Namaz - Objections and Counterobjections

by Syed Ijlal Hussain ⌂ @, Karachi - Pakistan, Thursday, August 02, 2012, 09:42 (1843 days ago)

Nobody seems to reply to my posts on, so I am posting the same here in hope somebody can satisfy me logically. It was in reply to Jawaid Ahmad, but of course everybody is free to give their opinion.

Dear Brother Jawaid,

Salamun Alaykum!

I mostly agree with your inference on the ritual namaz, and gave it up two years ago. My sole reason to stop offering ritualistic Namaz was lack of proper instruction in The Glorious Book of God. I do not even attend the Jum'a congregations as I cannot go and take part in activities that I consider anti-Quranic, and follow an Imam upon who I consider the verse "Summum bukmun umyun fahum la yarjiun" applies. Like yourself, I cannot let myself be a hypocrite; I live in Pakistan, so am looked down upon with hatred for not offering Namaz. When someone argues, I never fail to word my opinion in a hostile environment full of religious dogmas, though I do not take part in others' arguments.

There are, however, still some doubts that I have found no clear answer to because some of the objections seem to be based on how you look at the picture. I'll write them as they come to my mind:

1. Namaz does not make one pious of itself; I agree, but it does help create self-discipline.
2. It is written by Dr. Shabbir Ahmad that the ritual Namaz was contrived during the period when the Islamic capital was shifted to Persian territories. I can agree with that but it seems like something is amiss here. Even if the Khalifas in Kufa (or wherever) forced people to adapt a new ritual, what about those who resided in Makkah and Madina? Were there no true believers left who objected to the sudden change in the application of the commandments of the Qur'an? Historically, there should have been a great war between the conformists and non-conformists. Is it sound logic to say Islam was in perfect shape till the capital was not shifted from Madina? What happened to the citizens of Madinah? How and why did they give up on the true Islam?
3. If one-rakat ritual was observed during mosque congregations during the times of The Prophet (S) there has to be at least one remnant Islamic society where the actual practice continued, but we find none today.
4. When you are in a post-coital state and have not taken a bath, you could still be in a clean state and unoffensive to others in the congregation. Furthermore, why the need for ablution to prepare for congregational prayer (5:6)? Are we missing something here to prove ourselves right? What is the need for ablution, the method of which is actually prescribed in the Quran? When we go to social gatherings, don't we go in a clean state and well groomed? Why then do we need to do wudu or take the ceremonial bath after coition before entering a congregation in a mosque?
5. While the above objections do come to mind and I fail to find a satisfactory answer, I disagree on one point totally: Reading words of God back to Him! Are we reading words of God back to Him or reading His words for ourselves to be reminded of what He has ordained? As I said, it depends on how you look at a picture, especially an abstract one.

I hope you or somebody else can come up with satisfactory logical arguments.


Syed Ijlal Hussain

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