The Young Moslem Looks at Life/Chapter 4
CHAPTER FOUR
THE STRAIGHT PATH
Allahu akbar! God is most great! God is most great! God is most great! God is most great!" Thus sang out the muezzin from the top of the high minaret of the great mosque in Damascus as he gave the Moslem call to prayer in a high falsetto voice. It happened to be Friday. I was standing with some friends in a beautiful little garden by the tomb of Saladin. I remembered those fierce and worse than useless struggles of the Crusades when this famous Saracenic warrior led his Moslem troops against the Christian forces of Richard the Lion-hearted all of which reminded us that the Crusades were great pageantry, but poor Christianity.
And then this beautifully weird call to prayer suddenly broke in upon our meditations, with its four times repeated "Allahu akbar!" We all stood at attention to hear it to the end. The day was the Moslem Sabbath, and it was a thrilling sight to see multitudes hurrying to the mosque in response to that call. It was as though the forces of Mohammed the Prophet were being mobilized again for action, so ready was the response as the faithful listened to the muezzin with his melodious voice sing out in stately Arabic, "God STRAIGHT PATH 65
is most great! God is most great! God is most great! God is most great! I bear witness that there is no god but Allah! I bear witness that there is no god but Allah! I testify that Mohammed is the apostle of Allah! Come to prayer! Come to prayer! Come to prosperity! Come to prosperity! God is most great! God is most great! There is no god but Allah!"
Five times a day in every land the muezzins call the faithful to prayer. From China to Afghanistan, and from Borneo to Egypt, this is the cry that mobilizes millions of the followers of the Arabian prophet for the worship of God, who bids them come to him and submissively walk in the straight path.
In the opening chapter of the Koran Mohammed prays that God will guide him and his people in the straight path "the path of those to whom thou hast been gracious; with whom thou art not angry, and who go not astray." Mohammed does not make the claim that he is the way but rather prays that he may be guided as well as his people. However, it is essentially true that Mohammed has become the way for Moslems, and their highest ideal is to be able to follow the path that he trod.
Let us now examine this straight path, for it, too, is a part of the Moslem conception of the perfect religion. A Moslem must not only believe correctly, he must act correctly as well. Islam is supremely a religion of correct religious practice. It tells its followers exactly what they must do. Its rules are innumerable and meticulous, and theoretically govern, control and regulate the whole of human life. The straight path reaches everywhere through the realms of. religious, personal, social, economic, national and international affairs. However, in this chapter we shall deal only with that which has to do with the personal religious life of the Moslem how he worships.
THE RITUAL OF ISLAM
"A Moslem," Mohammed is reported to have said, "is one who is resigned and obedient to God's will." Five duties clearly mark out the straight path for the Moslem.
1. He bears witness that there is no god but Allah.
2. He continues steadfast in prayer.
3. He fasts in the month of Ramadan.
4. He gives the required alms.
5. He performs the pilgrimage to Mecca, if he has the means.
These duties are also called the pillars of religion. While they were laid down by Mohammed in a general way, the working out of the details was left to later generations and masters of the art of religious etiquette. Their source is, of course, the Koran and the Traditions, and the obligation to perform them is unquestioned.
One of the things that impresses a Westerner visiting Moslem lands is the serious manner in which the average man takes his religion. As we followed Mohammed Beg and Abdullah on their journey across India we found that it is no uncommon thing to see
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some of the passengers get up, spread their prayer rugs down on the floor of the coach, take their stand as nearly as possible facing in the direction of Mecca, and proceed to go through the prayer ritual. We found, too, that when the train stops at a station just after sundown one can see a number of men using the brief space of time at their disposal to go through the prayer ceremony on the platform. Or another picture: A laborer in the fields has heard the far-away call to prayer coming from the mosque in his village. He stops his work, throws down his rude hoe, places a cloth on the ground for a prayer rug, and there in the twilight after the sun has set, facing Mecca, he bows in worship before God, the mighty and wise, the merciful, the compassionate.
