The steady rise of Islamic finance

By Emily Buchanan and Bhasker Solanki

London has become one of the biggest centres for Islamic finance in the world, with five Islamic banks, and many others in the high street offering Islamic financial products, or "windows" as they are known.

The growth of Islamic finance has been an unexpected outcome of the attacks on the World Trade Center of 11 September 2001.

Islamic finance is based on rules from Islam's holy texts - the Koran. Scholars claim the fundamental difference to conventional banking is that Islamic finance is more ethical.

First it bans any form of "riba" or interest, preventing consumers being exploited by high rates of borrowing.

'Sinful'

Secondly, it regards speculative trading as sinful. One of the world's leading experts on Islamic finance, Sheikh Hussain Hassan, argues the whole crisis in Western banking could have been avoided if these basic sharia principles had been followed.

He said: "$600 trillion were wasted on options, futures and derivatives, all gambling. Sharia prohibited these kind of risks 14 centuries back."

Some Muslims regard ordinary mortgages as sinful. The idea is for the lender and the borrower to share the risk. There are now more products on the market which help Muslims buy a house without paying interest.

The most common form of Islamic home purchase loan works like this: When a couple wants to buy a house, instead of borrowing the money, the Islamic bank buys 80% of the house for them.

The couple puts down a deposit for the other 20% and then pays the bank rent, plus regular portions of the capital. During the fixed period, ownership gradually passes from the bank to the buyer.

But if the borrower loses his job and defaults on the payments, under sharia law it is very difficult for the family to be thrown out of their home, as that would be seen as a creditor exploiting a debtor.

These interest-avoiding transactions can work on a bigger scale as well.

The old Chelsea Barracks in London was bought by the Qatari government for nearly £1bn - the biggest residential property deal in the UK.

The entire transaction was done under sharia pinciples, with contracts drawn up by lawyers at Norton Rose.

Farmida Bi, one of the law firm's partners, explained that London has attracted this kind of investment because the British government wooed Islamic money in the wake of 9/11, at the expense of the US.

"It was really September 11th that made being a Muslim a political statement and not just a matter of personal faith," she said.

"And with the Patriot Act, which made investments in the US difficult for many Islamic investors, there was a significant increase in Islamic investors choosing to invest in Islamic institutions and Islamic products."

So while groups in the US were investigating terrorist connections with Islamic banks, Muslim investors pulled their money out of America.

Some of the money got diverted to London, which had traditionally been a banking centre. The British government then helped further by changing regulations to give sharia-compliant funds a level playing field with conventional ones.

A spokesperson for the Financial Services Authority, the body which regulates UK financial services, said: "We have a policy of no obstacles and no special favours towards Islamic banking, or indeed any new financial company."

The desire of British Muslim consumers to affirm their identity is also leading to a growth in new consumer services.

Salaam Insurance has launched Europe's first sharia-compliant car insurance aimed at Britain's 700,000 Muslim drivers.

Bradley Brandon-Cross, its non-Muslim chief executive, finds most Muslims do not yet understand the profit and loss sharing principles of "takaful" that it is based on.

"There's clearly an education campaign we are undertaking for British Muslims, to help them understand what Islamic finance is and what it means for them," he said.

Critics say the Islamic character of the products is merely window dressing to lure in Muslim customers.

And others argue the scholars who authorise them are a narrow group whom financial institutions choose to support their new services.

But this scepticism is unlikely to halt the inexorable growth of Islamic finance - as big investors and growing numbers of Muslim consumers demand it.

Eid ul Fitar, Religious Fesitval of the Muslims

The Eid ul Fitar is a religious festival celebrated by Muslims. It marks the end of Ramadan and celebrated on the starting day of Shawaal as it marks the tenth month of the Islamic Calendar. For Muslims, Eid ul Fitar is a joyous day since it is the best time for them to offer thanksgiving. As a true Thanksgiving Day, Muslims show appreciation to Allah for their opportunities of life, strength, and good health. They also give thanks to Allah for the fulfillment of their obligation such as good deeds and fasting during the blessed month of Ramadan.


The name of Eid ul Fitar is derived from two Arabic words, “Eid” and “Fitr”. Eid means festivity while Fitr refers to charity or nature. This religious festival is an entire day celebration for Muslims. It is often called as the “Smaller Eid” since the “Greater Eid” lasts for four days. During festival, Muslims are required to complete their fasting on the last day of Ramadan in accordance to their Holy Book, the Quran. The “Takbir” is also recited by Muslims all throughout the Eid period.


The common greetings during the Eid ul Fitar festival are the Arabic terms of “Id sa id” or Happy Eid, and “Id Mubarak” or Blessed Eid. Apparently, most Muslim countries have their own greetings based on their local traditions and language.


At the start of Eid ul Fitar festival, Muslims wake up early and have small breakfast before attending a special Eid prayer called as “salah”. Salah is performed in flock at mosques or open places such as squares and fields. Muslims are persuaded to wear their best clothes for the occasion. The Eid prayer is followed by a sermon known as “khutbah”, and a plea asking for help, mercy, and forgiveness for all living things in the world. The sermon instructs the Muslims to do rituals of Eid, such as the “zakat”. After the prayers, Muslims visit their acquaintance, friends, relatives as well as the graveyards of their loved ones who died.

Marriage in Islam

Marriage in Islam
September 21, 1:19 PMBoston Muslim Women's ExaminerBatul Juma



In Islam, marriage is a simple, legal contract between a man and a woman to live together as husband and wife.

A Muslim girl cannot be forced to marry against her will. Parents may suggest a suitable man for her but the choice is hers.

Marriage is strongly encouraged in Islam. It is both a legal agreement and a sacred bond. Allah has commanded in the Holy Quran: "Get the singles among you married as well as those who are fit for marriage among your male slaves and female slaves. If they are poor, Allah will make them free from want out of His grace: for Allah has boundless resources and is All-Knowing (24:32)." "And of His signs is that He created for you mates from among yourselves that you may find comfort with them, and He planted love and mercy for each other in your hearts; surely, there are signs in this for those who think about it (30:21)."

A woman has the same right to own property, earn wealth, and spend it as a man. A woman's wealth does not become the property of her husband after marriage or divorce. Nor is she expected to change her last name after marriage. Husbands and wives are protectors of each other, equal partners, and best of friends; remaining faithful to one another. The husband is the provider. He is responsible for the family. He fulfills his duties with consultation and kindness. Divorce is permitted in Islam but only as a last resort; although it is not common in Muslim families. In such cases, women are givennpriority in the custody of young children and the father is required to provide child support.

Prophet Muhammad, peace be upon him, has said: "The best among the believers is he who is best in manner and kindest to his wife."

THE CONCEPT OF BID'A IN THE ISLAMIC SHARI'A

Written by Abdul Samad
Tuesday, 12 May 2009 03:32
------------------------
There are few topics that generate as much controversy today in Islam as what is sunna and what is bid’a, or ‘reprehensible innovation,’ perhaps because of the times Muslims now live in and the challenges they face. Without a doubt, one of the greatest events to impact upon Muslims in the last thousand years has been the end of the Islamic caliphate earlier in this century, an event that marked not only the passing of temporal, political authority, but in many resects the passing of the consensus of orthodox Sunni Islam as well. No-one familiar with the classical literature in any of the Islamic legal sciences, whether Quranic exegesis (tafsir), hadith, or jurisprudence (fiqh), can fail to be struck by the fact that questions are asked today about basic fundamentals of Islamic Sacred Law (Shari’a) and its ancillary disciplines that would not have been asked in the Islamic period – not because Islamic scholars were not brilliant enough to produce the questions, but because they already knew the answers.

The purpose of this paper is to clarify some possible misunderstandings of the concept of ‘innovation’ (bid’a) in Islam, in the light of Prophetic hadith:

‘[…] Beware of matters newly begun, for every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.’

The materials I use are the traditional Islamic sources, and my discussion with center on three points.

The first point is that scholars note that the above hadith does not refer to all new things without restriction, but only to those to whose validity nothing in Sacred Law attests. The use of the word every in the hadith does not indicate and absolute generalisation, for there are many examples of similar generalisations in the Quran and sunna that are not applicable without restriction, but rather are qualified by restrictions found in other primary textual evidence.

The second point is that sunna and way of the Prophet was to accept new acts initiated in Islam that were of the good and did not conflict with established principals of Sacred Law, and to reject things that were otherwise.

And our third and last point is that new matters in Islam may not be rejected merely because they did not exist in the first century, but must be evaluated and judged according to the comprehensive methodology of Sacred Law, by virtue of which it is and remains the final and universal moral code for all peoples until the end of time.

Our first point, that the hadith does not refer to all new things without restriction, but only to those which nothing in Sacred Law attests to the validity of, may at first seem strange, in view of the wording of the hadith, which say ‘every matter newly begun is innovation, every innovation is misguidance, and every misguidance is in hell.’ Now the word bid’a or ‘innovation’ linguistically means anything new. So our first question must be about the generalisability of the word every (kull) in the hadith: does it literally mean that everything new in the world is haram or ‘unlawful’?? The answer is “no”. Why ??

In answer to this question, we may note that there are many similar generalities in the Quran and sunna, all of them admitting of some qualification, such as the word of Allah Most High in Surat al-Najm: ‘A man can have nothing, except what he strives for’ (53:39), despite there being an overwhelming amount of evidence that a Muslim benefits from the spiritual works of others, for example, from his fellow Muslims, the prayers of angels for him, the funeral prayer over him, charity given by others in his name, and the supplications of believers for him.

Consider, also, the words of Allah to unbelievers in Surat ul-Anbiya, ‘Verily you and what you worship apart from Allah are the fuel of hell’ (21:98). Here, ‘what you worship’ is a general expression, although there is no doubt that Jesus, his mother, and the angels were all worshipped apart from Allah, but are not the fuel of hells so are not what is meant by the verse.

Another example is the word of Allah Most High in Surat al-An’am about past nations who paid no heed to the warners who were sent to them; ‘But when they forgot what they had been reminded of, We opened unto them the doors of everything’ (6:44), even though the doors of mercy were not opened unto them.

