Striving for God’s Guidance

I was thinking about how rich in meaning Surah al-Fatihah[1] is.  Take verse six, for instance, where we say "Guide us to the straight way."

Here we are offering a supplication, not for our individual selves, but for everyone else who offers the supplication.  By doing so, we are putting aside our egotistical tendencies. 

The supplicant who utters this supplication is not looking to expose the errors of others and show himself to be the only one with the truth.  When we offer this supplication, we are asking for the guidance of others as well as for ourselves.  This supplication in the plural form "we" is a collective call for guidance; all of us make this humble petition together. 

This verse of the Quran emphasizes that guidance is not merely a personal matter.  It is not a private concern.  It matters to everyone: the individual, the family, and the community.  On the individual level, guidance is focused primarily on personal beliefs, worship, and ethical conduct towards others.  On the societal level, it is concerned with social justice and human rights, with spreading understanding and building civilization. 

When we ask God to guide us to the straight path, we are asking God to supplement our efforts to attain guidance with His help.  We make our efforts to think, learn and contemplate.  As we read in the Quran: "Now those who submit their wills – they have sought out (the path) of right conduct" (Quran 72:14)

However, we then follow our efforts up with supplication, beseeching God’s help to remedy the deficiencies in our efforts to attain the "straight way". 

We understand that this is the path to salvation in the Hereafter.  However, its meaning in this world is to attain correct objectives in the easiest and best manner possible.  This encompasses all of the pressing questions that we face in our lives.  Whenever a person faces many options and does not know what to decide, there is always an option that is the most straight and on the other hand, there may be options that are downright crooked. 

When we face a decision regarding our studies, marriage, a business deal, a project we are thinking of undertaking, a trip abroad, or some other major decision, we will have many options, some better than others.  Our supplication: "Guide us to the straight way" covers all of these matters.  We are beseeching God to guide us to the best way.  Likewise, our supplication pertains to the realm of ideas, viewpoints, and opinions. 

The "straight way" is described as being "finer than a hair and sharper than a blade." Is this meant to frustrate us, to make us think we will never be able to navigate such a path?  Not at all!  Rather it is an invitation for us to always strive for improvement, to attain what is better and closer to perfection. We can attain this by God’s grace, by continuing to beseech Him humbly for guidance, which we do by reading this verse of the Quran, by reading Surah al-Fatihah, and by reading the Quran in general.  We can come to this by everything we read that is beneficial and every effort we make to perfect our conduct, while being cautious not to fall into the conceit of self-satisfaction thinking we have "arrived".  Guidance is a lifelong process.  God says: "And worship your Lord until there come unto you the Hour that is certain." (Quran 15:99)

So many people reach a level where they cease to improve.  They think they have attained everything that it means to be guided.  They turn from improving themselves to the preoccupation of judging others, heedless of their own shortcomings.  We come to know by way of experience that attaining a proper level of religious adherence does not happen overnight.  It does not come from a mere profession on the lips, or even by sincere desire that is not followed by action.  It takes continued effort and repeated attempts.  It takes always looking to improve oneself. 

The issue at hand is not merely to move from error to what is correct.  It is to move from one point of equilibrium to another that is even more precise.  This requires continuous critical self-appraisal, and willingness to always beseech God for His help.

We see that God says: "Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom God has guided, and those are the ones endued with understanding." (Quran 39:18)

And He says: "And follow the best of (the courses) revealed to you from your Lord" (Quran 39:55)

And He says: "And We ordained for him (Moses) in the tablets admonition of every kind and clear explanation of all things; so take hold of them with firmness and enjoin your people to take hold of what is best thereof…" (Quran 7:145)

In matters of faith, our concern is to do the best we can in making the right choices, and in worldly matters our concern is to achieve our worldly welfare.  In all matters, we need to be objective, sincere, and free from base motives.  We need to aspire to excellence.

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Footnotes:

[1] Surah = Chapter. The complete chapter with its brief commentary can be found here:http://www.islamreligion.com/articles/10190/

The Mosque (part 2 of 2): The Role of the Mosque in the 21st Century

As we learned in Part 1, from the beginning of Islamic history the mosque was the cornerstone of the Muslim community.  It was not established simply as a house of prayer.   It is easy to arrive at this conclusion because God gave the nation of Muhammad a unique gift.  The majority of the globe, with very few exceptions, is a place of prayer.  Buildings, specific monuments and mosques, are not required to fulfill this need. The Prophet Muhammad, may the mercy and blessings of God be upon him, said:

"The (whole) earth has been made a mosque (or a place of prayer) and a means of purification for me, so wherever a man of my Ummah[1]  may be when the time for prayer comes, let him pray."[2]

Therefore one would assume that the mosque is more than just a sheltered area to pray in.  It is of course, and we must not overlook this, a place where Muslims, irrespective of their race or ethnicity, gather together 5 times per day.   This conveys a subtle message about the importance of staying together, united as one nation of Muslims.  Unity is particularly important in the 21^st century because more than ever before the Muslim nation is disunited and spread throughout the globe.

But time and circumstance both have the habit of making small changes and small changes happened to the role of the mosque as history swept forward.   As communities in Muslim nations became bigger, more than one well was required, more than one school, more than one marketplace and more than one mosque.  In fact mosques were seemingly built on every corner but many of them became little more than places of prayer.  The larger mosques continued to fulfil their various functions so in Muslim countries the mosque will often serve the same purpose for which it was established nearly 1500 years ago.  Things are different in the West however, while Muslims might have their own shopping areas, restaurants and schools these are not the places that traditionally give and maintain a Muslim sense of identity.   That place is the local mosque. 

