CHAPTER I

1.1 The Meaning of Islam

The word Islam is derived from the Arabic root "SLM" which Means, among other things, peace, purity, submission and obedience. In the religious sense the word Islam means submission to the Will of God and obedience to His Law. The connection between the original and the religious meanings of the word is strong and obvious. Only through submission to the Will of God and by obedience to His Law can one achieve true peace and enjoy lasting purity.

Some outsiders call our religion "Mohammedanism" and address the believers in Islam as "Mohammedans". The Muslims both reflect and protest the use of these words. If our faith is classified as Mohammedanism and if we are called Mohammedans, there will be seriously wrong implications. This misnomer implies that the religion takes its name after a mortal being, namely, Muhammad and that Islam is no more than another "ism" just like Judaism, Hinduism, Marxism, etc. Another wrong implication of this misnomer is that outsiders might think of the Muslims, whom they call Mohammedans, as worshippers of Muhammad or as believers in him in the same way as Christians, for example, believe in Jesus. A further wrong implication is that the word Mohammedanism may mislead the outsider and make him think that the religion was founded by Muhammad and therefore takes its name after the founder. All these implications are seriously wrong or at best misleading. Islam is not just another "ism". Nor do Muslims worship Muhammad or look upon him the same way as Christians, Jews, -Hindus, Marxists, etc., look upon their respective leaders. The Muslims worship God alone. Muhammad was only a mortal being commissioned by God to teach the word of God and lead an exemplary life. He stands in history as the best model for man in prety and perfection. He is a living proof of what man can be and of what he can accomplish in the realm of excellence and virtue. More- over, the Muslims do not believe that Islam was founded by Muhammad, although it was restored by him in the last stage of religious evolution. The original founder of Islam is no other than God Him self, and the date of the founding of Islam goes back to the age of Adam. Islam has existed in one form or another all along from the beginning and will continue to exist till the end of time.

The true name of the religion, then, is Islam and those who follow it are Muslims. Contrary to popular misconceptions, Islam or submission to the Will of God, together with obedience to His Law, does not mean in any way loss of individual freedom or surrender to fatalism. Anyone who thinks or believes so has certainly failed to understand the true meaning of Islam and the concept of God in Islam. The concept of God in Islam describes Him as the Most Merciful and Gracious, and the Most Loving and most concerned with the well being of man, and as Full of Wisdom and care for His Creatures. His Will, accordingly, is a Will of Benevolence and Goodness, and whatever Law He prescribes must be in the best interest of mankind.

When the civilized people abide by the laws of their countries, they are considered sound citizens and honest members of their respective societies. No responsible person would say that such people lose their freedom by their obedience to the Law. No rational being would think or believe for a moment that such law-abiding people are fatalists and helpless. Similarly, the person who submits to the Will of God, which is a good Will, and obeys the Law of God, which is the best Law, is a sound and honest person. He is gaining protection of his own rights, showing genuine respect for the rights of others, and enjoying a high degree of responsible, creative freedom. Submission to the good Will of God, therefore, does not take away or curtail individual freedom.

On the contrary, it gives freedom of a high degree in abundant measures. It frees the mind from superstitions and fills it with truth. It frees the soul from sin and wrong and quickens it with goodness and purity. It frees the self from vanity and greed, from envy and tension, from fear and insecurity. It frees man from subjugation to false deities and low desires, and unfolds before him the beautiful horizons of goodness and excellence.

Submission to the good Will of God, together with obedience to His beneficial Law, is the best safeguard of peace and harmony. It enables man to make peace between himself and his fellow men on the one hand, and between the human community and God on the other. It creates harmony among the elements of Nature. According to Islam, everything in the world, or every phenomenon other than man is administered by God-made Laws. This makes the entire physical world necessarily obedient to God and submissive to His Laws, which, in turn, means that it is in a state of Islam, or it is Muslim. The physical world has no choice of its own. It has no voluntary course to follow on its own initiative but obeys the Law of the Creator, the Law of Islam or submission. Man alone is singled out as being endowed with intelligence and the power of making choices. And because man possesses the qualities of intelligence and choice he is invited to submit to the good Will of God and obey His Law. When he does choose the course of submission to the Law of God, he will be making harmony between himself and all the other elements of Nature, which are by necessity obedient to God. He will be consistent with the truth and in harmony with all the other elements of the universe. But if he chooses disobedience he will deviate from the Right Path and will be inconsistent. Besides, he will incur the displeasure and punishment of the LawGiver.

Because Islam means submission to the Good Will of God and obedience to His Beneficial Law, and because this is the essence or the message of all God-chosen messengers, a Muslim accepts all the prophets previous to Muhammad without discrimination. He believes that all those prophets of God and their faithful followers were Muslims, and that their religion was Islam, the only true universal religion of God (Qur’an, 2:128-140; 3:78-85; 17:42-44; 31:22; 42:13).

To sum up this discussion, it may be helpful to reproduce my statement which appeared in the Observer Dispatch (O.D.) of Utica on December 4, 1972. The statement shows how much distortion and confusion there is in this regard. The partial overlapping and repetition may be forgiven because of the extreme sensitivity of the issue and the need to reiterate the Islamic point of view.

A particular news item (O.D., Nov. 25) is alarming. It invites sympathy for the misinformed public and pity for many a school teacher or man of the pulpit. It calls upon every man of good will and conscience to stand up to his moral obligations.

Marcus Eliason reported from Israeli-occupied Jordan that "The Moslems," among other things, "worship Abraham as Ibrahim…"

It is incredible in this day and age, in this small world of ours, to read in fresh print that the Muslims worship Ibrahim. It is more incredible yet that this news comes from sources presumably knowledgeable and is passed on to a public entitled to know.

For centuries, many Westerners held and propagated the idea that the Muslims worshipped Muhammed, whose religion was called Mohammedanism and whose followers were known in the West as Mohammedans. Then it somehow became apparent to those Westerners that the Muslims worshipped Allah, a "deity of sorts." And now this new discovery that they worship Abraham as Ibrahim.

The fact is that the Muslims never worshipped Muhammad or any other human being. They have always believed that Muhammad was a mortal like the numerous prophets before him, and it is the highest tribute to humanity that a man could achieve the most exalted status of prophethood.

The Muslims believe that Muhammad was the last, not the only prophet, who reinforced and immortalized the eternal message of God to mankind. This message was revealed by God to many prophets of different nations at different times. including Abraham, Ishmael, Isaac, David, Moses, Jesus, and Muhammad (peace be upon them). What is more important is that the Muslims believe in them without discrimination against any.