And again, there is the hadith related by Muslim that the Prophet said, ‘No one who prays before sunrise and before sunset will enter hell’, which is a generalised expression that definitely does not mean what its outward generality implies, for someone who prays the dawn and mid-afternoon prayers and neglects all other prayers and obligatory works is certainly not meant. It is rather a generalisation whose intended referent is particular, or a generalisation that is qualified by other texts, for when there are fully authenticated hadiths, it is obligatory to reach an accord between them, because they are in reality as a single hadith, the statements that appear without further qualification being qualified by those that furnish the qualification, in order that the combined implications of all of them may be utilised.

Let us look for a moment at bid’a or innovation in the light of the sunna of the Prophet concerning new matters. Sunna and innovation (bid’a) are two opposed terms in the language of Lawgiver, such that neither can be defined without reference to the other. That is, they are opposites, and ‘things are made clear by their opposites.’ Many writers have sought to define innovation (bid’a) without defining the sunna, and thus have fallen into hopeless difficulties and conflicts with the primary textual evidence that contradicts their definition of innovation. If they had first defined the sunna, they would have produced a criterion free of shortcomings.

Sunna, in both the language of the Arabs and the Sacred Law, means way, as is illustrated by the words of the Prophet , ‘He who inaugurates a good sunna in Islam […] And he who introduces a bad sunna in Islam […],’ sunna meaning way or custom. The way of the Prophet in giving guidance, accepting and rejecting: this is the sunna. For ‘good sunna’ and ‘bad sunna’ mean a good way or bad way, and cannot possibly mean anything else. Thus, the meaning of sunna is not what most students, let alone ordinary people, understand; namely, that it is the prophetic hadith, as when sunna is contrasted with Kitab, i.e. Quran, in distinguishing textual sources, or the opposite of the obligatory (as when sunna, i.e. recommended, is contrasted with obligatory in legal contexts), since the former is a technical usage coined by hadith scholars, while the latter is a technical usage coined by legal scholars and specialists in fundamentals of jurisprudence. Both of these are usages of later origin that are not what is meant by sunna here. Rather, the sunna of the Prophet is his way of acting, ordering, accepting, and rejecting, and the way of his Rightly Guided Caliphs who followed his way of acting, ordering, accepting, and rejecting. So practices that are newly begun must be examined in the light of the sunna of the Prophet and his way and path in acceptance or rejection.

Now, there are a great number of hadiths, most of them in the rigorously authenticated (sahih) collections, showing that many of the Prophetic Companions initiated new acts, forms of invocation (dhikr), supplications (dua), and so on, that the Prophet had never previously done or ordered to be done. Rather, the Companions did them because of their inference and conviction that such acts were of the good that Islam and the Prophet of Islam came with and in general terms urged the like of be done, in accordance with word of Allah Most High in Surat al-Hajj, ‘And do the good, that haply you may succeed’ (22:77), and the hadith of the Prophet , ‘He who inaugurates a good sunna in Islam earns the reward of it and the reward of all who perform it after him without diminishing their own rewards in the slightest.’

Though the original context of the hadith was giving charity, the interpretative principle established by the scholarly consensus (ijma) of specialists in fundamentals of Sacred Law is that the point of primary texts lies in the generality of their lexical significance, not the specificity of their historical context, without this implying that just anyone may make provisions in the Sacred Law, for Islam is defined by principles and criteria, such that whatever one initiates as a sunna must be subject to its rules, strictures, and primary textual evidence.

From this investigative point of departure, one may observe that many of the prophetic Companions performed various acts through their own personal reasoning (ijtihad), and the sunna and way of the Prophet was both to accept those that were acts of worship and good deeds conformable with what the Sacred Law had established and not in conflict with it; and to reject those which were otherwise. This was his sunna and way, upon which his caliphal successors and Companions proceeded (may Allah be well pleased with them), and from which Islamic scholars have established the rule that any new matter must be judged according to the principles and primary texts of Sacred Law: whatever is attested to by the law as being is acknowledged as good, and whatever is attested to by the law as being a contravention and bad is rejected as a blameworthy innovation (bid’a). They sometimes term the former a good innovation (bid’a hasana) in view of it lexically being termed an innovation, but legally speaking it is not really an innovation but rather an inferable sunna, as long as the primary texts of the Sacred Law attest to its being acceptable.

We now turn to the primary textual evidence previously alluded to concerning the acts of the Companions and how the Prophet responded to them:

(1) Bukhari and Muslim relate from Abu Hurayra (may Allah be well pleased with him) that at the dawn prayer the Prophet said to Bilal (may Allah be well pleased with him) ‘Bilal (may Allah be well pleased with him), tell me your acts in Islam you are most hopeful about, for I have heard the footfall of your sandals in paradise.’ He replied, ‘I have done nothing I am more hopeful about than the fact that I do not perform ablution at any time of the night or day without praying with that ablution whatever has been destined for me to pray.’

Ibn Hajaral-Asqalani says in Fath al-Bari that ‘the hadith shows it is permissible to use personal reasoning (ijtihad) in choosing times for acts of worship, for Bilal (may Allah be well pleased with him) reached the conclusions he mentioned by his own inference, and the Prophet confirmed him therein.’ Similar to this is the hadith in the Bukhari about Khubayb (may Allah be well pleased with him), who had asked to pray two rak’as before being executed by idolaters in Mecca, and was hence the first to establish the sunna of two rak’as for those who are steadfast in going to their death. These hadiths are explicit evidence that Bilal and Khubayb (may Allah be well pleased with them) used their own personal reasoning (ijtihad) in choosing the times of acts of worship, without any previous command or precedent from the Prophet other than the general demand to perform the prayer.

(2) Bukhari and Muslim relate that Rifa’a Ibn Rafi said, ‘When we were praying behind the Prophet and he raised his head from bowing and said, “Allah hear whoever praises Him,” a man behind him said, “Our Lord, Yours is the praise, abundantly, wholesomely, and blessedly.” When he rose to leave, the Prophet asked who said it, and when the man replied that it was he, the Prophet said, “I saw thirty-odd angels each striving to be the one to write it.”

Ibn Hajar comments in Fath Al-Bari that the hadith ‘indicates the permissibility of initiating new expressions of dhikr in the prayer other than the ones related through hadith texts, as long as they do not contradict those conveyed by the hadith. It is clear that this is since the above words were a mere enhancement and addendum to the know, sunna dhikr.’

(3) Bukhari relates from A’isha (may Allah be well pleased with her) that the Prophet dispatched a man at the head of military expedition who recited the Quran for his companions at prayer, finishing each recital with al-Ikhlas (Quran 112). When they returned, they mentioned this to the Prophet , who told them, ‘Ask him why he does this,’ and when they asked him, the man replied, ‘because it describes the All-Merciful, and I love to recite it.’ The Prophet said to them, ‘Tell him that Allah loves him.’

In spite of this, we do not know of any scholar who holds that doing the above is recommended, for the acts the Prophet used to do regularly are superior, though his confirming the like of this illustrates his sunna regarding his acceptance of various forms of obedience and acts of worship, and shows he did not consider the like of this to be a reprehensible innovation (bid’a), as do the bigots who vie with each other to be the first to brand acts as innovation and misguidance. Further, it will be noticed that all the preceding hadiths are about the prayer, which is the most important of bodily acts of worship, and of which the Prophet said, ‘Pray as you seen me pray,’ despite which he accepted the above examples of personal reasoning because they did not depart from the form defined by the Lawgiver, for every limit must be observed, while there is latitude in everything besides, as long as it is within the general category of being required by Sacred Law. This is the sunna of the Prophet and his way and could not be more clear. The ulema infer from it that every act for whose benefit there is evidence in Sacred Law and which does not oppose an unequivocal primary text or entail harmful consequences is not included in the category of reprehensible innovation (bid’a), but rather is of the sunna, even if there should exist something whose performance is superior to it.

(4) Bukhari relates from Abu Sa’id al-Khudri (may Allah have mercy on him) that a band of the Companions of the Prophet once departed on one of their journeys, alighting at the encampment of some desert Arabs whom they asked to be their hosts, but who refused to have them as guests. The leader of the encampment was stung by a scorpion, and his followers tried everything to cure him, and when all had failed, one said, ‘If you’d approach the group camped near you, one of them might have something.’ So they came to them and said, ‘O band of men, our leader has been stung and we’ve tried everything. Do any of you have something for it ??’ and one of them replied, “Yes, by Allah, I recite healing words [ruqya] over people, but by Allah, we asked you to be our hosts and you refused, so I will not recite anything unless you give us a fee.’ They then agreed upon a herd of sheep, so the man went and began spitting and reciting the Fatiha over the victim until he got up and walked as if he were a camel released from its hobble, there being nothing the matter with him. They paid the agreed fee. Some of the Companions wished to divide this up, but the man who had done the reciting told them, ‘Do not do so until we reach the Prophet and tell him what has happened, to see what he may order to us to do.’ They came to the Prophet and told him what had occurred, and he said, ‘How did you know it was of the words which heal ?? You were right. Divide up the herd and give me a share.’

The hadith is explicit that the Companion had no previous knowledge that reciting the Fatiha to heal (ruqya) was countenanced by Sacred Law, but rather did so because of his own personal reasoning (ijtihad), and since it did not contravene anything that had been legislated, the Prophet confirmed him therein. He did so because it was of his sunna and way to accept and confirm that brought good and did not entail harm, even if it did not proceed from the acts of the Prophet himself as a definitive precedent.

(5) Bukhari relates from Abu Sa’id al-Khudri (may Allah have mercy on him) that one man heard another reciting al-Ikhlas (Quran 112) over and over again, so when morning came he went to the Prophet and sarcastically mentioned it to him. The Prophet said, ‘By Him in whose hand is my soul, it equals one-third of the Quran!’ Daraqutni recorded another version of the hadith in which the man said, ‘I have a neighbour who prays at night and does not recite anything but al-Ikhlas.’