It is in the mosque that a Muslim keeps his spirituality alive, strengthens the bond with his Creator, meets and communicates with his fellow Muslims and renews his sense of belonging.  Sadly many mosques currently serve as places of worship, for breaking the fast during Ramadan, and little else.  However if mosques throughout the world reverted to their traditional purpose and place in Muslim society they could bring about great social change and influence non-Muslims to rethink the predominating views of Islam prevalent today.  To be the heart of a vibrant Muslim society mosques need to face the challenges brought about by the globalisation and growth of the 21^st century.

First and foremost is the challenge of offering a welcoming atmosphere.  To perform a useful function in the Muslim society mosques of the 21^st century need to throw the front door open to all sections of society, just as the first mosque did.   Women, mothers with young children, the elderly, the youth, the poor and disenfranchised and non-Muslims interested in Islam should find the mosque a welcoming place.  The mosque and its surrounds typically referred to in the West as the Islamic centre could house such facilities as a cafeteria, a sports facility most particularly for the youth, a library with computers and internet, classrooms, halal food store, and a child minding centre so that men and women can enjoy the educational and sports facilities without worrying about their children.  The mosque could distribute aid to the poor and the needy. The modern mosque should be the focal point of a Muslim’s life.  It should be a welcoming place for all Muslims, and all those interested in finding out about Muslims and Islam.

Throughout the Muslim world many mosques have become tourist attractions.  They are known for their beautiful and often ground breaking architecture but sadly those most frequently visited by tourists are no longer houses of prayer.  The innumerable small mosques located in every neighbourhood in many Asian and Middle Eastern countries are uninviting to non-Muslims, tourists and women alike.  In larger cities cultural and Islamic centres have been built specifically targeting the needs of non-Muslims.  The needs of Muslims are often met by Zakat foundations and other charity organisations.  Gone are the days when small mosque communities looked after each other.  This is true throughout the western world too.  We have all seen the signs that relegate women to back entrances and many non-Muslims have kept walking when confronted by groups of men standing outside mosque entrances.

In their research for the documentary film Unmosqued the film makers found some unsettling statistics about the mosques in America.  Mosques they found are under-financed and understaffed.  While mosque attendance is higher than other American religious congregations, mosque budgets are less than half the budget of other congregations.  Only 44% of all Imams are full-time and paid.  Half of all mosques have no full-time staff.  Program staff such as youth directors or outreach directors account for only 5% of all full-time staff.  Only 3% of mosques consider "New Muslim" classes a top priority. 

It appears then that the challenges for the mosque in the 21^st century, in both the Muslim and western spheres is to make the mosque a more inclusive space.  In the time of Prophet Muhammad it was not unusual for the homeless to sleep in the mosque whilst matters of state were discussed in an area close by.  Sadly nowadays some mosques are locked up between prayer times. 

A great example of a 21^st century mosque blending tradition with modernity is the Sheikh Zayed Grand Mosque Centre opened in 2008 in the United Arab Emirates.  It is managed according to the most modern standards and its collections and features include a state of the art library equipped with modern facilities for the development of research and knowledge.  Cultural and social events are organized and these include seminars, lectures, exhibitions, courses for teaching the Quran, Islamic architecture, Arabic calligraphy and Arabic syntax, as well as competitions on Quran recitation and the call to prayer.  The mosque, in the traditional spirit, reflects an informed understanding of religions based on respect, stemming from the belief that Islam is a religion of tolerance and love.  The Mosque is a welcoming, humanitarian space open to all visitors.

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Footnotes:

[1] The Arabic word Ummah can be translated to nation.

[2] Saheeh Al-Bukhari

The Mosque (part 1 of 2): More than a Place of Prayer

The mosque or the building that Muslims refer to as the masjid is a familiar sight in most parts of the world.  No matter what country or era, the mosque is built in it is always renowned for its unique architecture and noble ambiance.  In addition due to the sweeping nature of globalization most people know that the mosque is a house of worship; the place where the Muslim faithful offer prayer.  But the mosque is much more than that.  From the beginning it always fulfilled many needs and God willing it will continue to do so until the end of time as we know it.

An orientalist, and strong evangelical Christian, Scottish colonial administer Sir William Muir (1819 1905CE) was for many years the West’s leading scholar of Islam despite the fact that he was negative and critical of Islam.  However in his book, published in 1852, The Life of Mahomet, he described the role of the mosque in Muslim society quite brilliantly.  From the description, even from a man such as this, we are able to see that the mosque was always meant to be more than a place of prayer.

"Though crude in material, and insignificant in dimensions, the Mosque of Muhammad is glorious in the history of Islam.  Here, the Prophet and his Companions spent most of their time; here, the daily service, with its oft-recurring prayers was first publicly established; and here, the great congregation assembled every Friday, listening with reverence and awe to messages from Heaven.  Here, the Prophet planned his victories; here he received embassies from vanquished and contrite tribes; and from hence issued edicts… "[1]

 In 622 CE, immediately after the migration from Mecca to Medina, the Muslims built the ‘Prophet’s Mosque’, and the Prophet himself participated in its construction.   From that moment the mosque became a focal point of any Islamic city.   It became a place of worship, a meeting place, an educational institute, a place of social activities and a place of rest.  The mosque became the centre of ritual, social, political and cultural life.  There is however one function the mosque does not fulfil - it is forbidden to engage in business or trading transactions within the mosque confines.

Although business could not be conducted in the mosque, towns and villages complete with markets and merchants would often be built around the mosque.  This was due to the mosque being the centre of daily life.  Prayers were conducted five times a day and the local people would hear the latest news both through the sermons and groups that gathered in and outside the mosque. 

