15.
Worship
Worship is a human characteristic that depends upon the recognition of
something greater than oneself that we admire, wish to identify ourselves with
and serve. It is connected with the Spirit, the faculty for consciousness,
conscience and will, rather than with the mind or body.
There is some controversy about what "spiritual" means. Some
people mistake it for emotionalism and sometimes for hysterical behaviour.
Others think it is what they consider to be lofty and esoteric thoughts. Still
others believe it to consist of paranormal experiences such a mediumship,
clairvoyance, communication with the spirit of the dead and other psychic
phenomena. A fourth group is convinced that it consists of experiences induced
in acts of "meditation", but here suggestion plays a major part. A
fifth groups has religious experiences under strong desire and autosuggestion,
and explain this in terms of the various doctrines of the sect or religion they
have converted to. A sixth group believes that it consists of altered states of
consciousness that can also be induced by drugs and physical states cause by
deprivation. A seventh group regards it as being a higher state of
consciousness that comes suddenly in a flash, while others think it can be
cultivated gradually in stages.
People seek spirituality in various ways. Some people look for a community
or system of life that gives them security or comfort. Some seek methods of
self-extension or self-development. Others want something that gives them
significance and a sense of importance or specialness. Others look for a system
of beliefs that will give meaning to life. Still others look for unusual
experiences in the same way as some look for adventure, exploration or
dangerous sport. Most seekers look for and accept systems and ideas that
conforms to their preconceived notions and, therefore, keeps them where they
are.
Some people believe that spirituality requires no action but only belief.
Others are convinced that it requires hard and persistent work. Some think that
appropriate rather than hard work is required. Some suppose that it is a purely
inner condition and others believe that outer actions are also required. Others
think that it requires only the cultivation of certain states of receptivity. Others
think that it is an inherent quality in some and not in others and nothing can
be done about this. Some think it is the result of a shock, traumatic or
unusual inner or outer events.
From the Islamic point of view spirituality refers to "Surrender to
Allah" and this is a state of being which involves perception, thinking,
motivation as well as action. It is to know, obey and be at-one with Allah – to
acquire the attributes of Allah and behave objectively as a servant of Allah,
the Creator of the Universe and man. There is no absolute separation between
the inner and outer - the inner state produces and ought to produce outer
manifestations and the outer conditions and actions have inner consequences.
Human beings were made with the Divine Spirit in them (15:29, 32:9) and ought,
therefore, to have the awareness of Allah and of their unity with Him. But due
to desires, temptations and attachment to things less and other than Allah
their perception, thinking, motivation and actions became distracted and
distorted (2:1-18 etc.). Wishful thinking, fantasy, prejudices and
rationalizations, self-deception (Satan) began to control them. The Spirit
became dormant to various degrees. Therefore, Messengers were sent with
techniques to rectify the situation. It is the application of these techniques
that purifies the person and enables spirituality to develop in stages. It is
more like repairing and tuning a person to make him receptive. But it is Allah
who causes the results not the work of the person.
"O ye who believe! Respond
unto Allah and His Messenger when He calls you to that which quickens you; and
know that Allah comes in between a man and his own heart; and that He it is
unto Whom ye shall be gathered." 8:24
"He sends down the angels
with the Spirit at His command upon whom He will of His servants, saying,
"Give warning that there is no God but Me; therefore, do your duty to
Me." 16:2
Islamic Worship is, therefore, a technique to enhance spirituality and
itself requires spirituality - no one worships unless he has some awareness of
Allah and desire to worship Him, and the obedience to Allah is itself worship.
This is something many people from other religions find difficult to
understand.
Religions have three aspects:- the doctrine, the worship and the law.
These, in general, correspond to the three human faculties for thought feeling
and action. Different people in all religions place their emphasis on one of
these while diminishing the importance of the others. This causes religion to
be come dogmatic, emotional or ritualistic and legalistic. But worship should
be a spiritual activity; the purpose of the doctrines is to give an intelligent
justification for worship; and the purpose of the law is to provide a
framework, form or vessel that prevents spillage or evaporation of the spirit.
Islam is a unitary system where the three faculties must work in
coordination and each of the ingredients (doctrine, worship and law) are not
separate things, but are aspects of the same thing and reinforce each other. This
makes them quite different from how they are normally seen.
