QM Forum
The Quran => Islamic Duties => Topic started by: zara on February 19, 2015, 10:42:26 PM
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Assalamu alaikum.
According to the Quran,we should maintain an intermediate tone during salat,17.110.My question
is,when praying as part of a congregation,does that only apply to the leader?and what does an
individual do if the leader is praying silently as some do.
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I think this may apply to praying alone.
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Assalamu alaikum.
According to the Quran,we should maintain an intermediate tone during salat,17.110.My question
is,when praying as part of a congregation,does that only apply to the leader?and what does an
individual do if the leader is praying silently as some do.
Dear Zara,
Wa alaikum assalam
Arguably from a Quranic perspective, the primary directive would be to assimilate and bow down and prostrate with the congregation in situ (2:43; 3:43). If in a particular tradition, the imam remains silent during the prayer, then I would humbly incline to follow the imam and not upset the congregation or cause dissension by remaining focused on the overarching purpose which is to assimilate with other worshippers for the sake of God in worship.
To reiterate, this is the overarching purpose (i.e. to worship God) and believers are only expected to do the best they can with sincerity given the circumstances that are presented to them. In the end, God knows best what is in the hearts of His servants.
064:016
“So keep your duty to God as best you can / what you are able (Arabic: ma is’tata’tum), and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful”
However, in personal prayer, I would incline to keep an intermediate tone during salaat (17:110).
Please note that it is quite common in traditional prayer that the Dhuhr and Asr prayers are read almost silently in congregation. Whilst assimilating in congregation, however in personal prayer (if I were not able to make a congregation prayer), I would thus incline to read these in line with verse 17:110 with an intermediate tone.
I hope that helps, God willing
Joseph
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Peace brothers/sisters.
One would then ask the following questions:
1- If the individual is inclined to keep (17:110),why would the congregation be exempt?
2- Should a Qoran instruction be ignored/compromised ?
Also ,while 64:16 is asking us to do our best, can we use it as an excuse to ignore clear instruction in Qoran?
Just some thoughts to ponder!
GOD bless.
Peace.
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Dear Readers,
As-salamu alaykum
I humbly believe that it is important to remember that the traditional congregation method is not in one's control, hence the lean on verse 64:16.
Unless one can form their own congregation which adheres to exactly the same beliefs and practices as one does, then I would incline to the view that the need to assimilate is far greater from a Quran's perspective.
Ultimately, the questions that need to be asked are as follows:
- Does the traditional congregation meet in the main, the Quranic expectations of what salaat should consist of? I would incline to argue that in the main, it does.
- Given the above point, are the needs then to assimilate with an existing congregation greater than abandoning it, especially when there is an absence / limitation of congregations that follow exactly the same theological perspectives as one does? I would incline to argue that it is.
- Does the guidance in verse 17:110 to keep a moderate tone remain so instructive in that it supersedes the need to join an existing congregation which in some prayers prefers silence, especially in the presence of other verses such as (2:43: 3:43) which encourage assimilation? I would incline to argue that in this specific context, keeping other verses in view, it is not.
- Does the guidance in verse 17:110 to keep a moderate tone remain so instructive in that it supersedes the need to find common ground and one's duty to attempt to do the best one can (64:16), especially when faced with the possibility of congregational dissension, ridicule and upsetting the focus of the existing worshippers? I would incline to argue that in this specific context, keeping other verses in view, it is not.
- Does the curtailment, in this specific context, of praying in a moderate tone amount to a ‘sin’ when the habits of a particular congregation are outside one’s control led by an imam / leader (4:102) who will not entertain a change in traditional practice?
Ultimately, these questions are for individuals to answer from a congregational / Quranic perspective. I have humbly presented my opinion from a Quranic perspective. Others are of course free to form their own opinions. In the end, I believe the purpose / essence of the prayer is far greater than any one particular ritual.
064:016
“So keep your duty to God as best you can / what you are able (Arabic: ma is’tata’tum), and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful”
As I have mentioned in another article [1], the Arabic word 'istata'a' means to be able, can or to be capable of. Therefore, given the above verse, one is only expected to do the best they can whilst striving in the way of God.
Unwarranted expectations, pedantic ritual focus on ever complex rules and rituals (especially which find no warrant from the Quran) only serve to strangulate the spiritual and practical balance the Quran intends to provide. It serves little purpose but to impose difficulties in a religion when this was never intended.
022:078
"And strive for God with the endeavour which is His right (Arabic: haqq). He has chosen you and has not laid upon you in religion any hardship / difficulty / impediment (Arabic: Haraj)..."
Regards,
Joseph
REFERENCES:
[1] DO THE BEST YOU CAN WITH SINCERITY
http://quransmessage.com/articles/best%20you%20can%20FM3.htm
[2] THE IMPORTANCE OF CONGREGATIONAL PRAYER
http://quransmessage.com/articles/congregational%20prayer%20FM3.htm
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Peace brother Joseph.
One would then ask other questions:
Why do the congregation pray in silence during two "salats " if there is no such instruction in Qoran?
Is it from " another source"?
GOD bless you.
Peace.
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Dear Good Logic,
As-salamu alaykum
It’s a good question. Some may be inclined to argue that it may have had a particular application / purpose at a certain time and context in the early centuries of Islam in Arabia, but became embedded as ‘norm’ over time and now 'appears' as an aberration in practice. God knows best.
I suppose the main question we have to ask as believers, is what is the best way to deal with an existing practice in situ. That I feel also goes to the heart of Zara's initial question and the subsequent responses.
Regards,
Joseph
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Thank you brother.
verses that come to mind :[ 6:114,115,116]
أَفَغَيرَ اللَّهِ أَبتَغى حَكَمًا وَهُوَ الَّذى أَنزَلَ إِلَيكُمُ الكِتٰبَ مُفَصَّلًا وَالَّذينَ ءاتَينٰهُمُ الكِتٰبَ يَعلَمونَ أَنَّهُ مُنَزَّلٌ مِن رَبِّكَ بِالحَقِّ فَلا تَكونَنَّ مِنَ المُمتَرينَ
[size=12pt]وَتَمَّت كَلِمَتُ رَبِّكَ صِدقًا وَعَدلًا لا مُبَدِّلَ لِكَلِمٰتِهِ وَهُوَ السَّميعُ العَليمُ [/size]
وَإِن تُطِع أَكثَرَ مَن فِى الأَرضِ يُضِلّوكَ عَن سَبيلِ اللَّهِ إِن يَتَّبِعونَ إِلَّا الظَّنَّ وَإِن هُم إِلّا يَخرُصونَ
GOD bless you.
Peace.