The hadith shows that the Prophet confirmed the person’s restricting himself to this sura while praying at night, despite its not being what the Prophet himself did, for though the Prophet’s practice of reciting from the whole Quran was superior, the man’s act was within the general parameters of the sunna and there was, in any case, nothing blameworthy about it.

(6) Ahmad and Ibn Hibban relate from ‘Abdullah ibn Burayda that his father said, ‘I entered the mosque with the Prophet . A man was at prayer, supplicating with the following words: “O Allah, I ask You by fact the I testify You are Allah, there is no god but you, the One, the Ultimate, who did not beget and was not begotten, and to whom none is equal,” and the Prophet said, “By Him in whose hand is my soul, he has asked Allah by His greatest name, which if He is asked by it He gives, and if supplicated He answers.”’

It is plain that this supplication came spontaneously from the Companion, but since it conformed to the requirements of the Sacred Law, the Prophet confirmed it, and indeed approved it strongly, even though it is not known that the Prophet had ever taught it to him.’ (reference: Yusuf al-Rifa’I, Adilla Ahl al-Sunna wa’l Jama’a (Kuwait, 1404/1984), 119-33.

We are now able to return to the hadith which I began this essay, in which the Prophet said, ‘Beware of matters newly begun, for every innovation is misguidance.’ We should understand it in the orthodox way that has been expounded by a leading classical scholar of Islam, Shaykh Mohammed al-Jurdani, whose extended paraphrase and commentary runs as follows:

Beware of matters new begun
‘Distance yourselves and be wary of matters newly innovated that did not previously exist,’ i.e. things invented in Islam that contravene the Sacred Law,

for every innovation is misguidance

meaning that ‘every innovation is the opposite of the truth’, i.e. falsehood, a hadith that has been related elsewhere as:

for every newly begun matter is innovation, every innovation is misguidance, and every misguidance is in hell

meaning that everyone who is misguided, whether through himself or by following another, is in hell; the hadith referring to matters that are not good innovations with a basic in Sacred Law. It has been stated [by al-Izz ibn Abd al-Salam] that innovations (bid’a) fall under the five headings of the Sacred Law [the obligatory (wajib), unlawful (haram), recommended (mandub), offensive (makruh), and permissible (mubah)]:

(1) The first category comprises innovation the are obligatory, such as recording the Quran and laws of Islam in writing when it was feared that something might be lost from them; the study of the disciplines of Arabic that are necessary to understand the Quran and sunna such as grammar, the declension of nouns, and lexicography; hadith classification to distinguish between genuine and spurious prophetic traditions; and the philosophical refutations of arguments advanced by the Mu’tazilites and comparable sects.

(2) The second category is that of unlawful innovations such as non-Islamic taxes and levies, giving positions of authority in Sacred Law to those unfit for them, and devoting one’s time to learning the beliefs of heretical sects that contravene the tenets of faith of Ahl al-Sunna

(3) The third category consists of recommended innovations such as building hostels and schools of Sacred Law, recording the research of Islamic schools of legal thought, writing books on beneficial subjects, extensive research into fundamentals and particular applications of Sacred Law, in-depth studies of Arabic linguistics, the reciting of wirds by those with a Sufi path, and commemorating the birth (mawlid) of the Prophet Mohammed and wearing one’s best and rejoicing at that occasion.

(4) The fourth category includes innovations that are offensive, such as ornately embellishing mosques, decorating the Quran and having a backup man (muballigh) loudly repeat the spoken Allahu Akbar of the imam when the latter’s voice is already clearly audible to those who are praying behind him.

(5) The fifth category is that of innovations that are permissible, such as sifting flour, using spoons and having more enjoyable food, drink and housing. (reference: Mohammed ibn Abdullah al-Jurdani, al Jawahid al-lu’lu’iyya fi shar al-Arba’in al-Nawawiyya (Cairo, 1328/13910, reprinted Damascus: Abd al-Wakil al-Durubi, n.d.) 220-21)

I will conclude my summary of the classical position on this subject with a translation of the following statement by Shaykh Abdullah al-Ghumari:

In his al-Qawaid al-kubra, al-Izz ibn Abd al-Salam classifies innovations (bid’a), on the basis of their benefit, harm, or indifference, into the five categories of rulings: the obligatory, recommended, unlawful, offensive, and permissible, giving examples of each and mentioning the principles of Sacred Law that verify his classification. His words on the subject display is keen insight and comprehensive knowledge of both the principles of jurisprudence and the human advantages and disadvantages in view of which the Lawgiver has established the rulings of Sacred Law.

Because his classification of innovation [bid’a] was established on a firm basis in Islamic jurisprudence and legal principles, it was confirmed by Imam Al-Nawabi, Ibn Hajar al-Asqalani, and the vast majority of Islamic scholars, who received his words with acceptance and considered it obligatory to apply them to the new events and contingencies that occur with the changing times and the peoples who live in them. One may not support the denial of his classification by clinging to the hadith ‘Every innovation is misguidance,’ because the only form of innovation that is without exception misguidance is that which concerns tenets of faith, like the innovations of the Mu’tazilites, Qadarites, Murji’ites, and so on, that contradicted the beliefs of the early Muslims. This is the ‘innovation of misguidance’ because it is harmful and devoid of benefit. As for innovation in works, meaning the occurrence of an act connected with worship or something else that did not exist in the first century of Islam, it must necessarily be judged according to the five categories mentioned by al-Izz ibn Abdal-Salam. To claim that such innovation is misguidance without further qualification is simply not applicable to it, for new things are among the exigencies brought into being by the passage of time and generations, and nothing that is new lacks a ruling of Allah Most High that is applicable to it, whether explicitly mentioned in primary texts, or inferable from them in some way. The only reason that Islamic law can be valid for every time and place and be the consummate and most perfect of all divine laws is because it comprises general methodological principles and universal criteria, together with the ability its scholars have been endowed with to understand its primary texts, the knowledge of types of analogy and parallelism, and the other excellences that characterise it. Were we to rule that every new act that has come into being after the first century of Islam is an innovation of misguidance without considering whether it entails benefit or harm, then a large share of the fundamental bases of Sacred Law would be invalidated, as well as those rulings established by analogical reasoning [qiyas], and this would narrow and limit the Sacred Law’s vast and comprehensive scope. (reference: al-Rifa’i, op. cit., 145-47)

Wa Jazakum Allahu khayran, wa’l-hamdu li’Llahi Rabbi’l-Alamin.

Last Updated on Tuesday, 12 May 2009 03:36

The oldest mosque in India - Cheraman Jama Masjid

Cheraman Juma Masjid is a mosque in Kodungallur in the Indian state of Kerala. Built in 629 AD by Malik Ibn Dinar, it is the oldest mosque in India, and the second oldest mosque in the world to offer Jumu'ah prayers. Constructed during the lifetime of Prophet Muhammed(pbuh), the bodies of some of his original followers are said to be buried here.

Since ancient times, trade relations between Arabia and the Indian subcontinent were active. Even before Islam had been established in Arabia, Arab traders to used visit the Malabar region, which was a link between the ports of South and South East Asia. With the advent of Islam, the Arab merchants became carriers of the new religion and
they propagated it wherever they went. A number of Indians living in the coastal areas of Kerala were moved by the principles of Islam and converted. King Cheraman Perumal is said to be the first convert to Islam in India.

Legend has it that a group of Prophet Muhammad's(pbuh) companions visited Kodungallur. Cheraman Perumal, then the Chera ruler, had witnessed a miraculous happening the sudden splitting of the moon, the celebrated miracle of Muhammad and learned on inquiry that this was a symbol of the coming of a Messenger of God from Arabia. Soon after, Perumal travelled to Mecca, where he embraced Islam, and accepted the name Thajudeen. On his way back to India he died at Salala in the
Sultanate of Oman. On his deathbed he is said to have authorised some of his Arab companions to go back to his kingdom to spread Islam. Accordingly, a group of Arabs led by Malik Bin Deenar and Malik bin Habib arrived in north Kerala, and constructed the Cheraman Juma Masjid at Kodungallor.

H.H. Maharaja Cheraman Perumal of Travancore

One of the most illustrious Dravidian emperor, Cheraman Perumal who was the first known head of state to embrace Islam. The emperor heard about the Prophet and his teachings from scholars and traders from the middle east. Subsequently, the king visited the Prophet and under the instruction of the prophet and the King constructed the famous Cheraman Juma Masjid in 629 AD at Mahodayapuram which is the present day kodungalloor. It is claimed, it is the first Islamic congregation In the world or at least in India.

How to Get Bruce Lee Like Strength Without Ever Going to a Gym

Article by Zen Habits contributor Jonathan Mead;
“Empty your mind, be formless, shapeless - like water. Now you put water into a cup, it becomes the cup, you put water into a bottle, it becomes the bottle, you put it in a teapot, it becomes the teapot. Now water can flow or it can crash. Be water, my friend.” - Bruce Lee

Bruce Lee was a paragon of cool and an icon of the ultimate bad-ass. Not only were his martial arts skills incredible, but he had such an impressive physique that even bodybuilders in the likes of Arnold Schwarzenegger admired him.

What’s more impressive is that Bruce trained his body without ever stepping into a gym and with very little use of weights or machines.

Here are just a few of Lee’s physical feats:

Performed one-hand push-ups using only the thumb and index finger.
Could hold an elevated v-sit position for 30 minutes or longer.
Could throw grains of rice up into the air and then catch them in mid-flight using chopsticks.
Could break wooden boards 6 inches (15 cm) thick.
Performed 50 reps of one-arm chin-ups.
While you may not get to Bruce Lee’s level overnight, you can start getting in shape without the use of a lot of fancy (and expensive) equipment. You can do it from the comfort of your own home, in a space as large as a bathroom.

Part of the reason I started training without a gym was because I began training in Jeet Kune Do (Bruce Lee’s method of martial arts). But I also got tired of paying monthly gym dues. At the time, I was looking for things I could cut out of my monthly budget to save a little extra money.

