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Reflections |
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In the Name of Allah,
the Most Gracious,
the Ever
Merciful
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On Religion and Habit
Most of the religious
practices are repetitive and periodic in nature. Muslims offer prayers five
times a day, fast for about a month every year, and similarly Christians
visit the Church every Sunday and also fast for forty days each year. The
basic purpose of this repetition is to provide a permanent mechanism for
remembrance. That is why we often hear Imams (prayer leader in mosques) and
ministers/ fathers (those who lead in service in the churches) emphasizing
on the followers to carry out prescribed religious practices regularly and
make them a habit. Adapting a religious practice as a habit is apparently a
pious behaviour but this piousness has a problem.
I shall now briefly elaborate this problem in the realm of behavioural
science, and suggest that some times, even a pious habit can create
difficulties. My focus will be the Salah, the prayer that Muslims offer five
times a day.
Habit is ‘an acquired act that is practiced regularly and with a minimum of
voluntary control.’ (Dictionary of Behavioural Science: p. 153, 1989;
emphasis added). The Salah is acquired as Muslims learn it in their homes
and in the mosques. It is practiced regularly as prescribed by Islam.
However, and here is the problem part, attributing the third component of
habit i.e. a minimum of voluntary control with the Salah may create
conflicts with its basic purpose. Despite the fact that the Qur’an commands
Muslims to offer the Salah at about 700 places in the scripture, it remains
a voluntary act as no one can be punished for non-compliance as opposed to
cases like adultery and gambling, as provided for by Islamic law. In this
sense of the word, the adoption of the Salah as a practice should not be
considered merely as a habit. Habit pertains to a specific and spontaneous
response to a given stimulus, and in this sense also, the Salah is not
closer to a habit. Muslims do not offer their prayers merely as a response
to some stimulus like, so to say, a call from conscience. They do it
strictly according to a prescribed format and schedule, and internal and
external stimuli are not likely to affect these dispositions, though quality
of the prayer might be affected. Hence our temporary, and strange conclusion
is that a pious act like the Salah should not become a habit, at least in
the ordinary sense of the word.
Fortunately, Behavioural Science suggests more than one conception of habit.
We can solve the above-mentioned paradox in the light of the work by J.
Dewey, who has distinguished between ‘routine’ and ‘intelligent’ habits.
Former ‘offer adjustment to a more-or-less static environment’ and latter
‘guide the individual to a better adjustment to a changing situation.’
(Ibid) In the light of this categorization, one can notice that the Salah in
its original form, was not introduced as a routine habit, but as an
intelligent habit. That is why, at least its form, its timings, and even
Qiblah -- the direction to which Muslims face during prayers-did not remain
static in the early period but reflected to better adjustments to changing
(socio-political) situations. This flexibility is still preserved in many
ways. The Qur’an allows Muslims to reduce their Salah to half during travels
and wars. Similarly, Sunnah - the practice of Prophet Muhammad (sws) -- sets
different durations of the Salah according to the timings of a day, (in the
day time and wee hours, it is smaller and in the night, it is longer). It
also allows merging the prayers during Hajj -- the annual pilgrimage, and
prescribes additions in the Salah on Eid (the annual religious festivals
following the fasting month and during Hajj). More importantly, and that is
the most relevant point for normal daily prayers today, the Sunnah has set
the precedence of reciting different verses from the Qur’an and numerous
supplications during the Salah and does not become monotonous in its choice.
This last practice, however, is not popularly followed owing to the
difficulty in remembering and recalling different verses and supplications
in the Arabic language and Muslims, throughout the world, tend to recite
more or less similar contents. (People having Arabic as their native
language might be excepted).
The Salah thus, originally an intelligent habit, is now generally practiced
as a routine habit and perhaps, that is why it has practically reduced to
merely a ritual, making little impact on the character of those who offer it
regularly. Revival of original form of the Salah, without undermining the
importance of essence and spirit, in terms of the heterogeneity of its
contents, as originally prescribed by the Prophet (sws) himself, could offer
a solution. Religious scholars can play an important role by educating the
masses both about the enormous diversity of prescribed content and its
meanings. The preconditions to this reformation remain research,
flexibility and tolerance -- practices, which are not found in abundance in
Muslim societies for centuries.
