Reading Time

• Summary Transcript: ~5 minutes
• Full Transcript: ~30 minutes

Learning Objectives

By studying this material, you will be able to:

• Understand the concept of Khushu’ and its importance in attaining a meaningful, spiritually fulfilling Salah.
• Recognize the role of presence of heart in Salah and identify practical steps to cultivate this focus during prayer.
• Explain how Iman (faith) impacts one’s ability to concentrate in Salah and how strengthening Iman can enhance Khushu’.
• Comprehend the value of understanding the meanings of words recited in Salah and how this deepens one’s connection to the prayer.
• Identify and manage internal and external distractions to improve focus and sincerity in Salah.
• Define the concept of tayyib (purity) and understand its relevance to earnings, consumption, and lifestyle as they affect the acceptance of worship.
• Describe the conditions for accepted dua and the role of purity and humility in increasing the likelihood of Allah accepting one’s supplications.
• Recognize the symbolic elements within Salah, such as facing the Qibla and the physical positions, and how they align with spiritual intentions.
• Reflect on the importance of living a pure and lawful life to ensure the sincerity and acceptance of both Salah and dua.
• Evaluate the transformative power of Salah when performed with true focus and humility, beyond mere ritual compliance.

Class Summary

Introduction: Finding Meaning in Salah

Salah, or prayer, is a fundamental act of worship in Islam. Beyond its external structure and rituals, Salah offers believers a unique opportunity to connect with Allah deeply. To truly experience this, one must cultivate Khushu’—focus, humility, and presence of heart. This post explores the inner dimensions of Salah and offers guidance on how to make each prayer a meaningful journey toward spiritual growth and closeness with Allah.

Presence of Heart: The Key to Focus

To attain Khushu’ in prayer, one must bring presence of heart, which means focusing solely on Allah and pushing away distracting thoughts. This depth of focus grows with our concern for the afterlife and acknowledgment of the dunya’s (worldly life) temporary nature. Ramadan often brings heightened concentration in prayer, illustrating that strengthening one’s Iman (faith) can naturally enhance our ability to stay present during Salah. Practically, this means preparing your mind and environment before starting Salah, removing physical distractions, and committing your heart to prayer as your priority.

Understanding What You Say in Salah

Engaging with the meanings of the words recited during prayer is essential for a spiritually impactful Salah. Instead of merely listening to beautiful recitation, strive to connect with the message, reflecting on the words of Al-Fatiha and other verses. Internalizing these meanings can stir deep emotions, helping to align your body, mind, and soul with the prayer.

Managing Distractions in Salah

Distractions can come from external sources, like noises or visual stimuli, or internal thoughts, such as worries and daily concerns. To reduce distractions:

• Choose a quiet, simple space to pray, free from eye-catching decor.
• Set aside daily worries before entering Salah, ensuring a calm and focused mind.

If worldly concerns arise during Salah, remember that your purpose is to communicate with Allah, temporarily leaving behind all other matters.

Living a Pure (Tayyib) Life for Accepted Worship

The Prophet Muhammad (ﷺ) emphasized that Allah is pure and only accepts that which is pure. This includes our actions, income, and daily habits. Earning and consuming halal (permissible) sustenance strengthens the integrity of our Ibadah (worship), making it more likely to be accepted. Avoiding haram earnings and consumption purifies not only our lives but also our connection to Allah, aligning our lifestyle with our spiritual goals.

Conditions for Accepted Dua

The Prophet Muhammad (ﷺ) highlighted four conditions that increase the likelihood of dua (supplication) being accepted:

1. Length of Travel – The dua of a traveler is often granted.
2. Humility – Approaching Allah with genuine vulnerability and humility.
3. Raising Hands – A sign of dependence on Allah.
4. Persistence – Continuously asking Allah reflects sincere desire.

However, indulging in haram acts weakens the chance of acceptance, even in a state of sincere prayer. To seek Allah’s blessings, keep your actions and earnings pure, striving for a life that aligns with Allah’s commands.

Conclusion: Making Salah a Meaningful Connection

By cultivating Khushu’, seeking purity, and practicing humility, Salah becomes more than an obligation; it becomes a profound connection with Allah. Let your prayer be a reflection of a sincere, tayyib life, one that Allah is more likely to accept and reward. May Allah help us make every Salah a means of drawing closer to Him.

