Khushu

In dictionaries, "khushu" has such meanings as fear, bowing in obedience, standing quiet and still, lowering one's voice, adopting a mournful demeanor, exhibiting heartfelt softness, and displaying humility. As a religious term, it signifies turning to Allah, fearing Him, obeying Him, and being sincere, respectful, and tranquil in this obedience.

The epicenter of khushu is the heart, but this state of the heart manifests as proclivities and habits in the actions of the body. After all, only what's inside a jar can seep out. The actions of those immersed in khushu are calm, deeply respectful, and sincere towards Allah. When adversity strikes, they respond with serene patience.

The Qur’an references the concept of khushu, typically underscoring the need for believers to exhibit decorum, reverence, and humility towards Allah. Allah the Exalted declares, "Success is really attained by the believers, who concentrate their attention in humbleness, when offering Salah (prayers)" (Al-Mu’minun, 1-2). Elaborating on his interpretation of this ayah, Ibn Ajiba al-Hasani (quddisa sirruhu) comments, "In their prayers, they submit with their hearts, and their limbs are tranquil. The first step of khushu is for the heart to contemplate the words being spoken and be ready and aware of the action one is undertaking. The pinnacle of khushu is when one is so engrossed in witnessing the divine attributes and actions of Allah that they outright dismiss even the idea of finding any merit or value in their deeds. During moments when Allah’s light shines brightest, one's own existence fades away. Prayer, in such a state, isn't a burdensome chore but an act of gratitude."

In tasawwuf, significant emphasis is placed on khushu. Descriptions of its nature, signs, and features and the ways of attaining it are abundant. Hasan al-Basri (quddisa sirruhu) describes khushu as a perpetual fear essential for the heart. Junayd al-Baghdadi (quddisa sirruhu) defines it as the heart being in a state of utter humility before Allah.

Muhammed b. Ali Tirmidhi (quddisa sirruhu) expounds on the characteristics of individuals with khushu with the following definition: “People who have khushu have the flames of their desires cooled, the haze of pleasure within them dissipated. They are those whose hearts radiate respect for the Shariah, which, in turn, disciplines the nafs and revives the heart, and whose bodily actions embody this state of khushu.”

Certain markers indicate khushu. They become evident when one is angered, faced with opposition, or when calamity befalls. In such times, those with khushu exhibit patience and humility, recognizing that everything comes from Allah. This realization shapes their reactions, prompting them to face situations with composure and maturity.

Haja Abdullah al-Ansari (quddisa sirruhu) describes three levels of khushu:

First: yielding to commands, obeying verdicts, and displaying humility in Allah’s presence.

Second: observing the flaws in oneself and one’s actions, acknowledging the good in others, and experiencing self-renunciation with every breath.

Third: maintaining reverence during mukashafah, refraining from showing off to people, and avoiding perceiving oneself as virtuous.

A crucial point about khushu revolves around those who display signs of it in their actions but lack it in their hearts. Regarding this, Shihabuddin al-Suhrawardi (quddisa sirruhu) states, "A Sufi once saw someone seemingly absorbed in muraqabah, hunched over, and head lowered, and remarked, 'O son of so-and-so, khushu resides in the heart, not in the curve of these shoulders.’"

Displaying external signs of khushu, such as feigned bodily tranquility, bowing of the head in pretend humility, and fabricated maturity without its essence blossoming in the heart, is a form of hypocrisy. Such behavior distances one from Allah, for what truly matters is not the opinions of others but Allah's regard for His servant.

Khushu first emerges in the heart. Feeling close to Allah, sincerity, prioritizing worship, shuddering at the mention of Allah, and love are its signs. Those who attain this state don't aim to show off but to improve and rectify themselves. The calm and maturity they exhibit are genuine reflections of their inner state, not contrived poses.

For those drifting away from khushu and thereby experiencing hardened hearts, Imam Qushayri (quddisa sirruhu) remarks, "The hardening of the heart arises from yielding to the nafs. Purity of heart cannot coexist with incitements of the nafs (ego). The consequence of the hardening of one’s heart is drifting away from the Lord.

It's said that the inception of the hardening of one’s heart is malicious thought. If one doesn't dispel it, it morphs into harmful intent. If that intent isn't eliminated, it becomes a resolute decision to commit wrong. Failing to expunge this decision results in defying divine command. Persisting in this state hardens the heart, sealing it shut. Then, neither advice nor warnings have an effect.”

The remedy for these ailing hearts and the secret for their resurrection lie in knowledge and marifah. Acquiring knowledge about Allah’s names and attributes fosters respect, love, and fear in a person. This awakens the heart, making it receptive once more to guidance and counsel.

Cihat Ceylan