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

What is Eid ul Adha?

The twelfth month of the Islamic calendar is called Dhul Hijjah.  It is the month that contains one of the greatest pillars of Islam – Hajj or the major pilgrimage.  It also contains one of only two Islamic reoccurring festivals, Eid ul Adha.  These two special occasions, the Hajj and Eid ul Adha, are inextricably linked by one special man, Prophet Ibrahim, known in Jewish and Christian traditions as Prophet Abraham.

Making the pilgrimage is often called following in the footsteps of Ibrahim.  This is due to the fact that the rituals involved in the pilgrimage replicate many of the events in Prophet Ibrahim’s life.  Eid ul Adha commemorates a specific trial in the life of Ibrahim.  He was commanded by God to sacrifice, his son Ishmael.  Eid ul Adha occurs on the 10th day of Dhul Hijjah, the day on which most of the Hajj rites have been preformed and the pilgrims slaughter an animal to honour Prophet Ibrahim’s obedience to God.

“Surely Ibrahim was an example, obedient to God, by nature upright, and he was not of the polytheists.  He was grateful for Our bounties.  We chose him and guided him unto a right path.  We gave him good in this world, and in the next he will most surely be among the righteous.” (Quran 16:120-121)

In a divinely inspired dream, Ibrahim saw himself sacrificing his son Ishmael.  All members of Ibrahim’s family demonstrated complete trust in God, therefore Ibrahim revealed the dream to Ishmael.  He readily agreed that his father must carry out the command of God.  Together they went to the place of sacrifice and offered Ishmael’s life to God.  Ibrahim prepared to sacrifice his beloved son.  At this point the shaytaan (satan) tempted Ibrahim trying to make him disobey God, but Ibrahim resisted and drove the shaytaan away.  Ibrahim looked down at his son for what he believed was the last time but as the blade came close to Ishmael’s neck God stayed his hand and revealed that there was no need for Ibrahim to continue.  His sacrifice had already been fulfilled.

Giving up something big for the sake of God, such as the life of your child, must seem like a huge and unimaginable sacrifice.  Today even going without something small, such as a cup of coffee, to donate the money to charity seems like a large sacrifice.  Try to imagine  how Ibrahim must have felt as he held the blade above his child’s neck.  In the last moment he was relieved of his duty to follow God’s commands.  Having complete trust in God, knowing with certainty that God knows and wants what is best for us is often difficult, but it should not be.

“…And whosoever fears God and keeps his duty to Him, He will make a way for him to get out (from every difficulty).  And He will provide him from (sources) he never could imagine….” (Quran 65:2-3)

God replaced Ishmael with a sheep and it is for this reason that Muslims sacrifice an animal on the celebration of Eid ul Adha; however it is more than a celebration, it is a reminder.  We are reminded of our own submission to the will of God.  Those Muslim’s who are not making the pilgrimage and who can afford it sacrifice an animal in remembrance of Prophet Ibrahim’s test.

“Their meat will not reach Allah, nor will their blood, but what reaches Him is piety from you….” (Quran 22:37)

The act of animal sacrifice is often misunderstood.  God has no need for the blood or the meat; in fact God has no need for any of our acts of worship.  However for our own benefit God commands us to turn to Him and obey Him.  God looks for our piety, our goodness and our charity.  The animal sacrificed is usually a sheep, a goat or a cow. 

Distributing the meat from the sacrifice of Eid al-Adha strengthens many of our efforts to please God with our piety.  Usually, a portion is eaten by the immediate family and relatives, a portion is given away to friends and neighbours and a portion is donated to the poor.  The act symbolizes our willingness to give up our bounties to strengthen ties of kinship and friendship and our enthusiasm to give up things that are of benefit to us in order to help those who are in need.  In the sacrifice we recognize that all blessings come from God.

Eid ul Adha commences on the 10th day of Dhul Hijjah.  For those who are not at the pilgrimage, it begins with an extra early morning prayer performed in congregation, called the Eid prayer. It is a time of celebration, a time to visit family and friends and thank God for all the blessings He has bestowed upon us.  It demands contact with relatives, kindness to family and neighbours, and empathy and compassion for the poor. Above all Eid ul Adha reminds us that God is great and that He is the source of all bounties.  Through the good times and the trying times God is the source of all comfort and all peace, and submission to Him brings the greatest benefits of all.