This feeling that God is always with one is a very powerful factor in Islam. It is one of its outstanding values. The Moslem is conscious of his spiritual need and his dependence on Allah. Allah is his master, his king. Tfie Moslem is his submissive subject and bondservant. This being the case, true religion consists in being loyally obedient to God's commands, and strictly carrying out his orders. It is essential, thereforej that for the outward expression of his religion man should be provided with specific instructions, which it shall be righteousness to carry out, and sin to disobey. It follows, then, that the observance of religious obligations is the most important thing in Islam. Men must be able to see the good works of a religious man and verily he has his reward. He is conscious of having done his duty, and people who have seen him at prayer praise him for being a faithful servant of Allah.
THE FIVE DUTIES OF A MOSLEM
1. Witnessing for Allah. The Moslem creed is the shortest in the world, and its very brevity is one secret of the enormous influence it has over the world of Islam. "La ilaha illa-llahu, Muhammadu rasulu allahi" "There is no god but Allah, and Mohammed is the apostle of Allah," are the magic words that bind the Moslem peoples into one. They are whispered into the ear of infants at birth, and are the last words of consolation given to the dying. From western China to the heart of Africa the Moslem trader has won converts to the faith by his impressive recital of this tabloid version of the message of the Prophet.
It is required of a convert that he make his confession of this creed in a mosque if possible. He must repeat it aloud in Arabic words, whether he knows that language or not; he must understand the meaning and accept it in his heart; he must be firm in his belief in this creed till death; he must always recite it correctly; and finally, it must always be repeated without hesitation.
2. Prayer. Ritual prayer in Islam consists in the strict observance of a very definite set of acts performed at stated times in a particular manner. With this attitude toward and understanding of prayer it is not strange that Moslems regard Protestant Chris
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tians as irreverent and irreligious because of the casual and informal manner in which they engage in prayer. It is hard for them to understand that the Christian emphasis is upon the inward and spiritual value and meaning of prayer, rather than on the outward concrete forms and physical postures. To the Moslem, however, these outward forms are important, and give essential validity to his prayers. They are a part of the straight path which will ultimately lead him to the gate of heaven. To some the Moslem prayer recited in Arabic five times a day may seem but vain repetition; but to the faithful it is the staff of life, the key to paradise.
Prayer to be acceptable to God must come up to certain standards or requirements, and these must be strictly observed. These are the right direction in which to face (the qibla), legal purification, the correct times, correct postures, and recitation in Arabic.
The qibla, or right direction to face. Moslems all over the world are required to face the holy shrine of Islam, the Kaaba at Mecca, when they pray. No Moslem would even think of beginning his prayer without being reasonably sure of his directions. Travelers by sea or land have often asked the writer to indicate where the sun rises, so that from that information they might get their bearings. Sometimes a compass is carried to enable one to make sure that he is right; the author has seen a small compass carried as a watch charm for this purpose. At one time Mohammed had designated Jerusalem as the qibla; but later on this revelation was canceled by another which fixed Mecca for all time as the correct center. Some liberal Moslems may be found who will tell you that after all direction in prayer does not matter, and that the Koran says both the East and the West belong to God. Nevertheless it is extremely doubtful if they would ever be found in practice neglecting this specific instruction of the Prophet with regard to prayer. The observance of direction is universal in Islamic prayer. No mosque in the world from the Philippines to London is built without being so arranged that the worshipers will face Mecca.
Purification. This is one of the most intricate and important requirements for valid prayer. Volumes have been written for the sole purpose of explaining the methods, occasions, and purposes of the use of water for ceremonial purification, and how, under certain circumstances when water is not obtainable, clean sand may be used in its place. It is difficult for us to understand and appreciate the lengths to which Islam has gone in this matter of purification. To us it may seem puerile in the extreme. To them it is a very serious affair. This all grows out of the insistent demand which Islam makes for the specific and concrete.
