(i) Lack of understanding which often leads to lack of focus in prayer.
(ii) Feeling of ritualised prayer and an absence of connection.
(iii) Feeling of automation or robotic behaviour, lack of depth and lack of proper dialogue with God.
(iv) Apathy from prayer altogether.
(i) What language did Prophet Moses (pbuh) pray to his Lord? - This certainly was not Arabic, possibly an archaic Egyptian vernacular (being raised in the house of Pharaoh) or a Semitic language of Aramaic / Hebrew Origin.
(ii) What language did Prophet Jesus (pbuh) pray in? - This certainly was not Arabic, possibly Aramaic, albeit he probably also had knowledge of the language of the authorities of 1st century Palestine and Rome that spoke Greek and Latin.
(iii) What language did Prophet Zechariya (pbuh) pray to God when he asked his Lord in secret "My Lord! Infirm indeed are my bones, and the hair of my head does glisten with grey: but never am I unblessed, O my Lord, in my prayer to You!" (19.4)? Was this Arabic?
(iv) What language did the wife of Pharaoh in Egypt pray to God when she implored "My Lord! Build for me a home with thee in the Garden, and deliver me from Pharaoh and his work, and deliver me from evil-doing folk" (66.11)? Was this Arabic?
(v) In fact, what language did any of the great prophets and messengers, Saleh, Hud, Lot, Abraham, Ishmael, Isaac, David, Solomon (pbut) or indeed any prophet or messenger before Prophet Muhammad (pbuh) pray in?
014:004“And We never sent a messenger except with the language of his folk, that he might make (the message) clear for them. Then God sends whom He will astray, and guides whom He will. He is the Mighty, the Wise”042:007“And thus have We revealed to you an Arabic Quran, that you may warn the mother city and those around it, and that you may give warning of the day of gathering together wherein is no doubt; a party shall be in the garden and (another) party in the burning fire”Please note above the remit of the Arabic Quran which does not extend to humanity. No doubt the message of the Quran is for all humanity, but the ambit of the message in the Arabic tongue is clear. The Prophet was asked to warn the mother city with it and those around it (who understood the dialect). No doubt, if the message was to be delivered to someone in China, the message would need to be translated.
007:172“When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), less you should say on the Day of Judgment: "Of this we were never mindful”Was the primordial contract you and I made in Arabic? Or was it even in a mother tongue that we hadn’t even learnt yet? How was God able to understand our testimonies and in what language did we speak to Him when we declared this testimony? There is absolutely no ambiguity in the verse. We did testify and we spoke.
004:043“O ye who believe! Approach not prayers with a mind befogged (Arabic Sukara), until ye can understand all that ye say..”Modern commentators unnecessarily restrict and divert from the general meaning of the term ‘Sukara’ to its popular modern Arabic rendering ‘drunken intoxication’.This is despite the fact when clearly in both Quranic and classical usage the term ‘sukara’ has always had a much wider purport. This includes any state in which a mind loses clarity whether it is anger, rage, confused thought or judgment, distraction, or any state in which there is mental disequilibrium.(See related article [3] below)The word specifically for ‘intoxication/drink’ is ‘Khamar’ which is not the word which is used in the above verse but is the warning given in 5.90.005:090“O ye who believe! Intoxicants (Arabic: Khamru) and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satan's handwork: so shun / avoid such (abomination), that ye may prosper”The Arabic word ‘Khamar’ specifically for ‘intoxication / drink’ is also used in 2.219; 5:91; 12:36 (The account of the prisoner’s dream of pressing wine is recalled to Prophet Joseph) (pbuh) and repeated in 12:41.Needless to say, that due to the unwarranted restriction of interpretation on ‘intoxication’ with the regards verse 4.43 where the term ‘sakar’ is being is used, the whole purpose of the verse is at best misunderstood and at worst, lost.The verse clearly forbids one to approach their prayers in a state where one’s mind is not clear due to the fact they will not know what they are saying, the focus being of course on the point to know what you are saying.The reason for the prohibition is the focus of the verse and not the nature of the cause.How many Muslims today approach their prayers without knowing what they are going to utter? Are they not falling foul of the essence of this verse? Is one’s mind not befogged or without clarity when one utters a dialogue without any understanding or meaning of what they say?