Author:
Ali Salman
URL:
http://www.renaissance.com.pk/marecol2y1.html
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In this
Issue |
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Reflections
* On Religion and
Habit
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Read & Reflect
* Attributes of God
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Debate & Discuss
* Discussion Forum:
Introduction to the
Hadith
return
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Express & Explain
*General Discussion
Forum: Confusion
about a Name
return
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Pause & Ponder
* Sighting
the Moon
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Announcements
*
Regarding
Foul
Postings at the
Forums
*
Exhibtion
*
Successful
Participants
Recent
Additions
* Articles
* Q n As
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Spot on Site
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Read and Reflect : |
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Attributes of God
Contrary to the person of God, His
attributes can be comprehended to some extent by a human being. The reason is
that man himself finds some of these attributes within him, though at a very
small scale. God has granted man some portion of His knowledge, power,
providence, wisdom and mercy. Man can thus analogously have some idea of the
attributes of God. This aspect can also be understood by saying that man’s being
is passive in nature. The Qur’an has used various words for the action which
emanates from God to create man’s being: these words are iradah (intention),
qawl (utterance), mashi’at (will), kalimah (word) and amr (state of affairs).
The reality of a sha’yy (thing) is this mashi’at (intention). A sha’yy (thing)
called a sha’yy because of it.
The attributes which manifest in a thing are in reality the attributes of this
word. The reality of man’s being is also the same. Furthermore, he possesses an
awareness of his being and thus is able to comprehend to some extent the
attributes of the maker. However, it is essential for this that a person keep
his intellect alive and that he, under the guidance of divine revelation, keep
reflecting on the signs of God within him and in the world around him. For this
very reason, the Qur’an has repeatedly called upon its addressees to exercise
ta‘aqqul, tafakkur and tadhakkur. Imam Amin Ahsan Islahi writes:
The objective
of ta‘aqqul is that a person should neither be guided merely by his desires,
impulses and emotions and nor should he give himself up to superstitions and
myths; on the other hand, he should be guided by the intellect God has bestowed
him with and must trust the guidance it provides.
Tafakkur means
that one should prudently deliberate on the decrees and laws of the universe and
on the requisites and requirements of human nature, and acknowledge with full
sincerity the principles which govern one’s life which are derived from these
decrees and laws.
Tadhakkur
means that the self-evident truths in which a person believes should be
remembered by him even in the upheaval of his emotions and desires, and then
without any hesitation accept the obvious consequences.
Author:
Javed Ahmad Ghamidi (Tr. by Shehzad Saleem)
Topic URL:
http://www.monthly-renaissance.com/issue/content.aspx?id=39
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Debate and Discuss: |
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Discussion Forum:
Introduction to the Hadith
Topic: Importance of Ahadith
Hischam khan
How important are the Ahadith when it comes to getting a correct
understanding of the Qur’an? I’m thinking particularly of times of
revelation for the verses and Surahs, the context to certain verses, to the
environment of the time etc.
atifrafi
I think the points you mentioned regarding the time of revelation & context
to certain verses. We don't have any other source as authentic as Ahadith
and if any one wants to know about the context of a certain verse, the
environment & time in which it was revealed the only and most authentic
source is the Ahadith.
So, we being Muslims cannot deny the importance of the ahadith in our daily
life.
Shereen
The importance of hadith cannot be undermined. Hadith is a source of
detailed narrations which demonstrate Islamic principles found in the Quran.
However it is important to keep in mind the validity of hadith.
Tariq
Hashmi (Moderator)
Is
the discussion:
http://www.monthly-renaissance.com/janqur2y3.html
of any importance in this regard??
hkhan
Yes
I think its important in order to understand the similar stance regarding
hadith e.g.
"Only those narratives should be considered worthwhile in this regard which
are in harmony with the context of the surah rather than those which disrupt
its coherence."
Perv1
How can you rely on a source which was written 200 years after completion of
the Quran. It contradicts itself and the Quran. There are numerous
contradictions within the hadith. If these contradictions are so obvious how
can you trust anything within the hadith. How on earth did the Muslims
interpret the Quran for 250 yrs until the hadith came long. What is the
point of an hadith when it merely confirms what is in the Quran, if however
it cannot be validated by the Quran then how can you trust it to be true.
