How is the prayer of imitation elevated to the prayer of originality?

First and foremost, prayer is the noblest act of worship for a servant, and everything related to it must be approached with utmost seriousness. Presence of heart, called (ḥuḍūr) in prayer must be complete to the best of one’s ability, and one’s efforts must constantly be directed towards extending this presence. Indeed, such presence begins even before entering the prayer itself. For this reason, ritual purity (ṭahāra), whether major or minor, using water or earth, has been prescribed to prepare the heart for entering prayer with attentiveness.
Impurity (najāsa), at its core, is not the physical impurity of the limbs due to external acts but rather the impurity of the heart through heedlessness of God. Physical impurity is merely a symbol of this inner state.
The Messiah (Jesus, peace be upon him) said: “It is not what goes into the mouth that defiles a person, but what comes out of the mouth, this defiles a person.” By “what goes into the mouth,” he refers to physical impurities such as the remnants of food or drink. By “what comes out of the mouth,” he refers to speaking about what does not concern one or what one does not truly know: “When you utter it with your tongues and say with your mouths that of which you had no knowledge, thinking it is insignificant while it is, in the sight of Allah, tremendous” (24:15).
The Infallible also said: “Indeed, there is a piece of flesh in the body; if it is sound, the entire body is sound, and if it is corrupt, the entire body is corrupt. Truly, it is the heart.”
The legislator (al-shāriʿ) prescribed minor purification (wuḍūʾ) using water, or earth as a substitute in cases where water is unavailable or cannot be used, for states of impurity such as defecation, urination, passing wind, [following] sleep, or forgetfulness. Major purification (ghusl) with water, or with earth in its absence or in cases of incapacity, was prescribed for states such as intercourse, nocturnal emission, unconsciousness, or conversion to Islam.
And all of this can be traced back to heedlessness (ghafla). The cause of impurity (najāsa) often relates to indulging in bodily pleasures: either the pleasures of the stomach, which result in the expulsion of waste, or the pleasures of the private parts, through intercourse, nocturnal emissions, or lesser acts. Heedlessness always accompanies the pursuit of pleasure.
Bathing (ghusl) was mandated for a polytheist upon entering Islam because they were previously in a state of great heedlessness of God during their polytheism. Similarly, the states of unconsciousness, sleep, or forgetfulness are clear instances of a lapse in awareness.
Thus, impurity is fundamentally the impurity of the heart caused by heedlessness of God. Physical impurity is only a sign of this inner condition. When physical purification (ṭahāra) of the sensory limbs is prescribed using material water, it serves as an outer layer, whose essence is the inner purification of the hidden faculties, heart and intellect, with the metaphorical water of knowledge. God says: “He sends down water from the sky, and valleys flow according to their measure” (13:17).
The material water and physical valleys are well-known, but from the inner perspective, the water is the Qur’an, and the valleys are the hearts. “Valleys flow according to their measure” means that each heart takes from the Qur’an its capacity of illumination.
If you wish to be fully present in prayer, you must first be present during ablution (wuḍūʾ). You should regard its sanctity as equivalent to that of prayer itself, as it is a part of prayer. Ablution becomes invalid for the same reasons that invalidate prayer.
The intention (niyya) in ablution must be continuous as you wash each part of the body. It is insufficient to simply state at the beginning of ablution, whether with mindfulness or absent-mindedly, “I intend to perform ablution,” only to then drift into idle talk or heedlessness, allowing your limbs to move mechanically in the act of ablution, driven by habit alone.
If you truly wish to perform ablution properly, your inner purification must align with your outward cleansing, flowing seamlessly with each limb. As you wash any part of your body, reflect on what this limb has introduced to your heart, whether light or darkness, because the gateways of the heart to the external world, through which light or darkness enters, are these very limbs upon which the water of ablution is poured.