Because of their universal outlook and cosmopolitan orientation, the Muslims sorrowfully consider it an unfortunate misnomer to call them Mohammedans and their faith Mohammedanism. The implications are distasteful and for good reasons. The Muslims do not think of themselves as a racial or ethnic group with any exclusive monopolies. Their religion is not named after a man or place; it is transcendent and temporal.

The proper name of the religion is Islam and its followers are properly called Muslims. In the religious context, the word Islam means submission to the will of God and obedience to God's Law. The will of God is defined by the Koran as good and compassionate, and His law as the most beneficent and equitable, Any human being who so submits and obeys is, therefore, a Muslim in a moral state of Islam. It is in this sense that the Koran calls Abraham and all authentic prophets Muslims and designates their religions by one and the same title, namely Islam. Hence, the Muslim is not only a follower of Muhammad exclusively; he also follows Abraham, Moses, Jesus, and the rest of God's messengers.

Finally, the word Allah in Islam simply but most emphatically means the One and only Eternal God, Creator of the universe, Lord of all lords, and King of all kings. The only unforgivable sin in Islam is the belief in any deity besides or other than God. The most common daily prayer among Muslims is: "In the name of God, the most compassionate, the most merciful."

CHAPTER II

2.1 The Concept of Faith (Iman)

Some people may think that man becomes a Muslim when he confesses belief in the Oneness of the True God and in Muhammad as His Last Messenger. But this is far from the full meaning of Faith. The full meaning of Faith in Islam is not, by any means, something nominal or mere formality. Faith in Islam is a state of happiness acquired by virtue of positive action and constructive conceptions as well as dynamic and effective measures.

The Holy Qur’an and the Traditions of Muhammad define these required measures and establish the standards which build up a meaningful Faith. Thus, the true believers are:

1.     Those who believe in God, His angels, His Books as completed by the Qur’an, His messengers with Muhammad being the Last of them all, the Day of Final Judgment, the absolute knowledge and wisdom of God.

2.     Those who trust God always and enjoy unshakable confidence in Him.

3.     Those who spend in the way of God of what He has given them

in the form of wealth, life, health, knowledge, experience, and so on.

4.     Those who observe their daily prayers regularly as well as the weekly and annual congregations.

5.     Those who pay their religious taxes (alms or Zakah) to the rightful beneficiaries (individuals or institutions), the minimum of which is two and a half percent of the annual "net" income, or of the total value of stocks if in business-after discounting all expenses and credits.

6.     Those who enjoin the right and good, and combat the wrong and evil by all lawful means at their disposal.

7.     Those who obey God and His Messenger Muhammad; and feel increasing strength of faith when the Qur’an is recited, and humility of heart when God's name is mentioned.

8.     Those who love God and His Messenger most, and love their fellow men sincerely for the sake of God alone.

9.     Those who love their near and distant neighbors and show genuine kindness to their guests, especially the strangers.

10. Those who say the truth and engage in good talk, or else abstain.

It is clear that the very meaning of Faith makes Islam penetrate deeply and constructively into every aspect of life. According to Islam, true Faith has a decisive effect on the spiritual and material lot of man, and also on his personal and social behavior as well as his political conduct and financial life. To show how the Qur’an describes the true believers, here are some examples. The Qur’an contains numerous references like these:

They only are the true believers whose hearts feel submissive (and humble) when God is mentioned; and when the revelations of God are recited unto them, they (the revelations) increase and strength their Faith; and who trust in their Lord, establish the prayer (as enjoined on them) and spend of what We have bestowed on them (in the cause of God). Those are they who are in truth believers. For them are (high) grades (of honor) with their Lord, and a bountiful provision (Qur’an, 8:2-4).

And the believers, men and women, are protecting (and allied) friends of one another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey God and His Messenger. As for these, God will have mercy on them; verily God is Mighty, and Wise. God promises the believers, men and women, Gardens under which rivers flow, to dwell therein, and beautiful mansions in Gardens of everlasting bliss. But the greatest bliss is the Good Pleasure of God. That is the supreme felicity (Qur’an, 9:71-72).

The true believers are those only who believe in God and His Messenger (Muhammad) and afterward doubt not, but strive with their wealth and their lives for the cause of God. Such are the sincere (Qur’an, 49:15).

Besides these Qur’anic references, there are many relevant Traditions of Muhammad. For example, he says:

None of you can be a true believer, unless he loves for his fellow believer what he loves for himself.

Three qualities are the sign of sound faith, and he who acquires them can really feel the sweet taste of Faith. They are (1) to love God and His Messenger most of all, (2) to love his fellow man for the sake of God alone, and (3) to resent and resist returning to disbelief as much as he does being cast into fire.

He who believes in God and the Last Day of Judgment is forbidden to cause any harm to his neighbor, is to be kind to his guests-especially the strangers, and is to say the truth or else abstain.

There are many verses and traditions like the ones cited above. But it should be borne in mind, however, that the given quotations are not and cannot be the exact words of the Qur’an and Muhammad as they sound in the Arabic Text. The reason for that is simple. No interpreter, however learned and masterful he may be, can ever convey the spiritual power and charming appeal of the Qur’an through any language. The Qur’an is-and so God made it - inimitable, and it is beyond human imagination and power to produce anything like it. What is true of the Qur’an in this respect is also true of the Traditions of Muhammad to a certain extent, because, after the Qur’an, his words are the most conclusive and eloquent.

2.2 The Concept of Righteousness (Birr)

Islam always warns against superficial concepts and rituals, against lifeless formalities and non-effective beliefs. In one representative verse God explains the full meaning of righteousness as follows:

It is not righteousness that you turn your faces (in prayer) towards East or West; but it is righteousness to believe in God and the Last Day, and the Angels and the Book, and the Messengers; to spend of your wealth-in spite of your love for it-for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer and practice regular charity; to fulfill the contracts which you have made; and to be firm and patient, in pain and adversity, and throughout all periods of panic. Such are the people of truth, the God-minded (Qur’an, 2:177).

In this verse there is a beautiful and clear description of the righteous man. He should obey all the salutary regulations, and should make his sincere motive the love of God and the love of his fellow man for the sake of God. Here we have four elements (1) our Faith should be true and sincere, (2) we must be prepare to show it in deeds of charity and kindness to our fellow man (3) we must be good citizens by supporting charitable institution and social organizations, and (4) we must be steadfast and unshakable in all circumstances.