Many editions of the Koran bear the following notice to all who handle this sacred book, "Let none touch it but the purified." This has no reference to the pure in heart, but to those who have removed all traces of impurity from their bodies, who have, as it were, made clean "the outside of the cup." This is
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the purification that the Moslem law requires for prayer. One shall have properly cleaned the teeth, cleaned and trimmed the nails of hands and feet, and taken a bath. The feet, hands, ears and face shall have been washed in precisely the right manner. Even the mouth and the nose shall be carefully cleansed to make sure that Satan has taken his departure from hidden recesses. For prayer the head must be covered, to prevent evil spirits from entering the skull; and the shoes must be removed, for they are unclean. All this and vastly more minute directions are given for the benefit of those who are exceedingly particular about avoiding even the appearance of evil.
Times for prayer. The true Moslem, faithful and devoted bondservant of Allah, would sooner miss his meals, be late at work, or lose a train than fail to pray at the appointed times. In every Moslem country one can hear before dawn all through the year the sonorous call of the muezzin from some mosque rousing the faithful for their morning watch with the words: "God is most great! . . . Come to prayer! . . . Prayer is better than sleep." This is the first prayer service of the day, and while a worshiper may observe it at home, or anywhere else, it is always better to observe prayer in a mosque. And many there are who go. This is followed by four other stated times of prayer, making five in all. These are just after noon, two hours before sunset, just after sunset, and finally two hours after sunset.
Correct postures. The idea that a person can offer prayer in any position is unthinkable to the Moslem. To him posture of the body is part of the prayer, as is purification of the body. There are six definite postures assumed by the Moslem when engaged in the regular prayers, which must be used in the proper order whether one is praying alone or in a congregation of thousands. Each posture has a definite significance. The full prostration with the forehead on the ground indicates complete submission to God.
Prayer in Arabic. The Moslems say that Arabic is "the language of the angels." At any rate it is the sacred language of Islam, and prayer to be valid must be recited in it, for these Moslem prayers we have been discussing are not voluntary prayers, but required ritual prayers.
When the worshiper prays he says the following, each portion being accompanied by a definite posture:
1. "God is most great."
2. "I seek refuge from accursed Satan." He then recites the Fatiha, the opening chapter of the Koran, and one other short chapter as well, such as the last chapter which reads:
In the name of God, the compassionate, the merciful.
Say: I betake me for refuge to the Lord of men,
The King of men,
The God of men,
Against the mischief of the stealthily withdrawing whisperer (Satan),
Who whispereth in man's breast Against jinn and men.
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3. "I extol the perfection of my Lord, the great! Our Lord, praise unto thee." This the worshiper says three times.
4. "God is most great." He then says three times, "I extol the perfection of my Lord most high."
5. "God is most great." He then repeats 4 and 5.
6. "Peace be upon you and the mercy of God." This is said as he turns his head to the right shoulder and again as he turns it to the left to salute the recording angels of good and evil in turn.
The devout follower of Islam repeats this same form of prayer seventy-five times a day during the five periods of prayer. In addition special prayer is required at the time of an eclipse of the sun or moon, and on the two great feast days which occur each year.
That prayer is a sincere reality to the Moslem, and not merely a form, there is not the slightest doubt. Generally speaking, he takes it seriously. No one must disturb him while he is thus engaged. At times while calling on a Moslem official the writer has literally had to sit for long periods waiting for him to finish his devotions. It is true that Turkey has abolished the fez, and introduced the European hat or cap with brim or vizor, and that an effort has been made to replace prayers in Arabic by prayers in Turkish; but the rest of the Moslem world shrug their shoulders and go on their traditional way, regretful that their Turkish brothers have strayed so far from the straight path, and all the more determined to remain therein themselves. Moslems who have been brought under Christian influence sometimes show the keenest spiritual insight in regard to prayer. One Moslem girl some years ago in the Isabella Thoburn College in Lucknow had been deeply impressed by the addresses she had heard in a series of meetings held for the students. In her heart she had been won for Christ, but she felt she could not take the final step of accepting him for fear of her family. At the close of one of the meetings she arose and told her story, and asked that those present should pray for her, that she might be helped through this time of testing. She closed her remarks by asking the congregation to sing her favorite Christian hymn, "In the hour of trial, Jesus, plead for me." A very fitting hymn for such a troubled soul and a striking confession for a Moslem to admit that she had a favorite Christian hymn! Given a chance the follower of Mohammed can appreciate the depth and reality of the spiritual meaning of prayer as well as anyone.
