Khushoo is a means for the Expiation of Sins
Compiled and Translated
By
Abbas Abu Yahya
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Hadeeth no. 1
From Abu Darda who said I heard the Messenger of Allaah -SallAllaahu alayhi wa Salam- saying:
“مَن توضأَ فأحسن الوضوء، ثم قام فصلّى ركعتين أو أربعاً -يشك سهل- يُحسِنُ فيهنَّ الذِّكرَ والخشوع، ثم استغفر اللهَ؛ غَفَر 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:
«مَا مِنَ امْرِئٍ مُسْلِمٍ تَحْضُرُهُ صَلَاةٌ مَكْتُوبَةٌ فَيُحْسِنُ وُضُوءَهَا وَخُشُوعَهَا وَرُكُوعَهَا إِلَّا كَانَتْ كَفَّارَةً لِمَا قَبْلَهَا مِنَ الذُّنُوبِ مَا لَمْ يُؤْتِ كَبِيرَةً وَذَلِكَ الدَّهْرَ كُلَّهُ»
‘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 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:
{قَدْ أَفْلَحَ الْمُؤْمِنُونَ – الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ}
<< 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 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:
{وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ}
<< 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.
(all): this is an emphasis for this matter.
[Mirqaat al-Mafateeh Sharh Mishkaat al-Masabeeh 1/346]
الخشوع وسيلة الي مغفرة
عن أبي الدرداء قال: سمعتُ رسول الله – صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ – يقول:
“مَن توضأَ فأحسن الوضوء، ثم قام فصلّى ركعتين أو أربعاً -يشك سهل- يُحسِنُ فيهنَّ الذِّكرَ والخشوع، ثم استغفر اللهَ؛ غَفَر له”.
رواه أحمد بإسناد حسن – [حسن] صَحِيحُ التَّرْغِيب وَالتَّرْهِيب 230
حديث رقم 2
عَنْ عُثْمَانَ – رَضِيَ اللَّهُ عَنْهُ – قَالَ: قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ –
( «مَا مِنَ امْرِئٍ مُسْلِمٍ تَحْضُرُهُ صَلَاةٌ مَكْتُوبَةٌ فَيُحْسِنُ وُضُوءَهَا وَخُشُوعَهَا وَرُكُوعَهَا، إِلَّا كَانَتْ كَفَّارَةً لِمَا قَبْلَهَا مِنَ الذُّنُوبِ مَا لَمْ يُؤْتِ كَبِيرَةً، وَذَلِكَ الدَّهْرَ كُلَّهُ» )
رَوَاهُ مُسْلِمٌ.
(عَنْ عُثْمَانَ) : – رَضِيَ اللَّهُ عَنْهُ – (قَالَ: قَالَ رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: ( «تَحْضُرُهُ صَلَاةٌ مَكْتُوبَةٌ» ) : أَيْ: مَفْرُوضَةٌ أَيْ يَأْتِي وَقْتُهَا أَوْ يَقْرُبُ دُخُولُ وَقْتِهَا
( «فَيُحْسِنُ وُضُوءَهَا» ) : بِأَنْ يَأْتِيَ بِفَرَائِضِهِ وَسُنَنِهِ
(وَخُشُوعَهَا) : بِإِتْيَانِ كُلِّ رُكْنٍ عَلَى وَجْهٍ هُوَ أَكْثَرُ تَوَاضُعًا وَإِخْبَاتًا، أَوْ خُشُوعُهَا خَشْيَةُ الْقَلْبِ وَإِلْزَامُ الْبَصَرِ مَوْضِعَ السُّجُودِ، وَجَمْعُ الْهِمَّةِ لَهَا وَالْإِعْرَاضُ عَمَّا سِوَاهَا وَمِنَ الْخُشُوعِ أَنْ يَتَوَقَّى كَفَّ الثَّوْبِ وَالِالْتِفَاتِ وَالْعَبَثِ وَالتَّثَاؤُبِ وَالتَّغْمِيضِ وَنَحْوِهَا، وَفِيهِ إِيمَاءٌ إِلَى قَوْلِهِ تَعَالَى: {قَدْ أَفْلَحَ الْمُؤْمِنُونَ – الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ} [المؤمنون: 1 – 2] وَهُوَ يَكُونُ فِي الظَّاهِرِ وَالْبَاطِنِ.
(وَرُكُوعَهَا) ، قَالَ التُّورِبِشْتِيُّ: اكْتُفِيَ بِذِكْرِ الرُّكُوعِ عَنِ السُّجُودِ لِأَنَّهُمَا رُكْنَانِ مُتَعَاقِبَانِ، فَإِذَا حُثَّ عَلَى إِحْسَانِ أَحَدِهِمَا حُثَّ عَلَى الْآخَرِ، وَفِي تَخْصِيصِهِ بِالذِّكْرِ تَنْبِيهٌ عَلَى أَنَّ الْأَمْرَ فِيهِ أَشَدُّ فَافْتُقِرَ إِلَى زِيَادَةِ تَوْكِيدٍ، لِأَنَّ الرَّاكِعَ يَحْمِلُ نَفْسَهُ فِي الرُّكُوعِ وَيَتَحَامَلُ فِي السُّجُودِ عَلَى الْأَرْضِ، وَقِيلَ: الْأَوْلَى أَنْ يُقَالَ إِنَّمَا خُصَّ الرُّكُوعُ بِالذِّكْرِ دُونَ السُّجُودِ! لِاسْتِتْبَاعِهِ السُّجُودَ، إِذْ لَا يَسْتَقِلُّ عِبَادَةً وَحْدَهُ بِخِلَافِ السُّجُودِ فَإِنَّهُ يَسْتَقِلُّ عِبَادَةً كَسَجْدَةِ التِّلَاوَةِ وَالشُّكْرِ، كَذَا نَقَلَهُ السَّيِّدُ. قَالَ الْقَاضِي وَغَيْرُهُ: تَخْصِيصُ الرُّكُوعِ لِأَنَّهُ مِنْ خَصَائِصِ الْمُسْلِمِينَ فَأَرَادَ التَّحْرِيضَ عَلَيْهِ، وَلَعَلَّ هَذَا فِي الْأَغْلَبِ لِقَوْلِهِ تَعَالَى فِي شَأْنِ مَرْيَمَ: {وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ} [آل عمران: 43] قِيلَ: أُمِرَتْ أَنْ تَرْكَعَ مَعَ الرَّاكِعِينَ، وَلَا تَكُنْ مَعَ مَنْ لَا يَرْكَعُ، كَذَا ذَكَرَهُ الطِّيبِيُّ.
(كَفَّارَةً) : أَيْ: سَاتِرَةً
(لِمَا قَبْلَهَا) : أَيْ: لِجَمِيعِ مَا قَبْلَهَا
(مِنَ الذُّنُوبِ) : وَإِذَا أَتَى الْكَبِيرَةَ لَمْ يَكُنْ كَفَّارَةً لِلْجَمِيعِ، وَلِذَا قَالَ (مَا لَمْ يُؤْتِ)
(وَذَلِكَ) أَيِ: التَّكْفِيرُ بِسَبَبِ الصَّلَاةِ
(الدَّهْرَ) أَيْ: حَاصِلٌ فِي جَمِيعِ الدَّهْرِ
الكتاب: مرقاة المفاتيح شرح مشكاة المصابيح
المؤلف: علي بن (سلطان) محمد، أبو الحسن نور الدين الملا الهروي القاري (المتوفى: 1014هـ) ج1 ص346