Worship is a relationship between three things:- the recognition of one's
nature and its limitations, the recognition of a reality greater than oneself,
and the desire to relate, adjust, harmonize and be at-one with it, for one's
own sake. This relationship can be one of fear (or awe and hope), of love
(adoration) or of faith (knowledge and understanding of truth). In the case of
Islam this greater reality is Allah alone, the creator, supreme power and Lord
of the Universe. Self-subordination, fixation or attachment to anything less
than this is Idolatry, limits human potentialities, lowers human dignity and is
strictly forbidden. This is because the Spirit of Allah, Himself, is within us
(15:29, 32:9, 38:73). Worship is, therefore, a realization of this.
Worship has three aspects:- To
recognize, to adore and to serve. It can be understood in four ways:-
(1) It is the natural state of all things in that they serve a cosmic
goal. Whereas other things do so unconsciously, human beings must also be
conscious of this.
“Do you not see that unto Allah bow down in
worship (or submit in service and adoration) whosoever is in the heavens and
whosoever is in the earth, and the sun, and the moon, and the stars, and the
mountains, and the trees, and the beasts, and many among mankind, though there
are many unto whom the doom is justly due? Whomsoever Allah abases there is
none to honour him; verily, Allah does what He will.” 22:18
“And unto Allah do prostrate
whosoever is in the heavens and the earth, willingly or unwillingly, as do
their shadows in the morning and the evening.” 13:15
“The seven heavens and the
earth, and all that is therein praises Him (declares His Glory), and there is
naught but hymns (celebrates, expresses) His praise: but ye understand not
their praise. Verily, He is Clement and Forgiving.” 17:44
(2) The purpose of the arising of human beings is given by the Quran as
follows:-
"I am about to place a
vicegerent on earth " 2:30
"I created jinn and
mankind only that they might worship Me." 51:56
"O ye who believe! Be
mindful of your duty to Allah, and seek the way of approach unto Him, and
strive in His way in order that you may be successful." 5:35
“Verily, they who
are with thy Lord are not too big with pride for His service, but they praise
and bow before Him in adoration.” 7:206
Worship means serving Allah and that is the purpose for which man was
created. This may be called the Islamic Principle of Objectivity. We are
required to live not according to our subjective desires, automatisms, mental
conditioning or according to the dictates of social, political or academic
authorities, but in accordance with our cosmic purpose which is also inherent
in us.
(3) But man though created perfect with the divine spirit in him (32:9),
fell to the lowest of the low (95:4-6), except for those who behave correctly
according to the nature in which they were made. Spiritually speaking man died
and he must be regenerated or resurrected. Worship is the method by which this
is done. This is also the teaching of Jesus:- "This is Eternal life that
they might know Thee the Only True God...while I was with them in the world I
kept them in Thy name." John 17:6,12. It is falsely believed by those who
misunderstand Islam that it teaches that people should raise themselves by
their own efforts. In fact, this cannot be done without the power of Allah or
without following the instructions that come from Allah as to how this power
may be obtained.
But note that when the angels complained that man would make mischief in
the world, Allah said "I know what ye know not." (2:30) It is likely
that the Fall of man was intended from the very beginning as an educational
experience, in order that he may rise by the efforts he makes - there is less value
in a servant who only obeys, but does not understand and possesses no
initiative of his own. Faith does not mean blind belief.
"Whoso judges not by what
Allah has revealed, these are the wrong-doers." 5:45.
“It is not for any soul to
believe save by the permission of Allah; He sets uncleanness on those who have
no sense.” 10:100
“Verily, the worst of beasts
in the sight of Allah are the deaf, the dumb who understand not.” 8:22
“Verily, We have revealed it
as a Lecture (a Quran) in Arabic; haply ye may understand.” 12:2
“This is a clear message to be
delivered to mankind that they may be warned thereby, and that they may know
that only He is Allah, the One, and that men of understanding may take heed.”
14:52
A Muslim is required to submit to his own nature as made by Allah, and to
His instructions in the Quran because he has become unaware of his own nature.
"So set thy purpose for
religion as a man by nature upright - the nature framed by Allah, in which He
has created man. There is no altering the laws of Allah's creation. That is the
right religion, but most men know not - turning unto Him only; and be careful
of your duty unto Him, and establish worship; and be not of those who ascribe
partners unto him, of those who split their religion and become schismatic,
each sect exulting in its tenets." 30:30-32
(4) Man has great potentialities and these must be progressively
actualised.
“And the soul and Who
fashioned it, and enlightened it with what is wrong and right for it! He indeed
is successful who causes it to grow (or purifies it)! And he indeed is a
failure who corrupts it! “ 91:7-10
Worship refers to acts of faith, devotion and love. It means cultivating
the awareness of Allah, of one's dependence on Him and one's cosmic function,
striving to achieve nearness to Him and aligning oneself with His will. It
means deliberate self-subordination or surrender. A Muslim is required to do
all things for Allah's sake. Worship consists of praising Allah, expressing
gratitude to Him, acknowledging one's shortcomings, asking for forgiveness,
resolving to improve, supplicating for Allah's help. Praising implies that we
not only recognize where the power comes from but also value the attributes of
Allah as the ideals we wish to cultivate. Gratitude creates a positive attitude
and also involves recognition and valuation.