But granted that the Moslem may be sincere in prayer* as he understands it, the question still remains, Is he right, or has he missed the real point of communion with God and higher values which prayer has to offer? Has he perhaps set up a mechanical substitute for the real thing? And yet there are some things of real value that can be learned from the Moslem about prayer, if we are sufficiently humble and willing to learn. He is certainly to be commended for his belief in the value of prayer, for his belief that God
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is his guide and that it is worth while to put God in his daily timetable.
3. Fasting. The month of Ramadan is the time for fasting in Moslem lands. This article of the faith corresponds in some sense to the month of Lent among Christians, but is observed in an entirely different way, and for an entirely different purpose. Observance of fasting during the month of Ramadan is for the purpose of obtaining merit. As one tradition says: ". . . The rewards of fasting are beyond bounds, for fasting is for God alone, and he will give its rewards." The fast begins before sunrise, and ends at sunset. Not a morsel of food, nor a drop of water, nor a whiff of a pipe or cigarette may be taken during the day, no matter how great the heat, or how long the summer day in the tropics. It thus falls particularly hard on Moslems during the years when the lunar calendar brings Ramadan in the hot months.
The following quotation from The Iran, a Teheran newspaper, reflects the meaning of Ramadan there:
For Moslems the month of Ramadan is the month of prayer. There are a certain few people who have a special account with God, that is, in eleven months out of a year they do whatever they wish to do: drink wine, gamble, commit adultery, etc.; but when the month of Ramadan comes they put away all their bad acts and not only fast but pray as often as they find free time from their business.
Another group of Moslems pray all the year round, but more for the sake of trying to impress people that they are real Moslems. Every time they bow down their heads in prayer they wish to obtain the trust of people of this world as well as of the other world.
Another group feel that they are forced to fast, but whenever they find a chance, they eat as much as they can.
Still another group of philosophers are found who say that man should serve other people rather than fast.
Then there is a last group, from whose hands may God protect us, who believe in nothing. Many are to be seen these days.
We really all misuse the fasting month. Those who fast and do not eat anything during the daytime, make up for it at night. They begin eating just after sunset and do not stop chewing until sunrise. The result of this is an upset stomach which sends them to physicians right after Ramadan and keeps them the regular visitors of the cruel doctors all the year.
The law of fasting is not applied to infants, idiots, the sick and the aged. It is considered an act of great merit to spend much time during the nights of Ramadan reading the Koran and the Traditions. It is believed that the Koran was revealed on one of the last ten nights of Ramadan, and for this reason the month is considered very sacred.
If fasting is to be of any real value for either spiritual or physical purposes, it would seem that it would have to be observed in some more rational manner. One cannot deny that there may be value in fasting if it is done with a deep spiritual purpose, and to achieve some worthy end. One can appreciate the lofty objective of Mahatma Gandhi when he fasted for twenty-one days in 1924, and risked his life in order to try to bring about better and more brotherly
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relations between the Moslems and Hindus of India. But the fast of Ramadan, which is required in the name of religion, and in practice appears to be an end in itself, generally operates in such a manner as to be devoid of true spiritual power. It is thus, undoubtedly, that many Western-educated Moslems regard it, since they no longer strictly observe it.
4. Tithes and alms. A good Moslem must give regularly for the cause of religion. This is one of the pillars of Islamic faith that goes back directly to the example of the Prophet and the teaching of the Koran. Therefore the tithe in Islam is compulsory, as it was among the Jews. The tithing rate in Islam is much less than the Jewish one-tenth of the income, and is generally regarded as about one-fortieth of the total income. Where strict Islamic law and government prevail there are religious tax collectors who gather up these tithes; but generally speaking today the matter is left to the conscience of the individual, and especially is this true in countries where Moslems live under non-Moslem governments, such as India and North Africa.
In addition to the legal tithe which is required, it is no uncommon thing for Moslems to make additional offerings for charitable purposes. Islam encourages giving to the poor and homeless, and the expenditure of one's substance on hospitality. In fact it is a religious duty to be hospitable, and a Moslem is expected to entertain a guest for three days. After that length of time one may not expect hospitality to be extended. This rule applies to the poor as well as to the rich, and throughout the Moslem countries one will find regular entertainment of guests the common practice. It even becomes a burden on the poor but a burden cheerfully accepted.