It is clear, therefore, that righteousness is not merely matter of void utterances. It must be founded on strong Faith and constant practice. It must cover the person's thinking and action and extend to his inside and outside life, to his individual and common affairs. When the Islamic principle of righteousness is established it provides the individual with peace in all circumstances, the society with security on all levels, the nation with solidarity, and the international community with hope and harmony. How peaceful, enjoyable life can be when people implement the Islamic Concept of Righteousness! What can be more reassuring than faith in the Beneficent Creator and investing in such good worthy causes What can be more humane than relieving the deep anxieties the subjugated, alleviating the sufferings of the exploited, an responding to the needs of the helpless? What is more methodical and honest than the fulfillment of commitments, the preservation clear conscience, and the maintenance of integrity? And what more spiritually joyful than doing all this regularly, as a matter course, and for the love of God?

2.3 The Concept of Piety (Taqwa)

What has been said about faith and righteousness is generally true of piety. Again, it is not a matter of convenient claims and oral confessions. It is much more serious. As always, the Qur’an is our best source, and when it speaks of the pious it describes them those who believe in the Unseen (which is taught by God), are steadfast in prayer, and spend of what We have provided for them; and who believe in the Revelation sent to you (Muhammad), and sent before your time, and (in their hearts) have the assurance of the Hereafter. They are on true guidance from their Lord, and it is these who will prosper (Qur’an, 2:3-5). The pious are those who spend (freely in the way of God) whether in prosperity or in adversity; who restrain anger and pardon (all men;-for God loves those who do good; and those who-having done something to be ashamed of, or wronged their own souls-earnestly bring God into mind, and ask for forgiveness for their sins,-and who can forgive sins except God?-and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath, -an eternal dwelling. How excellent a recompense for those who work (and strive)! (Qur’an, 3:134-136).

In these verses we find that piety requires a proper use of the mind by grasping the truth of God and life, a proper use of wealth by spending in the way of God under all circumstances and a proper use of the spiritual as well as the physical abilities of man by observing the prayer. It also demands a high degree of self-control over one's anger and emotions, a moral capacity for forgiveness and patience, and a conscious urge to make the sinner return to God in regret and repentance. To be pious is to be a man of true and fine convictions, of determination and character, of will and courage and, above all, to be a man of God. Piety, righteousness and meaningful Faith are interrelated and all pour into one channel. They lead to Islam and build up the true Muslim.

2.4 The Concept of Prophethood

The Merciful and Loving God has sent many prophets at different times of history. Every known nation has had one prophet or more. All the prophets of God were men of good character and high honor. They were prepared and chosen by God to deliver His Message to mankind. Their honesty and truthfulness, their intelligence and integrity are beyond doubt. They were infallible in that they did not commit sins or violate the Law of God. But as mortals, they might have made unintentional mistakes in some human affairs and decisions. Their private judgment were not necessarily always right.

The sending of these prophets from God is a clear manifestation of a strong link between Heaven and Earth, between God and man. It means that man is reformable and in him there is much good. The purpose of prophethood is to confirm what man already knows or can know, and to teach him what he does not or cannot know by his own means. It is also to help man to find the Straight path of God, and to do the right and shun the wrong. Prophethood is an eloquent expression of God's love for His creations and His will to guide them to the riot way of belief and behavior. It is an emphasis of His justice to man, because He shows him true guidance first, and then holds him responsible for his deeds. He gives warnings through His prophets, and if man fails to see the dangers of his wrong deeds, his behavior becomes punishable. This is in complete accord with God's love and justice, and the worth and capability of man of being responsible to his Lord.

The Source of prophethood and the Sponsor of all the prophets are One and the Same: it is God. Their aim is to serve God, to acquaint man with God and His Divine teachings, to establish truth and goodness, to help man to realize the true purpose of his existence and help him to conduct his life in a purposeful way. It is on this basis that the Muslims make no discrimination among the prophets and accept their teachings as consistent and complementary. And this is the reason why the Muslims believe in all the Divine Books and accept all the prophets of God as already mentioned.

2.5 The Concept of Life

Life is a brilliant demonstration of God's wisdom and knowledge, a vivid reflection of His art and power. He is the Giver and Creator of life. Nothing comes to existence by chance, and nobody creates himself or anybody else. Life is a dear and cherishable asset, and no sensible or normal person would like to lose it by choice. Even those who feel so desperate and take their lives by committing slow suicide, try in the last minute to regain their existence and wish to capture a second chance to live. Life is given to man by God, and He is the only Rightful One to take it back; no one else has the right to destroy a life. This is why Islam forbids all kinds of suicide and self-destruction, and recommends patience and good Faith when a dear soul passes away. When a murderer is executed in punishment, his life is taken away by the right of God and in accordance with His Law.

When God gives life to man, it is not in vain that He endows him with unique qualities and great abilities. Nor is it in vain that He charges him with certain obligations. God means to help man to fulfill the purpose of life and realize the goal of existence. He means to help him to learn the creative art of living and enjoy the good taste of life according to the Divine guidance. Life is a trust from God, and man is a trustee who should handle his trust with honesty and skill, with mindfulness of God and with consciousness of responsibility to Him.

Life may be likened to a journey starting from a certain point and ending at a certain destination. It is a transitory stage, an introduction to the Eternal Life in the Hereafter. In this journey, man is a traveler and should be concerned with only what is of use to him in them Future Life. In other words, he should do all the good he ran and make himself fully prepared to move any minute to Eternity. He should consider his life on this earth as a chance provided for him to make the best of it while he can, because when his time to leave comes he can never delay it for one second. If his term expires, it will be too late to do anything about it or extend it. The best use of life, therefore, is to live it according to the teachings of God and to make it a safe passage to the Future Life of Eternity. Because life is so important as a means to an ultimate end, Islam has laid down a complete system of regulations and principles to show man how to live it, what to take and what to leave, what to do and what to shun, and so on. All men come from God, and there is no doubt that they shall return to Him. In one of His comprehensive statements Prophet Muhammad wisely advised man to consider himself a stranger in this life or a traveler passing by the world.

2.6 The Concept of Religion

Throughout history religion has been abused and misunderstood. Some people use it as a means of exploitation and suppression, as a pretext for prejudice and persecution. Some other people use it as a source of power and domination over the elite and the masses alike. In the name of religion unjustifiable wars have been launched, freedom of thought and conscience has been oppressed, science has been persecuted, the right of the individual to maturity has been denied, and man's dignity and honor have been flagrantly debased. And in the name of religion an injustice has been inflicted upon humanity with the result that religion itself has suffered many losses.

These are historical facts which no one can deny. But is this the proper function of religion or the right approach to religion? Could this be the purpose of religion? The indisputable answer is an emphatic no. There are many religions in the world, and each one claims to be the one and only true religion. Each religion is supposed to have come from God for the right guidance of man. But these claims contradict each other and have caused dissension’s among people and vehement reactions to religion-instead of welding mankind into one universal brotherhood under the One Universal Benevolent God. This situation makes any neutral observer confused and perhaps averse to all kinds of religion.