Throughout the history of Islam the mosque has played a major role in the spread of Islam and the education of the Muslims.  Wherever Islam took hold, mosques were established and basic education began.  Mosques taught the people (men, women, boys and girls) not only to recite the Quran and understand Islamic rulings but to read, write and form opinions and debate.  Education via the mosques follows the tradition established by Prophet Muhammad.  The Prophet’s Mosque was a school and a hostel for the poor and wayfarers.

"In scarcely any other culture has the literary life played such a role as in Islam.  Learning (ilm), by which is meant the whole world of the intellect, engaged the interest of Muslims more than anything… The life that evolved in the mosques spread outward to put its mark upon influential circles everywhere."[2]

In 859CE a university was established in the Qarawiyin Mosque in the city of Fes Morocco.  It is considered by many to be the oldest university in the world.  There were three separate libraries containing books on subjects such as religion, science, intellect, and languages.  The mosque conducted classes in various subjects including grammar, rhetoric, logic, mathematics, and astronomy and quite possibly history, geography and chemistry.[3]

Not only were mosques the perfect location for education, they also housed the Islamic court system.  Judges and jurists would meet the daily legal needs of the community as well as delivered legal opinions, and conducted research.  Due to very little bureaucracy, the court system was efficient and for the most part plaintiffs and defendants represented themselves.  Legal interpretation was left up to the judge who would strive to make decisions based on the Quran and the authentic Sunnah.   Once again Morocco’s al-Qarawiyin Mosque is a perfect example of a mosque being the centre of life and learning, so too is Egypt’s Al-Azhar Mosque that continues to this day to exert an influence over the daily life of Egyptians.

In many places throughout the rapidly expanding Muslim world the mosque became the source of water.  Islam requires believers to perform ritual washing before prayer thus the mosque courtyard has traditionally contained water fountains.  The decorative effect of water became central to Islamic architecture thus intricate and decorative pools and fountains can be found across the Islamic world and Andalusia.  The Sultan Ahmed mosque in Istanbul Turkey and the Mosque of Cordoba in Spain contain splendid examples of the decorative effect of water.  Wells and fountains in mosques cleanse the body and cool the air and in times past supplied water to the local community.

The mosque is the cornerstone of the Muslim community.  They were rarely used as places solely for prayer but served as community centres.   People went to the mosque for education both religious and secular, to settle disputes and visit the library.  They went to the mosque to pray, and to rest in secure and quiet gardens and buildings.  Mosques were places of rest for the poor and destitute.  Mosques traditionally distributed food and clothing to the needy.  They taught countless generations how to read and memorise the Quran and other Islamic sciences.  The mosque was the meeting place and the source of news in times of trouble and strife.  In short the mosque was the centre of the Muslim society.

Do mosques still perform these functions? What is the role of the mosque in the 21^st century?  We will answer these questions and more in part 2.

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Footnotes:

[1] The life of Mahomet from original sources 2nd abridged one-volume ed.  1878, 624 pp.  London: Smith, Elder, & Co.  P177

[2] J Pedersen: The Arabic Book, Tr.  Geoffrey French, Princeton University Press; Princeton, New Jersey, 1984.

[3] http://www.muslimheritage.com/article/education-islam-role-mosque

Hajj in the Bible

When many Jews and Christians view Islam from the outside, they find parallels to their own faiths that usually inspire a great deal of curiosity.  These parallels are often doctrinal, sometimes regarding the biographies of Prophets shared between the three Abrahamic faiths like Moses and Jesus (peace be upon them).  Yet, sometimes striking parallels are found by the more discerning eye.  Deep inquests often reveal textual and lexical similarities that are difficult—if not impossible—to explain by mere theories of one tradition borrowing from another.

As millions upon millions of Muslim devotees engage in the rites of the Hajj pilgrimage, one of the 5 pillars of Islam, we can peer into the terms used in this age-old practice that lead us to a time long before the Prophet Muhammad, may the mercy and blessings of God be upon him, was even born.  Let us look at the word al-Hajj itself:

الحجّ (al-Hajj)

Typically, the entire Arabic vocabulary, like its sisters in the Semitic linguistic group, consists of words structured from triliteral triconsonantal roots.  In this case the root is Hajaj (حجج).   According to the classical Arabic lexicon Lisān al-`Arab it is defined:

القصد.  حج إلينا فلان أي قدم

“Purpose.  As in, ‘So-and-so did Hajj unto us,’ which means he presented himself before us.”[1]

So the general lexical meaning of the word is “intended purpose”.  In the context of the Hajj, the Ka`bah within the Meccan Sanctuary is the intended destination and purpose.  To list usages of this word in an Islamic context would be, for most Muslims, an appeal to the very obvious as stories of its wonder and splendor that have been related to them since childhood.  However, if we peer beyond the context of Islamic rites and deep into the past, do we find this word used in the previous traditions of the Old Testament?

The answer is in the affirmative.  The book of Exodus contains the following verse in reference to a Hajj in the time of Moses:

והיה היום הזה לכם לזכרון וחגתם אתו חג ליהוה לדרתיכם חקת עולם תחגהו

wa-haya ha-yōm haza lakhem li-zikrōn wa-Khagōtem otō Khag li-Yehōwa li-dorotaychem khuqat `olam taKhaguhū

“And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.” (Exodus 12:14)

In this verse the King James translators rendered the uninflected noun Khag(חג) as “feast”.  This word Khag is wholly cognate to the Arabic Hajj (حج).  Elsewhere in the verse the word Khag is inflected as Khagotem and taKhaguhū.  One must pay attention to the fact that the Hebrew phonetic “kh” (ח) is the pharyngeal fricative “h” (ح) in Arabic.  Also, one must note that the phonetic “g” (ג) is cognate to the Arabic “j” (ج).  So for analytical purposes in this context the verse would be rendered:

“And this day shall be unto you for a memorial; and ye shall keep it a Hajj to the LORD throughout your generations; ye shall keep it a Hajj by an ordinance forever.”