017.044"The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!"The above verse powerfully underscores the theme of this article. Our Lord is not restricted to any language. He is the creator of all languages and understands all expressions and emotions. His creation within the whole universe hymns His praises in their own ways. Even on Earth, God understands the dialects of all His creation down to the birds and ants. This was even a gift he endowed Prophet David and Solomon. (pbut)027.016“And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from God.)"”Solomon even understood the language of the Jinns (27:39) and the ants (27.19)In what language did the birds hymn the praises of their Lord with Prophet David in 21:79 neither of which spoke Arabic?021.079“So We made Solomon to understand it; and to each one We gave wisdom and knowledge; and We made the mountains, and the birds to celebrate Our praise with David; and We were the doers”
Source: Is the Qur'an Translatable? - Early Muslim Opinion (A.L.Tibawi)"...It was Abu Hanifah (b. about 81 A.H.) who started a new and more serious controversy by his declaration that it was permissible to recite the Qur'an in Persian in prayer, whether the reader knew Arabic or not. His followers extended this permission to Turkish, Hindi, Syriac, Hebrew and other languages of the non-Arabs.18 To interpret the Qur'an in its own language, or in any other, was from the days of the Prophet up to the days of Abu Hanifah generally allowed and widely practiced. This is a safe inference not only from the injunction of the Qur'an itself,19 but also from the increasing number of non-Arabs, with different racial and linguistic backgrounds, who embraced Islam.20Abu Hanifah's Persian origin cannot alone be the explanation of his daring opinion. It seems that genuine religious concern and practical considerations combined to shape his opinions. Let us not overlook the fact that he did not pronounce on the translation of the Qur'an as a whole; he merely tried to solve an obvious difficulty of non-Arab believers who were required to recite in prayer certain short chapters or verses only.21 Unfortunately Abu Hanifah's opinion on this matter, and indeed on other matters, is known only through the gloss of his followers.22 But neither of his two chief disciples, Abu Yusuf and ash-Shaibani, went as far as their master whose licence was unconditional.23 They both made the permission to recite the translated Qur'an in prayer conditional on the inability to recite it in Arabic.24 Since prayer was communion with God - so the Hanafi argument goes - it was lawful either through God's Word for those able to recite it in the original, or through the translated meaning for those unable to do so, since "obligation is according to ability."25"Notes:18 Cf. Nasafi, Kanz ad-Daqa'iq (Dehli, 1309), I, 53.19 Cf. Surah V, 71 : "O Messenger, deliver that which has been sent down to thee from thy Lord." Cf. Surah XVI, 46, 60.20 Cf. contemporary practice of teachers of the Qur'an to the Berbers in Morocco, a practice which has been handed down from generation to generation since early times: the meaning is first explained in local dialect, and then the Arabic text is taught. Memorizing the Arabic is not required before the meaning has been explained. Majallat al-Azhar, VII, No.3, 192.21 It is related that al-Habib al-'Ajami, an associate of al-Hasan al-Basri (b. 21 A.H.) used to recite the Qur'an in Persian in prayer "owing to speech difficulty in Arabic":22 In the fiqh books, chiefly under the subject of prayer (see next note), but not as a rule in other works. Thus bab as-salat in al-Khawarizmi, Jami' Masanid al-Imam al-A'zam (Hyderabad, 1332), I, 293 ff. prescribes the recital of the Fatihah in prayer, but contains nothing about the permission to recite it in Persian or other languages.23 Some of Abu Hanifah's followers even said that he approved reading something of the Torah, the Gospel or the Psalms in prayer provided the reader was certain it was not corrupted (muharraf). See al-Kashani, Bada'i' as-Sana'i (Cairo, 1327) I, 113. [1]
There is wide acceptance in Muslim thought that the Quran categorically condemns the use of intoxicants. However, there are also some Muslims that assert that as the Quran does not use the condemnation 'haram' with respect to alcoholic beverages (as it does for say swine flesh in 5:3), therefore, it cannot be classed as 'forbidden'.Rather it is asserted, the narratives must be understood as a cautionary note. Therefore, (the argument continues) intoxicants can be consumed, but with responsibility and moderation.This latter claim will be briefly analysed in view of the Quran to assess it's validity as a viable argument.
