In search of meaning
By Khalid Chaudhry
It is not uncommon for a person to be assailed by doubts or feelings of confusion during the study or practice of his or her religion. When some misgivings arise, or one feels troubled by certain cogitation which one finds "unacceptable", one sets about earnestly to tackle these.
However, some of us, when faced with a religious precept or practice that we fail to comprehend properly, reject it out of hand and, what is worse, may criticize or even ridicule it. The proper and safe thing to do, particularly when it pertains to some well-established teachings or practices of Islam, would be to consult some books or an enlightened religious scholar.
A couple of articles appearing in newspapers in recent months have raised some interesting, if confusing, questions about certain aspects of Islamic worship.
The first issue that was raised by a Pakistani lady residing abroad pertained to the inability of a woman to go for Haj or umrah (major and minor pilgrimage to Makkah), in spite of a sincere desire to do so, merely because there was no mahram (one's spouse or a close relative with whom marriage is permanently prohibited) to accompany her.
One can understand the frustration and sadness felt by a Muslimah faced with this situation, because Haj is not only obligatory for those whose financial, physical and mental conditions and family obligations permit it, but is also the heartfelt desire of devoted Muslims, and one that is often cherished for years before it is fulfilled. Without being a religious scholar, one can offer the following guidance, based on one's understanding of Islam.
A cardinal principle of our religion is that, "actions will be judged according to intentions." In other words, the reward will depend upon the intention.
This means that if a person had intended to do a good deed, but was thwarted by factors beyond his or her control, the reward would still be admissible for the good intention itself. If one is also able to perform the intended work, there will be an additional reward for that.
According to an aalim (religious scholar) of the Hanafi school that I checked with, it is not compulsory for such a woman to perform Haj even if she meets the other criteria listed above.
However, he added that the Shafi'i school allows the individual to proceed along with a group that has a majority of women in it. Furthermore, if that lady or her mother, sister or brother's wife has nursed a particular man during his childhood, he could accompany her.
But that is not all. There is a saying of the Holy Prophet (Peace be upon him) narrated by Hazrat Ibn Abbas (R.A) according to which any pious offspring who look at their mother and father lovingly will be granted the reward of Haj that has found acceptance with Allah.
What is more, if the son or daughter do so a hundred times, he/she will earn the reward of a hundred (acceptable) pilgrimages. Isn't that wonderful? So, there is really nothing for that lady to worry about.
Another argument that was recently raised is that what is the use of reading the Holy Quran in Arabic if we do not understand what is meant by it. One agrees that it would be much better if we knew the language and could, therefore, grasp the message.
Failing that, translations, which are available in numerous languages, could also serve the purpose. Nevertheless, the benefits of reciting the Book without comprehension must not be depreciated.
Many readers must have noticed how moving the recitation of the Holy Quran is, even when one is listening to somebody else reading from the Book.The beauty of the sound that results from the recitation and correct intonation of the verses can and does make listeners ecstatic.
The same is also true for the person who is reciting it. It has been aptly said, the "Remembrance of God" (zikr) is like breathing deeply in the solitude of high mountains.
The morning air laden with the purity of the eternal snows dilates the breast and heaven enters this space in our heart. What could be a better way to remember Him than through a beautiful recitation of His own words, leading to a virtual union?
The renowned Orientalist and convert to Islam, Frithjof Schuon, has called the Arabic text of the Holy Quran "majestic" and its resonances "almost magical", which exhaust human disquiet, infusing into the believer silence, serenity and peace.
Behind the literal text is a concrete and active spiritual presence, which goes beyond the words and the mind. He says it is by virtue of this power that certain verses can chase away demons and heal the sick - even when they can't understand Arabic.
Since this is a vital topic and the misunderstanding appears to be particularly widespread amongst those educated in western-oriented institutions, it seems necessary to explain it in some detail.
The recitation of a scripture, like anything else, involves sound and breath. The mystics of all religions are especially aware of the supreme importance of these two.
Breath links the spirit and the body; it is the life current. Our voice is the most living of sounds since its origin is in the breath. From this it follows that when we modulate our breath through sound, specifically with divine words, the impact that it has on our spirit should be obvious, even if we do not comprehend the language. The sound and vibration immediately touch our heart. Thus, our soul gets attuned to God.
The last point of contention is that the khutba (sermon) of the Friday prayers should be delivered in a tongue understood by the worshippers, rather than in Arabic.
Here, it ought to be noted that the talk lasting 30 minutes or so, preceding the khutba in Arabic, be it in Urdu or a regional language, is very much a part of the sermon, and it is obligatory to listen to it.
The imams do this in English in the English-speaking countries. The unchangeable Arabic part is less than ten minutes long and nobody should grudge it. Anyone desirous of knowing its meaning can easily read it somewhere.
Many of the controversies arising in the minds of people are because of a lack of knowledge and, more importantly, a lack of understanding of Islam. It would behove us to engage in a deeper study of religion to be able to perceive its merits, which are real and enormous. Many contemporary converts to Islam have attained a profound understanding of religion and have put this into practice.
Some writers residing in the West have lamented the difficulties faced by them in learning about or practising Islam. They need not lose heart, for, Allah Almighty will surely reward their good intentions. A great deal of missionary work is being done there and Islam is, for good reasons, the fastest spreading religion.
Emma Clarke, a great-granddaughter of Lord Asquith (who was the British premier during the First World War), and more than 14,000 other compatriots from the upper strata of British society have recently acknowledged their conversion to Islam, while many more of their peers are keeping it confidential. It will certainly become the religion of the 21st century worldwide.