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Friday March 29, 2024

Ablution and prayers

Part - VRandom thoughtsIslam has a very pragmatic approach in combining the physical and the spiritual in this life and for life hereafter. This feature is reflected in all its teachings and injunctions. Prayer is considered to be the highest form of spirituality. It is the link between man and

By Dr A Q Khan
May 25, 2015
Part - V
Random thoughts
Islam has a very pragmatic approach in combining the physical and the spiritual in this life and for life hereafter. This feature is reflected in all its teachings and injunctions.
Prayer is considered to be the highest form of spirituality. It is the link between man and his creator – renewed and refreshed five times a day. It is at this time that man is closest to his creator. Though spiritual, the act of prayer is not devoid of physical benefits. Physical cleansing of the body prepares for elevation of the soul.
Praying in mosques brings together people of the locality, thus creating cohesion in the community and social awareness. On Fridays there is an even larger congregation with Eid prayers bringing together the maximum number of believers. In this way, prayer leads to social cohesion and solidarity.
On a personal level, prayer presupposes personal hygiene. Without wazu, clean clothes and a clean environment, prayer is not possible. Since prayer takes place five times a day, it requires a high level of personal and environmental hygiene. For this reason our Holy Prophet (pbuh) said: “To maintain cleanliness is an integral part of faith”. A community whose members are obliged to perform wazu five times a day cannot remain indifferent to the necessities of have a clean body, clean clothes and a clean environment. Any lapse would interfere with the highest spiritual activity – prayer.
Islam is a religion that emphasises practice along with faith. The Quran repeatedly stresses that those who have faith and do good deeds will be successful in this world and find an abode in the hereafter. Professing faith but failing to apply it to daily life has little value in Islam.
Man has been entrusted with a dual responsibility – a responsibility to his own self and to others. The real test of faith lies in our behaviour towards others, since man is prone to selfishness and inclined to pursue his own well-being first and foremost – the instinct of self-preservation. However, man is distinguished from having purely instinctive behaviour by his ability to do good to others.
According to Shah Waliullah, the greatest Muslim scholar and philosopher of the Indian Subcontinent, the main distinction between man and animals is not intellect or reasoning, but his altruism. In an ideal situation, man cannot find fulfilment merely in his own biological satisfaction. He feels the urge to overcome his own needs and to do things for others. He strives to improve his surroundings and works for the common benefit of the community, society and humanity.
Thus, the real test of how Islamic we are lies in our social behaviour – whether or not we are willing to help others. Are we making an effort in our daily lives to make the lives of others more peaceful and pleasant? In other words, the level of our ‘faith’ depends on to what degree we have been a source of compassion to others. How we have behaved towards our kith and kin and our neighbours, colleagues and other members of society in general.
It is by the measure of our success or failure in performing our duties to others that the genuineness of our faith will be tested. There lies the greatest test of our commitment to Islam. As to our obligations towards Allah, He is All-Forgiving, ever Merciful. He will pardon our lapses if we seek forgiveness and repent. I quote here from Muhamad Asad’s ‘Road to Makka’. Please read carefully and with understanding.
“There are few things, if any, which bring men so close to one another as praying together. This, I believe, is true of every religion, but particularly so of Islam, which rests on the belief that no intermediary is necessary, or indeed possible, between man and God. The absence of all priesthood, clergy, and even of an organized ‘church’ makes every Muslim feel that he is truly sharing in, and not merely attending, a common act of worship when he prays in congregation.
“Since there are no sacraments in Islam, every adult and sane Muslim may perform any religious function whatsoever, whether it be leading a congregation in prayer, performing a marriage ceremony or conducting a burial service. None need be ‘ordained’ for the service of God: the religious teachers and leaders of the Muslim community are simple men who enjoy a reputation (sometimes deserved and sometimes not) for erudition in theology and religious law.”
Much has been written about culture, the meaning of cultured behaviour and that of a cultured personality. Mawlana Ashraf Ali Thanvi, a great scholar of the Indian Subcontinent who died in 1943, explained it in this way: “The minimal requirement of cultured behaviour is not to be a cause of the smallest inconvenience or discomfort by act of tongue or any other behaviour. The highest criteria of cultural attainment is to be of utmost convenience and comfort to other by all means possible.”
This golden principle of cultural progress opens up unlimited possibilities. Whatever improvement is made in our lives, and in the lives of others, which becomes a source of solace, satisfaction, peace, tranquillity and comfort falls under the ethical norms of Islam. If we observe this golden principle, we will then become true believers.
Tailpiece: In my last column I had mentioned my reservations about the Jamaat-e-Islami’s political activities. Last week my dear friend, Liaquat Baloch, came to see me to condole my brother’s death and he mentioned my article. I frankly reiterated that I felt the JI had done the nation and the country a great disservice by turning to politics and ignoring character building.
They had participated in the by-elections in Karachi, knowing full well that they didn’t stand a chance. The JI candidate obtained only 4,000 votes against 93,000 for the MQM candidate. By doing so, they had wasted millions of man hours and millions of rupees of public money on a lost cause.
I am extremely grateful to all who offered sympathy and condoled the sad demise of my elder brother, Abdul Hafeez Khan. It is not possible for me to react to each and everyone individually, for which my apologies.
Concluded
Email: dr.a.quadeer.khan@gmail.com