God has used the word Hadith approx 18 times in the Quran every mention is
to condemn any hadith other than the Quran. Are you seriously suggesting
that God was not aware what the word hadith would come to symbolize in the
present day or what was the purpose of God stating in the Quran not to
believe in any hadith other the ayats and verses of the Quran or not to
believe in any hadith other than the Quran. hadith and mullahs have caused
endless damage to Islam by diverting people away from the true message of
God as revealed in the Quran.
It is also astonishing that virtually all the translations of the Quran the
word hadith has not been left just as such.
hkhan
Actually we need to keep the hadith in its right position.
People who took it as a source of religion i.e. trying to find rulings or
laws from hadith, transgressed because the source of religion is comprised
of the Qura'n and the Sunnah and the people who ignored it completely
whilst understanding the religion, i.e. day to day manners and dealings,
manners of eating, dressing up, manners of talking, cleanliness, details
about the life of the prophet sws, etc, they transgressed as well when they
ignored the hadith completely. Facts found in the hadith are like jewels.
These jewels have the spirit of the deen and the best practice of the
prophet sws i.e. uswa e hasanah If a person has a vision, he can gain
something from the hadith, which is not available anywhere else
Hischam khan
Historic events and happenings can often not be known with absolute
certainty. However, there can at least be a high probability that they are
correct. The way of the historians in such instances has always been to
accept historic information if there is nothing to invalidate it and if it
fits in alongside the facts. There are indeed numerous Ahadith going back to
the Prophet (p) with complete chains of narrators and also enough
information on their personality. The Ahadith scholars have invented a whole
new science in their study of the accuracy of Ahadith which historians
worldwide have come to admire. Had we rejected all historic information
merely on the grounds that they are not 100 % facts, then we would have very
little knowledge of our history today.
All Ahadith do not contradict each other. There is an enormous amount of
Ahadith that are authentic, and in complete harmony with what is in the
Qur’an, the Sunnah and established facts. If this is so, should we then
reject it merely because it is not an absolute certainty, even though we
cannot find anything wrong in it? Is this how little importance we give to
knowledge on the life of the Prophet (p)?
The first Muslims would have interpreted the Qur’an in light of its context
and style. They would have understood its language best. But they also would
have had knowledge of its background. The Ahadith provide us with background
information and such a thing for a piece of literature is always of value.
There is no doubt about that.
The Ahadith do not merely confirm what is in the Qur’an, they are a historic
source on the life of the Prophet (p).
There is nothing astonishing about it whatsoever. The word has a meaning and
the meaning is what is important. It was not used as a term in the Qur’an –
bottom line! You can say that God knew about the future emergence of Ahadith,
but that does not mean that we interpret verses as we desire, taking them
out of context and adding new meanings on to them. Why did He not clearly
tell them that the “Hadith” He is referring to are those which are going to
be compiled by Muhammad’s (p) followers? Why leave it so vague, especially
when such a big issue is now being made out of it? What I find astonishing
is the lengths that people go to, to invent and clutch unto their own ideas
even when it is completely unsupported by the context. Have they forgotten
how to interpret a piece of literature?
Lastly, if you haven’t already done so, I would advice you to read through
the modules as you will find answers to most of what you have in mind there.
It is also a pre-requisite for anyone wishing to take this course. Without
it, you would struggle in the quizzes.
Perv1
All Ahadith do not contradict each other. There is an enormous amount of
Ahadith that are authentic, and in complete harmony with what is in the
Qur’an, the Sunnah and established facts. If this is so, should we then
reject it merely because it is not an absolute certainty, even though we
cannot find anything wrong in it? Is this how little importance we give to
knowledge on the life of the Prophet (p)?
If you are looking at Islam there is no room for for even slightest
falsehood or contradiction. However if you are looking at hadith book merely
as a source of history then that that is a completely different issue.
The first Muslims would have interpreted the Qur’an in light of its context
and style. They would have understood its language best. But they also would
have had knowledge of its background. The Ahadith provide us with background
information and such a thing for a piece of literature is always of value.
There is no doubt about that.
Why is it of a value? How can you be so sure that there is no doubt when you
yourself accept that some of the hadiths are not accurate.