Full Transcript

The Importance of Salah and Focus (Khushu’)

Alhamdulillah Rabbil Alameen, Sallallahu Wa Sallam, Baraka Nabiyyina Muhammadin Wa Ala Alihi Wa Sahbihi Wa Sallam, Tasliman Kathira Mamma Ba’d. I welcome you back to our Ta’seel classes, where we are currently discussing the book of Imam Ibn Qudamah, Muqtasar Minhaj Al Qasideen. Last week, we were talking about the inner secrets of Salah. What makes Salah so unique? How can you benefit from Salah to the maximum? We spoke about one of the most valuable things about Salah.

If you want to focus or at least benefit from Salah, what is that quality you need to acquire? Is it connected? Got it? Okay. So what is that quality that we’re talking about? If you acquire it in your Salah, you will gain the maximum benefit from it. What is that thing? What do we call it? Al-Khushu’, right? Khushu’ — concentration, focus in your Salah and your Ibadah.

This is the most important thing about your Salah. Most of us, when it comes to Salah, what do we care about? The technical aspects, such as Arkan and Shurut — like making Wudu, waiting properly, facing the Qibla, doing the Salah in the best format, making your Adhkar in Salah. We focus on these to ensure our Salah is accepted.

There’s no doubt about that. But it’s not just about having your Salah accepted. It’s about whether it was meaningful. Was it truly meaningful? Did you connect with Allah SWT? So that’s what I mean by a Salah that has a secret.

Tonight, Ibn Qudamah is elaborating on the various aspects of your Ibadah, specifically in Salah. He’s showing how you can have a fully concentrated, meaningful Ibadah and connection with Allah SWT. So we’re reading from page 45 now.

Presence of Heart in Salah

Bismillahir Rahmanir Rahim. The author says: “There are many things that bring life to the prayer. Among them, the following:”

The first is the presence of heart, which means emptying the heart of everything unrelated to the act of worship at hand. What leads to this is concern. When you are concerned about a matter, your heart will be automatically present.

Therefore, the only way to create presence of heart is to direct one’s concern toward the prayer. The strength and weakness of this concern depend on one’s faith in the afterlife and the worthlessness of this world. So if you notice that your heart is not present in prayer, it is because your faith is weak.

You must work hard to strengthen it. Ibn Qudamah explains that if you want to benefit from your Salah, the inner secret lies in the presence of the heart. Last week, we briefly covered the concept of presence of heart in Salah.

This presence means that when you are praying, you are not distracted. Your whole heart focuses on this Ibadah, bringing your mind, heart, and actions into alignment with Salah.

He says here that you need to completely vacate your heart from anything distracting, so you focus only on Allah SWT. How do you do that? The most important thing is concern.

What does that mean? If you are concerned about something, you’re always thinking about it. It’s always present in your heart and mind, all the time.

If you’re concerned about Allah SWT accepting your Salah, you will always think about this. It will always come to mind. If you are concerned with making Salah meaningful and connecting with Allah, this focus will be there.

But if you are only concerned about fulfilling the obligation, like ticking off Duhur, Asr, and Maghrib, that’s the maximum level your heart will reach. It’s just, “I did my part.” You may not even remember what you recited.

That’s why, unfortunately, sometimes we start our Salah by saying, “Allahu Akbar,” and the only thing we remember afterward is, “As-salamu alaykum wa rahmatullah.” What happens in between? Only Allah knows.

When asked about the masjid experience, people often say it was beautiful. But if you press them on what was recited or how it felt, they may have no answer.

So, if you would like to have your heart present while making Salah, concern yourself with your Salah. Make it a true concern: Will Allah accept this from me? Will I be counted among the khashi’een — those who focus and concentrate? That should be your concern because whatever concerns your heart will enter during that Ibadah.

If you are concerned about work or finishing quickly to complete homework, then obviously, your heart will not be present. It will only be temporarily focused on what’s next.

To combat this, you need to bring that concern into your life and Salah. He continues, saying that having your heart present depends on the strength or weakness of your Iman. Stronger Iman makes it easier to focus on Salah, while weaker Iman makes it harder.

Consider Ramadan. How easy is it to focus your heart on Salah then? Even during the lengthy taraweeh or qiyam at 3 a.m., when everyone else is asleep, you come to the masjid and pray — and enjoy it. Why? Because, in Ramadan, as Iman rises, your concerns for the Akhirah also rise.