Another verse using this root is the following:

ואחר באו משה ואהרן ויאמרו אל-פרעה כה-אמר יהוה אלהי ישראל שלח את-עמי ויחגו לי במדבר

wa-ākhar bā’u Mōshe wa-Aharōn wa-yomru el-Par`o koh-amar Yahweh Elohay Yishrael shalach et-`ami wa-yakhugū li ba-midbār

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go , that they may hold a feast unto me in the wilderness.” (Exodus 5:1)

The inflected word that the King James translators rendered “feast” isyakhuggū (יחגו) which is cognate to the Arabic “yuhajjū” (يُحَجّوا) so for analytical purposes the verse would be rendered in this context as:

“And afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a Hajj unto me in the wilderness.”

This is not to suggest that Moses and Aaron went to Mecca and performedHajj as Muslims know it today.  It is merely to exemplify that a consecrated journey and pilgrimage unto God at His Temple did, indeed, precede the rise of Islam in the 7th Century CE.

An additional and astonishing dimension to this that makes the concept of lexical borrowing between the Old Testament and the Quran improbable, if not outright impossible, is found in an alternate form of the root in Hebrew, Khug(חוג).  Friedrich Wilhelm Gesenius (1846) defines this word:

“חוג To describe a circle, to draw a circle, as with compasses.  Job 26:10…m.  a circle, sphere, used of the arch or vault of the sky, Pro.  8:27; Job 22:14; of the world, Isa.  40:22.”[2]

Let us look at the verses he has cited above:

“When he prepared the heavens, I was there: when he set a compass (חוג) upon the face of the depth.” (Proverbs 8:27)

“Thick clouds are a covering to him, that he seeth not; and he walketh in thecircuit of heaven (וחוג שמים).” (Job 22:14)

“It is he that sitteth upon the circle of the earth (חוג הארץ), and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in.” (Isaiah 40:22)

Thus, this word not only means sacred pilgrimage and feast unto God in the Bible, it also means to encircle.  To any Muslim this will be a striking discovery.

Semitic languages have been, since time immemorial, broad and deep systems of expression where one word’s many variant, but supplementary, meanings all coalesce to a greater understanding of that lexeme.  So in this case we have a root which has a form meaning a feast, also meaning a pilgrimage, and in one form meaning to encircle! The Hajj pilgrimage, which is at its core an encircling of the Ka`bah called Tawāf, is concluded with none other than the Feast of the Sacrifice,Eid al-Adha, to commemorate Abraham’s willingness to sacrifice his son at God’s command.  Borrowing all these meanings buried in lexica that did not even exist until hundreds of years after the life of the Prophet Muhammad would require no short of a Semitic linguist and Biblical scholar.  It should be noted that the Bible itself would not be available until 200-300 years after the passing of the Prophet Muhammad[3].  Such lexical depth and lucidity is consistently found throughout the Quran as God has stated therein:

“And this Quran is not such as could ever be produced by other than Allah (Lord of the heavens and the earth), but it is a confirmation of (the revelation) which was before it [i.e. the Torah, and the Gospel, etc.], and a full explanation of the Book (i.e. laws and orders, etc, decreed for humankind) - wherein there is no doubt from the the Lord of the Worlds” (Quran 10:37)

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Footnotes:

[1] Lisan al-`Arab, Ibn al-Mandhur

[2] The Hebrew and Chaldee Lexicon, Friedrich Wilhelm Gesenius, p. 263

[3] The International Standard Bible Encyclopedia, vol.  4, Geoffrey W.  Bromiley, p.  982

Zakat – Obligatory Charity: Purifying Wealth

In the glossary of The Noble Quran[1]  the term Zakat is defined as follows, “A certain fixed proportion of the wealth and of every property liable to Zakat of a Muslim to be paid yearly for the benefit of the poor in the Muslim community.  The payment of Zakat is obligatory as it is one of the five pillars of Islam.  Zakat is the major economic means for establishing social justice and leading the Muslim society to prosperity and security”.

Thus we can see that Zakat is not a tax levied by a government nor is it a voluntary contribution to a charity.  It is a command enjoined upon the Muslims by God and as such it is a form of worship.  In fact it is worship of such a high and commendable standard that in the Quran it is frequently coupled with prayer.  Prayer is an act of worship through words and action while Zakat is an act of worship involving wealth.

“Lo! Those who believe and do good deeds and establish salat and pay zakat, their reward is with their Sustainer; and no fear shall come upon them, nor shall they grieve.” (Quran 2:277)

“These are verses of the Book full of wisdom, a guide and mercy to the doers of good -those who establish salat and pay zakat and have the assurance of the Hereafter.” (Quran 31:4)

Zakat, one of the five pillars of Islam, thus one of the basic foundations of the religion, is assessed once per year and is obligated upon those Muslims, men and women, who possess means enough to distribute a certain calculated percentage to the poor and needy.  As with many words used by God in the Quran, the word Zakat has many layers of meaning.  It can be translated to obligatory charity, alms, or tithe; however it combines these meanings with a deeper richer meaning of purity. 

Giving Zakat purifies the heart of the one who gives from selfishness and greed for wealth, and develops in him sympathy for the poor and needy.  For those who receive the Zakat, it purifies the heart from envy and hatred of the rich and prosperous, and fosters a sense of good will between brothers.  Zakat has a deep spiritual significance as well as an economic objective.

