Introduction
The Qur'an tells us "Indeed, prayer restrains from immorality and repugnant actions" ( Q 29:45). The word translated as "prayer" is "Salaah". In our faith, it is observed at least five times daily, during specific times of the day. The Salaah ritual has therein recitation of Quranic texts, bowing and prostration. God does NOT need that we do this, or any other act of worship, rather, it is we who need it.
The Salaah ritual is regulated, offered in a particular fashion, and is deemed a religious obligation. The spiritual and physical benefits of Salaah have been widely recognized. The Prophet Muhammad (peace be upon him) identified it as the main exercise which distinguished between faith and lack of faith.
The Qur'an reminds us that there will be a time in which we are held accountable before God, and the salaah essentially reminds us of that, therefore it becomes important to do as much positive works as we can. Thus, the Qur'an connects the ritual of salaah to the giving of a portion of one's wealth to the benefit of worthy causes, such as uplifting the poor. Similarly, the Qur'an expresses criticism of those who do ritual worship, yet are neglectful of needy human beings.
Dhikr- The remembrance of God
Another ritual act done is known as dhikr! Traditionally, this includes the recitation of God's names, formulas of praise and glorification. As a ritual, it is not deemed in an obligatory sense- the important exercise is the mental one here. The Qur'an says "The remembrance of God is the greatest (source of inspiration and power)" .
Dhikr as a ritual often takes place after the Salaah, and can be offered at any time without any preconditions. If we engage in this act (be it in a ritual or non ritual fashion)- it helps us to internalize the very hopes we seek from God. In other words, if we invoke and recall God as The Ever-Forgiving (Al-Ghaffar), forgiveness should become a part of our character as well.
Miracles
The actions of Salaah and dhikr produce a sort of barrier against mental and spiritual attacks, and is the main ways by which we connect ourselves to the Almighty.
With that said, what is perhaps most curious on this point is that miracles and mystical experiences are NOT the goals of these actions! THIS does not negate that miracles can take place, and that people can experience mystical moments, yet the fact of the matter is is that such things are subjective and ultimately do not provide any evidence beyond an individual level.
This is illustrated in the experiences of the 12th century figure, Shaikh Abdul-Qaadir Al-Jilani. Once while he was praying, a voice comes to him, saying "I am your Lord". The Shaikh replies "Are you God?" After repeated questioning, this voice says "I am making lawful for you what I made unlawful for others". The Shaikh replied "You are Satan, because I know God would not make lawful for me what He has made unlawful for others".
Miracles are not what we need, because they can themselves be misleading. What we need is the inspiration derived from worship to be able to recognize truth and produce in this world, that is the formula for success in this life, with springs to enjoy in the life to come.
8 comments:
Hello Waheed.
Let's dig a little deeper into your comments:
You mention that the Qur'an tells us "prayer restrains from immorality and repugnant actions". But isn't it true that many who pray have committed heinous acts of immorality? Doesn't this imply that the morality of the person precedes the act of prayer and that a person's morality is reflected in his prayer rather than the other way around?
You say that "The spiritual and physical benefits of Salaah have been widely recognized".
Would you agree that most cultures have practices which similar benefits? Have you compared other cultural practices with Islamic practices? Do Muslims recognize, for example, the powerful spiritual effect of group participation in chanting, singing, drum circles, dancing, etc.?
Do you consider the environment around you when you pray? Is there a difference between indoor prayer and outdoor prayer? Is the quality of prayer in prostration on desert sand the same as praying on a concrete floor in a cinder block building, for example?
If Allah is everywhere and all knowing, and, in particular, knows what is in the heart of every person, why are there so many verses in the Qur'an which instruct Muslims to pray in specific ways and to avoid praying in other ways? How is facing towards a cube in Arabia preferred to facing towards the Sun, the source of life on Earth? How is placing your forehead on a concrete floor preferable to reaching upwards towards the sky?
Is the Islamic view of the best (and only) way to seek spiritual renewal coloured by a "place of assumption"? Is it appropriate for the Qur'an to admonish people who find other ways to accomplish the same goals? Do you not believe that it is Allah himself who guides others to worship in different ways? Doesn't the Qur'an itself say that Allah could have guided all of us to worship in the same way if he had willed it?
Don't you think that a person seeking to find what is best for himself would examine and be open to the cultural practices of others?
Hello NB!
I will endeavor to answer your questions in sequence.
" But isn't it true that many who pray have committed heinous acts of immorality? Doesn't this imply that the morality of the person precedes the act of prayer and that a person's morality is reflected in his prayer rather than the other way around?" (N-B post)
I can agree to a certain extent to what you have written above, yet, in Islam, we are taught that prayer should actually inform and enrich the thinking of the worshiper, especially when maintained as a regular discipline.
It is true that those who do acts of prayer/worship can (and do) be immorality, but what I'm saying is that eventually- especially when there is sincerity in the worship (contrasting to simply an empty meaningless ritual)- the awakening of the conscious will come.