"They (the righteous)
perform the vow and fear a day whereof the evil is widespreading, and feed with
food the needy wretch, the orphan and the prisoner, for love of Him, saying: We
feed you, for the sake of Allah only. We wish for no reward nor thanks from
you. Lo! We fear from our Lord a day of frowning and of fate." 76:7-10
"Say: Lo! My worship and
my sacrifice, and my living and my dying are for Allah, Lord of the Worlds. He
has no partner. this am I am commanded, and I am first of those who surrender
unto Him (i.e. I am a Muslims)." 6:162-163
The implication is that we empty ourselves of our ego (become poor) so
that we become receptive to the divine spirit (which comes from heaven) and we transmit
it into the world. A vacuum must be created within ourselves in order to be
filled - purification is a pre-requisite to development.
(Note: All things in the material world tend to degenerate owing to the
Second Law of Thermodynamics. Evolution or development is, therefore, only
possible by the introduction of impulses, order, or information from above. Worship
in this sense, therefore, has a cosmic function. It is part of the evolutionary
process.)
To summarize:- Worship means (a) That it is the natural state of all
things, a conformity with their nature. It is an act of devotion to Allah, his
creator. (b) That man should serve Allah and fulfill the function for which he
was created. (c) That it is a technique by which man may return to his original
state in which he was created. (d) That he should further develop the
potentialities, which exist in him.
The definition of worship in Islam is a comprehensive one that includes
everything a person perceives, thinks, intends, feels, says and does. It refers
to everything that Allah requires, external, internal or interactive. This
includes rituals as well as beliefs, work, social activities, and personal
behaviour. A person is a whole such that every part affects every other.
There is a distinction between that which is good, that which is evil and
that which is neutral. A good thing is that which is according to the purposes
and nature made by Allah. It leads to harmony and is, therefore, a reward in
itself because it removes conflict and suffering. It follows that anything that
accords with this must be a form of worship. Evil is that contradicts the
nature and purpose. Because this creates conflicts and destruction, it is a
punishment in itself. We are required to do all things in the awareness of the
presence of Allah, in the name of Allah, the Beneficent, the Merciful, and to
offer our acts up to God - that is, to do what is good but leave the
consequences of it to Allah.
The Quran is constantly pointing to the phenomena in the heavens and the
earth as "signs" (ayat) of Allah, just as verses of the Quran are.
Worship includes awe and reverence for nature, Allah's creations and creatures.
The "signs" are also within us and worship leads to recognizing them.
"We will soon show them
Our signs on the horizons (in the Universe) and within themselves (or their own
souls), until it become manifest unto them that it is the truth. Is not your
Lord sufficient , since He is Witness over all things? " 41:53
Thus, the "signs" of Allah have three aspects, an inner psychological
or spiritual one, an outer environmental one, and a social one, in the form of
the Quran or Scriptures in general. The environmental signs are mentioned
thus:-
"Lo! In the creation of
the heavens and the earth, and in the difference of night and day, and the
ships which run upon the sea with that which is of use to men, and the water
which Allah sendeth down from the sky, thereby reviving the earth after its
death, and dispersing all kinds of beasts therein, and the ordinance of the
winds, and the clouds obedient between heaven and earth, are signs of Allah for
people who have sense." 2:164
"There is not an animal
in the earth, nor a flying creature flying on two wings, but they are peoples
like you. We have neglected nothing in the Book. Then unto their Lord will they
be gathered." 6:38
We are required to respect the resources of the earth provided by Allah
and not to waste or misuse them or to create disorder. This includes gratitude
to Allah for all he has bestowed.
"He it is Who produces
gardens trellised and untrellised, and the date-palm, and crops of divers
flavours, and the olive and the pomegranate, like and unlike. Eat ye of the
fruit thereof when it fruits, and pay the due thereof upon the harvest day, and
be not prodigal. Lo! Allah loves not the prodigals...." 6:142 etc. and
7:31
"The faithful servants of
the Beneficent are they who walk upon the earth modestly, and when the foolish
ones address them answer; Peace ; ...And those who, when they spend are neither
prodigal nor grudging; and there is ever a firm station between the
two...." 25:67 etc.