When washing your hands, reflect on what deeds they have committed before you sat down for ablution. Did they harm an innocent? Did they seize rights that were not yours, whether from people’s property or their dignity? Did they refrain from aiding an oppressed person or from extending help to someone in need? If you recall any such wrongful actions, feel remorse, resolve to repent, and seek God’s forgiveness. If you remember a good deed, do not attribute it to yourself but to God’s grace and guidance. Be grateful to Him and let your joy be in God, [and] not in your actions.
When washing your mouth, think of your teeth and what they have chewed, was it permissible or prohibited? Reflect on your tongue, the interpreter of the heart. Did it engage in matters that did not concern it? Did it backbite, remain silent in the face of truth, fail to defend the oppressed, or neglect the recitation of the Qur’an? If you recall any of these faults, feel regret, commit to repentance, and seek God’s forgiveness.
Similarly, reflect on your ears. Have they indulged in listening to gossip or vain talk while shunning the Qur’an and words of truth? Consider your eyes, have they looked upon what is forbidden, or cast a glance at someone’s honor, or failed to gaze upon the Qur’an? Think about your nose, a symbol of dignity and pride, have you raised it arrogantly above others, or have you humbled it in devotion and worship of God?
When you wash your head, consider what it holds. Does it contain beneficial knowledge that you act upon, or trivialities that harm rather than benefit you? Lastly, when washing your feet, ask yourself if they have walked to mosques, places of knowledge, or gatherings of remembrance. Have they carried you to help neighbors or fulfill others’ needs? Or, have they led you to forbidden or blameworthy acts?
Each time you recall a deed displeasing to God, increase your repentance, strengthen your resolve to reform, and seek His forgiveness. When recalling a pleasing deed, do not exalt in it, linger over it excessively, or claim it as your own. Instead, thank God for granting you the ability to perform it purely through His Grace, without any merit on your part.
No one should think that the process I described takes a long time. It occurs naturally within the usual time for ablution (wuḍūʾ), which should remain continuous and uninterrupted. You are not required to recall every minor detail of your actions, particularly in the beginning stages of this practice. If, during ablution, your focus is drawn to a significant transgression committed by one of your limbs, and this contemplation occupies your entire time during the ablution, leaving you immersed in its enormity, repenting, and seeking forgiveness, then this suffices. The essential aim is to turn your attention inward, softening and tendering your heart.
Reciting the Qur’an during ablution, with your heart aligned with your tongue, will help in achieving the desired state. Over time, with consistent practice of this self-accountability, your transgressions will diminish, your reflections will become more concentrated, and your awareness of your deeds will pass swiftly, allowing your heart to soften and become more responsive due to frequent mindfulness.
When you complete your ablution in this manner, your heart will have been purified with the light of knowledge and softened by the fire of repentance. Your limbs will also have been cleansed with water. By the time you stand for prayer, you will be closer to achieving a fitting state of presence and focus.
When you begin your prayer, remember that it involves two sacred moments: the Ḥaḍrat al-Iḥrām (the state of consecration as you commence the prayer) and the Ḥaḍrat al-Salām (the state of peace as you conclude it). Each of these moments has its own etiquette, which is essential for the prayer to be valid and meaningful.
As for the sacred state of Ḥaḍrat al-Iḥrām, it begins with the utterance of the Takbīrat al-Iḥrām (the opening declaration, "Allāhu Akbar") as you start the prayer and ends when you conclude it with the salutation of peace (Salām). The essence of this sacred state lies in maintaining a profound presence with God. Naturally, moments of distraction and inattentiveness (ghaflah) will occur, especially at the early stages of spiritual practice. The etiquette of presence is rectified by feeling regret after the prayer, seeking God's forgiveness, and refusing to be satisfied with your performance of the prayer, regardless of the degree of attentiveness you achieved. Always focus on the aspects of the prayer that fell short and reflect on the majesty of the One before whom you stood.
For the Knowers who are deeply aware of God's grandeur, they leave the prayer feeling as if they are burdened with the remorse of someone who has committed a great offense in public view. During the recitation of the post-prayer praises, repeating Subḥān Allāh, Al-ḥamdu li-Allāh, and Allāhu Akbar thirty-three times each, maintain the following reflections:
• With Subḥān Allāh (Glory be to God), declare His transcendence, acknowledging that your prayer was far from meeting the level He truly deserves from you.