I thought about getting rid of my gym membership altogether, but I didn’t want to sacrifice my health or physical fitness. So I found another way. For months, I haven’t had a gym membership, yet I’m getting stronger and faster than I’ve ever been in my life.

You don’t have to buy lots of weights or machines, either. The most expensive equipment you’ll need (a simple doorway pull-up bar) will cost no more than $35.00.

Bruce Lee was a big proponent of holistic or total fitness. His workouts included strength, speed, endurance, and flexibility training.

Here’s just a few of the ways you can start getting stronger, faster and more toned without ever stepping into a gym:

Calisthenics. There are so many different bodyweight exercises out there, but we’ll start with the basics. For the lower body: lunges and squats are a good start. For upper body: pull-ups, push-ups, and shoulder press ups. For your core: crunches, chops, and reverse crunches will get you going. What’s great about bodyweight exercises is that they build functional strength. They’re natural movements you would use in real life situations like sports, self-defense, gardening, or doing chores. Plus when you do bodyweight exercises, you force your body to use more supporting and balancing muscles than you would on machines. For more bodyweight exercises check out these great resources: The Ultimate Guide to Bodyweight Training: 100 Killer Resources and for an awesome list of bodyweight exercises with illustrations check out Combat Fitness. Bonus: Top 10 Best Bodyweight Exercises for Advanced and Beginners.
Isometric exercises. These are basic bodyweight exercises, but where you hold your body in a static position. Examples of these are the frog sit, v-sit, horse stance, hanging from a pull-up bar, and the plank. Calisthenic exercises will improve muscle strength over a range of motion, but isometric exercises are great for joint and stabilizing strength.
Range of motion and flexibility. The best exercise I’ve found for range of motion and flexibility is yoga. The best thing about yoga is that no equipment is required and you can find tons of free resources online for yoga routines. Check out Anmol Mehta’s Yoga Illustrations to get you started.
Balance. Balance is the ability to keep your equilibrium when your center of gravity is thrown off-balance. There are many ways you can practice balance every day (we won’t get into tight rope walking here). When you’re putting on your shoes or getting dressed, do it on one foot. Walk on the curb and try to walk in a straight line without stumbling. Or if you’re really ambitious, there’s always pogo sticking and unicycling.
Dynamic exercise. Dynamic exercise is anything where you’re not performing routine after routine. Things are in flux and constantly changing. You’re moving in more natural movements, rather than continuous repetition of fixed patterns. I recently started doing Jeet Kune Do in the park every weekend. It’s a great way to get a good work out and learn self defense. Not to mention, practicing martial arts tends to make you inspired to further pursue and achieve higher levels of physical fitness. If you’re not into martial arts, you can always pick up a sport like tennis, handball, basketball, or take dance classes. Do whatever you’re naturally drawn to. Or if you struggle with seeing fitness as an enjoyable activity, you might consider getting a Wii Fit.
There’s a lot of other opportunities for exercise that don’t include a gym that I haven’t listed here. Hiking, jogging, skiing, yardwork… The list could go on. Just use your imagination. Make it fun and change it up. That’s the great thing about exercising without a gym, there’s so much to choose from.

On a side note, I will, however, say that for me, it took a lot more discipline to work out from home. It was easy for me to just go to the gym. Once I’m there, there’s not a lot else I can do other than work out. But at home, there’s always distraction, always other things you can do besides working out (like laying on the couch or surfing the internet). For me, practicing martial arts inspires me to be physically fit. While you might not have this problem, I thought it only fair to be upfront about this issue.

The other motivator for me to work out from home — besides saving money — was the variety of workouts. There’s just so many more options with bodyweight exercises than machines. You can always do something to further challenge yourself. If push-ups are a breeze, you can try doing them on your fingers or in a close grip (with a medicine ball). If pull-ups become too easy, train for a one arm pull-up (insanely difficult).

Attaining Bruce Lee like fitness isn’t just about doing the types workouts he did and eating the same diet. What made Bruce so great was his natural curiosity and drive to constantly explore and learn more about fitness and personal growth. (His personal library contained over 2,000 books!)

Tap into your own curiosity and make fitness enjoyable. Challenge yourself to new levels of fitness. Go beyond what you think you can do.

“If you always put limits on everything you do, physical or anything else, it will spread into your work and into your life. There are no limits. There are only plateaus, and you must not stay there, you must go beyond them.” - Bruce Lee

MEDICAL ADVANTAGES OF PRAYER

MEDICAL ADVANTAGES OF PRAYER

STARTING WITH ABLUTION (WUDU)


As all the Muslims know and practice that the Ablution is a must before we offer prayer or in fact any

other religious worship. It is important to know that this practice forms the part of the cleanliness on

which Islam has so immensely stressed. The importance of performing an ablution prior to prayer has

been mentioned in the Holy Qur'an itself. Sura Al Nisa 4:43 "O ye who believe! Approach not

prayers with a mind befogged, until ye can understand all that ye say, - nor in a state of ceremonial

impurity except when you are passing by (through the mosque), until after washing your whole body."


In verse No 6 of Sura Al Maida, the way of performing an ablution is also described. "O ye who

believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows;

Rub your heads (with water); and (wash) your feet to the ankles. If ye are in a state of ceremonial

impurity, bathe your whole body." Cleanliness is so much important that even if water is not available,

Ablution is still to be done with sand or soil that is clean.


The same verse of Sura Al Maida continues "If ye are ill, or on a journey, or one of you cometh from

offices of nature, or ye have been in contact with women, and ye find no water, then take for

yourselves clean sand (or earth), and rub therewith your faces and hands. For Allah doth blot out sins

and forgive again and again."


CLEANLINESS... A HALLMARK OF ISLAM


Mind you that cleanliness, so enormously stressed by Islam is by and large a characteristic of this

divine religion only. It is futile to search it in other religions. No other religion stresses so much on

cleanliness and sanitation as does ISLAM. In the medieval times Europe's major cities like London,

Paris and Berlin were known for filthy heaps in front of every house. There was no lightening.

Whosoever used to get out of the house was soon in muddy drainage water. To take a bath in those

days was considered a taboo as if a sin such that when Roman Pope accused Fredrick II Of

Germany (1212-1250AD) for being a non believer of Christianity he specifically mentioned that he

takes a bath daily as if he is a Muslim. The Christians showed their hatred towards the habit of

cleanliness of Muslims. For example Philip II (1556-1598 AD) closed all the bath saloons in Spain

after the fall of Muslim empire there. He dismissed one of his Governors saying that he washes his

hands and feet every day like Muslims.


On the other hand the cleanliness is so much important in Islam that after the opening revelation of

Sura Alaq the very second revelation of Qur'an in Sura Al Mudassir has a verse addressed to Holy

Prophet (pbuh) to maintain cleanliness. Similarly both Tirmizi and Mishkat quote the famous saying of

the Holy Prophet (pbuh) "Cleanliness is part of faith."


In this article I will briefly highlight the advantages of each step of Ablution knowing that my

knowledge is still limited and the medical research is an ongoing process.


WASHING THE HANDS.... FIRST STEP OF ABLUTION


The first step by which we start an ablution is washing the hands three times. There is no need to

emphasize upon this point that hand washing is the most important part of the sanitation for medical

personnel. Every physician is required to wash his hands after each maneuver and examination of the

patient.


HAND WASHING...A BARRIER AGAINST INFECTIONS...


It obviously means that hand washing serves as an important barrier against the spread of infections.

As all infections disseminate from the community and Islam looks at prayer as a community worship

in a mosque for men (women as well like in big mosques) the washing of hands is important to

decrease the chances of contracting an infection.


HAND WASHING HAS A SOOTHING EFFECT ON MIND


Secondly in this busy life when we are having hundreds of stresses, hand washing serves as a

maneuver that consoles our mind. I have frequently noticed that hand washing always eases the

tension and it not only cools the hands but also cools the mind. In fact it breaks the vicious circuit of

depressed thoughts. Even apart from ablution the ritual of hand washing is important in Islam, as a

Muslim is required to wash his hands before he starts a meal. There is a Hadith in Abu Daud and

Tirmizi saying that "The blessing of a meal is in washing (like ablution) before and after meals."


MOUTH WASHING AND ITS EFFECTS


After washing the hands a Muslim is supposed to wash his mouth three times by gargling. Again it is

well understood that as mouth is an ideal location for microorganisms and it is the main entry point for

infections as it is through mouth that microorganisms reach the stomach and respiratory tract hence

cleaning the mouth three times will be highly beneficial.


TOOTH CLEANING - A MUST IN ALL PRAYERS


Cleaning of the mouth three times before a prayer or fifteen times a day is excellent for deterring the

dental caries that is so common these days. Apart from dental caries and diseases of the mouth like

Aphthous Ulcers, Stomatitis etc., new research has shown that the risk of heart attack is also

increased if the teeth remain unclean.


Remember that Holy Prophet (pbuh) has strongly recommended the use of Sewak to clean the teeth.

A Hadith quoted in Bukhari, Muslim, Abu Daud, Nasai and Tirmizi says that Holy Prophet (pbuh)

said "If I did not find it hard on my followers (Ummah) I would have ordered them to wash their teeth

by sewak with each prayer".


It obviously elaborates how much stress Holy Prophet (saw) laid upon cleaning the teeth. I have no

hesitation to say that the number of times most of the people clean their teeth at bedtime and in the

morning alone is not at all enough. The use of refined sugars has increased tremendously in the

present time and this warrants that the teeth should be more frequently cleaned and five prayers

provide an ample opportunity for this purpose. This practice ensures a healthy and a prosperous life

and this is what Islam intends.


CLEANING OF NOSE AND ITS GOOD EFFECTS


Next is the three times cleaning of the nose with water. Cleaning of nose is not only hygienically

important and it not only cleans the nose but is also good for the mind. As nose is usually filled with

hardened plaques and as we breath through nose a slight narrowness in its passage interferes with our

respiration and makes it uneasy. Cleaning of the nose so frequently means that we get rid of the

unwanted obstruction and this makes us feel comfortable otherwise a person suffering from Sinusitis

knows that a blocked nose usually gives an unpleasant feeling.


