Some people object that Islām has excessively stressed apparent form (figure and outwardly appearance) in its various kinds of worship, and without it, has believed them to be incomplete. Moreover, that significant importance has not been given to the actual issue, i.e., the state of one’s heart, which is the true spirit of worship. As a matter of fact, some go so far as to say that since the actual essence of worship is the spirit, there is no need to employ an apparent form or figure to it and the concentration of one’s heart should suffice. Moreover, that by appointing an apparent form to worship, and then by excessively stressing it, Islām has erased the actual essence. These are the allegations that are being leveled against Islāmic forms of worship, but if one contemplates further, this objection is completely useless and empty. In other words, not only is the notion incorrect, that since worship is the concentration of one’s heart, there is no need for any form (apparent figure and outward appearance). It is also incorrect to assert that whilst excessively stressing apparent form and figure in its worship, Islām has not given any attention to the actual essence. Both of these notions are proven to be categorically false and without foundation in light of Islāmic teachings.
First we take up the allegation that: is it necessary to employ a physical figure and form in the act of worship or not? It should be understood that the notion suggesting that since the actual relationship of worship is with a state of heart, and for this reason there is no need for an apparent form (figure and outwardly appearance), is a completely ignorant and foolish idea. Firstly, if the body is a creation of God, then it is also responsible to partake in the worship of God, and to consider it exempt or excluded from the worship of its Creator and Master, is not lawful in any way. The human body, all of its organs and all of their associated faculties, are the creation of God. Therefore, on account of its being a creation of God, if the obligation of worship is levied upon the soul, then there is no reason for the body to remain exempt. This is why Allāh the Exalted states in the Holy Qur’ān that:
Meaning, “A true Muslim is one who spends out of all the faculties and powers, which God has bestowed upon him, whether they be physical or spiritual, material or immaterial, and offers our due right from among all those things which we have endowed upon him.”1
Hence, Islām does not teach that worship is only due upon the soul, and that the body is free from responsibility. Rather, in the spirit of Islāmic teachings, both the body and soul must fulfill this duty, and rationality also dictates the same.
Secondly, the established reality is that every soul (or spirit) requires a body of some kind, or an apparent form, because no soul can remain alive without a body. Furthermore, any individual who attempts to keep the soul alive without a body, indeed, promptly loses the soul as well. For example, courtesy and respect to elders and officers is entirely an inner state, but can anyone uphold the spirit of this sentiment without apparent or physical adherence? Not at all! Most definitely, if someone claims that I can uphold emotions of courtesy and respect towards my elders and officers whilst acting freely and carelessly before them, as I do before my coeval friends or dear ones, etc, then this claim shall be erroneous and false. Quickly bereaving the spirit of courtesy and respect, such an individual will be left empty handed. In actuality, under the precepts of human nature, there is such a deep connection and profound relationship between the body and soul that one can never be separated from the other. Moreover, both of these things continue to influence one another under a strange but wise law. For example, if an individual emulates weeping in pain, he will begin to sense that, along with this physical alteration, a state of grief and pain shall begin to develop in his heart as well. Similarly, if someone with a grief-stricken heart is given an atmosphere of laughter in the apparent, the grief of his heart shall begin to transform into feelings of happiness. Hence, the prescription of body, or physical form, figure and outwardly appearance is also necessary because the body and soul are patched together in an inseparable state. Without the inclusion of a body, the spirit of worship cannot be kept alive at all; rather, it weakens moment by moment until it dies. This is why we see that in every system of the world, a body is appointed for every spirit. Moreover, it is strange that the very people, who object to the Islāmic ways of worship, have themselves surpassed others in this so-called ‘superficial worship’. Therefore, we see that the foundation of the European and American system, and the entirety of its society and civilization, is based on apparent form and judicial law. Indeed, the emphasis that is put on apparent form in Western countries cannot be seen anywhere else. For example, it is necessary for a subordinate to respect his officer, and it is also obvious, that in reality, respect is merely a heart-felt sentiment, but no Western sovereignty finds satisfaction in the fact that its citizens should merely feel respect for their officers in their hearts, and that is all. Rather, for this purpose, in every government of Europe and America, there are countless rules which have been appointed. For the respect of officers, subordinates have been bound by hundreds of apparent restrictions, because in worldly affairs, these people acknowledge more so than others, that the spirit of an emotion cannot be upheld without an apparent form. Then there is no reason why this natural law should be