Muslims believe God is the true Owner of all things and we, human beings, are merely trustees.  Wealth should be produced, distributed, acquired and spent in a way which is pleasing to God.  Every Muslim considers his condition in this world as a test from God.  Those with wealth have the obligation to be generous and charitable, those without have the obligation to be patient, to work to improve their situation, and to be free of envy.  God emphasises that it is not a person’s wealth but his piety, character and manners that determine his ultimate place in the hereafter.

“He grants abundant sustenance, or gives it in scant measure, unto whomever He wills, for He knows full well all things.” (Quran 42:12)

He has raised some of you in ranks above others that He may try you in the gifts He has given you.” (Quran 6:165)

Zakat has both humanitarian and socio-political value.  It is designed by our Creator to redistribute wealth and encourage social responsibility.  When Zakat is collected and distributed correctly it minimises the needs of citizens to such an extent that there may be no poor or needy within the Muslim community.   It has been reported and documented that at certain times in Islamic history no person, of any religion, who lived in the Islamic Empire qualified to receive Zakat.  There was enough money and wealth circulating to ensure a fair standard of living for everybody.

So who does qualify to receive Zakat? God has ordained that the Zakat be distributed to certain categories of people. 

“The alms are only for the poor, and the needy and those employed to collect the funds; and to attract the hearts of those who have been inclined towards Islam; and to free the captives; and for those in debt; and for those struggling for the cause of God, and for the wayfarer (a traveller who is cut off from everything); a duty imposed by God.” (Quran 9:60)

God mentions eight (8) categories of people. 

1.      The poor - those who can meet basic needs but have neither wealth or secure livelihood.

2.      The needy – the extremely poor who cannot meet even basic needs.

3.      Those persons who are appointed to collect Zakat; (regardless of personal wealth).

4.      Those who have recently converted or are considering converting to Islam.

5.      Zakat may be used to purchase the freedom of slaves.

6.      A person whose debts exceed his assets.

7.      Those who are away from home working in the path of God.

8.      A traveller, who is stranded and in need of financial assistance.

If a person has enough wealth to be a contributor he is not able to be a recipient.  Zakat may be distributed directly to individuals, or it may be entrusted to an Islamic welfare organisation or association, to be distributed at their discretion to those who are deserving.

A contributor should not seek fame or praise for carrying out what is an Islamic duty.  In fact he should give the Zakat as covertly as possible so as not to become proud or arrogant, thus nullifying his good deed.  Under certain circumstances however, the disclosure of contributions may encourage others to be generous.

Islam is a religion that encourages generosity and Zakat is just one way of encouraging  this in our everyday lives.  One of the most important principles of Islam is that all things belong to God, wealth therefore is only for our benefit to use for our needs and to distribute.  In terms of the way we look at the world in the 21^st century Zakat could be considered a permissible form of insurance.  One who pays or receives the Zakat in a permissible and honourable way will gain many benefits including God’s pleasure, forgiveness and blessings.  In the traditions of Prophet Muhammad we are reminded that giving charity stands in the way of calamity[2].

“The parable of those who spend their wealth in the way of God is that of a grain of corn.  It grows seven ears and each ear has hundred grains.  God increases manifold to whom He pleases.” (Quran 2:261)

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Footnotes:

[1] Interpretations of the meanings of The Noble Quran in the English language, by Dr Muhammad Taqi-ud-Din Al Hilali & Dr Muhammad Mushin Khan.

[2] At Tirmidhi

Friday – The Best Day of the Week

Friday is a very important day for Muslims.  It is more significant and more beneficial than any other day of the week.  It is the day that Muslims gather together to pray in congregation. Directly before the prayer they listen to a lecture designed to empower them with valuable knowledge about God, and the religion of Islam.  It is a blessed day that has been designated as such by God, Almighty; no other day of the week shares its virtues. 

A believer’s entire life is one of worship; even celebrations are conducted as worship.  While there is no special place or special time to worship God, there are moments, days, or times that God has made more superior; Friday is one of those times. 

From the traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, we learn that “The best day in the sight of God is Friday, the day of congregation”.[1]  Congregational prayers (obligatory for men) are one of the most strongly emphasized duties in Islam.  It is a time when Muslims come together to worship One God, and  find strength and comfort by standing shoulder to shoulder and reaffirming their faith and devotion to Him.

“O you who believe! When the call to prayer is proclaimed on Friday hasten earnestly to the remembrance of God, and leave aside business.  That is best for you if you but knew.” (Quran 62:9)

In many predominantly Muslim countries Friday is a weekly holiday, sometimes combined with either Thursday or Saturday.  However there is no mandatory closing of businesses except during the time of the congregational prayer.  In western countries many Muslims try to take their lunch break during the time for prayer, usually in the very early afternoon.

Prophet Muhammad told his followers  that “The five daily prayers, and from one Friday prayer till the next, serves as an expiation for whatever sins have been committed between them, provided one does not commit any major sin.”[2]

It is important that a Muslim not neglect Friday Prayer due to work, study, or other worldly matters.  Believers should make attending this prayer a priority since ignoring it three times  in a row, with no valid reason, will cause a believer to stray from the straight  path.

While it is only men who are obliged to attend the Friday congregational prayer there are also many recommended acts that can be performed by men, women or children during this day.  These acts include, taking a bath and wearing clean clothes, saying numerous supplications to God, sending blessings upon Prophet Muhammad, and reading Chapter 18 of the Quran, which is entitled ‘The Cave’.