FACE WASHING ... AND ITS ADVANTAGES


After washing his nose a Muslim who is performing Ablution is supposed to wash his face three

times. Again it is worth mentioning that face is the area close to nose and mouth, the entry points of

infections and presumably it is a seat of many microorganisms hence washing face is of paramount

importance in infection control and this is what a Muslim is supposed to do 15 times a day. In the

Oxford book of Medicine 1996 Edition the importance of face washing is clearly mentioned in the

prevention of Trachoma, a blindness causing disease. It reads as "In Mexico, children who washed

their faces seven or more times per week are found to be less likely to have Trachoma than those

who washed less often."


The book further says...exact words..."It suggests that face washing could be a simple intervention

that might easily be the target of health education" Note that a Muslim offering his prayers regularly

washes his face 15 times not in a week but in a single day alone .The book further adds that face

washing was educated in Tanzanian children and the result is encouraging to prevent Trachoma. In

fact face washing prevents not only Trachoma but other diseases like Conjunctivitis etc as well. If a

Muslim still gets Conjunctivitis he should not however be discouraged because exceptions are always

there.


WASHING OF FOREARMS SIMULATES SURGICAL SCRUBBING


After washing the face itis now the turn of the forearm and elbow and whenever I see the surgeons

and staff in the Operation Theatre scrubbing before they enter the Operation Theatre I am reminded

of the ablution in which Muslims wash the forearms up to the elbows. 1400 years ago when the

verses about ablution were being bestowed, no one had any concept of microorganisms being the

cause of infections yet the divine religion of ISLAM protected its followers for the past 1400 years

by making ablution compulsory for them and amazingly the steps simulate the scrubbing which the

physicians etc do before entering the Operation Theatre. This is the truth of Islam that as Allah has

absolute knowledge of all facts and all times He did not miss to emphasize on cleanliness that is

rendered important before one can offer a prayer.


WASHING OF THE HEAD, NECK AND EARS


After washing the forearms a Muslim washes the head with a wet hand which is also important and it

is well known that all physicians and staff in the Operation Theatre are supposed to cover the head

with a scarf as it also could be a seat of microorganisms to hide.


While cleaning the head a Muslim is also supposed to clean his ears and the area behind the pinna. It

is worth mentioning that ordinarily the area behind the pinna is the one which is most often neglected

and this is the area where un-cleanliness is highly expected but thanks to ablution a Muslim washes

this area at least five times a day as a part of ablution rituals. Not to forget that a clean area around

the ear means less ear infections like Otitis Media, Otitis Externa etc. Apart from cleaning the head

Muslims have also to clean neck and that completes the rituals of cleaning the face & its surroundings.


ABLUTION ......FOOT-CARE IS INCLUDED


Thereafter we are left with the feet. Foot-care is important for all and as a Muslim has to wash them

15 times he has to wash all the parts of foot that is even the spaces between the toes and the webs

have to be cleaned. Let me inform that the space between the toes and the web is an ideal location to

develop fungal infections that are so common. By ablution 5 times a day it is highly unlikely that a

good Muslim should ever get this infection. Feet washing as done in ablution is specially important for

diabetic patients as they are much more prone to get diabetic foot ulcers, hence a 15 times

mandatory washing will help to control this aspect of diabetic management.


NAIL CUTTING ...AN AUTOMATIC CHECK UP


It is also important to note that nail cutting is also part of general cleanliness as nail beds are a seat for

harboring the deadly microorganisms. As in the state of RUKUU (bending stance in prayer) one can

see the nails of a neighboring Muslim one tends to cut them as soon as they become longer and this is

a good sign for sanitation. Let me say now that the prayer provides a check for the sanitation of

Muslims in a given community.


BATH BEFORE JUMA PRAYER IS RECOMMENDED


Apart from the ablution Islam also makes general cleanliness compulsory and there is a Hadith that a

Muslim should take a bath at least once in seven days and of course if he is impure then he can't

touch Qur'an or offer prayer unless he takes a bath. Taking of bath has been recommended specially

before the Friday prayer and it is very appropriate because on this day there is a larger congregation

in the mosques, hence everyone coming to mosque is supposed to be more clean than ever before in

the week and this helps to avoid the infections.


Islam is that divine religion which has called the cleanliness as a part of Muslim faith and this shows

how complete our religion is that since the past 1400 years ago when there was no knowledge of the

microbiology, Islam did not miss to protect its followers from the unseen world of pathogens.


PRAYER - ONE OF THE FIVE PILLARS OF ISLAM


Everyone knows a Muslim has to offer prayers five times a day, that is Fajr, Zuhur, Asar, Maghrib

and Esha. The prayer is an essential obligation of Islam and it is just the second important foundation

pillar of Islam. Ibn Umar (R) reported in Bukhari and Muslim that "Holy Prophet Muhammad (pbuh)

said, "Islam is based on five pillars: Testifying that there is no god except Allah and that Muhammad

(pbuh) is His slave and Messenger; performing of Salat (Prayer); the payment of Zakat; Performing

Hajj (pilgrimage) to the House of Allah (Ka'aba); and Saum (fasting) during the month of Ramadan.''


Ibn Umar (R) reported in both Bukhari and Muslim that "Holy Prophet Muhammad (pbuh) said, "I

have been commanded to fight against the people till they testify LA ILAHA ILLUL LAH (There is

no true god except Allah) and that Muhammad (pbuh) is His slave and Messenger, and to establish

Salat (Iqamat-as-Salat), and to pay Zakat; and if they do this, then their blood and property are

secured except by the rights of Islam, and their accountability is left to Allah." The offering of five

obligatory prayers is such an important issue in Islam that anyone who leaves it, walks out of Islam as

narrated in this Hadith of Muslim by Jabir (R) who reported that "Holy Prophet Muhammad (pbuh)

said, "Between a man and disbelief and paganism is the abandonment of Salat (prayer).''


Same Hadith is narrated in Bukhari by Buraida (R) that Holy Prophet Muhammad (saw) said "That

which differentiates us from the disbelievers and hypocrites is our performance of Salat. He who

abandons it, becomes a disbeliever.''


PRAYER...THE FIRST THING ON AGENDA ON DAY OF RESURRECTION


Abu Hurairah (R) reported in Tirmizi that Holy prophet Muhammad (pbuh) said "The first of man's

deeds for which he will be called to account on the Day of resurrection will be Salat. If it is found to

be perfect, he will be safe and successful; but if it is incomplete, he will be unfortunate and a loser. If

any shortcoming is found in the obligatory Salat, the Glorious and Exalted Rabb will command to see

whether His slave has offered any voluntary Salat so that the obligatory Salat may be made up by it.

Then the rest of his actions will be treated in the same manner."


PRAYER...EXPIATES MINOR SINS


Abu Hurairah (R) reported in Muslim "The Messenger of Allah (pbuh) said, "The five (daily) Salat

(prayers) and the Friday (prayer) to the next Friday (prayer) expiate whatever (minor sins) may be

committed in between, so long as major sins are avoided.'' Othman bin Affan (R) reported in Muslim

"I heard Messenger of Allah (pbuh) saying, When the time for a prescribed Salat is due and a Muslim

performs its Wudu' and its acts of bowing and prostration properly, this Salat will be an expiation for

his past sins, so long as he does not commit major sins, and this applies for ever." It is well known

that being an obligatory worship of highest merit the prayer is extremely important for a Muslim but

apart from that research has shown that there are many medical advantages of Muslim form of

prayer.


THE ADVANTAGES OF OFFERING A PRAYER IN THE MOSQUE


First of all let me say that for a Muslim male it is compulsory to offer his prayers in a mosque. There

is a Hadith narrated by Ibn Umar (R) in Bukhari and Muslim that Holy Prophet Muhammad (saw)

said, "Salat in congregation is twenty-seven times more meritorious than a Salat performed

individually."


EVEN THE BLIND SHOULD COME TO MOSQUE


In Muslim, Abu Hurairah has narrated that even when a blind person came to Holy Prophet

Muhammad (pbuh) saying that he is blind and has no guide so can he perform his prayers at home?

Holy Prophet Muhammad (pbuh) answered that as long as he can hear the sound of the Aazaan he

should respond to it. From this one can judge the importance of performing prayers in the mosque

that even a blind man with no helper should offer his prayers in the mosque. And I have myself seen

the blind men being habitual to offer their prayers regularly in the mosque as although he is blind once

he is on his way to mosque he almost invariably gets the support and help from other people going to

the mosque.


TRADITIONS ADVISING TO OFFER PRAYERS IN THE MOSQUE


From religious pof view there are many traditions in Hadith that lay stress upon performing

prayer in the mosque. e.g. Abu Hurairah (R) reported in Bukhari and Muslim that "The Messenger of

Allah (pbuh) said, "He who goes to the mosque in the morning or in the evening, Allah prepares for

him a place in Jannah (heavens) whenever he goes to the mosque in the morning and returns from it in

the evening." Again see another Hadith that persuades to perform prayer in the mosque rather than in

the house. Abu Hurairah (R) reported in Muslim that the Prophet (pbuh) said, "He who purifies

(performs Wudu') himself in his house and then walks to one of the houses of Allah (mosque) for

performing an obligatory Salat, one step of his will wipe out his sins and another step will elevate his

rank (in Jannah).'' When Banu Salamah wanted to get a house in the vicinity of the mosque, Holy

Prophet (pbuh) advised not to do that in these words "O, Banu Salama! Stay in your houses,

because your footprints (when you come to the mosque) will be recorded."


And as Abu Musa (R) reported in Bukhari and Muslim that "The Messenger of Allah (saw) said, the

person who will receive the highest reward for Salat (prayer) is the one who comes to perform it in

the mosque from the farthest distance. And he who waits for Salat to perform it with the Imam (in

congregation) will have a greater reward than the one who observes it alone and then goes to sleep."