Islamic concept of religion is unique in the broadest sense of the word. It is true that genuine religion must come from God for the right guidance of man. And it is equally true that human nature and major human needs are basically the same at all times. This conception leads to one conclusion, and that is: There is only one true religion coming from the One and the Same God, to deal with the outstanding human problems of all times. This religion is ISLAM. But it should be borne in mind that Islam was not taught by Prophet Muhammad alone. On the contrary, Islam had been taught by all the prophets before Muhammad, and the true followers of Abraham and Moses as well as those of Jesus and the rest were all called MUSLIMS. So Islam has been, and will continue to be, the true universal religion of God, because God is One and Changeless, and because human nature and major human needs are fundamentally the same, irrespective of time and place, of race and age, and of any other considerations.

Bearing this in mind, the Islamic concept maintains that religion is not only a spiritual and intellectual necessity but also a social and universal need. It is not to bewilder man but to guide him. It is not to debase him but to elevate his moral nature. It is not to deprive him of anything useful, or to burden him, or to oppress his qualities but to open for him inexhaustible treasures of sound thinking and, right action. It is not to confine him to narrow limits but to launch him into wide horizons of truth and goodness. In short, true religion is to acquaint man with God as well as with himself and the rest of the universe. This is by no means an oversimplification of the function of religion. Here is what it means.

When the purpose of true religion is carefully examined, it will be found that religion satisfies the spiritual and moderate material needs of man. It unties his psychological knots and complexes, sublimates his instincts and aspirations, and disciplines his desires and the whole course of life. It improves his knowledge of God -the Highest Truth in the universe, and of his own-self. It teaches him about the secrets of life and the nature of man and how to treat them, about good and evil, about right and wrong. It purifies the soul from evil, clears the mind from doubts, strengthens the character and corrects the thinking and convictions of man. All this can be achieved only when man faithfully observes the spiritual duties and physical regulations introduced by religion.

On the other hand, true religion educates man and trains him in hope and patience, in truthfulness and honesty, in love for the right and good, in courage and endurance, all of which are required for the mastery of the great art of living. Moreover, true religion insures man against fears and spiritual losses, and assures him of God's aid and unbreakable alliance. It provides man with peace and security and makes his life meaningful.

That is what true religion can do for humanity, and that is the concept of religion in Islam. Any religion which fails to bear these fruits is not Islam or, rather, is not religion at all, and any man who fails to draw these benefits from religion is not religious or God-minded. God is absolutely true when He says in the Holy Qur’an: Verily the religion with God is Islam. Nor did the People of the Book decent therefrom except through envy of each other, after knowledge had come to them. But if any deny the Signs of God, God is swift in calling to account (Qur’an, 3:19). And if anyone desires a religion other than Islam, never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (all spiritual good) (Qur’an, 3:85).

2.7 The Concept of Sin

One of the major troublesome areas of human existence is the problem of sin or evil in the world. It is commonly believed that sin started with Adam and Eve during their life in the Garden of Eden. That event led to the Fall and has ever since branded the human race with guilt, stigma, and bewilderment.

Islam has taken a unique position on the whole issue, a position which is not shared by any other religion we know. The Qur’an states that Adam and Eve were directed by God to reside in the Garden of Eden and enjoy its produce as they pleased, assured of bountiful supplies and comfort. But they were warned not to approach a particular tree so that they would not run into harm and injustice. Then Satan intrigued them to temptation and caused them to lose their joyful state. They were expelled from the Garden and brought down to earth to live, die, and be taken out again at last for the Final Judgment. Having realized what they had done, they felt shame, guilt, and remorse. They prayed for God's mercy and were forgiven (Qur’an, 2:35-38; 7:19-25;20:117-123).

This symbolic event is significantly revealing. It tells that the human being is imperfect and ever wanting even if he were to live in paradise. But committing a sin or making a mistake, as Adam and Eve did, does not necessarily deaden the human heart, prevent spiritual reform or stop moral growth. On the contrary, the human being has enough sensibility to recognize his sins and shortcomings. More importantly, he is capable of knowing where to turn and to whom he should turn for guidance. Much more important is the fact that God is ever prepared to respond to the sincere calls of those who seek His aid. He is so Gracious and Compassionate that Forgiveness is Encompassing and His Mercy all-inclusive (Qur’an, 7:156). One last revealing reading of the event is that discrimination on the basis of sex and hereditary guilt or sin are alien to the spirit of Islam.

The idea of Original Sin or hereditary criminality has no room in the teachings of Islam. Man, according to the Qur’an (30:30) to the Prophet, is born in a natural state of purity or fitrah, that Islam or submission to the will and law of God. Whatever becomes of man after birth is the result of external influence and intruding factors. To put the matter in terms of modern thought, human nature is malleable; it is the socialization process, particularly the home environment, that is crucial. It plays a decisive role in the formation of human personality and the development of moral character. This does not deny to the individual the freedom of choice exempt him from responsibility. Rather, it is a relief from that he burden of hereditary criminality or instinctual sin.

God, by definition, is Just, Wise, Merciful, Compassionate, Perfect. He has created man by breathing into him of His own Spirit (Qur’an, 15:29; 32:9; 66:12). Since God is the absolute infinite good and His spirit the absolute perfect one; since man, through creation, received of the Spirit of God, then man was bound to retain at least some portion of this good Spirit of the Creator. This may account for the good dispositions of man and his spiritual longings. But, on the other hand, God created man to worship Him, not to be His equal, rival, the perfect incarnation or absolute embodiment of His goodness. This means that no matter how much good and perfect man may be, by the grace of creation, he is still far short of the goodness and perfection of the Creator. Man is not without such qualities, to be sure. But they are limited and proportion man's finite nature, capacity, and responsibility. This may explain the imperfection and fallibility of man.

However, imperfection and fallibility are not the equivalent of sin or synonymous with criminality-at least not in Islam. If man is imperfect he is not left helpless or deserted by God to fall victim to his shortcomings. He is empowered by revelations supported by reason, fortified by the freedom of choice, and guided by various social and psychological dispositions to seek and achieve relative perfection. The constant gravitation between the forces of good and evil is the struggle of life. It gives man something to look forward to, ideals to seek, work to do, and roles to play. It makes his life interesting and meaningful, not monotonous and stagnant On the other hand, it pleases God to see His servants in a state spiritual and moral victory.

