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Compiled by: Azeem Ayub |
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Reflections |
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In the Name of Allah, |
Mosques
Mosques have a
compelling influence in the Muslim society. Considering this extraordinary
importance of the Mosque pulpit, the Prophet (sws) set the rule that none other
than the heads of the state and their viceroys may lead the Friday Congregation
and deliver sermon on the occasion. The service cannot legitimately be assumed
by an individual on his own accord. However, when the ruler is not able to
fulfil his duty in this regard, under a valid excuse, individual scholars can
take his stead and lead the congregation and deliver the sermon that too with
the express will and permission by the authorities.
This norm
established by the last Messenger of God indeed indicates that, in the true
religion of God, the hub of the authority is the mosque. There is no Pope in
Islam. Nor a Brahman. Muslims choose their political leadership and expect from
their rulers to lead the worship rites and rituals. This abolishes difference
between religion and politics forever.
The caliphate
established and run by the pious Companions (rta) of the Prophet (sws) followed
this sunnah with all its spirit and in perfect grandeur. The saddest tragedy in
the Muslim ummah did not, however, wait long. Marred by unworthy deeds, the
subsequent rulers were no longer able to face the public in the weekly
congregations. They had to relinquish the pulpit of the mosques to the clergy. A
direct consequence of this failure on the part of the rulers has been that the
religion was denuded of its grandeur and politics its beauty. The party that
merited honour and prosperity has remained subservient for centuries.
Contrarily, the party which should have remained subservient to has got out of
line to the extent that any effort to bend it down to its original position is
feared to face myriad problems. Mosques are now fortresses controlled by the
sects. The leaders of such sects occupying the fortresses safely hurl stones at
one another. The facility of the pulpit on the Friday Congregation yields great
power to the clergy. Our society has reaped a strong faction of the professional
clergymen which is literally a black spot on Muslim scholarship. When directed
at the opponents the tongues of the clergy spawn poisonous snakes which shower
lethal secretion. Every caller to the truth falls victim to them. They spare no
one. Research and education is always their most favourite victims. Mosques are
open and accommodating for only the preaching of heresies and sectarianism. They
are mostly closed to the propagators of the pure message of the religion based
on the Qur’ān and the Sunnah. It has been made impossible for a true and honest
scholar of Islam to make the mosque a centre of his preaching and fulfil his
duty to propagate the religion under the command of God.
This awful misery
prevailing in our mosques is appreciated by all possessed of understanding.
Correction and reforms are possible. But the only way to achieve this is to
adopt the Sunnah of the Prophet (sws) introduced in the beginning of this essay.
A positive effort in that front, in my view, requires the following gradual
steps: 1. The headquarters of all the administrative units in the country are shifted to the central congregational mosques in the locality. Administrative units are decided and categorized keeping in consideration the objective that the central congregational mosque in a locality fulfils all the needs and requirements of the local populace. 2. Offices and courts necessary for an administrative unit are set up beside the mosque in every centre. 3. In the central and provincial capitals one particular mosque is declared the central congregational mosque. 4. The head of the state takes the responsibility to deliver the Friday Sermon and lead the congregation in the main mosque of the central capital. Similarly, in the provincial capitals, the governors lead the prayer and deliver the sermon. In the small administrative units, the representatives of the state and government officials discharge this duty. 5. Friday congregations are banned in any other mosque. 6. Government should manage and administer the mosques. 7. Every scholar is given the right to hold classes and gathering in the mosque with a view to educate and train the masses and deliver sermon of moral and religious teachings according to his understanding and views.
(Translated by Tariq Mahmood Hashmi)
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Reflections |
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Read & Reflect
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Debate & Discuss * Discussion Forum: Norms of Gender Interaction | ||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
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* General Discussion Forum: Arguments regarding the Existence of God
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Read and Reflect |
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Following are a number of tips that will be
useful for those who are interested in improving their daily prayers. It should
be emphasized that these are all based on practical experiences and are not
derived from the Qur’ān, Sunnah or Hadīth, although many of them are supported
by these sources Nevertheless, to the best of my understanding none of the
following is opposed to or in conflict with the Qur’ān or Sunnah.