"Whosoever gives thanks
he only gives thanks for the good of his own soul; and whosoever is ungrateful
in ungrateful to its hurt. For lo1 my Lord is Absolute in independence,
Allah is, of course, self-sufficient and has no need of being worshipped.
He can create anything He likes to fulfill His purposes. Human beings must
worship for their own sakes.
"And whosoever strives,
strives only for himself, for lo! Allah is altogether independent of His
creatures." 29:6
"Glorified be He, He has
no needs! His is all that is in the heavens and all that is in the earth."
10:69
"And Allah is the Rich,
and ye are the poor. And if ye turn away He will exchange you for some other
folk, and they will not be the likes of you." 47:38
There is often a misunderstanding connected with this. The implication
seems to be that we should seek our own selfish good. Obviously, this cannot be
worship of Allah but worship of "self" or ego. This apparently
contradicts the requirement that all things should be done for Allah's sake. Worship
is not done because Allah needs it, but because the worshipper loves Allah.
"Say (O Muhammad to
mankind): If you love Allah follow me; Allah will love you and forgive you your
sins. Allah is forgiving, merciful." 3:31
Secondly, we need to know what is meant by "self". According to
32:9, Allah breathed into man of His own Spirit. It is this that gives him his
soul, which is obviously in natural submission to Allah (30:30). This soul is
to be distinguished from the ego, which is an illusion of self, created by the
mind around one's body and its desires (25:43) and by attachment to things
through the senses. It is this that obstructs worship and objective living.
The question is what kind of benefits does worship bestow? The answer is
given in the following verse which defines the nature of success and failure:-
"He is indeed successful
who causes it (the soul) to grow, and He is indeed a failure who stunts
it." 91:9-10
An examination of the Islamic worship or religious obligations shows that
the welfare and growth of the soul has three aspects:-
(a) Spiritual development - increase in consciousness, conscience and will
or self-control, an increase in inner integration (unity), i.e. nearness to
Allah, the ultimate Unity,
(b) Social development - increasing social unity, love, brotherhood,
cooperation, mutual help, ethics, law, justice and organization.
(c) Environmental development, harmony with the environment and the whole
of existence. Man was made a vicegerent and as such has a function in the
administration of the Cosmos. This includes animals, plants, minerals and the
ecological balance.
These three are interdependent. The quality of the individuals which arise
in a community determine the quality of the society and the environment. The
quality of the society and the environment affects the quality of the
individuals who arise in it. Worship depends upon, and creates, awareness,
conscience, will, knowledge, fellow feeling, love, faith, hope, sense of
responsibility, abilities, self-control, inner peace, stability, confidence,
trust and joy - in short an overall increase in Unity, Harmony and Peace. It
implies the gradual removal of all evil, which can be defined as anything which
disrupts unity and harmony and causes conflict and contradiction.
Worship is the cultivation of the higher spiritual faculties (those which
distinguish us from animals) while controlling and channelling the lower more
primitive ones - not to be controlled by them nor to suppress them, but to
harness and utilize them.
Worship, in all its forms, also has three other aspects:-
(a) It requires the acquisition of knowledge of facts, but also of meaning
and values. The seeking of knowledge is itself an act of worship. Knowledge can
be inner, outer or interactive. It can be spiritual, social or environmental.
The world itself has a spiritual, mental and physical aspect.
(b) The cultivation of objective motives, of faith, love and hope and the
removal of prejudices, fantasies, obsessions, attachments and subjective
desires that distort both perception and action.
(c) The cultivation of appropriate abilities, techniques and
methodologies. It is not the quantity of effort and striving which is
important, but its quality and relationships (i.e. its appropriateness).
A human being can be regarded as consisting of a hierarchy of several
levels or spheres (like the Universe of which the human being is a
cross-section). There is a Unity at level 1, which controls many spheres at
level 2. These, in turn, control several lesser spheres at level 3 and so on.
But human beings ordinarily do not function at level 1, but have fallen to
level 4. Levels 1, 2, and 3 lie in their unconscious minds, leaving them in a
state of disintegration. Those who have occasional contact with these higher
levels are said to have revelations or inspirations. The purpose of the special
forms of worship is to make contact with these higher areas and make man into a
complete whole.
Worship may, therefore, from one point of view, be regarded as a system of
psychological techniques designed to facilitate the process of evolution. Or
this development may be regarded as the consequence or reward of fulfilling
human obligations. Or human beings can be regarded as instruments through which
the processes of nature including evolution take place. In fact, each depends
on, and reinforces the others - the more developed the individual the better
can he fulfill his cosmic role and vice versa. Ultimately, the individual
consciousness and will must merge with the Universal Consciousness and Will
(6:162).
