Since the essence and reality of prayer (Salat) are built upon the presence of heart, and the benefits and effects of prayer mentioned in the Quran and narrations are specific to prayer performed with presence of heart, the Infallible Imams (AS) emphasized this important matter in numerous narrations.
As an example, we cite a narration from Imam Baqir (AS) when he says: “It is obligatory upon you to have attention of the heart in your prayer. Indeed, only that portion of your prayer will be counted for you in which your heart is attentive to it”.
Importance of Preparing Conditions for Presence of Heart
What is crucial for attaining presence of heart in prayer is to create the conditions and factors that foster such a state and to remove its obstacles. Human external and internal senses are like a bird that flies from one branch to another, or from one issue to another. With this natural distraction, achieving presence of heart becomes more difficult and requires greater effort.
The Difference Between the Condition for Acceptance and the Condition for Validity
Before discussing ways to strengthen and increase presence of heart in prayer, it is necessary to note that presence of heart is one of the inner conditions and etiquettes of prayer, and according to narrations, it is a condition for the acceptance of prayer. In other words, the spiritual and eschatological benefits of prayer depend on having presence of heart, which itself has many levels.
However, among jurists, presence of heart is considered a condition for the acceptance of prayer, not its validity, and there is a difference between the two. A prayer may meet all the legal requirements mentioned in the practical laws (Risalah) and thus does not need to be repeated, yet it may not meet the conditions for acceptance and perfection.
In such a case, although a prayer without presence of heart does not require repetition or compensation, it will not provide benefit or reward to the worshipper.
Conditions for Attaining Presence of Heart in Prayer
The conditions and factors important for achieving presence of heart in prayer include:
1. Valuing the Prayer
The great mystic Mirza Jawad Agha Maleki Tabrizi says: “The cause of presence of heart is human resolve, for the heart follows a person’s intention and faith in the reality of prayer. One who believes that prayer is his ascension and the means of his highest felicity will certainly have a different level of presence of heart than one who considers it a burden or an exhausting duty”.[1]
Thus, to attain presence of heart in prayer, one must convey and impress the importance of worship upon the heart, which is only possible by understanding the benefits, secrets, and realities of prayer.[2]
2. Gaining Knowledge and Awareness of God and Worship
Knowledge and understanding of God and worship significantly impact the attainment of presence of heart. As Imam Sadiq (AS) says: “There is nothing after knowledge that equals this prayer”.[3]
A person’s recognition should reach a point where he sees himself as entirely dependent on God, reflecting on the Quranic verses and narrations that emphasize human neediness and reliance on Him. For example, the Quran says:
أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ
“You are the ones in need of Allah”.[4]
This verse indicates that if, during prayer, we realize that our entire existence and life depend on God, that every breath is sustained by His care, and that all we seek is within His power, then our attention and presence of heart will naturally increase.[5]
The Prophet Muhammad (PBUHH) said: “Worship God as though you see Him; and if you do not see Him, He surely sees you”.[6] Feeling one’s need for God, realizing His greatness, and sensing His presence are effective factors in attaining presence of heart.
3. Strengthening the Sense of Need for Prayer
Another factor in achieving presence of heart is feeling the need for prayer. If a person believes that prayer is the key to felicity, the best means of connecting the created to the Creator, a ladder of ascension for the believer, a protection against the attacks of Satan, and a source of peace in life, in short, a workshop for human development, he will feel such a profound need for prayer that he will not abandon it.[7]
4. Understanding the Meanings of Prayer
A worshipper who contemplates the meanings of the words and phrases in prayer truly experiences God’s presence in his heart. If a person fully internalizes the meanings of prayer, it will have its intended effect. As Imam Sadiq (AS) said: “Whoever prays two units (rakahs) with understanding of what he says will not leave the prayer except that his sins are forgiven”.[8]
5. Praying as if it Were the Last Prayer
Imam Sadiq (AS) said: “When you perform an obligatory prayer, perform it at its proper time as if it were a farewell prayer, fearing that you may not be granted another opportunity to pray”.[9]
This mindset encourages the worshipper to pray with attention, seriousness, and presence of heart, treating the prayer as the final opportunity for communion with God.