1. There is a vast difference between a prayer
which is offered on time and one that is delayed. No matter how effective the
postponed prayer is, we can be assured that it could be many times more
effective if we offered it on time. Part of improving and purifying our soul is
to allow the prayer to interrupt our daily affairs rather than allow our daily
affairs to interrupt our prayer times.
2. We should let our life (e.g. daily affairs) be
oriented around our prayer. Instead of thinking that life is spending 24 hours a
day during which we offer 5 prayers, we should consider that life is 5 prayers a
day in the middle of which we are living.
3. We should not mind our daily work to be
interrupted by prayers; rather we should be keen on interrupting it with prayers
(of course when this can be done with no undesired consequences for yourself or
others). What is one of the most enjoyable things that we do not like to be
interrupted from? Watching a movie? Being with friends? Playing games? Studying
Islam? Debating with others? We should improve our spiritual position and make
our selves less relying on worldly affairs by willingly interrupting these
affairs with an on-time prayer. We need to recite the prayer with its normal
speed and with full concentration on these occasions. On the other hand, when
there is really an important task that is needed to be done promptly, if
possible, we should still offer the prayer on time but make it as short as
possible. We will gradually get used to offering prayers even if they fall in
the middle of our tasks without losing our concentration when we come back to
them. We will find that this can also bring some blessings in the task we are
engaged in.
4. Optional prayers (nafal) have many effects on
one’s soul. Two of these effects are: a. They can be seen as a practice and a rehearsal for the obligatory prayer much like the practice we do for our exam or for a sports match. b. They compensate for obligatory prayers which are not offered in a proper manner.
It has been practically proved that offering a
routine amount of optional prayers every day eventually has a significant effect
in improving our daily obligatory prayers. (The emphasis is on “routine amount”
not “extensive amount”)
5. Although it is not obligatory, but in order to
improve our prayer, it is always better to refresh our ablution even if it is
still valid from our last prayer.
6. Ablution is primarily for physical cleansing.
I think it is also a symbol of our spiritual cleansing. Try to feel this. For
example when washing our face we may also intend to purify our face (including
eyes, mouth) from any sinful and useless act. The same can be said for the hands
and feet. When wiping our head we may also intend to purify our self from any
sinful or useless thoughts.
7. When we make your ablution, it is like
brushing our teeth. We won’t eat chocolate immediately after brushing teeth. So
we should not engage our selves in worldly affairs (good or bad) after making
ablution. We should go directly to offer our prayer.
8. There are a number of milestones in our prayer
that can take us from a spiritual state to an improved spiritual state. It is
helpful to be aware of the ascending transmission of our spiritual condition
throughout these points in our prayer: Commence the prayer with takbīr
This is a stage in which we are saying a
temporary good bye to the outside world and is the point from which direct
communication with our Creator will begin. It is like shutting down the door to
any disruptions and disturbance in the way of our communication with our lord.
It is interesting that the movement of hands at this stage (from ears down) is
very much inline with this intention. Arriving at the words: iyyāka na‘budu wa iyyaka nasta‘īn
In Sūrah Fātihah, we start our prayer by
addressing God in the third person. The first place we address God as the second
person is when we say the above words. We should consider this as the point
where we reach the climax of what we want to achieve by reciting Sūrah Fātihah
in our prayers. We need to make this phrase the warning and awakening signal in
the prayer so that when you we them we feel compelled to focus more. If we feel
like it, we can repeat the phrase till we are satisfied (there is no problem in
doing so from the point of view of sharī‘ah). Kneeling (Ruku‘)
Kneeling is a sign of doing away with our
selfishness after appreciating the presence of a superior and glorious Being.