Prophet Muhammad, may the mercy and blessings of God be upon him, said, “There is no day more virtuous than Friday.  In it there is an hour in which no one will pray to God except that God will hear his prayer”.[3]

"Friday consists of twelve hours, one of which is the hour where supplications are granted for believers.  This hour is sought during the last hour after Asr (the third prayer in the day).[4]"

"Whoever recites ‘The Cave’ on Friday, God will give him a light to the next Friday."[5]

"The best day on which the sun rises is Friday.  It is the day Adam was created.  It is the day when Adam entered the Heavenly Gardens, the day when he was expelled from it and also the day he died.  Friday is the day on which the Day of Resurrection will take place.”[6]

Friday is also the day on which one of the greatest verses in the Quran was revealed. 

“This day, I have perfected your religion for you, completed My Favor upon you, and have chosen Islam as your religion.” (Quran 5:3)

A story from the life of the second Caliph Omar, illustrates the significance of Friday.   A learned person from among the Jews said to Omar Ibn Al Khattab “In the Quran you people read a certain verse; if that verse had been revealed to us, we would have celebrated that day annually.” Omar asked, “Which verse is that?”  The man replied, “This day, I have perfected your religion for you’.  Omar then said, “Verily I remember the day and the place where this verse was revealed.   It was already a double celebration for us.  Firstly it was Friday-a day of Eid (celebration) for all Muslims and secondly, it was the day of Arafat – the most important day of the Hajj.” Omar further stated that this verse was revealed after Asr (afternoon prayer) while Prophet Muhammad was sitting on his camel.

Friday is a special day; the congregational prayer performed on this day holds special significance in the life of a Muslim.  This is well noted and discussed by Islamic scholars both past and present.  Thirteenth century Islamic scholar Ibn Taymiyyah said: “The most excellent day of the week is Friday according to the consensus of scholars” [7]  and his student Ibnul -Qayyim mentions 32 special characteristics of Friday in his book Zad Al- Ma’ad.   Prophet Muhammad said “Verily, this is the Eid day (day of celebration) that God has prescribed for the Muslims”[8].  Believers would be wise to take advantage of the blessings God sends down to His slaves on Friday.  This is a day of congregation, a day of celebration and a day of contemplation and supplication.

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Footnotes:

[1] Bayhaqi, authenticated by Sheikh Al Albani. 

[2] Saheeh Muslim

[3] At Tirmidhi

[4] Abu Dawood,.  An Nasei

[5] Bayhaqi

[6] Saheeh Muslim, Abu Dawood, An Nasei & At Tirmidhi.

[7] Majmu’ah Fatawa

[8] Ibn Majah, authenticated by Sh Al Albani.

A Month of Blessings

One of the qualities of human nature that Islam encourages people to uphold is generosity.  The need to be generous towards family, friends, neighbors, strangers and even enemies, is mentioned repeatedly throughout the Quran and the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him.  There is no better time to talk about generosity then in the Islamic month of Ramadan.

These are the last days of Ramadan 2009 for Muslims across the globe.  Consequently, Muslims are examining their lives and asking themselves if their day-to-day actions are pleasing to their Creator.  The intense, devotion of Ramadan has caused the believers to examine their hearts and minds.

Well known as a month of fasting, those new to Islam have discovered that Ramadan is also a month of charity and kindness.  The fasting days and prayer-filled nights have softened hearts and created ripples of compassion and generosity.  This month of devotion arrived quickly, settled softly, and God’s blessings, mercy, and forgiveness descended.  Ramadan’s blessings have welled into a river of generosity. 

“The Prophet, may the mercy and blessings of God be upon him, was the most generous amongst the people, and he used to be more so in the month of Ramadan when Gabriel (angel) visited him, and Gabriel used to meet him on every night of Ramadan till the end of the month.  The Prophet used to recite the Quran to Gabriel, and when Gabriel met him, he used to be more generous than a fast wind (which spreads rain and other blessings).”(Saheeh Al-Bukhari)

Throughout the 29/30 days of fasting, Muslims give generously.  They reach deep into their pockets and give to charities, and those in need, both openly, and secretly.  However, charity in Islam is not only by giving money.  It is any act of kindness or generosity given with an open heart and a desire to please God.  Charity is something as simple as a smile or as grand a gesture as building a school or a hospital;   charity is also every kind or generous act in between.

Muslims are encouraged to be generous at all times, however Ramadan serves as a reminder.  When the worries of the world and the trials of life are overwhelming frail human beings tend to forget that God has provided blessings too numerous to count.  Ramadan reminds us that these blessings are not meant to be clutched to the chest or hoarded away.  God expects us to be generous and spend out of what He has provided.

God is Al Kareem, the most generous.  Everything originates from Him and everything will eventually return to Him, it therefore makes sense to consider our possessions and wealth as trusts.  We are obligated to preserve, protect, and ultimately share whatever we have been provided with.

“Say: “Truly, my Lord blesses the provision for whom He wills of His slaves, and also restricts it for him, and whatsoever you spend of anything (in God’s Cause), He will replace it.  And He is the Best of providers.” (Quran 34:39)

Throughout Ramadan Muslims look to the examples of Prophet Muhammad, may the mercy and blessings of God be upon him, and his companions and contemplate the true meaning of generosity.  It does not mean to give away something that you no longer require.  It means to give of those things that you love and desire or in many cases even need.

