Bitesize Day no. 1 Khushoo is a means for the Expiation of Sins Compiled and Translated By Abbas Abu Yahya Hadeeth no. 1 From Abu Darda who said I heard the Messenger of Allaah -SallAllaahu alayhi wa Salam- saying: "م ن توضأ فأحسن الوضوء مث قام فصل ى ركعتني أو أربعا -يشك سهل- ح يس ح ن فيهن الذ كر واخلشوع مث استغفر هللا غ ف ر له". Whoever performs Wudu well, then stands and prays two Rakah or four and makes Dhikr and has Khushoo well, then seeks forgiveness from Allaah, he is forgiven. [Collected by Ahmad with a Hasan Chain and Al-Albaani graded it Hasan in Saheeh Targheeb wa Tarheeb no. 230] Hadeeth no. 2 From Uthmaan who said that the Messenger of Allaah -SallAllaahu alayhi wa Salam- said: 2
ح مس ل م ت حض ح ره ح ص ل ة م ك تحوب ة ف ي ح ح س ح ن ح و ح ضوء ه ا و ح خ ح شوع ه ا و ح رحكوع ه ا إ ل ك ان ت»م ا م ن ام ر ئ ك ف ار ة ل م ا ق ب ل ه ا م ن الذ نحوب م ا ل ي ح ؤ ت ك ب ري ة و ذ ل ك الد ه ر حكل ه ح» When the time for the obligatory prayer arrives, there is no Muslim man who performs Wudu well for it, has Khushoo for it, and performs the Ruku well, except that it is an expiation for what took place before that of sins as long as he did not commit a major sin, and this takes place for all time. [Collected by Muslim] Ali al-harawi al-qari (d. 1014 A.H.) said: (From Uthmaan) : RadhiAllaahu anhu (that the Messenger of Allaah - SallAllaahu alayhi wa Salam- said): ( When the time for the obligatory prayer arrives ) Meaning: the obligatory prayer, meaning that its time comes in or the time for the prayer is close. (performs Wudu well) : meaning that he performs the obligations of the Wudu and likewise the Sunnan of it. (has Khushoo for it): fulfilling every pillar of the prayer correctly Khushoo is more humility and more concealed. Or it could mean, has Khushoo for it : awe and fear of the heart and adhering to keeping one s sight on the place of the Sajood. Also, that he 3
gathers all his concerns and importance for the prayer and turns away from everything other than the prayer. Likewise, from having Khushoo is not to be concerned with the hem of one s clothing in the prayer, moving around, fiddling around, yawning, closing one s eyes etc. Within this hadeeth there is an indication to the saying of Allaah Ta ala: }ق د أ ف ل ح ال ح مؤ م نحون ال ذ ين ح هم ف ص ل ت م خ اش ع ح ون { << Successful indeed are the believers. Those who offer their Salat (prayers) with all humility and full submissiveness. >> [al- Muminoon: 1-2] and this Khushoo occurs outwardly and inwardly. (its Ruku) : at-tooribishtiu said: This hadeeth sufficed with mentioning Ruku rather than Sajood because they are both pillars of the prayer which follow on from each other. Therefore, when it is encouraged to perfect one of them, this automatically encourages perfecting the other. As for mentioning one of them, then this is to bring to attention that this action is more important and it needed to be mentioned as an emphasis. This is because the person performing the Ruku supports his self in that position whereas in the Sajood he is supported by the ground. It has been said: it is better to say that the Ruku has been specified rather than the Sajood because it is an act of worship which is not performed 4