5. The pilgrimage to Mecca. The center of the Islamic world is Mecca, and the center of Mecca is the Kaaba. It was a master stroke of Mohammed when he made the pilgrimage to Mecca one of the duties of religion. Undoubtedly it has been one of the strongest factors for creating a sense of brotherhood and unity among the diverse peoples of the Moslem world.
We find the pilgrimage idea all down through human history. Christians during the Middle Ages made the pilgrimage to Palestine. Chaucer's Canterbury Tales are stories told by pilgrims to the tomb of Thomas a Becket. Today we Protestants have summer conferences and conventions instead!
The pilgrimage to Mecca attracts pilgrims from every corner of the Moslem world by the tens of thousands, as we saw in the first chapter. In 1929 the number was reported as 85,000, and in 1934 at least 60,000 arrived at Mecca for the opening day's exercises. They come from everywhere, by sea and by land. In 1934 no less than 25,000 came by sea to Jidda alone from Singapore, Cape Town, and various other ports north and south. Many also come by the overland routes, using the Hejaz railway from Damascus to Medina; or by motor omnibus from Baghdad across the desert; and special haft parties
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have been known to make their way by bus even from Lahore, India, to the Holy City! The return of these pilgrims to their native villages and cities in Java, India, Central Asia, Iran, North Africa and elsewhere plays an important part in maintaining the Moslem morale and preserving the bonds of Islamic brotherhood throughout these countries.
The ceremonies center largely around the Kaaba in Mecca. This is a curious cube-shaped building in the center of the mosque. The top and outer walls are always covered by a specially made black cloth, which is adorned with a broad band embroidered in gold with inscriptions from the Koran. The Kaaba antedates Islam, and was formerly used by the idolatrous Meccans as their house of worship. Its most ancient treasure is the famous Black Stone, which is said to have once been white but to have been turned black by the kisses of the pilgrims! It was probably a meteorite, but is said by Moslems to have been sent from heaven.
Before returning home the pilgrim usually visits Mohammed's tomb at Medina, which adds additional strength to his faith and merit to his journey. In fact, the visit to Mohammed's tomb, which was recommended by him, according to the Traditions, has undoubtedly been taken by Moslems as a basis for extending the practice to include visits to the tombs of holy men everywhere. Consequently we find the Shiite sect visiting the tombs of their holy imams at Karbala and Najaf in Iraq, and at Meshed in Iran, and elsewhere; while the tombs of Moslem saints are venerated and regularly visited throughout the length and breadth of the Moslem world. Only the puritanical Wahhabis, whose present leader is King Ibn Saoud of Mecca, prohibit this, and at one time they carried their fanatical opposition to such an extent that after the World War was over they attacked Medina and even damaged the tomb of the Prophet to remove from it evidences of reverence for Mohammed which they considered to be worship of him.
REWARDS AND PUNISHMENTS
Along with these five pillars of faith that we have been considering we must, before ending this study of the straight path, look at the closely related subject of Moslem ethics and the system of rewards and punishments under Islam.
Moslem ethics may be conceived as consisting of a definite moral code or set of rules for conduct known as the Law (shariat), which is based upon divine revelation as found in the Koran and the Traditions. Those who obey the law are rewarded, and the disobedient are punished, all according to a well defined scale of values. This conception of ethical standards, rewards and punishments may be sketched briefly as follows:
1. Obligatory acts: performance rewarded, omission punishable.
2. Recommended acts: rewarded if done, not punishable if omitted.
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3. Permissible or allowed acts: do as you please; acts of this kind are neither punishable nor rewarded.