"And thy Lord, He is the
goal." 53:42
"Unto Allah is the
Journeying." 3:28 See also 2:285, 5:18, 24:42, 31:14, 35:16, 42:15, 50:43
"Is he who knows that
which is revealed unto thee from thy Lord is the Truth like him who is blind?
But only men of understanding heed, such as keep the pact of Allah, and break
not the covenant; such as unite that which Allah has commanded should be
joined, and fear their Lord, and dread a woeful reckoning; such as persevere in
seeking their Lord's countenance and are regular in prayer and spend of that
which We bestow upon them secretly and openly, and overcome evil with good,
theirs will be the sequel of the heavenly Home." 13:19-22 See also 2:272,
13:22, 18:28, 30:38-39, 55:27
"Everyone that is thereon
will pass away; there remains but the countenance of thy Lord of Might and
Glory." 55;26-27 and 28:88
"Say: My lord enjoins
justice. And set your faces upright towards Him at every place of worship and
call upon Him. making religion pure for Him. As He brought you into being, so
return ye unto Him." 7:29
There are several levels to Islamic worship that have not normally been
differentiated. Though Islam is a Unity, this differentiation will be done here
in order to bring to attention that which is otherwise hidden.
(1) The formal religious obligations are known as the Five Pillars of
Islam (Shahadah, Prayer, Charity, Fasting, and Pilgrimage).
The Shahadah or confession of faith has three aspects:- (a) It is an oath
of allegiance to Allah and the community of those who surrender to Allah. (b)
It is constantly repeated to create taqwa, consciousness of Allah, to remind a
person who he is and what the goals of his life are. (c) It provides a framework
in which a person can interpret and organize all his inner and outer
experiences in order to create a unified self-consistent world view, a unified
system of living, and achieve complete inner integration.
Prayer is an exercise of consciousness, conscience and will which like
muscle exercises cause them to strengthen and grow. An examination of the
wording shows what it is a person is striving for and the repetition of these
words with sincerity reinforces the motives. A concentration of emotion or
desire is also required.
"And when My servants
question thee concerning Me, then surely, I am nigh. I answer the prayer of the
supplicant when he cries unto Me. So let them hear My call and let them trust
in Me, in order that they may be led aright." 2:186
Islamic prayer includes posture changes that aids the circulation,
exercises the muscles and skeleton, stimulates the endocrine and nervous
system. It symbolises and reinforces the concentration of thoughts and motives,
which the prayer also includes. It is, therefore, a coordination of thought,
feeling and action, of body, mind and spirit, of consciousness, conscience and
will. Prayer ought to elevate men and women morally and spiritually and
facilitate them to live and behave in all aspects of life according to the
guidance of God. It reinforces his covenant with God. Because it brings him
into contact with his creator five times a day, it should offer a powerful
counter to all vices, temptations to evil and abominations.
The purpose of salat is to ask for forgiveness and free us of guilt and
hopelessness, to cultivate and express gratitude and, therefore, happiness; to
remove evil within us and to cultivate virtue, to invoke the help and guidance
of Allah, and to make us aware, uncover conscience and develop will, strength
and courage against temptations; to heal the soul and transform us. It
structures the day and ought to affect all activities. It also has a social
element in that congregational prayer requires and induces a certain disciple,
e.g. standing in rows, which removes distinction of rank, and performing the
same acts together at the same time. This promotes unity and solidarity.
Obviously, the efficacy of prayer depends on how it is done.
Though there is a ritual connected with prayer, this should not be
mistaken for ritualism or regimentation. These acts of worship must be done
with full awareness of what one is doing and awareness of the presence of God.
Actions performed mechanically or as habits produce only automatons and do not
facilitate spiritual growth.
"It is not righteousness
that you turn your faces toward the East or the West, but righteous is he who
believes in Allah and the Last Day and the Angels and the Book and the
Prophets, and gives his beloved money to this relatives and the orphans and the
needy and for the ransoming of captives and who observes prayer and pays the
poor-due; and those who fulfill their promises when they have made one, and the
patient in poverty and affliction and the steadfast in time of war; it is those
who have proved truthful and it is those who are the God-fearing." (2:177)
Zakah (poor-due) is a counter to greed, selfishness and envy and promotes
social justice and solidarity. It is a recognition that Allah is owner of all,
that man holds property as a trust, that he owes all to Him and that he must
make some kind of repayment, at least in gratitude. It redistributes wealth and
reduces class differences and promotes greater social stability. But Zakah is
only a part of the general notion of Charity. The Prophet is reported to have
said:-
"Receiving your friend
with a smile is a type of charity, helping a person to load his animal is a
charity and putting some water in your neighbour's bucket is a charity."
