Ghar se Masjid Hai Bahut Door Chalo Aisa Karein
Kisi Rote Hu-e Bachche ko Hansaya Jaa-e-
(Far away is the mosque from the house
(Hence can’t offer the prayer)
Let us do this, then
(We pick up) a weeping child
And make him laugh.
The only problem I have with this powerful Urdu couplet is that it seems to suggest that prayer and social service can not go hand in hand. My humble and limited understanding of the Quran, however, suggests the otherwise. That it is possible to pray and also carry out the desirable social work. It is not necessary that one offers prayer only in a mosque; it can be said at any clean place within or outside the house/immediate locality if the mosque happens to be far away. My apology for this Maulviana comment but, then, I felt it was necessary.
The Holy Quran is full of verses which urge believers to establish prayer and pay the poor due in the same breath. In one Surah (chapter) those worshipers have been severely criticized who deny small things to the needy. Quoting the whole Surah would be in order here:
Have you seen him who denies the Recompense?
That is he who repulses the orphan (harshly)
And urges not on the feeding of Al-Miskin (the needy)
So woe to those performers of Salat
Thos who do good deeds only to be seen
(Of men). And withhold Mau’n (small kindness)
(like salt, sugar, water)
The idea is that it is impossible for a true worshiper of God to be harsh towards fellow human begins, especially the weaker sections. The generosity of the Prophet (Pbuh) is famously well know. He was known for his kind nature even before he was blessed with the responsibilities of prophethood. When the Prophet (Pbuh) received the first revelation in the Cave of Hira, he rushed to his beloved wife shivering with the sense of realization of the big responsibility he was asked by Allah to bear. What Khadija, the Prophet’s wife, spoke on the occasion bears testimony to the great character of her husband. She consoled him saying that your God will never forsake you because you establish relations (and fulfill their rights) and bear the burden of the weak.
Moreover, you give people what they do not have, you welcome guests and treat them well and also you help the right or stand for truth during troubles or tragedies. It is easily discernable that Khadija did not make any reference to her husband’s habit of meditation and worship but enumerated numerous good works he used to perform for the needy and the poor.
The fact of the mater is that social service occupies a very high place in Islam. Helping the needy has been described as an essential consequence of true worship. That a true worshiper can not be blind to the sufferings of those who have been left behind in the race of life. This aspect of Islam has been highlighted in various ways in numerous Urdu couplets. One such famous couplet reads as follows:
Darde dil ke waste paida kiya Insan ko
Warna taat ke li-e kuch kam na the Karrubian
He created man (and endowed Him with) a heart to ache.
For, God’s (chosen) angels
Were quite sufficient for worshiping Him.
Another Urdu poet has captured this same spirit of Islam in the following beautiful couplet:
Meri hawas ko aish-e- do aalam bhi tha qabul
Tera karam kit u ne dia dil dukha hua
Acceptable to my lust
Was the pleasure of the two worlds.
It is your blessing
That you gave me an aching heart
God has, no doubt, created man to worship Him. Worship in Islam means complete surrender to the will of Allah both in spiritual and mundane matters. There are two key Quranic terms which present before us the essence of Islam. The two terms are Salat and Zakat. Salat symbolizes man’s attempt to fulfill the rights of Allah and through Zakat he tries to fulfill the rights of fellow human beings. This is Islam, nothing less and nothing more.
It is sad to note that today’s Muslims have not been able to maintain the desirable balance between the rights of man and those of God Almighty. There are Muslims who neither pray properly nor do they pay the poor due. There are also Muslims who stand the whole might in prayer but do not pay attention to the poor the way they ought to. Then there are Muslims who are good in the arena of social service but fail to fulfill the rights of Allah. These imbalances are not desirable in Islam.
There are countless illiterate and poor people in India. They need and deserve the attention of those who worship Allah sincerely. Sadly a good number of prayer-sayers have ignored this aspect of Islam. We have no intention of committing Kufr by undermining prayer and worship. Our intention rather is to impress upon the Muslims that both worship and social service are important in Islam. Due to a variety of reasons Muslims have not been doing well in the sector of social work. They need to treat social service as worship thinking it is as much required by Allah as He wants men to worship Him. God would surely love Muslims championing the cause of the poor. God’s beauty is that He never rejects the erring men and welcomes them whenever they return to Him. Perhaps this is what Parveen Shakir has tried to capture in her famous couplet:
Who Kahin bhi gaya lauta to mere pas aaya
Bas yehi baat hai achchi mere harjai ki
Wherever (he liked) he went
But when he returned, he came to me
This is the only good thing
About my unfaithful (beloved).