The main word used by the Quran to describe intoxicants (wine, alcohol etc) is 'khamar' which can also be read in a historical narrative captured by the Quran between Prophet Joseph and a prisoner (pressing wine 12:36-12:41).'Khamar', inherently carries the meaning of concealment, to cover and something which clouds or obscures the intellect. The root also forms words such as Khumur (plural) to denote a woman's head covering (khimar) or a man's turban.It is also absolutely correct to assert that the Quran does not make use of the categorical term 'haram' when it refers to 'khamar'. However, this point will be further contextualised later in the article.From the Quran's narratives, it is clear that 'khamar' has both good and bad uses. This does not inherently suggest that 'khamar' is itself 'bad'. Rather, it is the specific context of 'khamar' and its usage that attracts condemnation.002.219 (Part)"They ask you concerning wine / liquor / intoxicants (Arabic: Khamri) and games of chance. Say: "In them is great sin, and some profit, for men; but the sin is greater than the profit..."It is significant to note that the above verse simply addresses the state of intoxicants and games of chance. It acknowledges that on balance the sin within them is far greater. Therefore, one better understands the condemnation both vices attract in the following verse.005.090"O ye who believe! wine / liquor / intoxicants (Arabic: Khamru) and games of chance and idols and divining arrows are only an abomination of Satan's handiwork. Leave it aside / avoid it / shun it (Arabic: Fa-ijtanibuhu) in order that you may succeed"005.091"Satan seeks only to cast among you enmity and hatred by means of strong drink (Arabic: Khamri) and games of chance, and to turn you from remembrance of God and from (His) worship. So will you (be) the ones to abstain? (Arabic: fahal antum muntahun)"The powerful statement at the end of the verse is worth pondering:"fahal antum muntahun"?So will you (be) the ones to abstain? / Will you not then abstain, will you not desist?This statement is very significant.
The term used at the helm of the condemnation is 'ijtanibu'. It is here that some Muslims assert that as the term used falls shy of 'haram' (as used in 5:3), then this guidance amounts to a cautionary note. Quite apart from not submitting completely to a cautionary note by God, especially when the phrase "Will you not then abstain?" is given, the assertion takes no account of how the term 'ijtanibu' is used elsewhere by the Quran. To counter this assertion, another (more traditional) opinion then argues for 'ijtanibu' to be regarded as a term more potent in condemnation than the term 'haram'.Quite apart from the unnecessary debates with these semantics, the Quran actually provides clear guidance on this matter.016.036“And certainly We raised in every nation a messenger saying: Serve God and shun (Arabic: ijtanibu) false deities (Arabic Taghut). So there were some of them whom God guided and there were others against whom error was due. So therefore travel in the land, then see what was the end of the rejecters”No sincere believer or academic student of the Quran's narratives would argue that shunning 'false deities' has been imparted in a cautionary or advisory capacity by the Quran. This point becomes even more significant when it is noted that the directive to 'shun' (ijtanibu) false deities has been used in conjunction with serving the one true God. As a pair, it is almost impossible to accept that this advice is a cautionary note.022.030
“Such (is the Pilgrimage): whoever honours the sacred rites of God, for him it is good in the Sight of his Lord. Lawful to you are cattle, except those mentioned to you (as exception): but shun (Arabic: fa-ijtanibu) the abomination of idols, and shun(Arabic: wa-ijtanibu) the word that is false”049.012
“ O you who believe! Avoid (Arabic: ijtanibu) suspicion / assumptions (Arabic: zani) as much (as possible): Indeed some suspicion / assumptions is a sin: And spy not on each other and do not backbite. Would any of you like to eat the flesh of his dead brother? Nay, you would hate it. And fear God: Indeed, God is Oft-Returning, Most Merciful”'ijtanibu' has the same root as 'janaba'. Given the roots multifaceted uses in the Quran, it clearly means to put a thing aside, to alienate, to estrange, to avoid and to shun.Having read the above uses, it becomes difficult to accept the assertion that the shunning of intoxication is merely of 'cautionary note'. Used in much the same manner as shunning false deities 'ijtanabu' is just as potent a condemnation as is 'haram'. Both should be clearly avoided.