Buraidah (R) reported in Tirmizi and Abu Daud that "Holy Prophet Muhammad (pbuh) said,

"Convey glad tidings to those who walk to the mosque in the darkness. For they will be given full light

on the Day of Resurrection."


Abu Hurairah (R) reported in Muslim that Holy Prophet Muhammad (pbuh) said, "Shall I not tell you

something by which Allah effaces the sins and elevates the ranks (in Jannah).'' The Companions said:

"Yes (please tell us), O Messenger of Allah.'' He (pbuh) said, "Performing the ablution properly in

spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat

(prayer) after observing a Salat; and that is Ar-Ribat, and that is Ar-Ribat.''


Abu Sa`id Al-Khudri (R) reported in Tirmizi that "Holy Prophet Muhammad (pbuh) said, "When you

see a man frequenting the mosque, testify that he is a believer because Allah says: Allah's mosques

are visited only by those who believe in Allah and the Last Day.'' Abu Hurairah (R) reported in both

Bukhari and Muslim that "Holy Prophet Muhammad (pbuh) said, "If they knew the merits of Salat

after nightfall (Esha) and the morning (Fajr) Salat, they would come to them even if they had to crawl

to do so.''


All the above Ahadith highlight the importance of performing a prayer in the mosque and now let us

see some of the medical advantages of performing a prayer in the mosque.


WALKING - GOOD FOR ALL AGES


As a Muslim has to walk to the mosque five times a day, when he returns from the mosque he has

already achieved a prize for his effort as while going to and coming back from the mosque he gets

enough of exercise while walking.


There is no doubt that walking is what is recommended by physicians to be a highly beneficial

exercise for all age groups. Usually the patients are advised to find reasons to walk to the market and

other places. For example if they have to buy two things buy it one by one so that you walk two

times as walking is a good exercise to reduce weight and to maintain fitness.


Five times obligatory walk to the mosque and back to home is a blessing for any person. Note on our

holidays how indolent and sluggish we become but it is the prayers which force us to get out of our

homes at least five times a day and this is a good exercise which is mandatory as a Muslim has to

offer his prayer in the mosque.


For a person who does not have a mosque in his vicinity, it will only be a blessing to walk a longer

distance. Walking is good for cardiac diseases as it increases the age of the heart by keeping the

blood vessels healthy and disallowing the killer plaque or clot to block the blood vessels.


Walking to a mosque and coming back from there certainly helps to digest the food. Instead people

who just lie down after eating are far more susceptible to get Reflux Oesophagitis that is caused when

the acidic contents of the stomach try to move upwards into the oesophagus. This is very difficult in

standing position as the stomach contents do not exert sufficient pressure on the pylorus (upper end

of stomach). Specially note that the timing of the prayers is such that virtually after each meal there is

a prayer and this certainly helps to digest the food.


WALKING IN SUNLIGHT - GOOD FOR SKIN


As Muslims walk to the mosques it is especially good for some skin diseases for which phototherapy

is the ideal treatment. Furthermore in sunshine we get Vitamin D that is very important for the bones.

Not to forget that by offering at least two prayers of Zuhur and Asar we are actually exposed to

sunshine that we miss while staying in our air-conditioned rooms etc.


Many people have the tendency to get headache while they are in their homes. Note that this may be

due to the closed atmosphere, due to lack of fresh air. Five times prayers move them out and thus

break the routine of confinement. Walking is that type of exercise, which is helpful for all.


PRAYER - GOOD FOR HEART


Note that a strenuous exercise is prohibited for heart patients but walking and the form of Muslim

prayer is a mild exercise, which does not interfere with his management and are adjuvant to his

treatment.


Today the risk of heart attacks and other diseases like Diabetes, Hypertension is far more for those

patients who have a sitting office job. Walking five times a day that too at appropriate periods is

really a life saving practice for them.


PRAYER REDUCES CHOLESTEROL LEVEL


It also helps to lower the cholesterol level decreases the excessive fat and reduces weight in over

weight patients. Also note that Muslim males are required to stand in an arranged manner in a straight

row before they start their prayer. This is a great training of discipline. Forming a row in an arranged

manner whether it is at a public utility spot, cattle ground or in places of worship indicates good

organization.


Prayer in this sense prepares the whole nation to inculcate a harmony and organization, which is an

asset when the mettle of a nation is tested in war or peace. Moreover by performing prayers in a

gathering a Muslim naturally feels more comfortable and socially secure. It is of special significance in

Muslim minority areas where a group worship will deter any opportunist who may desire to hurt an

otherwise isolated person.


GOOD FOR CONSTIPATION


Another advantage of offering prayers in the mosque is that by walking the distance between the

house and the mosque, which in most cases is substantial, a person unconsciously gets a lot of

medical benefits for example this walk plus the light exercise done during the prayer are good to

prevent constipation. Five times obligatory prayers and movement to and from the mosque does not

allow the faecal matter to stagnate in the bowel and this helps in its speedy removal.


GOOD FOR KIDNEYS


Similarly prayer is good for the health of the kidneys. It gives them more exercise like other organs

and although no study has been conducted so far but it seems hat walking and then light exercise of

prayer should help the kidneys that get more blood and their efficiency should be improved.


Hence the less incidence of urinary tract diseases like structural deformities with aging, Prostatitis,

Urinary incontinence due to a flabby old bladder should be less in Muslims who offer their prayers

regularly.


While walking to the mosque the blood circulation increases and this means its effective and

increased supply to the organs like brain, heart, kidneys etc that casts a favorable shadow on the

overall health.


PRAYER AND ITS EFFECTS UPON JOINTS AND BONES


Prayer is undoubtedly good for the acute/chronic herniated disc disease as by walking to and from

the mosque the pain of herniated disc improves since walking is particularly good for it. The

rheumatologists and surgeons particularly prescribe rest or walking along with other back exercises

as a treatment for the herniated disc disease but of course the bed-rest is preferable. However,

walking is superior to standing in which case the burden increases on the involved discs.


Walking is also good for rheumatological diseases like Ankylosing Spondylitis, Achondroplasia,

Polymyositis, Arthritis, Osteoporosis, Rheumatoid Arthritis, and Polymyalgia Rheumatica etc.


PRAYER IN MOSQUE ...A GIFT FOR LONELY PATIENTS


For those epileptics and other patients suffering from a serious disease who are living alone in their

homes and who do not have a caretaker at home, going to the mosque to offer prayer is a special

blessing as they remain in a safe place at least for a certain period of time. In case of an attack at

home their condition will definitely be miserable whereas the mosque is the only place from where

they can be moved to a hospital easily as there is no dearth of God-fearing people among the

Muslims.


SOME MISCELLANEOUS EFFECTS ON BODY


It also increases the appetite and may aid in the treatment of Anorexia Nervosa. Many studies

conducted on volunteers have concluded that resting all the time is not at all a healthy habit and

people who spend their time (for example on weekends) in sleeping and resting alone do not practice

a healthy routine and suffer from body-aches, lassitude etc. It is easy to understand that five prayers

break this routine and move the person to leave home and go to the mosque for offering prayers.


SPECIAL ADVANTAGES OF THE MORNING PRAYER


The Morning Prayer is the one most missed by Muslims, as this is the peak time for sleeping. From

medical point of view people who sleep early in the night and get up early in the morning are more

likely to be healthy. Morning fresh air is heart absorbing and refreshes the mind so that the whole day

is enveloped in its fragrance. There has been special stress on performing this prayer although all the

prayers are compulsory. Abu Musa (R) reported in Bukhari and Muslim that "Holy Prophet

Muhammad (pbuh) said, "He who observes Al-Bardan (i.e., Fajr and Asar prayers) will enter

Jannah.'' Similarly in another Hadith Abu Zuhair Umarah Ruwaibah (R) reported in Muslim "I heard

the Messenger of Allah (saw) saying: "He who performs Salat (prayers) before the rising of the sun

and before its setting, will not enter the Hell."


Jundub bin Sufyan (R) reported in Muslim "The Messenger of Allah (pbuh) said, "He who offers the

dawn (Fajr) prayers will come under the Protection of Allah. O son of Adam! Beware, lest Allah

should call you to account in any respect from (for withdrawing) His protection." As mentioned

earlier, by getting up early in the morning and performing Fajr prayer one becomes more active and

alert.


Abu Hurairah (R) reported in Muslim & Bukhari that Holy Prophet Muhammad (saw) said, "There

are angels who take turns in visiting you by night & by day, and they all assemble at the dawn (Fajr)

and the afternoon (Asar) prayers. Those who have spent the night with you ascend to the heaven and

their Rabb, Who knows better about them, asks: "In what condition did you leave my slaves?" They

reply: "We left them while they were performing Salat & we went to them while they were performing

Salat."


RECITING QUR'AN IN THE MORNING. ADDED ADVANTAGE


Another advantage of offering Morning Prayer is that at this time one can also read Holy Qur'an and

reading Holy Qur'an at dawn is of special significance and has great rewards. Holy Prophet

Muhammad (pbuh) used to recite at least 60-100 verses of Holy Qur'an every day in the morning.


Similarly the importance of Asar prayer has been adequately highlighted in Ahadith. Buraidah (R)

reported in Bukhari " The Messenger of Allah (saw) said, "He who misses the Asar Salat

(deliberately), his deeds will be rendered null and void.''


PRAYER --- A LIGHT EXERCISE SUITABLE FOR ALL


Another important aspect of Muslim form of prayer (i.e. Salat) is that it is not just a sitting type of

worship; rather it is a multi-positional prayer in which the Musalli (one who is offering prayer)

changes several postures.


To be accurate there are 48 Rakaat in the total of five prayers in a single day and that means 48 x 2

= 96 Sajdas as there are two Sajdas in every Rakaat. Similarly 48 times a person has to bend his

back for offering Rukuu.


For all the Rakaats in five prayers he has to stand 48 times while reading the first Sura of Qur'an and

some other portion of Qur'anic verses while standing. Similarly he has to sit at least 25 times for

Tahiyyat position.


