The meaning of the term ‘khushu” varies depending on the context:
1- Linguistically, it means submission, humility, and submissiveness. This was stated by Ibn Farris, Ibn Manzoor, and Al-Fayroozabadi. Allah says in the Quran: ‘Faces, that Day, will be humbled.’ [Al-Ghaashiyah, 8:2], meaning they will be lowly and submissive.
2- In the terminology of scholars of Tafsir (Quranic exegesis) and Fiqh (Islamic jurisprudence), khushu’ is a state of submission in the heart that is reflected in one’s physical actions. Although khushu’ is essentially an act of the heart, it must be reflected in one’s actions. Some have warned against the lack of harmony between the heart and the physical actions. Hudhayfah (may Allah be pleased with him) said: ‘Beware of the khushu’ of hypocrisy.’ They asked, ‘What is the khushu’ of hypocrisy?’ He replied, ‘It is when the body appears to be in a state of khushu’, but the heart is not.'”
3- In the terminology of Ahl al-Haqeeqah (people of spiritual truth), khushu’ takes various forms:
• In the beginning stages, it is the submission of the limbs to obedience.
• In the doors (of spiritual progress), it is the breaking of the ego.
• In interactions, it is a sense of humility that arises from recognizing the flaws within oneself.
• In ethics, it is the quenching of the fire of base desires and recognizing the virtues of every created being.
• In states (of spiritual progress), it is surrendering to the will of the moment.
• In wilayah (spiritual guardianship), it is the annihilation of the self in attaining purity.
• In haqeeqah (spiritual truth), it is the disappearance of the servant’s qualities in the attributes of the Divine.
• In the end, it is the stripping away of all that remains and consideration of the duality.”
Therefore, khushu’ according to Ahl al-Haqeeqah is a state of submission and humility in the heart that is reflected in the limbs and organs. It is seen in the humble gaze of the eyes, the stillness of the hands except for what is necessary for prayer, and the upright posture of the body in performing the obligatory acts of standing, bowing, prostrating, and others. Khushu’ of the heart and soul is the annihilation and disappearance from the material world into the spiritual realm.
An example is the story of the revered Tabi’i, Urwah ibn al-Zubayr (may Allah be pleased with him). He was afflicted with a disease in his leg, and the doctor decided that the only cure was amputation. The doctor suggested that he drink wine to numb the pain during the amputation, but Urwah refused and said to the doctor, “When I am standing before Allah in prayer and sit for the Tashahhud, then cut off my leg. For at that time, nothing is in my heart except for Allah, the Most High.”This is an example of the highest levels of khushu’, which is the annihilation of the physical world into the spiritual realm. This level can only be reached by those whom Allah has chosen. Khushu’ in this sense is a psychological state that is reflected in the actions of the limbs, in which we feel the utmost closeness to Allah.
4- Due to its importance, khushu’ is the first thing that is raised from the deeds of worship, as mentioned in the hadith reported by al-Bukhari, Ahmad, and others. Jubayr ibn Nufayr reported from Awf ibn Malik that while they were sitting with the Prophet (peace be upon him) one day, he looked up at the sky and said, “This is the time for knowledge to be raised.” Ziyad bin Labid, a man from the Ansar, asked him, “Will knowledge be lifted, O Messenger of Allah, while we have the Book of Allah among us and we have taught it to our children and wives?” The Prophet (peace be upon him) said, “You may well be the most knowledgeable people in Medina.” Then he mentioned the deviation of the People of the Two Scriptures (Jews and Christians) and that they have what they have of the Book of Allah, the Almighty and Majestic. Jubayr bin Nufayr met Shaddad bin Aws in the mosque and told him this hadith from Awf bin Malik. Shaddad said, “Awf has spoken the truth.” Then he asked, “Do you know what the lifting of knowledge is?” I said, “I do not know.” He said, “It is the disappearance of its scholars.” Shaddad then asked, “Do you know what the first knowledge to be lifted up is?” I said, “I do not know.” He said, “Khushu’, until you hardly see anyone who has it.”
In simplest terms, khushu’ in its basic form requires three things:
• Being mentally present in everything we say and do during prayer.
• Doing so with humility and stability.
• Being aware of the majesty of Allah in what we say and do.
Fatwa by Dr. Khālid Naṣr