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The worship performances mentioned in the Holy Qur’an are means leading to an end or to a great goal. In the verses of the Holy Qur’an, prayer is a way to be used for what is higher than it:
“«Resort to patience to possess your souls and have recourse to prayer, for more things are wrought by prayer, than this world dreams of, albeit that the practice of praying to Allah is viewed by people as involving labour and effort and is hard to accomplish, but not by those who humble themselves to Allah with hearts impressed with the image of religious and spiritual virtues».” (Al Baqarah: 45)
Fasting as well is the only a means to the objective called piety:
“O you who believe with hearts impressed with the image of religious and spiritual virtues: the prescriptive rule of fasting is decreed for you to observe as it was observed by those who came before you in time, so that you may entertain the profound reverence dutiful to Allah and lift to Him your inward sight” (Al Baqarah: 183)
The end is the piety as mentioned in the verse:
“O you people worship Allah, your Creator, and adore Him with appropriate acts and rites; it is He Who brought you into being and caused you and caused all those who preceded you to exist. This may help you lift to Him your inward sight and entertain the profound reverence dutiful to Him.” (Al Baqarah: 21)
Piety is the performance of the requirements of worship as Allah Almighty ordered. It is the fear of the Day of Judgment. This fear prevents a Muslim of committing all kinds of sins and stop harm and aggression and distance from injustice and abomination. It means the approach to Allah Almighty through reciting the Holy Qur’an and the interpretation of the verses and follow what Allah Almighty has permitted and forbidden. As Allah said:
“O you whose hearts have been impressed with the image of religious and spiritual virtues: Do not desecrate Allah’s religious rites* nor violate the Sacred Month** (unless attacked) or interfere with the offerings, nor disturb the garlands mantling them identifying the sacrifice nor obstruct the way against those seeking grace, being bound for the Sacrosanct House betaking themselves to Providence for His bounty. And when you have concluded the proceedings of Allah’s religious rites and divested yourselves of the pilgrim’s garb and moved away from the environs of the Sacrosanct House, you may engage in the chase if you like. And let not your hatred of a people, once your enemies who malevolently obstructed your way to the Sacrosanct House, stir your emotions to retaliate. And unite in good will to effectuate moral virtue and piety and not in sin, transgression and impiety, and entertain the profound reverence dutiful to Allah; Who punishes severely.” (Al Maidah: 2)
Allah Almighty orders Muslims to expand their good deeds and charity and to cooperate in all ways of good and reform among people and solidarity in helping the needy. Allah Almighty orders to stop the harm on the oppressed and to refrain completely from helping the oppressors or helping them and to follow the ways of justice and defending rights.
The nation was plagued with some of the bad scholars. They deceived people with their tenacity through their sources that support their conclusions to distract Muslims from the divine discourse. These scholars called people to limit the pillars of Islam on the so-called the five pillars. They worked to distract people and divert them from the higher goals and objectives of Islam and replacing them with the performances. The performances are easy to be performed and do not need much effort to struggle and restrain people and train them to follow the ethics of the Holy Qur’an and the noble virtues, which Allah Almighty ordered Muslims to abide by in their transactions, relationships and behavior.
It is not in all cases that the intentions are good and the purposes are decent. We feel that the campaigns targeting the nation intellectually and ideologically were encouraged by the narratives and the Israeli tales that stand behind this goal to prevent the rise of the nation. They aim to stop the rise of Muslims through occupying them in the cycle of debates and philosophies imported from Europe and to slip into believing the stories that divided Muslims into groups, sects and parties. Muslims fight each other while we read in the Holy Qur’an that the Prophet was sent as mercy for the the entire world. Allah Almighty says:
“We did not send you O Muhammad for a reason other than to symbolize, and serve as an embodiment of mercy which Allah has extended to all His creatures” (Al Anbiyaa: 107)
Then we do not see this mercy on Muslims. We read that the Holy Qur’an is a reminder to the world. Allah Almighty says:
“We made the Quran conducive to ease, facile in discourse, easy to remember and a guide to the path of righteousness, and so, is there any who will open his heart’s ears and his mind’s eyes?” (Al Qamar: 17)
And the Almighty says:
“Indeed, those who recite Allah’s Book -to themselves or to an audience- – from memory or by reading and in an appropriate manner- and observe their act of worship and do spend of what We bestowed on them of Our bounty in Allah’s cause and in benevolence secretly and openly must expect a satisfying return for the commerce they have between Allah and themselves and in their intercourse in the affairs of life” (Fater: 29)
Then we do not see Muslims reciting Qur’an. Muslims do not study the advices and wise words stated in the holy Qur’an. Muslims do not think about the creation of the heavens and the earth. Muslims do not derive from the verses of the Qur’an the legislations necessary to control the life systems and the required laws that regulate the life of Islamic societies with legislation and control the behavior of its members.
The accumulation of the fabricated narratives and fatwas of the sultan’s scholars over the ages have caused confusion in the Muslim understanding of the five pillars of Islam.
«Muslims .. Between the religious speech and the divine speech», issued by «Al Nokhba House for Printing, Publishing and Distribution», by the Arab researcher and thinker Ali Muhammad Al-Shurafa Al-Hammadi.