Towards the end of Ramadan, you may find yourself saying, “Ya Rabb, keep Ramadan going,” because the feeling is so great.

So, your heart will connect based on the strength or weakness of your Iman. Also, how much you value the dunya matters. If you place too much value in this world, your heart will focus on it rather than the Akhirah.

He adds, if you find your heart is not present in Salah, that’s an indication that your Iman is not where it should be. Work on it. And we’ve discussed ways to strengthen your Iman before.

May Allah SWT strengthen our Iman and make us among those who have Khushu’ in our worship.

Understanding What is Being Said

The second point: understanding what is being said. This goes beyond just having the heart present. Often, your heart may be present with the words but not their meanings. Therefore, you must focus on understanding what you say in prayer by repelling distracting thoughts and eliminating their causes.

These causes can be external — things that occupy your ears and eyes — or internal, like worldly worries that take your mind in various directions.

The latter is harder to control. Looking down or closing your eyes doesn’t help when the distractions are internal.

For external distractions, remove anything that could occupy your senses. Pray facing the Qibla and avoid places with distractions or ornate designs. The Prophet, once while praying in a garment with ornamental borders, removed it afterward, saying it distracted him from prayer.

So, this second point is about understanding — tafahum — the meaning of what you recite. Why is this important? Sometimes, our hearts are present with the words but not with their meaning. Especially in the last ten nights of Ramadan, people often ask, “Who is reciting tonight?” wanting to hear someone with a beautiful voice.

But our focus should not just be on enjoying the sound of the Qari. Instead, we should try to focus on the meanings of the recitation. Whether or not you understand Arabic, if you know the Imam’s recitation plan, read the translation beforehand.

This helps connect your heart with the meanings, bringing tears, shaking the heart, and even physical reactions because the brain has the power to translate thoughts into physical responses.

Managing Internal and External Distractions

Imam Ibn Qudamah then talks about distractions, both obvious and hidden. Some distractions are external — sounds or sights that affect our focus. For instance, if you bring children to the masjid, and they run around, please take them to a room where it won’t distract others.

We also recommend that people dress modestly when coming to the masjid, as certain attire can distract others in prayer. In the hadith mentioned, the Prophet wore a garment with markings, which distracted him during prayer. When he finished, he immediately took it off and gave it to his family, asking them to exchange it for a plain cloth, as it distracted him from his prayer.

Today, our masajid are filled with designed clothing, and I even wore a vest with a design today! It’s not haram to wear clothing with designs, but if you want more concentration and Khushu’, less distraction for the eyes and ears is better.

When you pray at home, choose a quiet space with minimal distractions. Make sure your prayer area is free from unnecessary decoration, even with prayer carpets. Many people buy elaborate carpets from Umrah or Hajj, which is the opposite of what is ideal — a plain carpet with no designs is best for focus.

The internal distractions are even harder to combat. To overcome these, you need to prepare yourself before you start Salah. For instance, don’t rush into Salah right after dealing with work or chores.

Last night, I went to pray Isha in another masjid. I arrived four or five minutes before Iqama and wondered if I’d missed it because no one was there. Around one minute before Iqama, brothers were suddenly fighting for parking spots! Many people rush to make it just before Iqama, with minds preoccupied by everything from traffic to daily worries. These distractions will follow you into Salah.

To focus, make a conscious break between what you were doing and your Salah. Abu al-Darda’ said one of the signs of understanding yourself is finishing whatever you’re busy with before starting Salah. If you’re typing a letter and need a few more minutes, it’s better to finish that and go into Salah with a free mind, rather than stopping abruptly and bringing that concern with you.

The Prophet taught us that there should be no Salah when food is ready or when one needs to use the bathroom. This is because you would rush the prayer, and your mind would be occupied. So, to ensure clarity of mind and heart, finish any pressing need first.

Remembering the Akhirah and the importance of standing before Allah also helps. If distracting thoughts persist, that indicates an attachment to desires and needs for this world. In that case, re-evaluate yourself and detach your heart from such matters.

The Metaphor of the “Tree of Desires”

A powerful metaphor illustrates this: imagine a man sitting under a tree to clear his mind, but the sparrows in the tree keep disturbing him. He shoos them away, but they come back. To eliminate the problem, he must cut down the tree. Similarly, if you’ve planted a “tree of desires” in your heart, worldly thoughts will keep coming to it in Salah. Instead of fighting these thoughts, remove the source.

