Voices of Islam (129 page)

Prayer in Islam is a simple act that engages body and mind and consists of a cycle of movement and recitation called a
rak‘a.
It is per- formed identically by men, women, and children. The recitation of the prayer is in Arabic, so that the Qur’anic passages are repeated in the language in which they were revealed. The desire of Muslims to

learn Arabic stems from this obligation to pray in Arabic, but it also extends to the desire to acquire access to the original language of Islamic learning.

Standing, the Muslim begins the prayer with a recitation similar to the call to prayer, and then recites the opening chapter of the Qur’an,
al-Fatiha,
followed by at least three other verses of the Qur’an. Bowing from the waist, in an act called
ruku’,
the Muslim recites praises to God, and then stands again, kneels with forehead, hands, knees, and toes touching the ground, in a posture called
sajda
or
sujud.
This term is often mistranslated as ‘‘prostration,’’ which literally means lying face down rather than kneeling. The Arabic word for mosque,
masjid,
is related to
sujud
and means ‘‘place of performing
sujud.
’’

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The Muslim Ablution (
wudu’
)

1. Form the intent of perform- ing ablution for the purpose of worship and purification by saying
   Bismillah
   

   ar-Rahman ar-Rahim
   In the Name of God the Beneficent, the Merciful (said one time).
   

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

3. Rinse out the mouth with water, three times.
   

4. Clean the nostrils by sniffing up a small amount of water and then blowing it out away from the basin of clean water, three times.
   

5. Wash the face three times with both hands, 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 repeat with the left arm.
   

7. Wipe the head once with the wet right hand.
   

8. Wipe the inner sides of the ears one time with the fore- fingers and the outer sides one time with the thumbs.
   

9. Wash the feet up to the ankles three times, begin- ning with the right
   

foot.

The rhythm of the daily life of Muslims is set by the five obligatory prayers, which measure out the times of day and night in universally understood increments. Appointments between Muslims are often set accord- ing to the times of the daily prayers. In Muslim countries, businesses close down briefly at these times. The times for prayer were generally stated in the Qur’an and were fixed more exactly by the Prophet Muhammad, which he related as the direct teaching of the Angel Gabriel. Although it is best to perform the prayers at their appointed times, a certain amount of flexibility is allowed to account for the needs of daily life. The dawn (
fajr
) prayer is performed at the fi light of dawn up to the beginning of sunrise. The noon (
zuhr
) prayer is called just after noon but can be performed up to mid- afternoon. At that time, the afternoon (
asr
) prayer is called. It may be per- formed up to the beginning of sunset, although Muslims are instructed not to delay it. The sunset (
maghrib
) prayer takes place immediately after sunset. Finally, the evening (
isha’
) prayer, the last obligatory prayer of the day, is called between the end of twilight and the passing of the fi third of the night. In general, it may be per- formed any time before midnight. In addition to the obligatory prayers, voluntary prayers may also be per- formed as established by Prophet Muhammad. Among these are prayers during the small hours of the night. Muhammad taught his followers to pray at night but cautioned them not

to be excessive in worship, to the neglect of obligations toward family and community.

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ISLAM AND THE FULFILLMENT OF BASIC NEEDS

Islamic principles and guidelines cover the way in which Muslims fulfi basic requirements of clothing, food, and shelter. These involve duties and obligations for the individual person and other family members, who co- operate to meet basic needs in a reciprocal relationship. God has measured out provision for His creatures in the form of material things, which are acquired through labor and economic exchanges. Islamic legal rulings that cover permissible and impermissible acts for Muslims often involve guidance

on the consumption or avoidance of material goods. The acceptance of what is
halal,
or permitted, and the avoidance of what is
haram,
forbidden or discouraged, sets the tone for a healthy and sound way of life. A constant part of daily life is seeking God’s blessing in the provision of material things, through acknowledgment that each person has power only through the power of God and through submission to what God reveals about the best manner of fulfilling the needs of daily life.

Hygiene and Clothing

Out of the duty toward God that derives from the gift of life comes the duty to care for the physical body and the mind. The rights given by God in Islam begin with dignity, which pertains to life, and reason, which pertains to the mind. The integrity of the relationship between God and the human being—the broader concept of religion (
din
) in Islam—is also inviolate. Cleanliness supports purity of body and mind, and the daily rituals of washing, bathing, grooming, and dressing are performed with the intention and invocation of blessings from God.

The preservation of health grows out of the obligation to care for the body and the mind. Central to this obligation is the avoidance of excess in food and drink and the avoidance of substances that harm the body or the mind. Self- mutilation as part of religious rites or in response to grief is also forbidden. While patience in suffering is enjoined upon Muslims, putting oneself in needless danger is a violation of God’s trust in the human being. Mutilating the body through scarring, tattoos, or any such cultural practices are forbid- den despite their long heritage. In Islam, knowledge of God’s commands and common sense in carrying them out are the final arbiters of culture. Emulating the example of the Prophet in personal cleanliness includes frequent bathing, caring for the hair, and making one’s appearance clean and pleasant. Other matters of personal hygiene recommended by prophetic example are keeping the nails and hair trimmed. Weekly baths before Friday prayers, bathing after sexual relations and menstrual periods, and washing the private parts with water after using the toilet are universally recognized Islamic requirements for personal hygiene. The Prophet Muhammad

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Voices of Life: Family, Home, and Society

frequently cleaned his teeth, using the fibrous twig of the Acacia tree that was peeled or chewed to make a brushlike ending. These natural toothbrushes, called
miswak
or
siwak,
are still widely used by Muslims. According to a hadith, Allah’s Messenger said, ‘‘If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with
siwak

before every prayer.’’
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The Prophet Muhammad’s example extended to the etiquette of personal care for hygienic, aesthetic, and spiritual reasons. For example, using the right hand for eating, drinking, putting on clothing, and receiving and giving gifts was enjoined for both hygienic and spiritual reasons. For example, dress- ing and washing begin with the right side of the body; stepping into a mosque is done with the right foot out of respect for the sacredness of the place; however, stepping out of a mosque and into a bathroom is done with the left foot because with such actions one enters into a space that is profane. A Muslim should not reveal herself to others while using the toilet, nor should she face in the direction of prayer. Special prayers and supplications for many occasions of daily life remind the Muslim to perform each act with full intent and a God-conscious frame of mind.