According to the moral scale of Islam, it is not a sin that man is imperfect or fallible. This is part of his nature as a finite limited creature. But it is a sin if he has the ways and means of relative Perfection and chooses not to seek it. A sin is any act, thought, or will that (1) is deliberate, (2) defies the unequivocal law of God, (3) violates the right of God or the right of man, (4) is harmful to the soul or body, (5) is committed repeatedly, and (6) is normally avoidable. These are the components of sin which is not innate or hereditary. It is true, however, that man has the potential capacity of sin latent in him; but this is not greater than his capacity of piety and goodness. If he chooses to actualize the potential of sin instead of the potential of goodness, he will be adding a new external element to his pure nature. For this added external element man alone is responsible.

In Islam, there are major and minor sins, as there are sins against God and sins against both God and man. All sins against God, except one, are forgivable if the sinner sincerely seeks forgiveness. The Qur’an has stated that truly God does not forgive the sin of shirk (Polytheism, pantheism, trinity, etc.). But He forgives sins other than this and pardons whom He wills. Yet if the polytheist or atheist comes back to God, his sin will be forgiven. Sins against men are forgivable only if the offended pardon the offender or if the Proper compensations and/or punishments are applied.

In conclusion, sin is acquired not inborn, emergent not built-in avoidable not inevitable. It is a deliberate conscious violation of the unequivocal law of God. If man does something that is truly caused by natural instincts or absolutely irresistible drives and uncontrollable urges, then such an act is not a sin in Islam. Otherwise, God's Purpose will be pointless and man's responsibility will be in vain. God demands of man what lies within the human possibilities and reaches.

2.8 The Concept of Freedom

Freedom, both as a concept and as a value, has been denied many individuals, groups, and nations. It has been often misunderstood and abused. The fact is that in no human society can man be free in the absolute sense of the word. There must be some limitations of one sort or another, if the society is to function at all.

Apart from this general idea, Islam teaches freedom, cherishes it and guarantees it for the Muslim as well as for the non-Muslim. Islamic concept of freedom applies to all voluntary activities of all walks of life. As already stated, every man is born free on the fitrah or in a pure state of nature. This means that man is born free from subjugation, sin, inherited inferiority, and ancestral hinderance. His right of freedom is sacred as long as he does not deliberately violate the Law of God or desecrate the rights of others.

One of the main objectives of Islam is to emancipate the mind from superstitions and uncertainties, the soul from sin and corruption, the conscience from oppression and fear, and even the body from disorder and degeneration.

The course which Islam has enjoined on man to realize this goal includes profound intellectual endeavors, constant spiritual observances, binding, moral principles, and even dietary regulations. When man follows this course, religiously, he cannot fail to reach his ultimate goal of freedom and emancipation.

The question of freedom with regard to belief, worship, and conscience is also of paramount importance in Islam. Every man is entitled to exercise his freedom of belief, conscience, and worship. In the words of the Qur’an, God says: Let there be no compulsion in religion. Truth stands out clear from Error. Whoever rejects Evil and believes in God has grasped the strongest bond that never breaks. And God knows and hears all things (Qur’an, 2:256).

Islam takes this attitude because religion depends upon faith, will, and commitment. These would be meaningless if induced by force. Furthermore, Islam presents the Truth of God in the form of an opportunity and leaves the choice for man to decide his own course. The Qur’an says: The Truth is from your Lord. Let him who will, believe, and let him who will, disbelieve (Qur’an, 18:29).

The Islamic concept of freedom is an article of faith, a solemn command from the Supreme Creator. It is built on the following fundamental principles. First, man's conscience is subject to God only, to Whom every man is directly responsible. Secondly, every human being is personally responsible for his deeds and he alone is entitled to reap the fruits of his work. Thirdly, God has delegated to man the responsibility to decide for himself. Fourthly, man is sufficiently provided with spiritual guidance and endowed with rational qualities that enable him to make responsible, sound choices. Such is the foundation of the Islamic concept of freedom and such is the value of freedom in Islam. It is a natural right of man, a spiritual privilege, a moral prerogative, and, above all, a religious duty. Within the framework of this Islamic concept of freedom, there is no room for religious persecutions, class conflict, or racial prejudice. The individual's right of freedom is as sacred as his right of Life; freedom is the equivalent of Life itself.

2.9 The Concept of Equality

One basic element in the value system of Islam is the principle of equality or, better yet, equity. This value of equality is not to be mistaken for or confused with identicalness or stereotype. Islam teaches that, in the sight of God, all men are equal, but they are not necessarily identical. There are differences of abilities, potentials, ambitions, wealth, and so on. Yet none of these differences can by itself establish a status of superiority of one man or race to another. The stock of man, the color of his skin, the amount of wealth he has, and the degree of prestige he enjoys have no bearing on the character and personality of the individual as far as God is concerned. The only distinction which God recognizes is the distinction in piety, and the only criterion which God applies is the criterion of goodness and spiritual excellence. In the Qur’an, God says:

O mankind, verily We have created you from a single (pair) of a male and a female, and have made you into nations and tribes, that you may know each other. Verily the most honored of you in the sight of God is the most righteous (49:13).

The differences of race, color, or social status are only accidental. They do not affect the true stature of man in the sight of GOd. Again, the value of equality is not simply a matter of constitutional rights or gentlemen's agreement or condescending charity. It is an arrticle of faith which the Muslim takes seriously and to which he must adhere sincerely. The foundations of this Islamic value of equality are deeply rooted in the structure of Islam. It stems from basic principles such as the following: (1) All men are created by One and the Same Eternal God, the Supreme Lord of all. (2) All mankind belong to the human race and share equally in the common parentage of Adam and Eve. (3) God is just and kind to all his creatures. He is not partial to any race, age, or religion. The whole universe is His dominion and all people are His creatures. (4) All people are born equal at in the sense that none brings any possession with him, and they die equal in the sense that they take back nothing of their worldly belongings. (5) God judges every person on the basis of his own merits and according to his own deeds. (6) God has conferred on man, man as such, a title of honor and dignity.

Such are some of the principles behind the value of equality in Islam. When this concept is fully utilized, it will leave no place for Prejudice or persecutions. And when this Divine ordinance is fully implemented, there will be no room for oppression or suppression. Concepts of chosen and gentile peoples, words such as privileged and condemned races, expressions such as social castes and second-class citizens will all become meaningless and obsolete.

2.10 The Concept of Brotherhood

Another fundamental element in the value system of Islam is the value of human brotherhood. This value also is founded on the same principles which have been discussed in connection with freedom and equality. Besides those foregoing principles, human brotherhood in Islam is based on an unshakable belief in the Oneness and Universality of God the worshipped, the unity of mankind the worshippers, and the unity of religion the medium of worship. For the Muslim, God is One, Eternal and Universal. He is the Creator of all men, the Provider for all men, the Judge of all men, and the Lord over all men. To Him, social status, national supermanship, and racial origin are insignificant. Before Aim, all men are equal and brothers of one another.

