The Merit of the Obligatory Prayers 2

*Iḥyāʾ ʿUlūm al-Dīn*, beyond being a basic work of law or catechism, is a Sufi and ethical text that aims at the human being's spiritual construction and being "revived" (*ihyā*).

Iḥyāʾ ʿUlūm al-Dīn, beyond being a basic work of law or catechism, is a Sufi and ethical text that aims at the human being's spiritual construction and being "revived" (ihyā). Prayer is defined not merely as a technical procedure but as a "school" that breaks human pride and clothes one in humility (tamasukun). It is emphasized that in Islam the concept of "sanctuary" (mabath) is not confined to a narrow space; the whole earth has been made a mosque. Worship is not merely an act of the heart but a holistic process in which bodily movements purify the soul.

A. The Distinction between Knowledge and Suggestion

Human reform and moral development do not depend on "knowledge" alone (knowing what ought to be done).

The Importance of Suggestion: The basis of therapeutic methods in the world also rests on suggestion. Suggestion enables the addressee to confront his own weaknesses and discover what is within him.

The Role of Worship: Theoretical knowledge alone is not enough for moral virtues to develop; bodily actions (acts of worship) are necessary. The soul's purification (tazkiya) depends on the body's entering certain patterns and adhering to rituals.

B. The Ontological and Psychological Dimension of Prayer

Prayer is a state in which the human being is physically and spiritually "diminished" and realizes his true station.

Prostration and Humility: Pride is the effort to show what is not as though it were. Prostration, by bringing a person physically to the smallest position, breaks pride. In prostration differences of stature disappear; everyone is "diminished" to the same degree.

Definition of Prayer: Prayer is a state of stillness, humility (tamasukun), remorse, and opening the hands in supplication to God.

Transformative Power: Prayer is a school. If after years of prayer no transformation occurs in a person's character and conduct, that prayer has become a soulless ritual.

C. The Philosophy of Space and Time in Islam

Prayer is the central coordinate in the believer's life; it defines time and space through itself.

Mosque vs. Sanctuary: In Islam there is no understanding of a "sanctuary" pushed outside life and accepted as sacred only in the Christian sense. The whole earth has been made a mosque. This is proof that worship cannot be severed from politics, commerce, or social life.

Prayer as Center: Life should be viewed not as "home-centered" but as "prayer-centered." Going "to" prayer is a burden, whereas returning "to" prayer is longing.

D. The Socio-Political Character of the Friday Prayer

The Friday prayer, unlike other prayers, is a sign of political authority and sovereignty.

Sermon and Transparency: Historically the sermon was not merely preaching; it was a platform on which information was given about the course of the state and the ruler gave account to the people (e.g., ʿUmar's being questioned over the cloth affair).

Symbol of Sovereignty: The Friday prayer was commanded for the first time in Medina, and this is a sign that Muslims obtained political sanctioning power.

Key concepts

The Whole Earth Made a Mosque: Not confining worship to a specific place enables religion to exist in every domain of life (politics, commerce, social life).
Social and Political Center: Historically mosques were not merely places where prayer was performed; they were centers where politics was discussed, military decisions shared, and social life realized.
*Ihyā*: Revival, reconstruction, and the process of renewing oneself spiritually.
Suggestion (*Takwīn*): Rather than teaching a person something he does not know, reminding him of what is already within and confronting him with his own reality.
Prostration: The pillar of prayer in which the human being is physically most diminished and humility reaches its peak.
*Tamasukun*: Stillness, humility, abasement, and the state of bowing before God.
*Taḍarruʿ*: Supplication, entreaty, and inward turning to God.
*Taqwā*: Consciousness of responsibility; the human being's sense of responsibility toward himself, his environment, and his Creator.
Mosque: A place of prostration; in Islam the social, political, and religious space at the center of life.
*Tadīl al-Arkān*: Performing the pillars of prayer (bowing, prostration, etc.) properly, calmly, and with full settledness.
*Taṣfiya*: The process of purification from inner evils, weaknesses, and spiritual stains.
*Li-Dhikrī*: "That I may be remembered"; prayer's mission of reminding of God and keeping Him in mind.

Study questions

What is the fundamental purpose for which Iḥyāʾ ʿUlūm al-Dīn was written?

To provide a Sufi guide for the human being's renewal (ihyā), purification from inner evils (taṣfiya), and the flourishing of lofty moral virtues.

What is the effect of the prostration posture on human pride?

Pride is the effort to appear great when one is not. Prostration is the moment when a person is physically most diminished. This posture naturally compels humility and breaks pride by reducing everyone to the same level regardless of rank or stature.

What should be understood from the statement "Prayer is a school"?

Within a certain period prayer should transform a person and produce positive changes in character and conduct. If someone remains the same after praying for many years, there is a problem in prayer's transformative mission.

What is the most fundamental "political" quality that distinguishes the Friday prayer in Islam from other prayers?

The Friday prayer is a kind of political assembly. In the sermon the caliph or his representative gives information about the course of the state, army, and administrative matters, gives account to the people, and social issues are discussed. In this respect Friday is a sign of sovereignty and political authority.

How is the relationship between consciousness of responsibility (taqwā) and faith explained in the text?

The fundamental element that leads a person to faith is consciousness of responsibility. A responsible person reaches the door of faith through this feeling. Prayer is an act that strengthens this consciousness and faith in the Hereafter. ---