4. Disapproved acts: not punishable.
5. Forbidden acts: punishable; abstinence brings reward.
The ideas of sin that Moslems have are very definite. Sins are divided into two classes: great sins and little sins. The seven great sins are sometimes described as: idolatry, murder, false charge of adultery, wasting the estate of orphans, taking interest on money, desertion from holy war, and disobedience to parents. Sometimes the use of intoxicating liquors is included, as well as adultery. All small sins are easily forgiven. Sins are acts that God forbids, regardless of what one's own reason may have to say about the matter. It is as much a sin to pray without washing one's feet in the proper manner as to tell a lie. To the pious Moslem the ceremonial and the moral law are one and the same. A man who has broken the seventh commandment is considered no worse than one who has defiled himself by eating a piece of bacon. As one young Moslem put it who was offered wine to drink by an American host, "It would be as wrong for me to drink wine as to murder my motEer.**
Mohammed provides the standard for ideal character in Islam. No stream can rise higher than its source. To understand Moslem character and conditions in Moslem lands one must go back to Mohammed, who by his life and teachings is responsible for what they are.
In the preceding chapter we considered the question of "the perfect religion," and discovered that perfection or finality in religion is not to be found in rules but in principles principles that seem to grow out of the very nature of a holy and just God. We may call them universal principles, they are so fundamental. The Moslem holds to but one basic principle, God himself and his will expressed in concrete rules for the guidance of man. He is not interested in the abstract principles of love and justice; life to him cannot be regulated according to the ideal that "he that would be greatest among you should be the servant of all"; or "he that would save his life shall lose it." Such things are too indefinite. He requires specific rules for action. Do not worship idols; do not commit murder; do not steal. These instructions are very clear. To break these is sin.
By adopting the point of view that insists on a body of revealed rules for guidance, rather than principles, Islam has created certain serious problems that must be faced:
Is the revealed law of Islam fixed for all time, or can it be changed and developed? The authorities differ. Some hold that the principle of agreement is such that changes may be made provided the learned doctors of Islam agree to them. This is supported by the tradition that Mohammed said, "My people will never agree in an error." But whatever the theory, the fact
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remains that changes which have come in Moslem law in the different countries have usually come in spite of the learned doctors of the law.
Turkey and Iran have been transformed hy the substitution of French and Swiss codes of law for the law of Islam. In India, Moslems have been obliged to accept the English civil and penal codes, and retain Islamic law only for governing their personal affairs, such as marriage, divorce, and inheritance, and for religious practices. In that country the question has been seriously debated among the doctors of the Law as to whether Moslems could really follow their religion properly because of these changes which have been forced upon them. As recently as 1920 thousands of devout Moslems were persuaded to emigrate from India to Afghanistan and other strictly Moslem lands where they could follow their religion according to the divinely revealed requirements of the Prophet. In the eyes of the orthodox, Turkey, by treating Islamic law in the way she has done, has committed the unpardonable sin. Many conscientious young Moslems are genuinely puzzled about whether to consider Turkey a Moslem country today.
Is there any place in the moral law for personal responsibility? We have already discussed the question of man's free will in relation to God's mighty power. The matter now comes up in another form. What is the nature of sin in Islam? Does sin consist simply in the outward act of breaking a law; or is it an inward condition of the heart or nature of man? The Koran does speak of the evil that men do, and the punishment which will be meted out to them. They are threatened with divine justice if they do not repent and turn from their evil ways; and they are promised rewards for doing good. Sin is specified there as consisting of disobedience to the commandments of God, of refusal to follow the teaching of the Prophet.
Many Moslems appear to ignore the inner significance of sin as a spiritual disease. The Koran, the Traditions and the Moslem creeds take a mild attitude toward sinners. Among the mystics rather than among the ordinary Moslems is found that sense of incompleteness that we call the sense of sin. The Moslem believes that God has endowed him with sufficient power in himself to keep divine laws. In experience he finds that this is true; the requirements are not too difficult. He feels no need for a power beyond himself to enable him to achieve a sense of righteousness according to the Law. He is conscious that he needs the mercy of God, but Mohammed will intercede for him and he needs no other savior. He obeys the law, and avoids doing those things which the law calls sin. This sounds simple and satisfying, but is it an adequate view of man's relation to God? Does it actually meet the realities of life?
Does the Moslem have the last word on this subject of sin and human responsibility? Is the task of walking in the straight path of life as easy as all that? If so, then no wonder Moslems are satisfied.