Aisha (the wife of the Prophet) said, “A lady, along with her two daughters came to me asking for some alms, but she found nothing with me except one date which I gave to her and she divided it between her two daughters.”(Saheeh Al-Bukhari)

The men and women around Prophet Muhammad understood the true value of generosity.  They recognized that kind and generous acts are an investment in the future.  Our good deeds, thoughtful words, and acts of random kindness will be rewarded abundantly in the hereafter.  Whatever money we spend for the sake of pleasing God will be returned to us many times over.  Whatever possessions we give freely, will be replaced, if not in this life, in the Hereafter.

While generosity is a virtuous act at any time of the year, during Ramadan our good deeds and acts of kindness and generosity will be rewarded many times over.  It is a month of mercy, when God allows us to reap rewards that far outweigh any sins we may have accumulated throughout the year.  Ramadan is a month filled with reminders of God’s generosity, kindness, and forgiveness.  God forgives the faults and sins of humankind even though they may be as numerous as the froth of the sea,[1]  and His forgiveness and mercy are not restricted to Ramadan.

However, this month, the month that contains a day better than 1000 months spent in worship (Quran 97:1-5) is sign of God’s love for humankind.  Ramadan is a time when believers set aside 30 days for special devotion and generosity.  The fasting of Ramadan reminds the believers that the world is filled with people who are unable to find enough food or drink for their needs.  Ramadan is a chance for the believers to be generous with their time, their wealth, and their possessions.

Generosity and random acts of kindness truly make the heart happy.  Any one, who has given from their wealth or possessions with a pure heart, wanting only to please God, knows just how joyful these acts can be.  However, what of those who have not even one dollar to spare?  God’s generosity knows no bounds therefore   even in the direst circumstances human beings are able to be generous.

The people came to the Prophet Muhammad, may the mercy and blessings of God be upon him, and asked, “If someone has nothing to give, what will he do?”  He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).”  The people further asked, “If he cannot find even that?”  He replied, “He should help the needy who appeal for help.”  Then the people asked, “If he cannot do that?”  He replied, “Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.” (Saheeh Al-Bukhari)

Ramadan is known as the month of fasting, Ramadan is a gift from God, a manifestation of His mercy and reminder of human kind’s inherent goodness.  Ramadan is the month of charity and generosity.

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Footnotes:

[1] Saheeh Bukhari

The Wisdom behind the Postures and Phrases of Prayer (part 2 of 2): Perfect the postures and seek aid from your tongue

This is not an article about how to pray or when to pray, this can be found in other places, it is instead a commentary on the power entrenched in the postures and phrases of the prayer. In the previous article we looked at some of the   benefits of the postures imbedded in the prayer. We learned that the obligatory actions benefit us in many ways, physically, emotionally and spiritually. Prayer establishes and reinforces our connection to God; from it we gather numerous blessings and benefits.

Any study of Islamic prayer will explain that there are two forms of prayer. One is ritualistic with formal requirements and manners; certain postures and phrases. This is what Muslims refer to as prayer and our discussion about benefits of the postures, movements and positions began in part 1. The other form is supplication and in its more general sense it represents an open-ended conversation with God. He listens to our entreaties and requests through dua(supplication) at any time, in any language.  In ritual prayer the postures we make and the words we say are for a specific purpose. They are a means to a specific end.

Prophet Muhammad said that, “When any one of you stands to pray, he is communicating with his Lord, so let him pay attention to how he speaks to Him.”[1]

The postures of prayer are symbolic of humankind’s relationship with God. We stand and assert our existence, we bow to show humility and we prostrate in awe of our Creator’s Power and Strength. From this state of complete abasement we acknowledge our complete reliance on and need of God. God however is not in need of our prayers; it is us, the frail human being that is in constant need of His protection and love. Thus the postures of prayer are not a random set of movements.  We are about to discover that the phrases of prayer, the words we repeat at least 17 times every day,  are also not a random set of sounds and syllables.

Let us begin with the words Allahu Akbar. God is the greatest. It is an affirmation that there is none greater and thus none more worthy of worship then God himself. We raise our hands and say Allahu Akbar and this signifies the beginning of our audience with Almighty God. We put the world behind us and the prayer has begun, our connection is secure. Throughout the prayer we repeat the phrase, Allahu Akbar, God is the greatest, over and over. Each time we move from standing to bowing or standing to prostrating or prostrating to sitting, we say these words, this phrase precisely, because it changes our psychology. It keeps us focused on the awe and reverence of the one before whom we’re praying. It constantly reminds us of the greatness of the Creator and the insignificance of this world.

After beginning the prayer, the believer seeks refuge from Satan and recites the opening chapter of the Quran. This is the chapter that is often referred to as “the Mother of the Book”. At that time the Arabs named anything that concisely summarised something, as the “mother” of that thing. Al-Fatihah or The Opening is the name of the first chapter of Quran. Due to the magnificence of the words in this chapter hundreds of books, articles and essays have been written on it. A believer repeats these words every day, a minimum of 17 times, and the blessings it brings are amazing and it tightens the bond between God and humankind.  The chapter Al-Fatihah is a cure of all despondency and all melancholia. It is an obligatory part of our audience with God and it confirms our belief in all that Islam entails. Most importantly it acknowledges that there is none worthy of worship except God alone. “You alone do we worship and from you alone do we seek assistance.” (Quran 1: 5)

Another small portion of Quran is recited before we begin to move through the postures already discussed. God uses very specific words with very specific meanings and contemplating His words of guidance and reassurance is very much recommended. However, reciting Quran is not allowed as we move into the body of the prayer. The phrases we use in the prayer are to praise God.