Islamic Principles of Dress

Dress in Islam is governed by the principle of modesty. However, the degree of modesty required varies according to the situation in which the individual finds oneself. In private, a Muslim is supposed to observe humility and modesty even when alone. Between husband and wife, there are no requirements for covering the body, nor is there any discouragement of taking pleasure in physical beauty in this intimate setting. On the contrary, each partner is enjoined to provide comfort and pleasure for the other, as a gift of God and as a reinforcement of the marital bond. In the home, Muslims are required to dress modestly but casually in the presence of extended family members such as parents or in-laws, and around those whom one may not marry, including children. Siblings, whether of the same or different gender, cover themselves out of modesty and respect for one another’s sensibilities as well.

Men must cover themselves between the waist and the knee in all circum- stances except with their wives. The Prophet Muhammad’s example of dress was to be covered in a dignifi manner when not performing strenuous labor, and this example has been followed by Muslim men throughout history. The idea of flaunting one’s physique through provocative clothing is as foreign to the Islamic tradition for men as it is for women. Over time, a style of public dress for men that emphasizes both modesty and dignity developed, in which a loose shirt and pants are worn at a minimum, often with an overgarment such as a cloak or coat. Head coverings also became

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standard for public attire. The dignified image of the mature male who wears a long garment or shirt and trousers, covered by a tailored robe, cloak, or coat, and often topped by a long scarf or shawl, is one that resonates across cultures in graduation ceremonies, doctor’s attire, clerical vestments, and judicial robes. Such an image is not specifi to Islam, but rather reflects universally the dignity of the spiritual and intellectual powers of the human being.

When a woman who has reached puberty appears in public, the body is to be covered to a greater degree than in any other situation where she appears. A Muslim woman is required to protect her modesty in the presence of persons outside the family whom she is eligible to marry, by covering all of the body except the face and hands. Women’s garments are supposed to conceal the fi by being opaque, and by a form that is loose and does not accentuate the fi In the modern period, a style of dress involving multiple layers of clothing has become typical of Muslim women’s dress.

To understand the principle of Islamic dress, whether for men or women, it is useful to consider the Western business suit. The appearance and func- tion of this costume closely corresponds to the concept of public dress for women and men in Islam. The business suit confers modesty by conforming almost exactly to the requirements for Muslim women’s public appearance: it covers all but the head and the hands, and does so in a way that is sober, often with dark, uniform color, and a shape that conceals more than it reveals. It speaks of uniformity and conformity far more than does modern Muslim clothing, with its variety of shapes, colors, and styles. The modern business suit, like Muslim clothing, is intended to level the differences among people, dignify the wearer, and place one in a professional, purposeful light before strangers. Interestingly, images of summit meetings of world leaders or business leaders reveal that the cultural norm of the business suit does not include the female attendees at such events. Among the dark-suited men who look as uniform as penguins, the occasional woman stands out by wearing a short-skirted suit in a bright color, her hair carefully coiffed. The best way to think of the difference between Muslim and Western norms of dress is as follows: In Western culture, the norm of understated dress that completely covers the body is applied to the male, whereas in Islam, it is applied to the female. In nature, does it matter which gender of bird has the plumage, and which has the neutral feathers?

The foregoing discussion does not include more extreme forms of cover that are traditionally worn in some Muslim regions and among certain classes of women. Some women prefer to cover their faces with the veil (
niqab
) because they want to emulate the Prophet Muhammad’s wives, or because they have chosen to conceal themselves from men’s gazes in public. Costumes like the
burqa
or the
chador,
or elaborate face veils simply carry the concept of modesty further than basic coverage. They are more limiting

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to free movement and access to signifi t activities and technologies of modern life, such as riding escalators, driving automobiles, and boarding public transportation. Women themselves perpetuate these types of dress through everyday decisions to wear them, although there have been extreme cases of civil enforcement by reactionary regimes. Less restrictive forms of Muslim women’s dress have developed out of the choices exercised by Muslim women who work, study, and insist on the right to live active lives. In many Muslim countries and increasingly on the Internet, lines of fashion are sold to meet these needs and tastes. In Western countries, selective shopping allows Muslim women to clothe themselves according to Islamic traditions of modesty by purchasing pieces off the racks of mainstream department stores.

A gathering of Muslim women reveals the entire range of practice in dress. Some wear the
niqab
face veil, gloves, and capacious, multilayered, neutral-colored gowns, revealing nothing of their physical appearance in public. Others wear long skirts, light coats, jackets, long shirts or pants, and scarves. Some wear most or all of the former, but choose not to cover their heads, or choose to dress in a way that does not distinguish them as Muslim women in a crowd. On the far end of the spectrum from the
niqab
is the Muslim woman who embraces Western fashion and chooses to wear as revealing a costume—or nearly so—as current fashion and her taste dictate. The way a Muslim woman dresses is her personal choice.