There is nothing astonishing about it whatsoever. The word has a meaning and
the meaning is what is important. It was not used as a term in the Qur’an –
bottom line! You can say that God knew about the future emergence of Ahadith,
but that does not mean that we interpret verses as we desire, taking them
out of context and adding new meanings on to them. Why did He not clearly
tell them that the “Hadith” He is referring to are those which are going to
be compiled by Muhammad’s (p) followers? Why leave it so vague, especially
when such a big issue is now being made out of it? What I find astonishing
is the lengths that people go to, to invent and clutch unto their own ideas
even when it is completely unsupported by the context. Have they forgotten
how to interpret a piece of literature?
Lastly, if you haven’t already done so, I would advice you to read through
the modules as you will find answers to most of what you have in mind there.
It is also a pre-requisite for anyone wishing to take this course. Without
it, you would struggle in the quizzes.
Perv1
All Ahadith do not contradict each other. There is an enormous amount of
Ahadith that are authentic, and in complete harmony with what is in the
Qur’an, the Sunnah and established facts. If this is so, should we then
reject it merely because it is not an absolute certainty, even though we
cannot find anything wrong in it? Is this how little importance we give to
knowledge on the life of the Prophet (p)?
If
you are looking at Islam there is no room for for even slightest falsehood
or contradiction. However if you are looking at hadith book merely as a
source of history then that that is a completely different issue.
The first Muslims would have interpreted the Qur’an in light of its context
and style. They would have understood its language best. But they also would
have had knowledge of its background. The Ahadith provide us with background
information and such a thing for a piece of literature is always of value.
There is no doubt about that.
why
is it of a value? How can you be so sure that there is no doubt when you
yourself accept that some of the hadiths are not accurate.
There
is nothing astonishing about it whatsoever. The word has a meaning and the
meaning is what is important. It was not used as a term in the Qur’an –
bottom line! You can say that God knew about the future emergence of Ahadith,
but that does not mean that we interpret verses as we desire, taking them
out of context and adding new meanings on to them. Why did He not clearly
tell them that the “Hadith” He is referring to are those which are going to
be compiled by Muhammad’s (p) followers? Why leave it so vague, especially
when such a big issue is now being made out of it? What I find astonishing
is the lengths that people go to, to invent and clutch unto their own ideas
even when it is completely unsupported by the context. Have they forgotten
how to interpret a piece of literature?
I am afraid you are the one interpreting the word and its meaning I have
simply left it intact.
What do you think God means by the sentence- which hadith other than the
Quran are you going believe.
I am not sure why you are so convinced that you are ideas so right and
others merely clutching, exactly which text supports your prejudices.
Perhaps you can start a course on how to interpret the literature correctly
then no one will ever disagree with your interpretation.
Read on:
http://www.studying-islam.org/forum/topic.aspx?topicid=933&forumid=30
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Express and Explain: |
General Discussion Forum:
Confusion about a Name
I have a little confusion
and may be this is not the right forum to discuss but this is the best option
I have so posting my question and hoping that I'll get some suggestions.
Someone has told me that "Aliza" was a name of one of the daughter of Hazrat
Ali (RA). I just wanted to confirm that, is it really so? Can someone please
tell me the meaning of this name.
Ibrahim
Moderator
Well, I've found
the same information in an internet search but I'm not sure how authentic this
is?
http://www.muslim-names.co.uk/index.php?section=13
atifrafi
Thanks a lot for
the information. Sir, my reason to post this question here is to confirm this.
I am also doing some search on net and found some sites where it is mentioned
that Aliza is a name of a daughter of Hazrat Ali (RA) but at the same time
some sites do not says so, just for an example please check
http://muslim-canada.org/hadratali.htm
check for the "Wives and children of Hadrat Ali "
Is there any way through which I can confirm
that. Reason being so curious, ALLAH blessed my with a baby girl and my family
likes this name, Aliza, but I am not sure that its the name of a daughter of
Hazrat Ali or not.
Ibrahim
Moderator
WoW that's a Great
News. Buhut Buhut Mubarak ho Janab
Since Yesterday I've done Quite about Research &
now I'm more than Satisfied that Above stated CLAIM is NOT correct. In fact,
It's not Even an Arabic word or Name.
atifrafi
Thank you sir for
your time and effort. One of my friend told me that the word means "daughter
of Ali" or "just like Ali", and as per my understanding origin of this word is
Hebrew. Can you please comment on it.