separately in contrast to the Sajood, which is an act of worship which can be performed independently, like the Sajda which is performed whilst reciting certain Ayaat of the Qur aan and like the Sajda for being grateful to Allaah. Al-Qadi and others have said: Ruku has been specified since it is the distinguished deeds of the Muslims, so the Prophet wanted to encourage that and perhaps that is what is generally meant, due to the saying of Allaah Ta ala about the circumstances of Maryam: }و اس ح جد ي و ار ك ع ي م ع الر اك ع ني { << and prostrate yourself, and bow down along with those who bow down>> [Ala-Imran: 43] It has been said, that she was commanded to perform Ruku along with those who make Ruku, and not to be with those who do not perform Ruku, this is what at-teebi mentioned. (expiation): a veiling (of the preceding): everything that took place before (of sins): but if that person committed a major sin then it would not be an expiation for all sins, this is why he said: (as long as he does not commit). (all of time): meaning that it occurs at all times. 5
(all): this is an emphasis for this matter. [Mirqaat al-mafateeh Sharh Mishkaat al-masabeeh 1/346] اخلشوع وس يةل ايل مغفرة عن أيب ادلرداء قال: مسعت رسول هللا - ص ى ل هللا ع ل ي ه و س ى ل - يقول: "م ن توضأ فأ حسن الوضوء مث قام فص ى ل ركعتني أو أربع ا -يشك سهل - ي س ن فهي ىن ا ىل كر واخلشوع مث اس تغفر هللا غ ف ر هل". 230 رواه أمحد إبس ناد حسن - ]حسن[ ص يح ال ى ت غ يب و ال ى ت ه يب حديث رمق 2 - ع ن ع ث م ان - ر ض ا ى لل ع ن ه ق ال : ق ال ر س ول ا ى لل - ص ى ل ا ى لل ع ل ي ه و س ى ل ك وع ه ا ا (»م ا م ن ام ر ئ م س ل ت ض ه ص ل ة م ك ت وب ة ف ي ح س ن و ض وء ه ا و خ ش وع ه ا و ر ك ن ت ك فىار ة ل م ا ق ب ل ه ا م ن ال ن وب م ا ل م ي ؤ ت ك ب ري ة و ذ ل ا ىدله ر ك ىه «) ر و اه م س ل. ى ل 6
( :- ر ض ا ى لل ع ن ه )ق ال : ق ال ر س ول ا ى لل - ص ى ل ا ى لل ع ل ي ه و س ى ل - - )ع ن ع ث م ان ) :» ت ض ه ص ل ة م ك ت وب ة «) : أ ي : م ف ر وض ة أ ي ي أ ت و ق ت ا أ و ي ق ر ب د خ ول و ق ت ا (»ف ي ح س ن و ض وء ه ا«) : ب أ ن ي أ ت ب ف ر ائ ض ه و س ن ن ه )و خ ش وع ه ا( : ب ك ى ر ك ن ع ل و ج ه ه و أ ك ث ت و اض ع ا و ا خ ب ا ت أ و خ ش وع ه ا خ ش ي ة ت ي ان ال ق ل ب و ا ل ز ام ال ب ص م و ض ع الس ج ود و ج ع ال ه ىمة ل ه ا و ا ل ع ر اض ع ىا س و اه ا و م ن ال خ ش وع أ ن ل ا ق و ي ت و ى ق ك ىف الثىو ب و ا ل ل ت ف ات و ال ع ب ث و التىث اؤ ب و التىغ م يض و ن و ه ا و ف يه ا مي اء هل ت ع ا ل : }ق د أ ف ل ح ال م ؤ م ن ون - ا ىل ين ه ف ص ل ت م خ اش ع ون } ]املؤمنون: 1 - ]2 و ه و ي ك ون ف ال ىظاه ر و ال ب اط ن. )و ر ك وع ه ا( ق ال الت ور ب ش ت : اك ت ف ي ب ذ ك ر الر ك وع ع ن الس ج ود ل ى ن م ا ر ك ن ان م ت ع اق ب ان ف ا ذ ا ح ىث ع ل ا ح س ان أ ح د ه ا ح ىث ع ل ا ل آخ ر و ف ت ص يص ه ب ىل ك ر ت ن ب يه ع ل أ ىن ا ل م ر ف ي ه أ ش د ف اف ت ق ر ا ل ز ي د ة ت و ك يد ل ىن ال ىراك ع ي م ل ن ف س ه ف الر ك وع و ي ت ح ام ل ف الس ج ود ع ل ا ل ر ض و ق يل : ا ل و ل أ ن ي ق ال ا نىم ا خ ىص الر ك وع ب ىل ك ر د ون الس ج ود! ل س ت ت ب اع ه 7
نىه ج ود ف ا ي س ت ق ل ع ب اد ة ك س ج د ة التى ل و الس ج ود ا ذ ل ي س ت ق ل ع ب اد ة و ح د ه ب ل ف الس ة و الش ك ر ك ذ ا ن ق ل ال ىسيى د. ق ال ال ق ا ض و غ ري ه : ت ص يص الر ك وع ل نىه م ن خ ص ائ ص ال م س ل م ني ف أ ر اد التىح ر يض ع ل ي ه و ل ع ىل ه ذ ا ف ا ل غ ل ب ل ق و هل ت ع ا ل ف ش أ ن م ر ي : }و ا س د ي و ار ك ع ي م ع ال ىراك ع ني } ]أ ل عران: 43[ ق يل : أ م ر ت أ ن ت ر ك ع م ع ال ىراك ع ني و ل ت ك ن م ع م ن ل ي ر ك ع ك ذ ا ذ ك ر ه ال ىط يب. )ك فىار ة ( : أ ي : س ات ر ة )ل م ا ق ب ل ه ا( : أ ي : ل ج م يع م ا ق ب ل ه ا )م ن ال ن وب ) : و ا ذ ا أ ت ال ك ب ري ة ل م ي ك ن ك فىار ة ل ل ج م يع و ل ا ق ال )م ا ل م ي ؤ ت ) )و ذ ل ) أ ي : التىك ف ري ب س ب ب ال ىص ل ة )ا ىدله ر ) أ ي : ح اص ل ف ج يع ا ىدله ر الكتاب: مرقاة املفاتيح رشح مشاكة املصابيح 8
املؤلف: عيل بن )سلطان( محمد أبو احلسن نور ادلين امل ل الهروي القاري )املتوىف: 1014 ه( ج 1 ص 346 9