Dua (Supplication) (part 4 of 4): Even Prophets feel distress and turn to God

In the past three articles about dua (i.e. supplication) we have learned many righteous and inspiring things. We know that dua is the weapon of the believer, therefore, there is no need to resort to despair, or anger, because sharing our grief with God is a way of relieving and overcoming burdens. We have learned that dua is the essence of worship and that there is an etiquette when supplicating God for anything, both in times of need and when we praise and thank Him. We have discussed the way some dua seemingly go unanswered,  and finally today, in our fourth and final part, we will look at the way the Prophets made dua.

As we know the Prophets throughout time always had special and close relationships with God. They turned to Him in times of distress and need, and they never forgot to praise and thank Him for the countless blessings in their lives.  The Prophets were aware of the importance of patience and gratitude and above all their relationships with God were bonds formed due to their complete and utter submission to His will. However, even with such trust and love they still at times became scared or distressed, and felt alone and overwhelmed.

Consequently, the Prophets turned to God and called on Him to make them patient and steadfast, they asked for help in this life and bliss in the next.  They called on God to make their families and companions righteous and patient, and to make themselves and all around them, grateful and serene. Although God loves us to turn to Him and speak the words that flow from our hearts, the words of the Prophets are more complete and submissive to God’s will, then we could hope to be.  Supplicating God with the duas found in the Quran and the authentic traditions of Prophet Muhammad, may the mercy and blessings of God be upon him, is a righteous and comforting practice.

When Adam and Eve were expelled from heaven Adam turned to God in repentance.

"Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers."(Quran 7:23)

Humankind continues to make mistakes and commit sins but we only harm ourselves.  Our sins and mistakes do not harm God.  However if God does not forgive us and have mercy on us, we will surely be among the losers.  

When Prophet Jonah awoke in the belly of the whale  he  thought he was dead and was lying in the darkness of his grave.  He felt around him and realised that this was not a grave but the belly of the giant whale.  He was afraid and raised his voice calling out to God.

“None has the right to be worshipped but you oh God, far removed are you from every imperfection and truly I have been one of the wrongdoers!” (Quran 21:87)

Throughout his life Prophet Job was put through many trials and tests by God but he remained steadfast, patient and was constantly turning to God for forgiveness. Even when he felt at his most helpless he did not complain but turned to God and begged for forgiveness. He said:

“Verily distress has seized me and You are the Most Merciful of all those who show mercy.” (Quran 21:83)

The Quran relates to us the stories of the prophets in order that we might learn from them.  They are worthy role models and their lives are not so different from our own.  How many times has each one of us sunk to the ground or into a chair in despair?  How many times have we felt so physically or mentally exhausted that it seems we will be unable to go on for even one more second?

Prophet Moses was forced to flee Egypt and walk out into the desert to face an unknown future. After walking for more than a week across the burning sands, he came to an oasis. It was there that this man of honour helped the women at the well before flinging himself under a tree and calling out to God for help.

Moses knew that God was the only One who could deliver him from his predicament, so he turned to God and before his supplication was finished help was on its way.  Moses was probably hoping for a slice of bread or a handful of dates but instead God gave him safety, provisions and a family.

“My Lord!  Truly, I am in need of whatever good that You bestow on me!” (Quran 28: 24)

There are lessons for humankind throughout the story of Prophet Moses. When Moses was sent by God to confront Pharaoh, he was afraid that he would not be able to live up to God’s demands, but instead of complaining or despairing Moses turned to God and made dua.

“O my Lord!  Open for me my chest (grant me self-confidence, contentment, and boldness).  And ease my task for me; and make loose the knot (the defect) from my tongue, (remove the incorrectness of my speech) that they understand my speech.” (Quran 20:25-28)

After Moses learned of the great evil his people had committed by building the golden calf, he was angry.  However, even amidst such wrongdoing he called upon God to have mercy upon them all.

“You are our Protector, so forgive us and have Mercy on us, for You are the best of those who forgive.  And ordain for us good in this world, and in the Hereafter.” (Quran 7:155-156)

 King (and Prophet) Solomon was acutely aware of the power of God.  Healways praised God for any condition that he was put in.  He said, “All praise and thanks is due to God” (Quran 27: 15). Solomon also understood that no power or strength would be his, unless he requested it from God.  He made dua and asked for a kingdom that would never be surpassed.  God granted his request and Prophet Solomon reigned over an empire the like of which we cannot imagine.

“He said, “My Lord!  Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me.  Verily, You are the Bestower.”(Quran 38:35)

These duas are  a small example of  how the Prophets made dua. Their stories and their duas are found throughout the Quran. When we read the stories of Prophets Solomon, Joseph, Jacob or Abraham we find that  they,  and all of the Prophets completely submitted to God. They raised their hands in supplication and requested help from God Alone.