The Muslim believes in the unity of mankind with regard to the source of creation, the original parentage, and the final destiny. The source of creation is God Himself. The original common parentage is that of Adam and Eve. To this first parentage, every human being belongs and of it he partakes. As for the final destiny, there is no doubt in the Muslim's mind that it will be to God, the Creator, to, Whom all men shall return.

The Muslim believes in the unity of God's religion. This means that God does not confine His religion or favors to any particular nation, race, or age. It further means that there can be no contradiction or fundamental differences in the Religion of God. When all this is interpreted properly, it will leave no ground for pretended supremacy or presumptuous exclusivity. And when it is imparted into the human mind, it will provide man with a clear concept and a solid basis of human brotherhood. Because the Muslim believes in the Oneness of God, the unity of mankind, and the unity of religion, he believes in all the Messengers and Revelations of God without discrimination.

2.11 The Concept of Peace

To appreciate how Islam approaches the question of peace, One has only to consider a few elementary facts about Islam. Peace and Islam are derived from the same root and may be considered synonymous. One of God's names is Peace. The concluding words of the daily prayers of every Muslim are words of peace. The greeting of the Muslims when they return to God is peace. The daily salutations among the Muslims are expressions of peace. The adjective "Muslim" means, in a sense, peaceful. Heaven in Islam is the abode of peace.

This is how fundamental and dominant the theme of peace is in Islam. The individual who approaches God through Islam cannot fail to be at peace with God, with himself, and with his fellow men. Taking all these values together, putting man in his proper place in the cosmos, and viewing life in Islamic perspective, men of good faith and principles cannot fail to make our world a better world, to regain human dignity, to achieve equality, to enjoy universal brother- hood, and to build a lasting peace.

2.12 The Concept of Community

The word community has acquired certain connotations, some of which are romantic and nostalgic, some derogatory and reactionist. But since we intend to deal with the basics, we shall confine our discussion to the most fundamental meanings of the word community.

In one basic sense, the concept community means "all forms of relationship that are characterized by a high degree of personal intimacy, emotional depth, moral commitment, social cohesion, and continuity in time. . .It may be found in . . . locality, religion, nation, race, occupation, or (common cause). Its archetype . . . is the family" (Nisbet, pp. 47-8).

In another basic sense, a community is a comprehensive group with two chief characteristics: (1) it is a group within which the individual can have most of the activities and experiences that are important to him. (2) The group is bound together by a shared sense of belonging and a feeling of identity (Broom & Selznick, p. 31).

The historical master trend has been a movement from those intimate, deep, moral relationships of community to those impersonal, formal utilitarian relationships of mass society. The movement has been designated by different phases and marked by far-reaching consequences.

From this historical trend, one can infer certain conclusions. First, this historical evolution has not been totally negative or completely positive and constructive. Both negative and positive consequences have affected different people in different degrees. Secondly, modern society is far from perfect, there is a great task yet to be performed. Thirdly, the human condition is not a lost cause or a hopeless case. True, there are crises and travail, but the situation is not entirely out of control. Finally, mankind has grown more interdependent and human societies more intertwined. Whatever happens in one segment of society is bound to affect the rest. We should keep this in mind when we discuss the Islamic concept of community.

CHAPTER III

THE PRAYERS (SALAH)

The Purpose of Prayer

Prayer constitutes one polar of Islam and is considered the Foundation of Religion. Any Muslim who fails to observe his prayers and has no reasonable excuse is committing a grave offense and a heinous sin. This offense is so grave because it is not only against God, which is bad enough, but is also against the very nature of man. It is an instinct of man to be inclined to adore the great beings, and to aspire to lofty goals. The greatest being and the loftiest goal of all is God. The best way to cultivate in man a sound personality and actualize his aspirations in a mature course of development is the Islamic Prayer. To neglect prayer is to oppress the good qualities in human nature and unjustifiably deny it the right to adore and love, tie right to aspire and ascend, the right to excel in goodness and achieve noble aims. Such oppression and denial constitute a very serious and destructive offense. Here lies the significance and vitality of prayer in the life of man.

It should always be borne in mind that God does not need man's prayer, because He is free of all needs. He is only interested in our prosperity and well being in every sense. When He emphasizes the necessity of prayer and charges us with any duty, He means to help us; because whatever good we do is for our own benefit, and whatever offense we commit is against our own souls. Here too, man is the center of gravity, and his common interest is the main concern. The benefit which man can derive from the Islamic prayer is immeasurable, and the blessing of prayer is beyond imagination. This is not just a "theory" or conventional assumption; it is a fascinating fact and a spiritual experience. Here is an explanation of the effectiveness of the Islamic prayer:-

1. It strengthens the belief in the Existence and Goodness of God and transmits this belief into the innermost recesses of man's heart.

2. It enlivens this belief and makes it constructive in the practical course of life.

3. It helps man to realize his natural and instinctive aspirations to greatness and high morality, to excellence and virtuous growth.

4. It purifies the heart and develops the mind, cultivates the conscience and comforts the soul

5. It fosters the good and decent elements in man, and supresses the evil and indecent inclinations.

When we analyze the Islamic prayer and study its unique nature, it will reveal to us that it is not merely a physical motion or a void recital of the Holy Book. It is a matchless and unprecedented formula of intellectual meditation and spiritual devotion, of moral elevation and physical exercise, all combined. It is an exclusively Islamic experience where every muscle of the body joins the soul and the mind in the worship and glory of God. It is difficult for anyone to impart in words the full meaning of the Islamic prayer, yet it can be said that it is:

1. A lesson in discipline and willpower;

2. A practice in devotion to God and all worthy objectives;

3. A vigilant reminder of God and constant revelation of His Goodness;

4. A seed of spiritual cultivation and moral soundness;

5. A guide to the most upright way of life;

6. A safeguard against indecency and evil, against wrong deviation and stray;

7. A demonstration of true equality, solid unity, and brotherhood;

8. An expression of thankfulness to God and appreciation of Him;

9. A course of inner peace and stability;

10. An abundant source of patience and courage, of hope and confidence.

This is the Islamic prayer, and that is what it can do for man. The best testimony to this statement is to experience the prayer and avail oneself of its spiritual joys. Then one will know what it really means.

The Conditions of Prayer

The offering of prayer is obligatory upon every Muslim, male or female, who is:

1.     Sane and responsible;

2.     Relatively mature and in the age of puberty, normally about fourteen. (Children should be advised by parents to start practice at the age of seven and strongly urged by the age often);

3.     Free from serious sickness and, in the case of women, free from menstruation and confinement due to child birth and nursing. The maximum period of both is ten and forty days, respectively. In these circumstances women are exempt from prayers completely.