The bowing position, known in Arabic as ruku is established by bending forward until the back is horizontal, putting one's hands on one's knees, and remaining in that position until one becomes calm.  In his book Inner Dimensions of Islamic Worship, Islamic scholar Al-Ghazali said, “Bowing and prostration are accompanied by a renewed affirmation of the supreme greatness of God. In bowing you renew your submissiveness and humility, striving to refine your inner feeling through a fresh awareness of your own impotence and insignificance before the might and grandeur of your Lord. To confirm this, you seek the aid of your tongue, glorifying your Lord and testifying repeatedly to His supreme majesty, both inwardly and outwardly.”

“The closest a person is to His Lord is when he is in prostration.”[2]

Prayer is a gift from our Creator and Sustainer; it is a gift that allows us to get through each day, each hour, each minute of this worldly life that even at the best of times can be fraught with uncertainty and fear.  There is great wisdom in the postures and phrases of prayer.

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Footnotes:

[1] Saheeh AlBukhari

[2] Saheeh Muslim

Prayer is the second pillar of Islam. 

“...so let the first thing to which you will invite them be the Oneness of God.   If they learn that, tell them that God has enjoined on them, five prayers to be offered in one day and one night.”[1]

After a person testifies to or affirms their belief in Allah and His messenger Mohammad the next important step is to pray.  To pray in the way that has been prescribed for us by God and taught to us by Prophet Muhammad, may the mercy and blessings of God be upon him .

Allah, the Exalted, says:

“…glorify the Praises of your Lord, before the rising of the sun and before (its) setting.   And during a part of the night (also) glorify His praises …” (Quran 50:39-40)

Prophet Muhammad said, in his authentic traditions “Pray as you have seen me pray”.[2]

Today we are going to look a little closer at the way we pray and try to understand the significance of the positions we assume and the order in which we assume them.  Before we begin it is worth remembering that Islam is a religion that is actually more than a religion.  It is a way of life.  While for many religion is something practiced on a weekly basis, for Muslims it is a way of life that flows into every aspect of their being.  Islam is concerned with healthy believers; healthy in mind, body and spirituality.   The way we pray demonstrates this.

“Verily, the prayer is enjoined on the believers at fixed hours”.  (Quran 4:103)

 “And I did not create  Jinn and humankind except to worship Me Alone” (Quran 51:56)

Muslims pray in the early morning before sunrise, in the middle of the day, in the afternoon, at sunset and at night.  Muslims pray in obedience to God because they believe God created humankind for no other purpose except to worship Him.  Thus the epitome of worship is prayer.  God is the most kind and the most merciful so, as we would expect, the benefits embedded in the prayer are for us and us alone.  God does not need our prayers but we surely need the benefits we attain from praying.  The benefits are spiritual, emotional and physical and the most important is establishing a connection to our Lord, the Most Merciful.

The Arabic word for prayer is salah and interestingly it is a word that denotes connection.  Prayer is our way of connecting with and maintaining a connection with God.  Prayer at fixed times serve as a reminder of why we are here and helps to direct a person’s thoughts and actions away from sin and onto  the remembrance of God.

Prayer comprises of both physical movement and mental concentration.  It includes the posture of standing, deep bowing, kowtowing (touching the forehead on the ground) and sitting.  The movements or postures have been compared to other exercise regimes and there is no doubt that five times per day, a Muslim is engaging in a moderate exercise regime that encourages good blood circulation, regular calm controlled breathing and general suppleness.  Although not physically over demanding it is a mild form of physical exercise done consistently.

It is important to perfect all of the movements of the prayer, rather than haphazardly rushing through them because each movement has a purpose.  From the opening Takbir (saying Allahu Akbar or God is Great) to begin the prayer the movements and postures are of both physical and spiritual benefit for us.  Standing calmly and gathering our thoughts improves posture, balance, and self-awareness, as well as normalising blood pressure and breathing.  However, takbir also denotes that the prayer has begun and all matters relating to this world are left far behind.   A calm meditative state is achieved and a connection is made.   In the few minutes it takes to pray, each person stands before God in full submission.  We gain peace, tranquility and numerous health benefits a few of which are mentioned below.

Bowing stretches and tones the muscles of the lower back, thighs, legs and calves, and abdomen.  The physical benefits of prostration are many; prostration can help maintain the lymph and skeletal systems and the prostrate, bladder and adrenal glands.   The placement of the forehead upon the ground causes an increased blood supply to the brain and has been cited as having a good effect upon memory, vision, hearing, concentration, and other cognitive abilities. As the person praying moves through the positions of prayer, standing, bowing, prostrating and sitting, it assists in general good health by stimulating the large intestine and aiding detoxification and digestion.    

The position of prostration, when the forehead touches the ground is exclusively associated with the Islamic form of prayer.  It is the apex of a person’s prayer and it is mentioned in the authentic traditions of Prophet Muhammad as the position in which a believer is as close to God as it is possible to be.  "The nearest one comes to his Lord is when he is kowtowing.”[3]  This is the supreme benefit in the different postures of prayer and it is a mercy from God that so many other physical benefits are also associated with prayer.  God asks us to worship Him and then rewards us with countless blessings beyond the supreme benefit of pleasing our Creator.

Over the years many have suggested that the Islamic prayer contains benefits associated with yoga and tai chi however it would be more correct to say that these health regimes incorporate many of the health benefits contained in the prayer.  It is logical to think that the One who created us also gave us the means with which to keep ourselves healthy and strong both in belief and physical attributes related to the mind and body.   

In the next article we will take a look at the words we use while praying and discover that they too have benefits for the body, mind and spirit.  They too not only fulfil our obligation to worship God but they also have by-products designed to make our lives easier and bearable in the good times and in the times of stress and strife.

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Footnotes:

[1] Saheeh Al-Bukhari

[2] Saheeh Al-Bukhari

[3] Saheeh Al-Bukhari