As believers we must never forget that God hears our duas and supplications, and answers.  Sometimes the wisdom behind the answers is beyond our comprehension but God desires only good for us.  Putting our trust in God and submitting to His will allows the believer to weather any storm, and to stand tall in the face of adversity.  We are never alone.

Dua (Supplication) (part 3 of 4): Why dua remains unanswered

As believers we know that God is above the heavens, above His creation yet He is unrestrained by any of physical dimensions.   God is close, very close, to those who believe in Him and He answers their every call.   God knows all of our secrets, dreams, and wishes, nothing is hidden from Him.   God is with His creation by His knowledge and power.   Why then do some dua’s (supplications) remain unanswered?

A mighty question indeed and even the first Muslims were concerned with the answer.  Abu Hurairah, one of the Prophets closest companions said that he heard the Prophet, may the mercy and blessings of God be upon him, say “A person’s duas will be answered so long as he does not pray for something sinful or for the breaking of family ties.”[1]  From this we learn that if the dua is inappropriate or one is asking for something sinful God will not respond.

If the person making dua communicates with God in an arrogant manner, perhaps complaining or raising his voice in anger or petulance God may not respond.  Another reason for God not responding to dua is when the supplicant begs God for help or comfort yet he has surrounded himself with unlawful wealth, food, or clothing.  One cannot continuously engage in sinful behaviour and activities without even a second of remorse yet at the same time expect God to answer his duas and requests.

Prophet Muhammad told his companions that “God is far removed from every imperfection and only accepts that which is lawful.  God commanded the pious to follow the same commandments as He gave to the Messengers. 

“O (you) Messengers!  Eat of the Tayyibaat [all kinds (lawful foods which God has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well-Acquainted with what you do.” (Quran 23:51)

“O you who believe!  Eat of the lawful things that We have provided you with.” (Quran 2:172)

Thereafter Prophet Muhammad mentioned a man who had travelled on a long journey, he was dishevelled and covered in dust and stretched his hands towards heaven “O Lord, O Lord”, but his food was unlawful and his drink was unlawful so how was his dua to be accepted?”[2]

The man described here had some of the characteristics that make dua more likely to be accepted.  These were mentioned at the end of the second article addressing this topic.  It can be deduced that on account of this man not living his life within the lawful limits his dua was not accepted.

Another important point to remember is not to be hasty.A supplicant must never give up, he must never say, “I pray and pray, I make dua after dua but God does not hear me, He does not respond!”   Just when a person feels like giving up he must make more dua, ask God again, and again for more and more.  There is no power or strength except with God alone.  There is no solution or outcome except from God.   When supplicating to God a person must be both resolute and sincere.

The dua of any one of you will be answered so long as he is not impatient and says, ‘I made dua but it was not answered.[3]

Let not any one of you say, ‘O God, forgive me if You will, O God have mercy on me if You will. Let him be resolute in the matter, whilst knowing that no one can compel God to do anything.[4]

It is also important to understand that a response to a dua may not be exactly what you expect.  God may respond and fulfill the desire of a person immediately.  Sometimes duas are answered very quickly.  However sometimes God responds in a different way, He might keep some evil away from the supplicant, or He will reward him with something good but not exactly what the supplicant asked for.  It is important to remember that God knows what the future holds and we do not.

“... it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. God knows but you do not know.” (Quran 2:216)

Sometimes God will save his response to a dua until the Day of Resurrection when a person will be most in need of it. 

Dua has unlimited power, it can change many things and it is an important act of worship that we must never lose faith in.  Making dua demonstrates our great need for God and it recognises that He is able to do all things.  He gives and He withholds but when we trust God completely we know that His decree is just and wise.

Make dua and be patient, for God will answer, in the best possible way, at the best possible time.  Never give up hope, never stop asking, and ask for more and more and more.  Ask for good in this world and in the hereafter.  Dua is the weapon of the believer.

“So We answered his call, and delivered him from the distress. And thus We do deliver the believers (who believe in the Oneness of Allah, abstain from evil and work righteousness).” (Quran 21:88)

“And He answers (the supplication of) those who believe (in the Oneness of Allah - Islamic Monotheism) and do righteous good deeds, and gives them increase of His Bounty. And as for the disbelievers, theirs will be a severe torment.” (Quran 42:26)

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Footnotes:

[1] Saheeh Muslim

[2] Ibid

[3] Saheeh Bukhari, Saheeh Muslim

[4] Ibid