you are saying in your ṣalāh will have a profound impact on your khushūʿ.
To do this, try your best to learn Arabic and understand the meaning of what you say. This will make it easier to focus, thereby enhancing your ṣalāh. Along with understanding what you say, be fully mindful when saying it. Ibn ʿAbbās (radiy Allāhu ʿanhumā) said, “Only that which you were mindful of in your ṣalāh will be accepted from you.”
In every prayer of mine, my only concern has been what I am saying and what is being said to me.” – al-Rabīʿ (raḥimahullāh)
Think back to the last time you found yourself in a foreign country where you barely understood the language. Did you feel lost? Similarly, if you do not understand what you are saying in your ṣalāḥ, you will feel out of place and not find the peace, belonging and desire to remain in ṣalāh.
Some people avoid learning Arabic as they think it is ‘too difficult’. However, this is not true. Like any other language, it will require effort, commitment and time; but the outcome will be sweet.
If you cannot learn Arabic, then, at the bare minimum, memorise and reflect on the meaning of what you say in ṣalāh. This includes: (1) the meanings of the adhkār and (2) the meanings of the small sūrahs.
Moreover, even if the above is not currently possible, then think of death and the Day of Judgement. Think of how it will feel to stand before Allah (ʿazza wa jall) on that terrifying day. Recall and reflect on the greatness of Allah (ʿazza wa jall) and bear in mind that He is watching you.
I am amazed at the one who recites the Qur’ān and yet does not know its meaning. How can he enjoy its recitation?” – al-Tabarī (raḥimahullāh)
Move your lips when reciting
Move your lips and tongue when reciting the Qur’ān and the adhkār of ṣalāh. Ensure that you are physically uttering the words in a way that you can hear yourself (assuming you can hear soundly and it is a quiet environment). Merely ‘reciting’ in your mind is not sufficient and renders your ṣalāh invalid. Reciting in this manner will help you to concentrate and to repel the whispers of Shayṭān.
There is a misconception amongst some that reciting Qur’ān solely in the mind is acceptable (during and outside ṣalāh) and considered ‘recitation’. Others are embarrassed to recite audibly due to fear that their tajwīd is not perfect. However, reciting audibly is the best way to feel the beauty and serenity in Allah’s words. Remember, even if you are struggling with the recitation, Allah al-Ra’ūf (the Most Compassionate) will grant you two rewards: one reward for the recitation, and another for struggling!
Reflect on what you are saying
Develop khushūʿ by reflecting on the weight and gravity of what you are uttering. The words may be easy to pronounce, and may roll off your tongue effortlessly, but they are in themselves mighty and heavy. The Prophet ﷺ said that subḥānallāh and alḥamdulillāh fill up what is in between the heavens and the earth (Muslim).
Though it may be difficult to understand, the words of praise and glorification leave the worldly realms and travel up to the Throne of Allah. These words gather around His throne “buzzing like bees, mentioning to Allah the person who uttered them” (Ibn Mājah). Try to imagine that! Visualise the words that you utter ascending upwards and acting as your representatives. And this is only in the world. Imagine their impact in the hereafter, where they will come to your rescue, protect you from the Hell-fire and guide you to Paradise!
A Companion (raḍiy Allāhu ʿanhu) once uttered a sentence of praise in ṣalāh. After the ṣalāh finished, the Prophet ﷺ said that more than 30 angels were competing with each other to ascend with these words to Allah. On another occasion, he ﷺ said that the doors of the heaven opened for a single utterance of the Companion (raḍiy Allāhu ʿanhu) in his ṣalāh! Can you imagine this? One single utterance resulted in the doors of the heaven being opened.
Ibn al-Qayyim (raḥimahullāh) wrote, “By Allah, if you could hear the sound of the pens of the angels writing your name amongst those who remember Allah, you would die out of joy.”
Likewise, the Qur’ān is the mighty word of Allah (ʿazza wa jall). Allah refers to it as a “weighty discourse” (73:5). It is a lofty book, revealed by the Most High from above. Stored in a lofty place, a lofty angel brought it down and conveyed it to the heart of a lofty man: Muḥammad ﷺ. Therefore, whoever becomes of its people -the people of the Qur’ān- becomes lofty in the sight of Allah (ʿazza wa jall).
The Companion Usayd b. al-Ḥuḍayr (raḍiy Allāhu ʿanhu) was reciting Qur’ān at night. His horse became startled and disturbed, so he stopped reciting. The horse calmed down. When he resumed his recitation, the horse once again became agitated. When this happened a few times, he stopped reciting out of fear that his son, who was lying nearby, would be hurt. After completing his prayer, he looked up at the sky and saw something which resembled a cloud with shimmering lamps dangling from the sky to the earth. The next day he came and related what had occurred to the Prophet ﷺ. The Prophet ﷺ told him, “Those were angels who had drawn near you to hear you recite the Qur’ān. If you had continued, by Allah, you would have witnessed astounding things” (Composite: Bukhārī and Ḥākim).
In summary, reflect on the greatness of Who you are speaking to and reflect on the greatness of what you are saying.
When uttering the adhkār (everything other than the Qur’ān in your ṣalāh), reflect on what each utterance means. Praise Allah (ʿazza wa jall) with your tongue and heart. Try to feel the depth of the words you are uttering in your heart. When reciting the Qur’ān, remember that you are reciting His words in His presence; so recite them with utmost reverence. When reading the āyāt about Allah (ʿazza wa jall), let your heart be overcome with humility, awe and love. On reading the āyāt about the stories of the past, reflect on the lessons that they convey. When you read the āyāṭ of aḥkām (legal rulings), take note of what Allah is asking you to do and make a firm resolution to obey Him. (Adapted from al-ʿIzz b. ʿAbd al-Salām’s Maqāṣid al-ʿIbādāt)