Kisi Rote Hu-e Bachche ko Hansaya Jaa-e-
(Far away is the mosque from the house
(Hence can’t offer the prayer)
Let us do this, then
(We pick up) a weeping child
And make him laugh.
The only problem I have with this powerful Urdu couplet is that it seems to suggest that prayer and social service can not go hand in hand. My humble and limited understanding of the Quran, however, suggests the otherwise. That it is possible to pray and also carry out the desirable social work. It is not necessary that one offers prayer only in a mosque; it can be said at any clean place within or outside the house/immediate locality if the mosque happens to be far away. My apology for this Maulviana comment but, then, I felt it was necessary.
The Holy Quran is full of verses which urge believers to establish prayer and pay the poor due in the same breath. In one Surah (chapter) those worshipers have been severely criticized who deny small things to the needy. Quoting the whole Surah would be in order here:
Have you seen him who denies the Recompense?
That is he who repulses the orphan (harshly)
And urges not on the feeding of Al-Miskin (the needy)
So woe to those performers of Salat
Thos who do good deeds only to be seen
(Of men). And withhold Mau’n (small kindness)
(like salt, sugar, water)
The idea is that it is impossible for a true worshiper of God to be harsh towards fellow human begins, especially the weaker sections. The generosity of the Prophet (Pbuh) is famously well know. He was known for his kind nature even before he was blessed with the responsibilities of prophethood. When the Prophet (Pbuh) received the first revelation in the Cave of Hira, he rushed to his beloved wife shivering with the sense of realization of the big responsibility he was asked by Allah to bear. What Khadija, the Prophet’s wife, spoke on the occasion bears testimony to the great character of her husband. She consoled him saying that your God will never forsake you because you establish relations (and fulfill their rights) and bear the burden of the weak.
Moreover, you give people what they do not have, you welcome guests and treat them well and also you help the right or stand for truth during troubles or tragedies. It is easily discernable that Khadija did not make any reference to her husband’s habit of meditation and worship but enumerated numerous good works he used to perform for the needy and the poor.
The fact of the mater is that social service occupies a very high place in Islam. Helping the needy has been described as an essential consequence of true worship. That a true worshiper can not be blind to the sufferings of those who have been left behind in the race of life. This aspect of Islam has been highlighted in various ways in numerous Urdu couplets. One such famous couplet reads as follows:
Darde dil ke waste paida kiya Insan ko
Warna taat ke li-e kuch kam na the Karrubian
He created man (and endowed Him with) a heart to ache.
For, God’s (chosen) angels
Were quite sufficient for worshiping Him.
Another Urdu poet has captured this same spirit of Islam in the following beautiful couplet:
Meri hawas ko aish-e- do aalam bhi tha qabul
Tera karam kit u ne dia dil dukha hua
Acceptable to my lust
Was the pleasure of the two worlds.
It is your blessing
That you gave me an aching heart
God has, no doubt, created man to worship Him. Worship in Islam means complete surrender to the will of Allah both in spiritual and mundane matters. There are two key Quranic terms which present before us the essence of Islam. The two terms are Salat and Zakat. Salat symbolizes man’s attempt to fulfill the rights of Allah and through Zakat he tries to fulfill the rights of fellow human beings. This is Islam, nothing less and nothing more.
It is sad to note that today’s Muslims have not been able to maintain the desirable balance between the rights of man and those of God Almighty. There are Muslims who neither pray properly nor do they pay the poor due. There are also Muslims who stand the whole might in prayer but do not pay attention to the poor the way they ought to. Then there are Muslims who are good in the arena of social service but fail to fulfill the rights of Allah. These imbalances are not desirable in Islam.
There are countless illiterate and poor people in India. They need and deserve the attention of those who worship Allah sincerely. Sadly a good number of prayer-sayers have ignored this aspect of Islam. We have no intention of committing Kufr by undermining prayer and worship. Our intention rather is to impress upon the Muslims that both worship and social service are important in Islam. Due to a variety of reasons Muslims have not been doing well in the sector of social work. They need to treat social service as worship thinking it is as much required by Allah as He wants men to worship Him. God would surely love Muslims championing the cause of the poor. God’s beauty is that He never rejects the erring men and welcomes them whenever they return to Him. Perhaps this is what Parveen Shakir has tried to capture in her famous couplet:
Who Kahin bhi gaya lauta to mere pas aaya
Bas yehi baat hai achchi mere harjai ki
Wherever (he liked) he went
But when he returned, he came to me
This is the only good thing
About my unfaithful (beloved).
[September, 2009]
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