6. Seeking God’s Assistance in Achieving Presence of Heart
Supplication and seeking presence of heart in prayer are not possible without God’s help. This is why in the daily prayers, we say:
إیّاک نعبد و إیّاک نستعین
“You alone we worship, and You alone we ask for help”.[10]
This shows that even in worship, we rely on God’s assistance. Additional factors that help include observing certain recommended practices, such as using pleasant scents, reciting seven Takbirs before the opening Takbir, gazing at the place of prostration while standing, looking between the feet during bowing and Tashahhud, and keeping the hands close to the body while standing.
Achieving full presence of heart also requires removing obstacles, such as abandoning sins and avoiding haste during prayer.
7. Practice and Consistency
Practice and consistency are key methods for controlling the mind and imagination and attaining presence of heart in prayer. A person must strive to keep his focus on prayer as much as possible and redirect his mind whenever it wanders, paying careful attention to the meanings of the prayer.
Though difficult at first, with regular practice, one gradually gains control over thoughts and can maintain focus throughout the prayer.[11]
8. Reducing Worldly Distractions
Minimizing engagement in worldly matters is an effective factor in strengthening presence of heart. A person should limit his preoccupation with worldly affairs outside of prayer to what is necessary; otherwise, excessive daily distractions invade the mind during prayer, undermining concentration and attention.[12]
For this reason, the scholars recommend clearing the heart of worldly concerns before prayer so that the mind remains focused during worship.[13]
Conclusion
In conclusion, presence of heart is the essence and reality of prayer and the main criterion for deriving spiritual and educational benefits from it. Although a prayer without presence of heart is legally valid, its true perfection and acceptance depend on the worshipper’s attention.
Recognizing God, understanding the meanings of prayer, feeling neediness, practicing attentiveness, and reducing attachment to worldly affairs are among the most important ways to strengthen presence of heart. By consistently observing these factors, prayer gradually transforms from a mere outward act into a living, effective act of worship.
Notes:
[1] . Maleki Tabrizi, Asrar al-Salat, p.301.
[2] . Azizi, Presence of Heart in Prayer, p.108.
[3] . Majlisi, Bihar al-Anwar, vol.69, p.406.
[4] . Al-Fatir:15.
[5] . Azizi, Presence of Heart in Prayer, pp. 112–117.
[6] . Paayandeh, Nahj al-Fasahah, p.65.
[7] . Azizi, Presence of Heart in Prayer, pp. 118–122.
[8] . Majlisi, Bihar al-Anwar, vol.1, p.240.
[9] . Majlisi, Bihar al-Anwar, vol.83, p.232.
[10] . Al-Fatihah:2.
[11] . Khomeini, Chehel Hadith, p. 430.
[12] . Naraqi, Miraj al-Saadah, pp. 666–673.
[13] . Khomeini, Sirr al-Salat, p. 58.
References
- The Holy Quran.
- Azizi Tehrani, Ali Asghar, Presence of Heart in Prayer, Qom, Boostan-e Ketab, 1375 SH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar, Tehran, Dar al-Kutub al-Islamiyyah, 1315 SH.
- Maleki Tabrizi, Jawad, Asrar al-Salat, translated by Rajabzadeh, Tehran: Payam-e Azadi, 1420 AH, Fourth Edition.
- Mousavi Khomeini, Sayyid Ruhollah, Sharh-e Chehel Hadith (Arbain Haditha), Tehran, Institute for Compilation and Publication of Imam Khomeini’s Works, 1392 SH.
- Mousavi Khomeini, Sayyid Ruhollah, Sirr al-Salat, Payam-e Azadi Publications, 1360 SH.
- Naraqi, Mulla Ahmad, Miraj al-Saadah, Tehran, Rashidi Publications, 1361 SH.
- Paayandeh, Abolqasem, Nahj al-Fasahah, Javidan Publications, 1354 SH, Ninth Edition.
Source of the article | Adapted from: The software “Pasokh 2” was developed by the Center for Research of the Qom Seminary.