When a disease is strong, the heart remains attached to worldly matters, pulling you out of focus. Amir Ibn Abdul Qais was asked if he ever thought of worldly matters in Salah. He replied that he would rather be struck with spearheads than experience that distraction.

Eliminating love for this world is hard, and it’s rarely removed completely. Still, try your best to detach where possible. Only Allah can grant success and assistance.

Reverence for Allah (SWT)

Glorifying and revering Allah comes from two things: knowing the sublimity and might of Allah, and knowing the worthlessness of the self. This results in submissive humility and yielding. Recognizing Allah’s greatness reminds us of our own insignificance, making reverence for Allah a natural response.

Knowing Allah through His names and attributes — Al-Samee’, Al-Baseer, Al-Azeem, Al-Mutakabbir — helps us understand His magnificence and our place as His servants. Being Allah’s slave is an honor, a privilege. Today, however, self-glorification is out of control; society tells us, “It’s all about me.” But for a true connection with Allah, know your place with Him.

This realization gives life to your prayer. Hope adds to this reverence. You fear Allah but also hope for His mercy and reward. Balance hope with the awareness that negligence could result in punishment.

Rituals and Symbolism in Salah

Presence of heart is required throughout all parts of the prayer. When you hear the adhan, imagine it as a call to stand before Allah and prepare accordingly. Consider how you’ll answer and in what state you’ll attend.

When covering yourself for Salah, remember you’re hiding your outward shamefulness, but your inner faults and sins are exposed before Allah. These can only be concealed through regret, bashfulness, and fear of Allah.

Facing the Qibla symbolizes turning away from all other directions to focus solely on Allah. When saying “Allahu Akbar,” make sure your heart does not contradict your tongue. If you consider anything greater than Allah, even your desires, you have belied your words.

Upon saying “A’udhu Billahi Minash Shaitanir Rajeem,” seek true refuge in Allah. And when reciting “Alhamdulillahi Rabbil Alameen,” remember His gentleness. When you recite “Maliki Yawmid Din,” remember His might.

Understanding the words of Al-Fatiha, which we recite daily, connects our hearts to the meanings, enhancing our focus and sincerity. If you don’t know the meaning of the Fatiha, learn it because it is the core of Salah.

A companion once read, “And when the trumpet is blown,” and was so moved by imagining the Day of Judgment that he collapsed and died. Such focus and sincerity led some pious individuals to extreme reactions.

The bowing (ruku’) and prostration (sujood) positions remind us of humility. Placing our heads on the ground before Allah brings us closer to Him. This connection, rooted in sincerity and focus, purifies the heart and illuminates the soul.

However, if you perform Salah outwardly without focus, you will miss its true essence. Only those who truly understand experience its transformative power.

May Allah SWT give us Khushu’ and help us understand the beauty and spirit of Salah.

Living a Life of Purity (Tayyib)

The Prophet Muhammad (ﷺ) said, “O people, Allah is pure and accepts only that which is pure.” He has commanded the believers as He commanded His messengers, saying, “O Messengers, eat of the good things and act righteously.” And He also says, “O you who believe, eat of the good things that We have provided for you.” Then he (ﷺ) mentioned a man on a long journey, disheveled and dusty, who raises his hands to the sky, saying, “My Lord, my Lord,” while his food is unlawful, his drink is unlawful, his clothing is unlawful, and he has been nourished with what is unlawful. So how can his supplication be accepted?

This hadith, narrated by Muslim, carries a profound message. Although the translation may say “pure wholesome food,” the meaning of the hadith extends beyond just food to signify a life of purity in every aspect. Every part of what you do, from what you earn, to how you consume, should be tayyib — pure.

The Prophet (ﷺ) says that Allah is pure and accepts nothing but what is pure. This reminds us that if we want to present something to Allah, it must be something Allah will accept, and He only accepts what is pure. Then he gives an example that the command to live a pure life is not only for the Prophets; it’s also for the believers. He quotes two verses that show both Prophets and believers are required to follow the same standard of purity.

Scenario of the Man on a Journey

He then describes the scenario of a man who is disheveled and tired, having been on a long journey. This journey has made him vulnerable, a stranger far from his land, possibly not even speaking the language, and with no resources. He is in a truly desperate, vulnerable state. And he raises his hands, calling out, “My Lord, my Lord,” as he feels he has no one else to turn to but Allah.