Another claim that is at times made, is that intoxicants are only forbidden in prayer. The following verse is used as support, not only by those that do not see intoxication as a 'total prohibition' (rather, advisory). However, this verse is also made use of by the majority traditionalists that claim intoxication became gradually forbidden.004:043“O you who believe! Approach not prayers with a mind befogged (Arabic Sukara), until ye can understand all that ye say..”In fact, even a cursory analysis reveals that the above verse does not even make use of the word 'khamar'. The Arabic word 'sukara' that is used is not restricted to intoxicants. Rather, it captures all those conditions in which a mind becomes befogged and where clarity is compromised. This can be due to anger, confused judgment due to grief or indeed, any situation which may distract one from mental clarity or focus. Therefore, any mental state when focus is compromised falls within the understanding of the term 'sukara'. Intoxicants are merely one example.It can be argued therefore, that the real essence of the verse is not so much with regards 'sukara' or the gradual prohibition of intoxicants. Rather, the focus of the verse is to underscore the understanding that one must be in a state where they can concentrate on their prayers and know what they are saying during it.This understanding also begs the question of whether reading a prayer in a foreign tongue with no comprehension, mind or focus is akin to reading prayers with a mind befogged? Is this then (and as such), a violation of verse 4:43 above? A valid question indeed.
One finds in the Quran, similitudes of the earthly wine given to the inhabitants of paradise. It is here that one further notes an allusion to earthly intoxicants as contributing to ill effects such as headiness and loss of mental stability (Arabic: yunzafun). It is also on the earthly plane, that satanic input combined with an unstable mind can wreak havoc both personally and to society. As heavenly similitudes of wine will be devoid of such effects as mental instability, dark influences will also be absent to the inhabitants of paradise. Therefore these drinks will not be the cause of any recourse to evil as is often the case on earth.047.015"(Here is) a Parable of the Garden which the righteous are promised: in it are rivers of water incorruptible; rivers of milk of which the taste never changes; rivers of wine (Arabic: Khamrin), delicious for the drinkers; and rivers of honey pure and clear. In it there are for them all kinds of fruits; and forgiveness from their Lord. (Can those in such Bliss) be compared to such as shall dwell for ever in the Fire, and be given, to drink, boiling water, so that it cuts up their bowels / intestines (into pieces)?037.045-47
"A cup shall be made to go round them from water running out of springs, White, delicious to the drinkers, free from headiness; nor will they suffer intoxication / exhaustion / deprivation of intellectual faculties (Arabic: yunzafun)".