"Faith has over sixty
branches; the highest of which is the belief that there is no God but Allah and
the lowest in the scale of worship is removing obstacles in a road."
Courtesy and cooperation are part of worship when done for the sake of
Allah. Whatever one spends on one's wife and children and other members of the
family is a type of charity; small acts of kindness and love are acts of
worship e.g. putting a piece of food in a spouse's mouth. Enjoyable natural
acts are also acts of worship when the name of Allah is invoked. When the
Prophet told his companions that they will be rewarded even for having sexual
intercourse with their wives, they were astonished and asked why they would be
rewarded for doing something they enjoyed very much. After all, the reward of
the act was in the enjoyment. The Prophet asked them whether they thought they
would be punished if they satisfied their desires illegally. When they answered
in the affirmative, he said, "So then by satisfying it legally with your
wives you are rewarded for it." It too is an act of worship when performed
in an honourable manner with good intentions and the blessings of Allah. It
promotes love and unity which creates a wholesome environment for the spiritual
development of the spouses and children. Sexual intercourse is evil when it is outside
marriage because then it is disruptive and destroys families and the mental
welfare of its members. Or when done in debauchery and wholly selfishly it has
harmful psychological consequences.
Several points should be noted here:-
(a) The same acts under certain conditions can be good, and evil under
other conditions and vice versa. It is not, therefore, the act as such but the
context which determines whether a thing is good or evil.
(b) (i) The motive determines whether an action is good or bad for the
doer, but not necessary whether the external effects are good or bad. (ii)
However, Knowledge is also required. It ought to be part of the motive of the
doer to ensure, as far as he can, that the external effects are good. He can be
held responsible for neglect and inexcusable ignorance. (iii) A third
requirement is the possession of sufficient ability or skill.
(c) The idea that only the difficult things are good while the enjoyable
things are evil is rejected. Religion is not a matter of austerity and misery.
It is not that we should seek to do the difficult things, but on the contrary,
we ought to enjoy doing that which is good.
(d) Any action or situation can be made sacred and used for spiritual
benefits when suitable inner conditions and attitudes towards them are
cultivated. It is not the outer forms but the inner states that have
significance. However, Islam does not see the inner and outer as independent of
each other. There is a Law of Correspondence or Equivalence such that inner
conditions produce outer signs and outer conditions can reveal or produce inner
states.
"Forsake the outwardness
of sin and the inwardness thereof. Lo! Those who garner sin will be awarded
that which they earned." 6:121
Siyam (fasting during the day time
of the month of Ramadan) is required for the development of self-control, the
dominance of higher spiritual faculties and values over the lower physiological
ones, and to arouse conscience, empathy and fellow feeling with the poor and
deprived. As it is a social event it also enables mutual encouragement. It also
has therapeutic physical effect by enable the organs to rest and achieve a
balance.
Pilgrimage is symbolic for a an inner journey towards Allah and promotes
it. It also removes differences and promotes the unity of all Muslims
throughout the world. And its rituals provide them with a profound shared
spiritual experience. It gives an opportunity to all Muslims from all groups,
sects, classes, races and organizations, and nations from all over the Muslim
world to meet annually in a great gathering, to worship Allah together and
discuss affairs. The Muslim is encouraged throughout life to arrange his
affairs in such a way that he can do the Hajj at least once in his life time.
This makes his entire life into a pilgrimage.
Thus, formal worship trains the individual to love his Creator and to
develop constant awareness of Allah and a strong will to remove the evil within
himself and in the community and environment and to establish the word of God
throughout the world.
(2) Apart from the these Pillars there are also three Duties:- (a)
Striving (inner and outer Jihad) to get rid of evil within oneself and in
society and to establish the good, (b) seeking knowledge, and (c) Endurance
(persistence, patience etc.). These refer to aspects of all actions.
"And whosoever desires
the Hereafter and strives for it with the effort necessary, being a believer,
for such, their effort finds favour (with their Lord)." 17:19
"Man shall have only that
for which he makes effort." 53:39
Seeking knowledge is a means of knowing Allah and it also gives us powers
to control and adjust.
"O man, follow not that
whereof thou hast no knowledge. Lo! The hearing and the sight and the heart -
of each of these it will be asked (to give an account)." 17:36
"Say: My Lord, increase
me in knowledge." 20:114
"Allah created not all
things but with truth. He details the revelation for people who have
knowledge." 10:6
"And follow not the road
of those who have no knowledge." 10:90
"Allah will exalt those
who believe among you, and those who have knowledge, to high ranks. Allah is
informed of what you do." 58;11
"We raise by grades whom
We will, and over every lord of knowledge there is one more knowing."