• With Al-ḥamdu li-Allāh (Praise be to God), recognize His Grace and Kindness in allowing you to remain in His presence, despite your lack of etiquette and attentiveness, as distractions overtook your heart while standing before Him. Reflect on how, if you were standing before a mere municipal official for a worldly need, your attentiveness would be absolute. Yet, here you stand before the King of kings, inattentive to His words as you recite them absentmindedly with your tongue while your heart wanders elsewhere.
• With Allāhu Akbar (God is greater), affirm that God is far greater than anything you could express in all the declarations of greatness throughout your prayer. Indeed, He transcends your entire prayer and its worth.
Through such feelings of humility, inadequacy, and remorse, your etiquette (adab) during the sacred state of Ḥaḍrat al-Iḥrām becomes complete, paving and easing your path toward true servitude.
Nevertheless, let not this awareness of shortcoming lead you to despair. Instead, let it inspire constant efforts to amend your shortcomings and place your hope in God's Grace, not your deeds. Keep your focus on His bounty, not on your efforts. As the Infallible said: “None of you will enter Paradise by his deeds alone.” The Companions asked, “Not even you, O Messenger of God?” He replied, “Not even I, unless God envelops me in His Mercy.”
As for Ḥaḍrat al-Salām (the state of peace), it begins with the declaration of Salām as you exit the state of Ḥaḍrat al-Iḥrām and ends with the Takbīrat al-Iḥrām as you enter the next prayer. It is essentially the prayer between two formal prayers, it is the ṣalāt al-wusṭā (the middle prayer) mentioned in the Qur’an: "Guard strictly the prayers, especially the middle prayer, and stand before God with devout obedience" (2:238).
This means safeguarding the five obligatory prayers by performing them on time and with all their prescribed pillars, while the middle prayer also refers to how you treat people between these obligatory prayers, treating them as if you are dealing with God through them. "And stand before God with devout obedience" signifies being in constant remembrance of God, without forgetting Him, at any time, whether in ease or hardship, in your movements or rest, during your giving or taking, and in all your interactions with others, whether in matters of livelihood or matters specific to devotion.
The etiquette of this state of being is encapsulated by the concept of peace, summarized by the Infallible in his statement: "The Muslim is the one from whose tongue and hands others Muslims are safe."
The term Muslims in this context encompasses all of God's creation, whether living beings or inanimate objects, as everything is created with wisdom, and our dealings with them must consider the wisdom of the Creator [in their creation]. The Qur’an says: "Say, 'My Lord has commanded justice, and that you maintain yourselves entirely in every Masjid'" (7:29).
Justice (qisṭ) means observing fairness and wisdom in all interactions, and "maintain yourselves entirely in every masjid" signifies turning to God with awareness, not with heedlessness. "Every masjid'" refers not only to the physical structures designated for obligatory worship (i.e. mosques), but to every place on earth, in the marketplace, on the street, in the workplace, and wherever you may be. The earth has been made a masjid for the Muslim.
More profoundly, the masjids are the human selves, particularly the hearts of believers, as God says: "Neither My heavens nor My earth can contain Me, but the heart of My believing servant does." (hadith qudsi - sacred narrative from the Prophet Muhammad). Thus, masjids are the houses of God, human hearts, in both the general and specific senses. Those who understand the comprehensive nature of the Qur’an will realize that "maintain yourselves entirely in every masjid" calls for treating all beings and things with care and reverence, just as one does when standing in the sanctuary of formal prayer.
The minimum level of etiquette in Ḥaḍrat al-Salām is spreading peace among people by frequently greeting them with Salām ʿAlaikum (peace be upon you). This should not be done out of habit but with a heartfelt intention of fostering peace and goodwill. Beyond spreading peace, there are higher levels of etiquette: refraining from harming others, bearing with their harm when inflicted upon you, and ultimately delivering good to them through sincere intentions in your heart and kind words from your tongue.