Yet the Prophet (ﷺ) says, despite this man’s desperate state, his supplication is not answered. Why? Because his food is haram, his drink is haram, his clothing is haram, and he has been nourished with haram. How then can his supplication be answered?

Navigating Modern-Day Challenges of Tayyib

This hadith is quite scary, especially in the context of today, where it is difficult to be certain about what is purely halal. Sometimes, even in a halal restaurant, certain ingredients may be questionable. Even when you strive to keep your earnings clean and avoid riba or cheating, the economic system around us makes it challenging. There are always elements of the haram that can affect us, making it hard to fully know what is halal and pure.

So how should we understand this hadith and live a normal life in these times? This is a significant question. Imam Ahmed mentions two viewpoints regarding these matters, and the hadith itself clarifies that actions aren’t fully acceptable if they are mingled with what is haram.

Layers of Acceptance in Deeds

However, the concept of acceptability here has several layers: Does it mean Allah accepts or rejects the action itself, or that the virtue of the action is diminished?

There are three potential meanings of acceptance in this context:

1. Acceptance of Contentment and Praise: This means that Allah, while requiring the action to be done, does not grant the performer contentment or commendation. For example, when a pilgrim performs Hajj, Allah may ask the angels, “What do these people want from Me?” This is a virtue reserved for those whose actions are pure, done with acceptable earnings and circumstances. So even if the action must be performed, one should not expect praise or admiration from Allah if it is tainted with haram.
2. Acceptance of Reward and Recompense: Here, the Prophet (ﷺ) may be saying that one should not expect any reward for an act tainted by haram, even if it is obligatory. For instance, if a person drinks alcohol, the Prophet (ﷺ) says that their Salah will not be accepted for forty days. This does not mean they are exempt from praying; rather, they must fulfill the obligation, but they are not granted any additional virtue or reward due to their sin.
3. Acceptance as Discharge of Obligation: In some cases, certain actions are outright invalid due to their circumstances. For instance, a man might pray in a silk shirt, which is haram for men to wear, but he insists on wearing it to look good for Salah. In this case, while he has fulfilled the external requirements of Salah, the act is tinged with a transgression.

For example, if someone prays on a stolen prayer rug, or if a woman steals a hijab just to cover and pray, these actions might outwardly fulfill the requirements of Salah, but they are deeply flawed because they are mixed with transgression.

In the Hanbali school, this distinction is known as al-jihatu minfakka — meaning that in such cases, two separate issues are at hand. One is the act of prayer itself, which is obligatory, while the other is the sinful act of using a haram item in the process. These two elements are assessed independently, so the prayer is still obligatory, but it loses some of its spiritual integrity.

Another school of thought holds that if a prohibition applies directly to an act, it negates the validity of the act itself. So, if someone goes on Hajj with income that is not fully halal, the Hajj may fulfill their obligation in terms of accountability, but they should not expect the same level of reward and blessings.

Purity in Charity and Worship

There is a similar example in zakah: if someone gives charity with haram earnings, it is not considered acceptable. In Sahih Muslim, Ibn Umar narrates that the Prophet (ﷺ) said, “The prayer is not accepted without purity, nor is charity from property acquired dishonestly.” This emphasizes that any charity or zakah given from ill-gotten wealth is not accepted.

The Prophet (ﷺ) also said, “A person who earns money through haram means and spends it in charity, seeking blessings, or leaves it behind as an inheritance, it will be his provision for the fire.” This stark warning shows that one cannot expiate haram with haram; Allah only erases evil with good.

A common question arises about what to do with riba (interest) or money earned in ways that are not fully halal. Some people think they can donate it to the masjid or use it for charitable purposes. However, this money should not be brought into acts of worship, such as giving to the masjid or feeding the poor. Instead, one should try to dispose of it in a way that does not contribute to worship or charity directly — such as municipal or public works.