Similarly, those who have lived an immoral existence can begin to drop their immorality by the first step, the step of praying.
" Would you agree that most cultures have practices which similar benefits? Have you compared other cultural practices with Islamic practices?" ( N-B post)
Yes to both questions.
" Do Muslims recognize, for example, the powerful spiritual effect of group participation in chanting, singing, drum circles, dancing, etc.?" (N-B post)
I don't want to speak for "all Muslims", but yes, the things you mention do have power, and even the most conservative of voices would recognize that reality.
" Do you consider the environment around you when you pray?" (N-B)
Yes I do, although the majority of my day, even when traveling, I am offering my prayers in a mosque, so perhaps the question is moot!
Unless you would like to refine the query.
"Is there a difference between indoor prayer and outdoor prayer? " (N-B)
I actually like praying outside more than inside, especially in a park or some natural environment. I feel closer to God in that sort of setting.
Similarly, when I offer my early morning prayers, I do so in the dark, rather than turning on the lights. Offering Salaat Al- Fajr in the dark, early in the morning, in such a setting feels quite serene. I thank you for the question.
" Is the quality of prayer in prostration on desert sand the same as praying on a concrete floor in a cinder block building, for example?" (N-B's post)
My answer to the previous question should also be read in connection to this one, although the addendum here would be that the tradition has formed of offering prayers on a mat or rug, particularly in the desert, in order to avoid burns while prostrating. Another practical reason for a rug is avoid getting your forehead dirty while praying, be it in a cinder block building or in an alleyway.
" If Allah is everywhere and all knowing, and, in particular, knows what is in the heart of every person, why are there so many verses in the Qur'an which instruct Muslims to pray in specific ways and to avoid praying in other ways?" (N-B post)
Can you share which Quranic verses you are referring to? The manner in which Muslims worship is found, in a skeletal form, in the Qur'an, but more detailed in the hadeeth literature. Prophet Muhammad is reported to have said "Pray as you see me pray", so that is the source.
Also, although for another discussion, all the Prophets teach a particular ritual as well as words to recite during worship. They can be different, but are there to address the followers of THAT particular Prophet.
I pray the way I do because of The Prophet Muhammad, peace be upon him.
" How is facing towards a cube in Arabia preferred to facing towards the Sun, the source of life on Earth? How is placing your forehead on a concrete floor preferable to reaching upwards towards the sky?"
The Qur'an says that the place where the Ka'bah is located is to be the Qiblah for a number of reasons, but for our purposes it serves as a symbol of the potential for a united humanity.
I am unsure of the other statements you have made, I would need a little more clarification. The Qur'an does not give random or arbitrary judgements, however it does warn that worship or supplicating other than God, such supplications would not be answered.
There is more to say, but as I am sleepy, will have to reply later.
" Don't you think that a person seeking to find what is best for himself would examine and be open to the cultural practices of others?" (N-B post)
People are free to do what they want. I don't know why you seem to assume I believe otherwise.
The link below is a clip from the Interfaith forums presentation.
[url]https://www.youtube.com/watch?v=0Qgn3EPEpws[/url]
Hi Waheed.
My point about variations in how people find spiritual renewal is simply this: we are all individuals with individual needs and unique personalities. What is best for someone is specific to that person. Muslims seem to be intensely focused on understanding what a single individual, Muhammad, discovered for himself. My situation and my personality are so different from that of Muhammad that it is obvious to me that what I find will be very different from what Muslims understand Muhammad's practices to be. "Pray as you see me [any particular individual] pray" is not something that I would ever advocate.
You said " I feel closer to God in that sort of setting." Have you thought deeply about what this means? Have you done reading into what medical scientists are discovering about the biological nature of feelings? Are you aware that, more and more, we are gaining an understanding of the hormonal pathways that determine our feelings? Have you read about the physiological similarities between naturally, human-produced feelings of euphoria and ecstasy and those same feelings produced by drugs and intoxicants. Have you read that there are people who have become addicted to these naturally generated feelings of intoxication?
Here is something we agree on: Neither of us believe in a God who needs us to pray. I would go on to say that there is no God who needs us for anything at all. God does not need us to behave in a "moral" way and, therefore, God does not need to punish us when we do not behave in this "moral" way. Nor does God need us to live a "pious" life and to reward us for this piety.
Do you agree that God needs nothing from us?
Hi NB,
You actually raise an interesting point or two in the above comment.
* In Islam, as you know, the Prophet (peace be upon him) is seen as a beautiful model. Some phrase it as being the "everyday man" that everyone can benefit from at some level, thus, making the Prophet more relatable, even to us who live 14 centuries after his (The Prophet's) death.
* I have done some reading on hormonal pathways, but not enough to posit much of a comment.
* I agree that God does not "need" anything from us, only that he asks us to adhere to overall broad guidance.
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