He has to lift his hands up to the head at least 17 times before starting a prayer. He has to turn his

neck both sides that too at least 17 times in a day. All this may not be noticeable while a person

offers his prayers but it amounts to a considerable and respectable total if we consider that a Muslim

is supposed to do all this in a single day.


In the morning, most of the people who do exercise to maintain good health do not do all these steps

every day. They may do it one day and take rest on the following day but a person who offers his

prayers regularly in a mosque does so punctually, hence there is no objection to say that Muslim form

of prayer is so much regular and light that it is much better than a heavy exercise done once in a blue

moon or on an irregular basis. In the absence of a regular exercise there is no hesitation to say that a

good Muslim will require only a little bit more exercise on top of what he does in five prayers for

which he has to go to the mosques every time to offer his prayers.


VARIOUS POSTURES IN A PRAYER AND THEIR ADVANTAGES


Many of the other medical advantages of prayer have been described in the section on the medical

advantages of Sajda position, hence here only those will be mentioned which are additional to them.


First of all when a person raises his hands for Takbeer the muscles of his arms, forearms and hands

contract to complete that act and they get an exercise. Remember that a Muslim does it for 17 times

in a single day. I am mentioning the figure because it may look minor for some to see that this

movement occurs once in the start of a two or four Rakaat Salat only.


STANDING WHILE IN PRAYER


Now the next step is putting the hands at the abdomen and standing to read the whole of Sura Al

Fateha plus some verses of Qur'an in addition to that.


A NATURAL WATCH AT OBESITY


Frankly speaking when I stand up for Salat I am watching (although for a brief time only) my hands

which are at the right place, I mean right on top of the abdomen which has fatty deposit and this

reminds us to have a check at the abdominal obesity every time we stand for prayers.


By this I certainly do not mean that a Musalli should not concentrate on prayer and should start

comparing his abdominal girth with the previous one but as we are after all human beings, for obese

people it is a good checkpoint which they may not miss if they are already conscious of it.


Remember that abdominal obesity is blamed to be a certain risk factor for heart attack. It is also a

certain risk factor for diabetes hence a person may be reminded when he is standing with his hands at

upper abdomen although I repeat prayer is not meant for that.


STANDING - A TEST OF CIRCULATION


Apart from that it must not be forgotten that standing for such a long time is by itself an exercise. As

while standing, the leg muscles are contracted to keep the man upright in standing position & limb

muscles become stronger.


Remember that soldiers are asked to stand as a part of their training so that they are ready to cope

with a similar situation. Also while standing the veins of the lower limbs open up and adapt

themselves. Similarly a person having a disorder of peripheral vessels will detect the fault much earlier

as it will become difficult for him to cope with a prolonged standing.


THE POSITION OF BENOR RUKUU


After standing for a while, Muslims are supposed to bend in the stance of Rukuu such that their hands

lie at their knees stretching them out and the back of the Musalli is horizontal to the ground.


This position plus 48 times bending for the Rukuu is helpful to give strength to the back muscles. The

position of Rukuu is also good for kidneys, lungs and the heart as all of them get exercise by this

motion. This is just to add to the additive effect of walking to the mosque.


In the position of Rukuu the ligaments and the tendons are stretched and get strength. There is a

special burden on the muscles of the legs and the feet who have to bear the weight and this is good

for the power and tone of the muscles of the legs and feet. This can be easily felt when a person gets

up from the position of Rukuu or goes into it.


PRAYER BRINGS PEACE TO MIND


There is a Hadith in Ibn Maja saying that Çä Ýì ÕáÇÉ ÔÝÇÁ


which means "There is cure in prayer." There is no doubt about that as a prayer certainly keeps us

away from many diseases.


We have already seen the impact of ablution upon cleanliness and the effects of the position of Sajda

on the human body. It is worth mentioning that a Muslim offering his prayers regularly gets

extraordinary peace in his prayers. Allah says in Sura Yunus verse No 62 that: "Behold! Verily on the

friends of Allah there is no fear, nor shall they grieve."


Similarly in the verse No 28 of Sura Al ra'ad Allah says ÇáÏíä ÁÇãäæÇ æ ÊØãä ÞáæÈåã

ÈÏßÑÇááå ÃáÇ ÈÏßÑ Çááå ÊØãä ÇáÞáæÈ


"Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without

doubt in the remembrance of Allah do hearts find satisfaction. "


It obviously means that as prayer is a way of remembering Allah it is surely a way to find peace and

satisfaction in life which otherwise may not be possible in today's stressful life.


EVEN SITTING IN THE MOSQUE BRINGS PEACE


According to a Hadith of Holy Prophet (saw) even sitting in the mosque between Aazaan and prayer

is considered as a prayer. Abu Hurairah (R) reported both in Bukhari and Muslim that "Holy Prophet

Muhammad (saw) said, "Everyone among you will be deemed to be occupied in Salat (prayer)

constantly so long as Salat (the prayer) detains him (from worldly concerns), and nothing prevents

him from returning to his family but Salat.''


Similarly see another Hadith by Abu Hurairah (R) reported in Bukhari that "Holy Prophet

Muhammad (saw) said, "The angels supplicate in favor of one of you so long as he remains in the

place where he has performed Salat (prayer) in a state of ablution. They (the angels) say: `O Allah!

Forgive him, O Allah! Have mercy on him.'''


These Ahadith promote an inclination to come early in the mosque. As a matter of fact one can

always find that sitting in the serine and peaceful atmosphere of a mosque brings peace to the mind.


A TREATMENT FOR DEPRESSION AND PSYCHIATRIC DISEASES


Allah says in verse No 45 of Sura Al Baqara (2)


æÇÓÊÚíäæÇ ÈÇáÕÈÑ æÇáÕáÇÉ æÇäåÇ áßÈíÑÉ ÇáÇ Úáì ÇáÎÇÔÚíä


"Seek help in patience and prayer; and truly it is hard save for the humble-minded." The fact is that

prayer gives peace of mind. It has a cool effect on our nerves and it pacifies people even in the very

tense situations by giving patience. The Muslim form of prayer also gives a relief to the depressed and

those suffering from anxiety as prayer breaks the vicious cycle of erroneous and troublesome

thinking, thinking and thinking.


It completely changes the topic being discussed in one's mind. It just pulls a person out of it to a

trouble free and peaceful thought, to wash and to walk to the mosque to bow one's head in front of

Allah. Thus when a person returns from mosque he has already eased down and relaxed to a great

extent. Prayer is an ideal treatment for Grief and Bereavement that can prolong ordinarily. The

sublime effect of offering a prayer exerts its effect in a slow unpronounced manner but its effects are

there whether a lay man appreciates it or not.


Performing a prayer creates a sense of hope of Allah's mercy as the person has rose successfully to

the call of obedience and compliance with Allah's order. Now for sure he is a candidate for Allah's

mercy and this is what gives him a pleasure that makes his mind cheerful and full of hope and peace

as Allah's bounties abound in this world as well as in the hereafter. Sura Az Zumar (39:9) "What! He,

who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter

and hopes for the mercy of his Lord! Say: Are those who know and those who do not know alike?

Only the men of understanding are mindful."


PRAYER PREVENTS THOUGHT DISORDERS


And then there is a series of Thought disorders and Phobias that are cured and (in the first place)

prevented by Salat. These phobias include Claustrophobia and Agoraphobia etc.


PRAYER PREVENTS PHOBIAS


Claustrophobia means fear of closed places or a place where there are people. It is easy to

understand that a person who offers his prayers five times in the midst of people in a walled mosque

will hardly get at least this disease. In fact I am yet to see a Muslim having Claustrophobia.


PRAYER GIVES SELF CONFIDENCE


Prayer gives self-confidence to a person as while going to the mosque several times in a day he

makes a lot of friends and remains in touch with the community.


MOSQUES.... COMMUNITY MEETING PLACES


Remember that Islam has laid down great stress upon having cordial and friendly relationship with

neighbors but in a mosque all the members of a given community living in a village, a street, or an area

close to the mosque meet each other and become familiar to each other.


This is yet another blessing of Islam that it breaks the hindrances in getting acquainted with

surrounding people in a given community and brings the people at one forum. Man is after all a social

animal and he cannot live isolated with his environment. At prayer Muslims break their isolation five

times a day and become a part of a larger family.


Prayer also brings a lot of benefits as it brings people of all walks of life to come across each other

and this provides an opportunity for them to open dialogue for their means of income. In this way

mosque is just not a place of worship for Muslims rather it is a community center as well where day

to day problems can be brought to attention of course outside the mosque and not inside. Not to

mention that after every prayer groups of people can be seen conferring with each other in front of

almost every mosque. This is a healthy practice and creates harmony among the members of a given

community.


PRAYER PREVENTS PSYCHIATRIC DISEASES


With prayer having a soothing effect upon our psyche there is no doubt that it will substantially

prevent the occurrence of diseases like Hyperventilation, Hysteria, Emotional liability, Grief reaction,

Korsakoff Syndrome, Schizophrenia etc. It is especially good for Agoraphobia that is the fear of

open spaces and Claustrophobia that is the fear of closed spaces.


PRAYER...BEST TREATMENT OF AUTISM


It is also the best treatment of Autism (means a condition in which a person likes to be isolated from

the society) but in the first place there is no reason that a person who comes across the community

members five times a day should ever become a victim of Autism.


PRAYER - A LOGICAL TREATMENT OF


DEPRESSION / GRIEF REACTION ETC.


It is important to note that five times prayers in a single day keep the human mind busy and to keep

busy is by itself a treatment of many psychiatric diseases. Remember that psychiatrists stress upon the

patients of Grief reaction, Depression etc to keep them busy as by so doing the patient tends to

forget his ailment that needs psychotherapy rather than the medicines. The schedule of five prayers is

such that in daytime when people are awake every two to three hours there is a prayer. I like the

arrangement of the prayer timings, as for the period when a person is busy in his work there is only

one prayer of Zuhur and fothe rest of the time when he is free he has to perform Asar, Maghrib

soon followed by Esha. This chain of prayers one after another keeps him busy as each prayer may

take half hour if offered in the mosque completely. This pre occupation of mind prevents

self-destructive ideas and as the prayer provides a mental peace of compliance with Allah's order it

has positive effects on one's life.