12:76
Endurance, the overcoming of difficulties both outer and inner ones, is
necessary for all successful actions.
"O ye who believe!
Endure, outdo all others in endurance, be ready, and observe your duty to
Allah, in order that ye may succeed." 3:200
"If you punish, then
punish with the like of that wherewith you were afflicted. But if you endure
patiently, verily it is better for the patient. Endure thou patiently. Thine
endurance is only by the help of Allah." 16:126-127
"Surely We shall try you
with something of fear and hunger, and loss of wealth and lives and crops, but
give glad tidings to the steadfast who say when misfortune strikes them: Lo! We
are Allah's and lo! Unto Him are we returning." 2:155-156
See also 2:45,177, 4:25, 5:48, 7:87,128, 11:7,115, 12:90, 18:7, 21:35 etc.
etc.
(3) In addition to these we have the whole of the Ethical teachings of the
Quran. This may be regarded as a form of physical, mental and spiritual
hygiene. This includes (a) honesty and inner and outer integrity; (b) the
removal of negative things such as lying to oneself or others, stealing,
swindling, deceiving, gossiping, scandal-mongering, boasting belittling,
abusing, slandering, harming, unlawfully killing, adultery; (c) the cultivation
of positive qualities such as justice, kindness, tolerance, unselfishness,
generosity, forgivingness, mercy, keeping one’s word and treaties; (d) the
control of desires and impulses such as anger, lust, greed, gluttony, pride,
prejudice, envy, laziness and so on.
(4) Apart from (a) instructions, the Quran also contains (b) attitudes to
life and the world and (c) doctrines. These refer to action, feelings and
thoughts respectively. The doctrines should be regarded as providing a
framework within which experiences can be meaningfully interpreted. They need
not be regarded as "dogma" except in so far as they exist not to be
criticized but to make people think and try to understand.
(5) Marriage, family life and the bringing up and education of children is
part of Religion. Education was, of course, the main function of the Prophet
(saw) and included all other aspects of life. Education is not something that
is confined to classrooms but refers to the whole of the domestic environment
as well as the social system and its culture - everything that affects the
development of the person. Education includes intellectual, moral, social,
spiritual, political, economic and cultural education. The purpose is to create
a well rounded, balanced, able, conscious, considerate, responsible,
intelligently self-controlled human being.
(6) All work is worship and should be done with devotion, attention and
perfection. Apart from the fact that work provides a living for one's family or
directly benefits it as in the case of the work of housewife, it is also a
means by which a person can perfect his physical skills, mental concentration
and awareness, and cultivate qualities such as patience and diligence. He also
serves the community.
(7) There is an attempt to unify all aspects of life and existence. The
whole of a Muslim's life is, or ought to be, worship. It regulates life on all
levels: individual, social, cultural, economic, industrial, political and
spiritual. The individual who seeks the pleasure of Allah (Who sees all
things), is fully self-reliant and will always strive to do his best, honestly
without excuses, self-deception, external supervision or coercion of any kind.
The ideal is seldom reached, and most people fall short of it to various
degrees, but it is the effort to reach it that counts. We should not expect
everyone who professes to be a Muslim to be perfect. Nor is it the case that
someone who outwardly seems a better person than another, is in fact so. He may
be making less effort than the other. It is the effort that has the
transforming effect.
"Say (O Muhammad): O my
people! Work according to your powers. Lo! I too am working." 6:136
Worship could be regarded as having three levels:- (a) it is submission to
a discipline. (b) It is based on faith, love and hope.(c) It is constant
awareness of the presence of Allah.
Some people suppose that the outer format of worship is as important as
the inner state while others deny this. Islam does not make absolute
distinctions between the two (e.g. 6:121). The inner condition must produce an
outer result and vice versa and the outer conditions must be arranged to
produce beneficial inner states. There is certainly a correspondence between
the inner and outer state, and each tends to modify the other. All inner
intentions lead to equivalent postures and actions. One can often judge a
person's inner state by his outer. A person in despair or fear, for instance,
has a certain posture and expression on his face. Conversely, if certain
activities or postures are adopted then the equivalent inner state will result.
The act of prostration in Islamic prayer corresponds to an inner state of
surrender (Islam) and reinforces it.