Much is often written about the negative effects of consuming swine flesh. Many laborious explanations are given with regards the animal's filthy eating habits, it's shameless living habits and what possible affects it has on the human body. Many extreme views are found where it is asserted that to utter the word 'swine' is forbidden and even pictorial representations of pigs are considered unlawful.It is needless to say that none of the above views are found in the Quran.All creation belongs to God. From the smallest bacteria to the might of the dinosaurs, all have been created by God and for a purpose and a destined end. God does not create 'evil' nor create what is 'dirty'. 'Evil' is based on volition and what one species may consider 'dirty', may be perfectly acceptable to another which has been designed that way.All animals and creatures have been created in communities like ourselves and have their own purposes and will ultimately be summoned back to God.006.038
"There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities (Arabic: Ummamun) like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end"This is no different for the pig. Our creator has created animals such as the pig in communities to function, He nourishes them and protects them. God is not unmindful of His creation nor is He excluded from them. Everything must return back to Him.The Quran makes it 'forbidden' (haram) to eat the meat of swine (2:173; 5:3; 6:145 and 16:115) without elaborating on the reasons. Once it is 'forbidden' (made haram) it becomes impure (Arabic: rijs 6:145) for consumption by believing humans.It is quite interesting to note a possible analogy. In essence, the Quran gives free reign to consume from good things (2:172) (admitting some requirements of course), but to avoid the flesh of swine as it has been made forbidden (haram 5:3). As already noted, no particular reason is stated and those who believe in the veracity of the scripture accept the commandment.Similarly, Adam and his wife were told to eat, drink and roam freely in the garden but simply, not to go near a particular tree. No reason was advanced other than they would become wrongdoers (zalimeen) if they did. In fact, it seems probable that silence actually amounted to a test to ascertain whether the commandment would be obeyed.002.035
"We said: "O Adam! dwell in the Garden, you and your wife; and eat of the bountiful things therein as (where and when) you will; but do not approach this tree, for then you will become wrong-doers (Arabic: zalimeen)"However, Satan's argument was persistent, elucidating reasons as to why such a commandment had been made.007.020
"Then Satan began to whisper suggestions to them what was concealed from both of them of their shame and he said "Your Lord only forbade you this tree, less you should become angels or such beings as live forever / immortals (Arabic: Khalideen)"In the end, the tree's 'unlawfulness' was compromised. The rest of the narrative is well known.
The crescent moon is a universal symbol of IslamThe early Muslim community did not really have a symbol. During the time of the Prophet Muhammad, Islamic caravans and armies flew simple solid-colored flags (generally black, green, or white) for identification purposes. The crescent moon and star symbol actually pre-dates Islam by several thousand years, and wasn't affiliated with Islam at all until the Ottoman Empire placed it on their flag.
Muslims worship a moon-godSome non-Muslims mistakenly believe that Allah is an "Arab god," a "moon god," or some sort of idol. Allah is the proper name of the One True God, in the Arabic language. The most fundamental belief that a Muslim has is that "There is only One God," the Creator, the Sustainer -- known in the Arabic language and by Muslims as Allah. Arabic-speaking Christians use the same word for the Almighty.
Muslims don't believe in JesusIn the Qur'an, stories about the life and teachings of Jesus Christ (called 'Isa in Arabic) are abundant. The Qur'an recalls his miraculous birth, his teachings, and the miracles he performed by God's permission. There is even a chapter of the Qur'an named after his mother, Mary (Miriam in Arabic). However, Muslims believe that Jesus was a fully human prophet and not in any way divine himself.
Most Muslims are ArabsWhile Islam is often associated with Arabs, they make up only 15% of the world's Muslim population. The country with the largest population of Muslims is Indonesia. Muslims make up 1/5 of the world's population, with large numbers found in Asia (69%), Africa (27%), Europe (3%) and other parts of the world.
Islam is intolerant of other faithsThroughout the Qur'an, Muslims are reminded that they are not the only ones who worship God. Jews and Christians are called "People of the Book," meaning people who have received previous revelations from the One Almighty God that we all worship. The Qur'an also commands Muslims to protect from harm not only mosques, but also monasteries, synagogues, and churches -- because "God is worshipped therein."
Islam promotes "jihad" to spread Islam by the sword and kill all unbelieversThe word Jihad stems from an Arabic word which means "to strive." Other related words include "effort," "labor," and "fatigue." Essentially Jihad is an effort to practice religion in the face of oppression and persecution. The effort may come in fighting the evil in your own heart, or in standing up to a dictator. Military effort is included as an option, but as a last resort and not "to spread Islam by the sword."
The Quran was written by Muhammad and copied from Christian and Jewish sourcesThe Qur'an was revealed to the Prophet Muhammad over a period of two decades, calling people to worship One Almighty God and to live their lives according to this faith. The Qur'an contains stories of Biblical prophets, because these prophets also preached the message of God. Stories are not merely copied, but the oral traditions are referred to in a way that focuses on the examples and teachings that we can learn from them.
'And when it is said to them,'Believe in what Allah has sent down,'they say,we believe in what was sent down to us.'And they disbelieve in that which came after it,while it is the truth confirming what is with them. Surah 1,ayat 91 [verse from Qur'an]