PRAYERS AND PREVENTION OF NARCOTICS


Prayer offers a special protection from Narcotics as it builds the character of a Muslim and creates a

sense of responsibility in the youngsters. How can a person who is so responsible that he offers his

prayers regularly become such an irresponsible person intending to destroy his own future with his

own hands? (The exceptions are always there however.)


And then there is a whole series of sexually transmitted diseases that are substantially avoided if a

person is a good Muslim and offers his prayers regularly. As Allah says in Holy Qur'an Sura Al

-Ankaboot (29:45) "Recite what is sent of the Book by inspiration to thee, and establish regular

Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest

(thing in life) without doubt. And Allah knows the (deeds) that ye do."


Now see a Hadith from Abu Hurairah quoted in both Muslim and Bukhari. He says "I heard the

Messenger of Allah (saw) saying, "Say, if there were a river at the door of one of you in which he

takes a bath five times a day, would any soiling remain on him?'' They replied, "No soiling would left

on him.'' He (saw) said, '' that is the five (obligatory) Salat (prayers). Allah obliterates all sins as a

result of performing them.'' As the regularity of prayers creates a sense of deep association with

Islamic teachings Muslims tend to avoid indulging into such heinous crimes that expose them to

sexually transmitted diseases. Hence in this way prayer plays a pivotal role in decreasing the

incidence of sexually transmitted diseases in Muslims. Therefore offering regular prayers reduces the

incidence of following diseases.


STD'S PREVENTED BY PRAYER


1.Aids.


2.Herpes Genitals,


3.Gonorrhea,


4.Syphilis,


5.Hepatitis B and C


6.Non Specific Vaginitis,


7.Granuloma Inguinal,


8.Chancroid,


9.Non Specific Urethritis,


10.Proctitis,


11.Cervicitis,


12.PID,


13.Lymphogranuloma Venereum,


14.Genital Ulcer,


15.Genital Ulcers,


16.Molluscum Contagiosum,


17.Balanitis,


18.Candidiasis


19.Genital Scabies,


20.Pediculosis Pubis,


21.Balanoposthitis etc .


-------------------------------------------------------


Mind you that this is just a random list of a few sexually transmitted diseases otherwise there is a long

line of diseases and with the passage of time it will only increase just like Aids erupting in 1980's. As

a Hadith says the prayer has a clean up work for the human mind and hence the body. Jabir (R)

reported in Muslim that Holy Prophet Muhammad (saw) said, "The similitude of the five (obligatory)

Salat is like a river running at the door of one of you in which he takes a bath five times a day.''


POSITION OF SITTING AFTER SAJDA


Apart from the position of Rukuu and Sajda there are other movements which are means of an

exercise for example by moving heads to sideways for Salaam which a Muslim does at least 17 times

a day. By so doing one has a good exercise of the neck muscles. For a person who is healthy it may

not matter much but one who is sick and is bound to home this will give a substantial exercise to the

neck region. Also noteworthy is the position of right foot and ankle while sitting after two Sajdas. The

ankle of the right foot has to be elevated in such a way that the toes of the right foot are stretched.

This particular position is a specifically good exercise for the muscles of the right leg as well as the

right foot and one can easily feel how much contracted they are when a person is sitting in that

position.


ADVANTAGES OF PRAYING TO ALLAH AFTER SALAT (i.e. DUAA)


There are special advantages of Dua or praying to Allah after Salat is over. This not only inculcates a

sense of well-being and peace but also gives an extraordinary confidence to the praying Muslims.

Remember the Dua has been called the jist of prayer. A person who prays to Allah hopes good in

reward and this is very true that Allah either accepts his prayer or grants him Ajar or benefit in the

coming life. In general Muslim form of prayer has a positive effect upon all the body systems and to

close this discussion it is appropriate to quote once again the Hadith of Ibn Maja that there is cure in

prayer.


MIRACLES OF THE POSITION OF SAJDA


Sajda is a unique position or stance in the regular prayers that a Muslim is supposed to offer at least

five times a day. Although the basic purpose of obligatory prayers is not to provide an exercise for

people yet it is being increasingly recognized that it has plenty of medical advantages for the human

body. Here it is worth mentioning that Holy prophet Muhammad (pbuh) has mentioned in a hadith in

Ibn Maja that prayer is a cure for many diseases. The fact is that a person who offers his prayers

regularly that too in the mosque is protected from many diseases that he may not even know.


SAJDA...A UNIQUE FROM OF MUSLIM PRAYER


The position of Sajda in which the forehead touches the earth is exclusively associated with the

Muslim form of prayer. It is the climax of a Muslim's prayer and as mentioned in a Hadith a Muslim is

nearest to Allah in this position. Abu Hurairah (R) reported in Bukhari that the messenger of Allah

(may peace be upon him) said: "The nearest a servant comes to his Lord is when he is prostrating

himself, so make supplication (in this state)" Syeda Aisha Siddiqa (R) narrates that Holy Prophet

(pbuh) used to prolong the prostration to such an extent that one could recite fifty verses (of the

Quran) before he would lift his head. (Bukhari) In another Hadith narrated by Anas bin Malik (R)

Holy prophet (pbuh) advised Muslims to perform Rukuu (bowing) and Sajda properly.


SAJDA & RUKUU SHOULD BE PERFORMED WITH EASE


In another Hadith he (pbuh) advised to perform Sajda and Bowing calmly and to get up only when

the body has come to ease. In battle of Badr Holy prophet (pbuh) performed long Sajdas in Al Fatah

mosque and supplicated for the victory. He (pbuh) also performed long bowing (Rukuu) and Sajda in

the special prayers at the time of eclipse. Hence the first positive effect upon a person who prostrates

or does Sajda is that he comes nearest to Allah and hence in that condition he can supplicate. This is

a great psychological advantage and it gives relief to the person concerned as life is full of worries and

in this position he gets at least a transient refuge from the agonizing problems.


GOING TO SAJDA...IS A DIVE LIKE MOTION


When a person goes to the position of prostration that is Sajda his whole body is in active motion.

This position can be considered as a mini dive as the musalli (one who offers prayer) goes to rest his

forehead on the ground while his hands are placed at the sides. . This brings most of the body

muscles if not all in active motion and serves to give them some exercise


POSITION OF HANDS AS MENTIONED IN HADITH


The hands are then specifically stretched out and thence the forearm as well as arm muscles are

supposed to bear the weight in the Sajda position. It gives good exercise to the muscles of the upper

limb. Holy Prophet (pbuh) in a Hadith advised not to put the forearms flatly on the ground but to

keep them elevated above ground and this is better for the forearm and arm muscles.


MULTIPLE DIRECT EFFECTS OF SAJDA POSITION


Sajda is a unique position as this is the only position in which brain (or head) becomes lower than the

heart and hence for the first time the blood gushes towards the brain with full force whereas in all

other positions (even when lying) brain is above the heart when it has to work against gravity to send

blood to the brain. In the position of Sajda due to the increased blood supplthe brain receives more

nourishment and it has good effect upon memory, vision, hearing, concentration, psyche and all other

cognitive abilities. People who offer their prayers regularly have more will power and can cope with

the difficulties of life in a much better manner. They have less incidence of headaches, psychological

problems and other defects of cognitive function.


SAJDA...EXERCISE FOR THE NECK MUSCLES


In the unique position of Sajda the neck muscles get best exercise. They have to bear the load when

the forehead lies at the ground hence the neck muscles become more strong .One can note the tense

pressure at the neck muscles in the position of Sajda specially the active motion of the neck and the

facial muscles when the head is being lifted (e.g. one inch above the ground) and it will be noticed that

they are in a very active motion. More strong cervical muscles mean the cervical vertebra will be

better protected. Strength of cervical muscles is important as the head rests upon cervical vertebra

supported by cervical musculature. In fact head performs rotatory movements over the cervical

vertebra. In any accident cervical neck examination is especially important to the physicians because

of its extraordinary importance. It is uncommon that a person who offers his prayers regularly will get

the usual neck myalgias or cervical spondylosis as the neck muscles particularly become very strong

due to the 96 Sajdas offered daily in five prayers. Position of Sajda is also said to be a good

treatment for the retro version of uterus, a disease of women.


SAJDA POSITION AND MAN POWER


Most of us do not know that the position of Sajda is an excellent exercise for men (for man power).

It may be good information to the Viagra dependents. While getting up from Sajda the perennial

muscles are one of those muscles that have to pull the trunk back to sitting position and they contract

actively. Similarly while standing up from Sajda the perennial muscles are again actively mobilized and

this gives much strength to the muscles important for manpower.


SAJDA...A TREATMENT FOR BACKACHE


The unique position of Sajda also has positive effects upon the back muscles as while going into

Sajda and getting up from it the back muscles contract actively and they become stronger. Probably

it is because of this reason that a person who is regular in prayers will uncommonly get backache.


ATTAHIYYAT POSITION.... RELAXING STANCE


After performing Sajda either the musalli stands up or he sits to pray Attahiyat. In this position the

person sits calmly while his hands rest at his thighs that are folded backwards. This is much similar to

the relaxation position of Yoga and has soothing effect upon one's health and mentation.


CONCLUSION


Holy Prophet Muhammad (pbuh) used to elongate the position of Rukuu (bending) and Sajda

positions and he (pbuh) advised to do so. In the light of the above facts it is appropriate to say that

from medical point of view as well this advice is a golden rule for health.


Finally it must be reminded that prayer is not meant to be an exercise. However there are a lot of

medical advantages associated with it. Still the best blessing is the peace of mind that a person

derives by the accomplishment of his duty to Allah by fulfilling an obligation.


Hassan Farooq.


President & CEO, Haz's Co. (A Dream Inshallah).