God says: "And tell My servants to say what is best. Surely, Satan sows discord among them. Satan is certainly a sworn enemy to humanity" (17:53). And He says: "And speak to people kindly" (2:83).
Then, through righteous deeds and sincere efforts in addressing the needs of others, the foundational principle is: "None of you truly believes until he loves for his brother what he loves for himself," or, "Treat people the way you want them to treat you," or more profoundly, treat people the way you would want God to treat you on the Day of your [abject] poverty and need, for if you do so, you shall be treated likewise.
This state, Ḥaḍrat al-Salām (the state of peace), requires the same level of presence-of-mind as Ḥaḍrat al-Iḥrām (the state of consecrated sanctity), particularly during your interactions with people. You must always seek the countenance of God and remain vigilant about your state [of being]. This vigilance is called murāqabah (watchfulness), and through murāqabah, you embody the state of taqwā (piety). Taqwā is defined as acting, or refraining from action, with the sole intention of seeking God's pleasure: "And whoever seeks piety towards Allah, He will grant him a criterion" (8:29). "Alif. Lām. Mīm. This is the Book, there is no doubt in it, a guidance for the pious" (2:1-2). "And be pious towards Allah, and Allah will teach you" (2:282).
Naturally, lapses in vigilance occur, and at times, some of the faculties, particularly the tongue, may stray, leading to errors and breaches of the etiquette required for Ḥaḍrat al-Salām. The way to rectify lapses in murāqabah is through muḥāsabah (self-accountability), which we previously discussed in the context of ablution at the end of Ḥaḍrat al-Salām, as preparation for entering the next Ḥaḍrat al-Iḥrām. Through muḥāsabah, one addresses what was missed during murāqabah, as the wise ones have said.
To mend breaches in etiquette in both Ḥaḍrat al-Iḥrām and Ḥaḍrat al-Salām, fasting becomes necessary, alongside reducing sleep and minimizing speech. Less food and less sleep help diminish idle thoughts, unnecessary distractions, and frivolous talk, which in turn curtail idle actions. This process makes the heart free and focused, enabling it to turn completely towards Allah with full attention.
There is a simple, light, and effortless practice that holds immense benefit, and it was a tradition of the Infallible. This practice involves consciously favoring the right side over the left. For example, when entering the mosque, he would lead with his right foot; upon exiting, he would lead with his left. Similarly, when entering the restroom, he would lead with his left foot; upon exiting, he would lead with his right. When lying down to sleep, he would rest on his right side, facing the Qibla. When putting on his shoes after standing up, he would lead with his right foot if the shoes were softer than the surface he was standing on or with his left foot if the surface was softer than the shoes.
Such seemingly simple acts are profoundly effective in combating the influence of habit, which often dictates our actions. Frequently, we act out of routine without thought or awareness, merely following what habit demands. By consciously opposing habitual tendencies, we engage the mind, encouraging it to replace mindless routines. The golden rule to remember here is: "The affliction of every act of worship is when it becomes mere habit."
The awakening of thought and mindfulness is the ultimate purpose of worship. Hence, the Exalted states: "And We have sent down to you the Reminder, so that you may explain to the people what was sent to them, and so they may reflect" (16:44). The verse clarifies: "We have sent down to you the Reminder," meaning the Qur’an. "So that you may explain to the people what was sent to them," meaning to elaborate their law. "And so they may reflect," implying that worship serves to sharpen the faculty of thought, allowing the dhikr (remembrance of God) to guide it to higher realms.
Moreover, favoring the right side over the left signifies granting each [phenomenon] its rightful consideration, and placing things in their proper positions. This practice embodies wisdom, which is the essence of God's attributes. The Prophet said: "Adopt the character traits of God, for my Lord is upon a straight path."
Thus, by adhering to this simple practice in the imitation of the Prophet, we begin the process of adopting the traits of God. With God's Grace and Guidance, this practice can lead us along the pathways of wisdom, enabling us to ascend to the heights of Divine Knowledge. This journey demands an open mind and a commitment to justice, fairness, and uprightness in how we interact with all beings and things.