disregarded in religious affairs. Therefore, not only is it necessary to involve the body in worship because it is also a creation of God, and it is also obliged to worship its Creator, but also because the salvation of the internal soul is not possible without physical and bodily restrictions. The second allegation is that Islām has overly stressed physical figure and form in its worship, and has not paid sufficient attention to the spirit of worship, which is the actual essence. As such, this allegation is also completely erroneous and baseless, because as mentioned above, while including the body in worship, although Islām has prescribed an apparent form to worship, since the soul commands precedence to the body, it is for this reason that Islām has given real attention to the soul. Quite the contrary, the emphasis which Islām has put on the spirit of worship cannot be found in any other religion. Therefore, with regards to the Ṣalāt, which is greater than all forms of worship in Islām, Allāh the Exalted has stated the following:
Meaning, “Ruined are those who are ignorant to the actual purpose of their prayer. They perform an action which is seen by the people, but it is empty of spirit. They are holding fast to the shell, but the kernel, which the shell is meant to hold and protect has been lost to them.”2
In this Qur’ānic verse, the clarity, force and impressive manner in which the philosophy of Islāmic worship has been mentioned, requires no further explanation. It is our claim that no other religion can present a superior teaching. In such brief and plain words a gist of this extremely important and remarkably broad issue is presented, that truly, no further elaboration is required. We have presented this verse merely as an example, but the Islāmic law is full of such examples that by the eternal law of human nature, although worship requires a body, the actual essence is the spirit, without which, a body cannot be considered living. For example, with regards to sacrifice, Allāh the Exalted states:
Meaning, “We have made the animals of sacrifice a means by which you may recognize your God, and have placed much good and blessing in them for you. When you tie them for sacrifice, mention the name of Allāh. And when they fall down dead on their sides, eat thereof and feed the needy and the poor. We have subjected these animals to you so that you may be thankful. But remember that the flesh and blood of these animals does not reach God, rather, that which reaches God is the spirit of your righteousness, with which you offer this sacrifice. Thus that you may glorify God for that which he has appointed. And O Messenger! Give glad tidings to those who worship in this manner.”3
Similarly, many sayings of the Holy Prophetsa have been narrated in Ḥadīth in which he has expounded that in actuality, the true purpose of Islāmic worship is the spirit. Therefore, with regards to fasting, the Holy Prophetsa states:
مَنْ لَمْ یَدَعَ قَوْلَ الزُّوْرِ وَالْعَمَلَ بِهٖ فَلَیْسَ لِلّٰهِ حَاجَةٌ فِیْ اَنْ یَدَعَ طَعَامَهٗ وَشَرَابَهٗ
Meaning, “He who fasts but does not refrain from falsehood and deceit, and acts as such, should remember that Allāh does not require his hunger or thirst. Meaning, in such a case, his fasting is not a fast at all, rather, he remains hungry and thirsty uselessly, for which he shall receive no reward.”4
It does not stop here, rather, in its various types of worship, Islām has given such teachings where the principle that in worship the actual element is the spirit, has been taken into account practically. For example, with regards to the prescribed prayer, Islām instructs that it should be offered whilst facing the Ka‘bah. However, in such circumstances where it is difficult to face the Ka‘bah, for example if someone is in a mode of transport and the direction of that transport is uncontrollable, or if the direction of the Ka‘bah cannot be deciphered due to clouds, etc., in such cases, Islām instructs that wherever the mode of transport is facing, or whichever direction one believes that the Ka‘bah is, the Ṣalāt should be offered in that direction. For example, the positions of Qiyām, Ruku‘, Sajdah and Qa‘dah have been declared compulsory during the Ṣalāt. However, if due to a bodily ailment, one cannot stand or there is some other disability, it is permitted that the Ṣalāt be offered whilst sitting. If one cannot even sit, then the Ṣalāt can be offered lying down. The same principle is applied to other forms of worship as well. In other words, wherever the spirit of worship and its body begin to conflict with one another due to temporary circumstances, and both cannot be fulfilled simultaneously, Islām orders that the body should be left and the spirit be adopted. This is practical evidence that in Islām, the spirit has been declared the actual purpose of worship and the body has been kept merely for its apparent participation and for the salvation of the soul – this is the intent. Hence, the allegation that by involving the body, Islām has effaced the spirit, or that by putting excessive emphasis on the body, the spirit has been weakened, is completely erroneous and baseless. Rather, in this regard, Islāmic teachings present such a superior, moderate, and attractive model which is not only above all objections, but no other religion can present its likeness. Then, as we have alluded to above, for the purpose of its worship, Islām has prescribed such positions, as no superior manner in which to keep the spirit of worship alive and progressive can be fathomed.
1 Al-Baqarah (2:4)
2 Al-Mā‘ūn (107:5-8)
3 Al-Ḥajj (22:37-38)
4 Mishkātul-Maṣābīḥ, Kitābuṣ-Ṣaum, Bābu Tanzīhiṣ-Ṣaum, Al-Faṣlul-Awwal, Ḥadīth No. 1999, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (2003)