Idealistically going to the kneeling position should be regarded as a natural
reaction to a stronger feeling of humility in front of our Creator. In other
words, one should reach a stage in which one finds no other choice but to kneel
in front of the superior and glorious Being in front of him. Of course, not
everyone can reach this level of prayer. However, even being aware of this will
help to work towards that level. Prostration
Prostration is a higher degree of humility before
Allah. Here, even kneeling is not enough to show the humble feelings of a
Muslim. Falling on the ground in the state of prostration is the only way to
express this level of humility. All that was said above about kneeling applies
here but on a much greater scale. Tashahhud
We should not take the last part of our prayer
lightly. Tashahhud is in fact the concluding part of the prayer. After a
divinely guided spiritual journey, we are now renewing our allegiance to Allah
and His messenger. This (if done correctly) can have a tremendous effect on
reinforcing our faith. Once we do this and finish our prayer, potentially we can
start our life afresh as a better person.
9. Prayer is talking to Allah. We normally dress
decently when speaking to another person. So we must do our best when we want to
talk with Allah. Our attire should be decent and clean. Our hair should be
combed. It is preferable that we brush our teeth and moderately perfume
ourselves. All this will help us believe and appreciate that we are going to
enter into a dialogue rather than talking alone to our own selves.
10. The entire earth has been made a worshipping
ground for Muslims. When the prayer time comes and we are not at a convenient or
private place, it may be wise to wait till we get to a comfortable place to
pray. However, to work on our faith and strengthen it, it is also good to carry
on with our prayers in the first possible place (being in a park, a corner of a
street or a shop, a peaceful area at the work place - if there are no prayer
rooms). Of course this is with the condition that (if applicable) the owner of
the place does not mind our praying at his/her place and also that our prayer in
public does not cause any inconvenience or annoyance to the people present. In
any case, if we wait to reach a more appropriate place, this should only be for
the sake of having a better prayer and not because of being shy or lazy.
11. Like an airplane that needs to speed down the
runway before taking off, our spirits too need preparation for reaching their
maximum capacity in getting closer to Allah. Saying iqāmah with concentration
and doing istigfār before the prayer can be considered as part of this
preparation.
12. While in the standing position of the prayer,
we should not take away our eyes from the place of prostration. In the sitting
position, we must not take away our eyes from our knees or the pointed finger
(of course unless we are saying salām). This will help us focus and help bring
more respect and humility within the prayer.
13. We should always try to avoid making
excessive movements during the prayer. If we need to move our hands (for
instance to scratch the face), we should do so with humility and respect in
order not to disturb the very formal atmosphere that is established. This might
further help us find ourselves in the presence of God.
14. One of the things that prevents us from
making the most out of our prayer is that the prayer become a ritual habit for
us. To avoid this, we need to bring some variation in the prayer every now and
then, like reading another version of tashahhud or reading a new sūrah after
Fātihah or shortening or lengthening one of the rukū‘ and/or prostration.
15. In general and as a routine, we should make
the prayer a little bit longer than what we would consider a comfortable length
of prayer. However, we need to keep in mind the previous point regarding shorter
prayers. It is sometimes very helpful (for an improved prayer experience) to
temporarily change the routine and to offer the prayer faster (or much faster)
than usual.
16. The rather short pause after rukū‘ before
going to prostration and the one between the two prostrations are very
important. These can help us appreciate the different stages of the prayer that
we are going through (refer to point 8). It is narrated that the Prophet (sws)
used to stay for a while in these postures.
17. In the prayer, we enter into a dialogue with
God. Like any dialogue, our focus should be on the other side of the dialogue
(God) and not the means of dialogue (words uttered). We must not concentrate on
the words, we must concentrate on the one for whom these words are uttered for
then the concentration on words will naturally follow. When we are talking with
a person, we automatically say speak without too much attention to the words we
utter. It is the appreciation that the person is listening to us that makes us
use appropriate words and not the other way round. The same analogy can be found
in prayers. The best focus in the prayer is one where we are focusing on the
fact that God is present and is hearing what we are saying. If, instead of this,
we only try to focus on the words we utter, we will end up finishing the prayer
without really feeling that we actually talked with someone.