There are a number of methods of worship:- prayer and meditation, acts of
physical effort, self-extension and courage; the pursuit of excellence,
self-improvement, the development of skills and self-control; study and the
pursuit of knowledge, truth, justice and charity; increasing unity and
happiness, good works of all kinds; service to others, the community and the
environment. We are told that Allah sent many messengers and that each community
has been given doctrines in its own language (or conceptual system) and its own
rites and practices (14:4, 22:67). It follows that apart from the fact that
worship consists of many different activities there are also numerous valid
systems of worshipping Allah. Though worship has been given certain forms, it
is not these forms which constitute worship. They exist to contain and retain
the spirit, to prevent a loss due to forgetfulness, "spillage" or
erosion.
As in everything else, some forms of worship are more effective than
others. Some have been constructed by wiser and more knowledgeable men than
others. The question is: Was the format of the Islamic prayer constructed by
the Prophet or was it created by some lesser persons? If it was created by the
Prophet then we must suppose that he did so because that was the most suitable
for the people he led. It may also have been the most suitable for the
conditions that existed at the time. The change in people, condition and times
may well affect the efficacy of the exact format of worship. The Prophet
however does not appear to have been rigid about it and variations were
practiced in his day.
The criterion for worship, specially prayer, appears to be that the
individual is:- (a) sincere; (b) that he understands the concept of Allah
correctly - i.e. it is not an idol or something less than Allah, a mere
creation; (c) that he conducts the prayer with correct awareness of the
presence of Allah; (d) that he cultivates a concentration of attention; (e)
that the things he asks and strives for are spiritually beneficial; (f) that he
uses those physical postures etc. which aid or reinforce the correct inner
state; and (g) that he does his prayer in environmental conditions which are
conducive to prayer.
Some people think that the format is also the command of Allah. It is part
and parcel of their devotion to Allah to stick to it. On the other hand other
people bring arguments against such adherence in order to water down their
worship, or rationalize it away. On the other hand everyone must certainly
worship in the best way he can. Only the person himself can determine his
internal state and only Allah will judge.
"No laden soul will bear
another's load. Then unto your Lord is your return; and He will tell you what
you used to do. Lo! He knows what is in the breasts of people." 39:7
"Each soul earns only on
its own account, nor does any laden soul bear another's load. Then unto your
Lord is your return and He will tell you that wherein you differed. He it is
Who has placed you as vicegerents of the earth and has exalted some of you in
rank above others that He may try you by that which He has given you. Lo! Thy
Lord is swift in prosecution, and lo! He is Forgiving, Merciful."
6:165-166
The Quran calls itself a Guidance and not a compulsion. This means that
the recommended activities have a purpose and are regarded as efficient ways of
reaching the goal, but you may accept them or not. The Quran recommends prayer.
If you wish to reach nearness to Allah then you will obey the instruction. It
becomes an obligation. Compulsion is spiritually or psychologically counter
productive. This is because the purpose of worship is inner growth, increasing
self-control and self-determination while compulsion enslaves - someone else's
will causes the action.
There is, however a difference between a psychological and a social
benefit. It may well be that if the rites and external forms of worship are
allowed to lapse, then the whole spiritual life of the community will also
gradually slip away. It may be that the influence of the few who are allowed to
flout social conventions will spread because values are diluted. If there were
no law that punishes criminals then criminality would spread and it would be
regarded as a norm. This not only destroys the value system that motivates
people but it would create a society where the opportunities and possibilities
of leading a moral and devout life would disappear. The value systems and the
social conditions also affect marriages, reproductive trends and the
propagation of genes, which eventually alters the very nature of communities,
their adjustment to Reality and their fate. It has to be remembered that man
has a purpose - the Universe is not made for people, but people are made for
the Universe and for the purposes of Allah (11:7, 30:8, 40:57, 35:16).
Therefore, a law with deterring punishments and rewards is required. The
severity and extent of this will depend on the nature and values of the people.
On the
other hand insisting on the outer may cause the inner spirit to evaporate
without anyone noticing it. The outer forms themselves come to be regarded as
the goal instead of the means. Both tendencies are tragedies that cannot be
avoided unless correct practices are reinforced by correct teachings and the
cultivation of correct motives. This is not provided by secular educational
systems, but requires specialist schools. But the introduction of formats of
worship also had the function of modifying the social structure. This brought
mutual reinforcement, certain amount of order and stability, and channelling of
psychological energy in useful directions. It also transmitted the more
transcendental ideas down the generations so that even if the majority of
people did not themselves benefit from it, they did reach a more discerning
substantial minority who did apply and benefit from these ideas. By modifying
themselves, they also shed their influences into the community. They also serve
who merely transmit.
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16. The Holy Quran.......... Contents