Ibrahim
Moderator
well, I'm NOT an
Expert in this Regard & I Do NOT know what's the Source of your Friend.
According to Sir Shehzad Saleem, It looks a
Persian type word. Nevertheless If I would great some information about it,
I'll let U know. In the Mean time If U like this Name U may Give it to our
Sweet Baby, But Not w Intention that It's Hazrat Ali's Daughter's Name.
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Pause
and Ponder: |
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Sighting the Moon
Question asked by Annonymous.
Posted on: Sunday, September 16, 2007 - Hits: 120
Question:
Why do we have to sight the moon for starting Ramadan? Why is the lunar calendar
followed in Islamic rituals? Is there any advantage in following this calendar?
Also, why is it that Eid happens one day after it is celebrated in Makkah?
Answer:
Eid al-Fitr is observed at a
particular day of the Islamic Calendar, which is based on the movements of the
moon. According to this calendar, the beginning of each month is marked by the
appearance of the moon above the horizon. This appearance can be observed by the
naked eye. If accurate mathematical calculations can help in this sighting,
physically observation is not required. Consequently, just as clocks have helped
man in accurately determining the time of the five prayers and one no longer
needs to measure one's shadow for this, if at some point of time (if not
already) scientific advancement is able to determine the exact time of the
appearance of the moon, then, on similar grounds, one can benefit from this.
The lunar calendar was followed by the Arabs more out of necessity than choice.
In the absence of clocks, the easiest way to measure time was through stars and
the moon. The Arabs like their contemporary nations were well versed in finding
out time through the passage of the heavenly bodies. Moreover, since the lunar
calendar falls on different dates of the solar calendar, the lunar months fall
in different weathers each year making the inhabitants of the earth experience
Eid and other religious rituals (like Hajj) in different seasons. This of course
is a great advantage.
Because Eid is dependent on moon sighting, which is at different dates in
different areas, Eid day at Makkah and other places is likely to be different.
regards
Shehzad Saleem
see: http://www.studying-islam.org/querytext.aspx?id=666
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Announcements: |
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Regarding Foul Postings at the Forums
Monday,
September 10, 2007
Recently, the forums of
Studying Islam have been unduly and persistently attacked by hackers and this
has caused trouble to our forum participants off and on.
We have been trying to tackle this problem. Because of the highly tolerant
policy of this site, the hackers have been able to take advantage and pollute
the forums with unacceptable language and personal targeting of other members
and forum moderators.
We had to take an action by introducing a Forum Code of Conduct and by the
cancellation of such registrations. However because filtration is never 100%
possible, these posters kept returning with changed identities. This caused a
lot of harassment and bullying to our members who wished to interact in safe and
healthy environment and sadly quite a few decided to stop
participating-including some of our moderators in the past.
We are pleased to announce that we have now been able to cleanse the forums to a
reasonable extent and our members can continue their discussion in a better and
more tolerant atmosphere. Because of the cleansing process you may have noticed
a sudden disappearance of traffic from the Forums. However, since Studying Islam
believes in quality and not quantity, we intend to continue our members'
discussions and exchange of views in a more suitable atmosphere.
We assume that this is going to be an ongoing process of cleansing as and when
the site gets attacked by trouble makers. We therefore request our members and
moderators equally to bear with us whilst we make efforts to keep things
smoother and more favorable.
Directorate of Student Affairs
Studying Islam
http://www.studying-islam.org/announcement.aspx?id=155
Exhibition
Muslims and their traditions,
Religion and Culture
A 3 week exhibition initiating on
Wed 3rd Oct at Slough Museum High Street, Royal County, UK.
Organized by Cultural Insight
Slough in association with Renaissance Readers Club UK .
Theme: Punjab to Slough Muslim
Representation.
(Commonalities between Muslims,
Hindus and Sikhs who come from Punjab in India or Pakistan)
Besides looking at the cultural
values there will be an opportunity to see the true picture of Islam above the
misunderstandings created world wide, specially over the past few years.
Contact: Rani at
culturalinsight@hotmail.co.uk
Henna at
hkhan135@aol.com
Successful Participants
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5144 |
Language of the Qur'an |
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Preaching Islam |
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