18. Following from the previous point, we should
not worry about a few gaps in our concentration and should stick to the main
focal point. We need to make sure that we are not focusing on concentration, but
that we are focusing on God.
19. Relevant to the above, and in particular if
we do not understand the Arabic, we need to know the meaning of the words we are
saying. However, it should be noted that the prayer is not the place for
practicing the meanings of the words. This should be done when we are not
praying.
20. The prayer is not an opportunity to read the
Qur’ān beautifully. We should avoid giving even minor attention to this aspect.
Humility is the main point in offering the prayer which is not necessarily the
same as reading the Qur’ān beautifully. Of course, there is nothing wrong with
reading beautifully; it is in fact highly recommended. The point, however, is
that it is not the aim of offering the prayer and it should not be the main
point of attention in the prayer. Interestingly enough, the most beautiful
recitations are those that come naturally when one feels humility during the
prayer.
21. Unless we are in congregational prayer, we
need to avoid being in a disruptive place.
22. The Qur’ān says that the prayer restrains
people from shameful (fahshā) and unjust (munkar) deeds. Two lessons can be
learnt from this: a. If we can offer the prayers with a clear conscience while being in a state of sin, then our prayer is not a satisfactory prayer.
b. We must avoid shameful and unjust deeds to be
able to have better prayers.
23. The relationship between hypocrisy and the
prayer is like the relation between fire and water. One of the signs of
hypocrisy could be that we feel that our prayers in the presence of others are
better than those offered alone. The real amount of our progress in prayers is
what we can feel when praying alone and not what we feel when praying in the
presence of others. 24. It is
highly recommended that the obligatory prayers should be offered in
congregation. Some of the above points might be irrelevant to a prayer that is
offered in congregation. Nevertheless all the above equally apply to the
optional prayers.
URL:
http://www.monthly-renaissance.com/issue/content.aspx?id=1034
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Discussion Forum: Norms of Gender Interaction
Sabihah
atifrafi
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General Discussion Forum:
aijaz47 Dear Mr. Hanif
Existence does not necessarily have to be physical. As regards Mermaids, their existence is imaginary or fictional. Thus if it has a name it exists.
Secondly, denial does not mean that that particular thing does not exist. One shall have to provide the prove for the denial. Physical existence is an attribute. So far it seems Mermaids do not have that attribute. Their existence is fictional. Can you deny the fictional existence of Mermaids?
Thirdly, Allah is The Creator of Universe and Claims to be so. I have not heard of anyone claiming to be the creator of The Creator. Answer shall be provided when the question arises.
student1 This is your reply to Mr. Hanif but I would like to present my comments on your reply and I hope you wont mind.
quote:
Dear Mr. Hanif
aijaz47
So you agree that
denial does not mean that a particular thing does not exist. Thanks for
accepting my point.
aijaz47
aijaz47
This is in reply to
your question "who created Allah?"
aijaz47 Kindly go to Forums> History of Quran> Collection under Abu Bakar ( may Allah be pleased with him).
Jhangeer Hanif (modeator)
I think you want to
say that existence does not have to be 'actual'. Because we know that
mermaids do not actually exist; they are fictitious in contrast to
reality. We are not taking about the nature of God's existence -
spirirtual or physical; we are talking about whether it is actual or not.
Hence when we talk about mermaids, we know that their existence is not
actual or real. Is this the case with God?
In the second
response, you are again confusing 'actual or real' with 'physical'. I am
not talking about the nature of existence. I am talking about whether
something really exists? Hence the stress is on real. I had written
Comments:
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Pause
and Ponder |
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Question: I have heard a Muslim speaker say that the Qur’ān contains guidance on everything. He was speaking with reference to the following verse:
Answer:
Whether the Qur’ān contains guidance on everything or not is another issue.
However this much is certain that this verse cannot be presented in support of
this popular view. The context of the verse shows that the verse has a specific
connotation. I’ll try to explain it to you briefly.
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