• The connection between Qur’an and khushūʿ: A listening exercise on recitation opens the lesson before five terms are introduced tilāwah, tartīl, tajwīd, tadabbur, and taghannī. Khabbāb رضي الله عنه  is quoted: no act of worship brings a person closer to Allah than His own words.
• Tartīl: Qur’an 73:4 is quoted on reciting slowly and calmly, making each word distinct. The account of ʿAbdullāh b. Masʿūd رضي الله عنه follows rebuking a man who recited the entire mufaṣṣal in one rakʿah with his reminder that the Qur’an benefits only when it enters the heart and takes root there.
• Taghannī: Two Hadith sit alongside each other from Abū Dāwūd, that whoever does not recite melodiously is not of us, and from Ibn Mājah, that the best reciter is the one whose voice makes you think he fears Allah.
• Tadabbur and how to practise it: Five steps are offered thinking of Who is speaking, personalising the address, visualising, feeling the emotion and repeating the āyah, and interacting with the āyāt. Al-Ghazālī is quoted: ” Everything that distracts from understanding one’s recitation is a whispering from Shayṭān”.
• Adhkār of rukūʿ: Three adhkār are added to the adhkār bank, all from Muslim praising Allah, asking for forgiveness, and affirming that there is no god worthy of worship except Him.

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• Attaining the maʿrifah of Allah: The lesson opens by sorting the Names of Allah into two categories those inspiring awe and those inspiring love before establishing that deeper knowledge of Allah is the foundation of khushūʿ. Learners consider what maʿrifah is and how it is built.
• The magnitude of ṣalāh and the impact of sins: The Hadith in Bukhārī on ʿUthmān رضي الله عنه states that whoever performs wuḍūʾ as the Prophet ﷺ did and prays two rakʿah without letting his thoughts wander, Allah will forgive all his previous sins. Qur’an 83:14 follows on sins leaving a covering over the heart, and the story of al-Rabīʿ b. Khuthaym illustrates the connection between ṣalāh and nūr.
• Safeguarding the eyes, tongue, stomach, and heart: The lesson asks how sins through each of these channels affect khushūʿ, and invites learners to think practically about how to protect them.
• Punctuality with sunnah prayers: Sunnah prayers are compared to stretching before exercise preparation before the farḍ, and compensation for their deficiencies. The rawātib are listed with their rewards, and the Hadith on ṣalāh being the first deed a servant is held accountable for on the Day of Judgement is introduced to anchor the discussion.
• Eliminating distractions: Ibn Kathīr is quoted on khushūʿ belonging only to the one who empties his heart entirely for ṣalāh and prioritises it over everything else. Learners identify their own distractions and how to address them, and the istiʿādhah from Aḥmad seeking protection from Shayṭān’s incitement to madness, pride, and reprehensible poetry is added to the adhkār bank.

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• The ṣalāh of our beloved Prophet ﷺ: The lesson draws on accounts from ʿĀʾishah رضي الله عنها and the Hadith of Hudhayfah رضي الله عنه to describe how the Prophet ﷺ prayed his weeping, his prolonged standing after rukūʿ, his lowered head, and the account of ʿAlī b. Abī Ṭālib رضي الله عنه of finding him praying and crying under a tree until the morning of Badr.
• Why we lack khushūʿ: Four causes are examined: weak īmān, love of the dunyā and materialism, sins, and hedonism and apathy. Ibn Taymiyyah رحمه الله is quoted: if you find no sweetness or joy in a deed, doubt its sincerity, for Allah is ash-Shakūr.
• Adhkār within ṣalāh: Two adhkār are introduced with their sources the istiftāḥ from Muslim, with the account of twelve angels competing to carry it up, and the duʿa between the two sajdahs from Abū Dāwūd asking Allah for forgiveness, mercy, wellbeing, guidance, and sustenance.
• Ṣalāh and mental health: Qur’an 2:45–46 is quoted on seeking help through patience and ṣalāh, and the prophetic phrase “grant us rest through ṣalāh” is introduced. The lesson asks learners to write the verse and reflect on what it means for their own relationship with ṣalāh.
• Describing the Prophet’s ﷺ ṣalāh: As a closing reflection, learners are asked to imagine they witnessed the Prophet ﷺ pray as a child and are now describing that ṣalāh to their grandchildren drawing together everything covered in the lesson into a single, personal response.

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• The definition and basis of muḥāsabah: The session defines muḥāsabah as evaluating the actions and behaviour of the nafs, then rectifying mistakes and continuing good deeds. Qur’an 59:18 anchors the lesson, with ʿUmar b. al-Khaṭṭāb رضي الله عنه quoted on holding oneself to account before the Day of Reckoning.
• How to treat the nafs: Learners are introduced to tazkiyat al-nafs and the principle that the nafs must be treated strictly, corrected when it errs, and encouraged when it inclines towards obedience. Ibn al-Jawzī’s approach of speaking directly to one’s nafs is referenced, alongside the statement of ʿĀmir b. ʿAbd Qays رحمه الله on the Companions and the link between self-accountability and pure īmān.
• How to perform muḥāsabah: The session presents a practical framework: fixing a time, preparing a personal checklist, and working through four areas in order farḍ deeds, forbidden acts, heedlessness, and intentions.
• Self-reflection questions: Learners are given a set of honest questions to apply to their own deeds, including whether an act was done sincerely for Allah, whether khushūʿ was present in ṣalāh, whether a lesser good deed was used to justify neglecting a greater one, and how screen time is being spent.
• The consequence of neglecting muḥāsabah: Qur’an 59:19 is quoted on those who forgot Allah or were made to forget themselves, and the lesson draws out why muḥāsabah carries particular weight for ṭullāb al-ʿilm and those active in daʿwah.

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