Conditions for Dua to Be Accepted

Now, when it comes to dua, the Prophet (ﷺ) highlighted four conditions that make dua more likely to be answered, and one major factor that prevents it from being answered. These conditions are:

1. Length of Travel: Being on a journey increases the chances of having your dua accepted. So when you are traveling, take the opportunity to make sincere dua for all your needs and hopes.
2. State of Humility: The Prophet (ﷺ) described the man as disheveled and dusty, emphasizing a state of humility. This does not mean literally being dirty, but rather displaying humbleness and vulnerability in front of Allah. Avoid arrogance and approach Allah with genuine humility.
3. Raising Hands: Raising hands when making dua is a form of displaying need. The Prophet (ﷺ) raised his hands in various ways, depending on the type of dua. When asking for something specific, you may raise your hands palms up, as if receiving. For praising Allah alone, he would sometimes raise just his index finger.
4. Persistence in Asking: Insistently repeating your dua and being persistent shows sincerity. Unlike humans, who tire of being asked, Allah loves to be persistently asked by His servants.

However, one major factor that prevents dua from being accepted is indulgence in haram, especially if it extends into a way of life. If someone constantly consumes what is haram or engages in haram earnings, their dua may not reach the level of being answered. The Prophet’s words, “So how can he be answered?” don’t mean it’s impossible, but the likelihood of acceptance is greatly diminished.

Conclusion: Striving for a Pure Life and Acceptable Deeds

To conclude, the path of tayyib — purity — is essential to having our dua accepted and our deeds valued. Although erasing the love of dunya (worldly attachments) completely is challenging, we should strive to keep our hearts focused on Allah, keep haram out of our lives, and make our supplications with sincerity and purity.

May Allah make us among those whose dua is accepted and who observe what is halal in every aspect of life. May Allah fill our hearts with love and mercy for each other and keep us on the path of righteousness.

Q&A

1. What is the main quality needed to maximize the benefit from Salah?

• Answer: Khushu’ (focus and humility).

2. What does Khushu’ mean, and how does it enhance Salah?

• Answer: Khushu’ means concentration, focus, and humility, which bring a deep sense of presence in Salah, helping one to connect sincerely with Allah.

3. Why is presence of heart important in Salah, and how can one achieve it?

• Answer: Presence of heart allows complete focus on Allah, free from distractions. It can be achieved by making Salah a genuine concern, strengthening faith (Iman), and preparing mentally before prayer.

4. How does one’s Iman (faith) influence Khushu’ in Salah?

• Answer: Stronger Iman naturally enhances focus in Salah, while weaker Iman makes it harder to stay connected and present during prayer.

5. How can understanding the meaning of recited words deepen the experience of Salah?

• Answer: By internalizing the meanings, the worshiper connects more deeply, enhancing sincerity and emotional response, aligning heart and mind with the words of prayer.

6. What are some practical steps to minimize distractions during Salah?

• Answer: Pray in a simple, quiet space free from visual or auditory distractions, set aside worries, and avoid rushing into prayer directly from daily activities.

7. What does the concept of “tayyib” mean, and why is it important in worship?

• Answer: Tayyib means pure; it refers to keeping one’s earnings, consumption, and actions free from haram (forbidden) elements, which strengthens the integrity and acceptance of worship.

8. How does the Prophet Muhammad (ﷺ) describe a person whose dua might not be accepted?

• Answer: A person who indulges in haram in terms of food, drink, clothing, and earnings, making their dua less likely to be accepted.

9. What are four conditions that increase the likelihood of a dua being accepted?

• Answer: (1) Length of travel, (2) humility, (3) raising hands, and (4) persistence in asking.

10. How can worldly attachments affect focus in Salah, and what metaphor illustrates this?

• Answer: Worldly attachments bring internal distractions. The metaphor of the “tree of desires” illustrates how worldly concerns keep returning to distract unless the root cause (love of dunya) is addressed.

11. What does raising one’s hands in dua signify?

• Answer: It signifies dependence and vulnerability before Allah, a sign of sincere asking.

12. Why should one strive for purity in earnings and consumption, especially in relation to Salah and dua?

• Answer: Purity aligns one’s life with Allah’s commands and enhances the acceptance of both Salah and dua by avoiding haram elements that could otherwise invalidate them.

13. What is the symbolic meaning of facing the Qibla in Salah?

• Answer: Facing the Qibla symbolizes turning away from all other directions and focusing solely on Allah.

14. Why is it essential to understand the words of Al-Fatiha in Salah?

• Answer: Al-Fatiha is the core of Salah, and understanding its words helps align heart and mind, enhancing sincerity and focus.

15. What is the impact of performing Salah with only outward compliance but without focus?

• Answer: Outward compliance without focus means missing the essence and transformative power of Salah; true benefit is only gained with sincere, focused prayer.