Prayer is not valid unless the following requirements are fulfilled:

1. Performing the ablution (Wudu'), which will be explained later;

2.     Purity of the whole body, the clothes worn on it, and the ground used for prayer from all kinds of dirt and impurity;

3.     Dressing properly in such a way as to meet the moral regulations aimed at covering the private parts. For the male, the body should be covered at least from the navel to the knees. For the female, the whole body should be covered except the face, the hands and the feet. For both, transparent clothes must be avoided in prayer;

4.     Declaring the intention of prayer (NiyyA) by both heart and tongue whenever possible;

5.     Facing the right direction of "Qiblah", the direction of the Ka'bah at Mecca. There are many ways to decide the right direction. If a person has no means of telling, he would follow his best judgment.

The Kinds of Prayer

The following are the various kinds of prayer:

1.     Obligatory (Fard), which includes the five daily prayers, the Friday's noon congregation and the funeral prayer. Failure to observe these prayers is a serious and punishable sin, if there is no reasonable excuse.

2.     Supererogatory (Wajib and Sunnah), which includes the prayers accompanying the obligatory services, and the congregations of the two great festivals (Eeds). Failure to observe these is a harmful negligence and a reproachable conduct.

3.     Optional prayer which includes all voluntary prayers at any time of the day or the night. Two periods have a special preference: the later part of the night until just before the breaking of the dawn and the mid-morning period.

The Times of Prayer

Every Muslim, male or female, must offer at least five daily prayers in time, if there is no lawful reason for exemption, combination, or temporary delay, They are:

1.     The Early Morning Prayer (Salatu-l-Fajr), which may be offered any time after the dawn and before sunrise, a total period of about two hours.

2.     The Noon Prayer (Salatu-z-Zuhr) This prayer may be offered anytime after the sun begins to decline from its Zenith until it is about midway on its course to setting. For example, if the sun sets at 7:00 p.m. the prayer time begins a little after 12:00 noon and continues until a little after 3:30 p.m. Soon after that the time of the next prayer begins. However, there are accurate calendars telling the time of each prayer. But if there is none available, one must resort to one's best judgment.

3.     The Mid-Afternoon Prayer (Salatu-l-‘Asr), which begins right after the expiration of the Noon Prayer time and extends to sunset.

4.     The Sunset Prayer (Salatu-l-Maghrib). The time of this prayer begins immediately after sunset and extends till the red glow in the western horizon disappears. Normally it extends over a period of one hour and twenty to thirty minutes.

5.     The Evening Prayer (Salatu-l-‘Isha’), which begins after the red glow in the western horizon disappears (nearly one hour and thirty minutes after sunset) and continues till a little before the dawn.

It is noticeable that Islam hits set the times of prayers in such a way that our spiritual recreation remarkably coincides with our physical nourishment, and combines the peace of mind with the relaxation of body. The Early Morning Prayer is due in the regular period of breakfast; the Noon-Prayer coincides with the lunch period; the Mid-Afternoon Prayer falls about the break time for tea or coffee: the Sunset Prayer is about the supper time; and the Evening Prayer corresponds with the late snack. It is also noticeable that the Muslim, by observing these prayers, marks the whole day with a spiritual stamp in the beginning, at the end and throughout. So he combines religion and life, feels the presence of God within him throughout the day, concludes his daily transactions with a spiritual feeling and builds up his moral prestige on strong foundations. Moreover, in this way the Muslim introduces spiritual vitality into all aspects of his life, and religion presents itself to all fields of activity. It becomes effective in shops and offices, homes and farms, factories and plants. It extends its light to every circle of business and work, Indeed, this timetable of prayer is remarkable because it is the work of God and the product of Islam.

It is always preferable to offer the prayer as soon as the time sets in, lest some things cause unexpected delay or postponement. These prayers are Divine contests. The reward for those who pass the contests is immeasurable, and their delight is beyond imagination. The happiness they attain, the rejoicing they feel, and the honor they receive cannot be expressed in words. On the other hand. failure to participate in these contests is a punishable sin. It causes severe penalties, spiritual deprivation, mental agony and social isolation.

The Noon (Zuhr) and the Afternoon, (‘Asr) Prayers may be offered together, if a person is traveling or sick. The same permission is granted with regard to the Sunset (Maghrib) and the Evening (‘Isha) Prayers.

The PARTIAL ABLUTION -(Wudu’)

Before offering the prayer one must be in good shape and pure condition. It is necessary to wash the parts of the body which are generally exposed to dirt or dust or smog. This performance is called ABLUTION (Wudu’) and is preferably carried out as follows:

1.   Declare the intention that the act is for the purpose of worship and purity.

2.     Wash the hands up to the wrists, three times.

3.     Rinse out the mouth with water, three times, preferably with a brush whenever it is possible.

4.  Cleanse the nostrils of the nose by sniffing water into them, three times.

5.   Wash the whole face three times with both hands, if possible, from the top of the forehead to the bottom of the chin and from ear to ear.

6.  Wash the right arm three times up to the far end of the elbow, and then do the same with the left arm.

7.     Wipe the whole head or any part of it with a wet hand, once.

8.   Wipe the inner sides of the ears with the forefingers and their outer sides with the thumbs. This should be done with wet fingers.

9. Wipe around the neck with wet hands.

10. Wash the two feet up to the ankles, three times, beginning with the right foot.

At this stage the ablution is completed, and the person who has performed it is ready to start his prayer. When the ablution is valid a person may keep it as long as he can, and may use it for as many prayers as he wishes. But it is preferable to renew it as often as possible. It is also preferable to do it in the said order, although it will be accepted from those who fail to keep this order. Ablution in the said way is sufficient for prayer unless it is nullified by any reason.

Nullification of the Ablution

The ablution becomes nullified by any of the following:

1. Natural discharges, i.e., urine, stools, gas, etc..

2. The flow of blood or pus and the like from any part of the body:

3. Vomiting;

4. Falling asleep;

5. Losing one's reason by taking drugs or any intoxicating stuff.

After the occurrence of any of these things the ablution must be renewed for prayer. Also, after natural discharges, water should be applied because the use of toilet tissues may not be sufficient for the purpose of purity and worship.

Complete Substitute for the Ablution (Tayammum)

Tayammum or resort to pure earth may substitute for the ablution and even the bath. This is allowed in any of the following cases:

1.     When a person is sick and cannot use water;

2. When he has no access to water in sufficient quantity; 3. When the use of water is likely to do him harm or cause any disease;

3. When the performance of ablution makes the person miss a funeral or Eed

Prayer, which has no substitute.

In any of these instances it is permissible to make ‘Tayammum’ which is performed as follows:

1.     Strike both hands slightly on pure earth or sand or stone.

2.     Shake the hands off and wipe the face with them once in the same way as done in the ablution.

3.     Strike the hands again and wipe the right arm to the elbow with the left hand and the left arm with the right hand.

This ‘Tayammum’ is a symbolic demonstration of the importance of the ablution, which is so vital for both worship and health. When Islam introduced this repeatable ablution, it brought along with it the best hygienic formula which no other spiritual doctrine or medical prescription had anticipated.

Special Facilities in Ablution

With regard to the ablution Islam has offered certain facilities. If socks or stockings are on and have been put on after performing an ablution, it is not necessary to take them off when renewing the ablution. Instead of taking them off, the wet hand may be passed over them. They should be removed, however, and the feet washed at least once in every twenty-four hours. The same practice may be resorted to if the boots are on and their soles and appearances are clean. Similarly if there is a wound in any of the parts which must be washed in the ablution, and if washing that particular part is likely to cause harm, it is permissible to wipe the dressing bandage of the wound with a wet hand.

The Complete Ablution (Ghusl/Bath)

The whole body with the nostrils, mouth and head must be washed by a complete bath before entering prayer in any of the following cases:

1.     After intimate intercourse;

2.     After wet dreams;

3.     Upon expiration of the menstruation period of women;

4.     At the end of the confinement period of nursing women, which, is estimated at a maximum of forty days. If it ends before, complete ablution should be done.

It should be pointed out that at the start of the bath or ablution, the intention must be clear that it is for the purpose of purity and worship. Also, a person who is performing an ablution, partial or complete, should combine his performance with some utterances glorifying God and praying Him for true guidance. The forms of such utterances are described in detail in the elaborate sources of the religion. One, however, can say one's own best utterances if one does not know the exact wording. That is sufficient as long as it is in the praise of God and is said with sincerity.  

The Call for Prayer (Adhan)

Now the worshipper has performed his ablution as explained above and is ready for prayer. When the time of prayer comes, it is good practice, after the Traditions of Prophet Muhammad, to say the Prayer Call (Adhan). The caller stands facing the Qiblah (the direction of the Ka’bah at Mecca), raising both hands to his ears and says, in a loud voice, the following:

1. Allahu Akbar (God is the greatest), (repeated four times).

2. Ashhadu An La Illa-L-Lah (I bear witness that there is no god but the One God), (repeated twice).

3. Ashhadu Anna Muhammadan Rasulu-l-lah (I bear witness that Muhammad is the Messenger of God), (repeated twice).

4. Hayya 'Ala-s-salah (Come fast to prayer), (repeated twice, turning the face to the right),

5. Hayya 'Ala-l-falah (Come fast to success), (repeated twice, turning the face to the left.

6. Allahu Akbar (God is the Greatest of all), (repeated twice); 7. La Ilaha Illa-l-lah (There is no god but the One and true God), (once).

Entrance Into Prayer (Iqamah)

When this call is uttered, the worshippers get ready for prayer and inaugurate it with an announcement called ‘Iqamah’. The sentences here are the same as those of the Adhan above with two differences:

(a) The Iqamah is said in a faster and less audible voice and (b) right after part (5) this sentence should be said twice:

‘Qad Qamti-s-salah’

(prayer is ready). Then parts (6) and (7) should follow to the end as usual.

After the worshipper has done the ablution and after the ‘Adhan’ and ‘Iqamah’ are said, the prayer starts as follows:

1. The Early Morning Prayer (salatu-l-Fajr)

In this prayer two units (Rak’ahs) are offered first as supererogatory (Sunnah). These are followed by two other units as obligatory (Fard). Both Supererogatory and obligatory units are offered in the same manner except that, when declaring the intention, one has to distinguish between the two kinds. This is the description of performance:

Act 1. One stands in reverence and humility, facing the Qiblah, raising his hands up to the ears, and says: "Nawaytu Osalli Sunnata Salati-l-Fajr or Farda Salati-l-Fajr (As the case may be); Allahu Akbar."

This means: "I declare my intention to offer the supererogatory or obligatory (as the case may be) prayer of the morning; God is the Greatest of all." Then he lowers his arms and places the right hand over the left one right below the navel.

Act 2. He then says in a low voice the following: "Subhanaka-l-lahumma wa bihamdik, wa tabaraka-smuk, wa ta'ala Jadduk, wa La llaha Ghayruk. A'udhu bi-l-lahi mina-sh-shaytani-r- rajeem. Bismi-l-lahi-r-rah-mann-r-raheem".

This means: "Glory be to You, 0 God, and Yours is the praise, and blessed is Your name, and exalted is Your majesty, and there is no god besides You. I seek the refuge of God from the condemned devil. In the name of God, Most Gracious, Most Merciful."

Act 3. Then in a low or audible voice he recites the Opening Chapter of the Qur’an (al-Fatihah), followed by any passage from the Holy Book. (The Opening and examples of these short chapters and verses will be found later in this section.)

Act 4. Then he says: "Allahu Akbar," (God is the Greatest of all), lowering his head down at a right angle, placing the palms of his hands on the knees and saying in a low voice:

"Subhana Rabbiya-l-'Azeem"

("Glory to my Lord the Great", repeated three times). This is called Ruku’. After that the standing position is resumed with these words: "Sami’a-l-ahu Liman Hamidah; Rabbana Laka-l-Hamd

(God accepts any who are thankful to Him; Our Lord, praise be to You). When saying this the hands remain on the sides.

Act 5. The worshipper then says: Allahu Akbar, prostrating himself with the toes of both feet, both knees, both hands and the forehead touching the ground. This is the position of Sujud and is accompanied with these words:

Subhana Rabbiya-l-A'La

(Glory to my Lord the Most High, repeated three times).

Act 6. Then with the utterance of Allahu Akbar comes the Julus, a short rest in a sitting posture: the outer side of the left foot and the toes of the right one, which are in an erect position, touching the ground and the two hands are placed on the knees.

After this a second prostration (Sujud) is repeated in the same way with the same utterances as in the first one. This completes one unit (Rak’ah) of the prayer.

Act 7. After the first unit the worshipper rises, saying Allahu Akbar, to assume a standing position for the second unit and recites the Opening (the Fatihah) followed by a Qur’anic passage as in the first unit.

Act 8. When he has finished the second bowing and the two prostrations in the same way as the first, he takes a sitting position as in Julus and recites the Tashahhud with its two parts. (This will be found later in this section.)

Act 9.