on one object, the realization of the Divine presence. The ablution preceding prayer, the reverential attitude in standing, the bowing down, the kneeling with the forehead placed on the ground, and the reverent sitting posture—all help the mind to realize the Divine presence as a fact; and the worshipper, as it were, finds his heart’s joy in doing honour to the Great Master, not only with his tongue but with his whole body, adopting a reverent attitude. There is not the least doubt that the spirit of humility in man finds particular expression in the reverential postures which must be adopted in prayer. The whole prayer is a most solemn and serious affair during which the worshipper does not turn his attention to anything else, nor does he indulge in any movement which should distract his attention or disturb his prayerful attitude. The prayer is thus an undisturbed meditation on the Divine, and it is for this reason that in Islām it is not accompanied with music but by recitations from the Holy Qur’ān speaking of Divine love, mercy, power and knowledge. In fact, what is considered ritualism in the Islamic institution of prayer is only a way to feel the Divine presence and ponder over His greatness, glory and love by adopting certain reverential postures, and it would be seen that the Islamic mode of worship combines in it all the reverential postures that can possibly be adopted, the posture of standing, sitting, bowing down and prostration.2
It cannot be denied that a particular posture of the body will generate in man feelings of pride and haughtiness while another is suggestive of true humility, and it is only the latter frame of mind that can bring man closer to God. If, therefore, humility is the essence of prayer, the particular postures of standing, sitting, bowing down and prostration are also essential for creating that spirit in man, and any change would be a change for the worse, a change that might well bring about failure to achieve the very end for which prayer is intended.3
Naturally a man would like to unfold his heart before his Maker by praying in the language in which he can most readily express his feelings, and this is fully recognized in Islām. Not only in private
3 It is true that, in cases of sickness, or when a man is on a journey, the worshipper is permitted to say his prayers in any posture which he finds convenient, but that is under compulsion. In such a case he is willing to humble himself in any position, but since his bodily condition does not allow him to assume the prescribed posture, and the object of all is the creation of a true spirit of humility, a departure from regular procedure in that case does not affect the sincerity of him who prays or the efficacy of his prayer.
2 The movement among some Muslims, however small their number, that the different postures in prayer should be revised so as to suit the ways of life in the cities of the West, is based on a miscalculation as to the value of prayer. It is, for example, suggested that, instead of standing or sitting on the floor, the worshippers should have the option of sitting on chairs and, instead of bowing down and the prostration, there should be the option of simply bowing the head a little. The departure from postures prescribed by the Holy Prophet would not only cause a divergence which would know no end but also reduce the usefulness of prayer by destroying its uniformity. If there were mosques in which some people sit on chairs and others stand on the ground, some who bow down or prostrate themselves before God while others simply bend their heads, prayer would have failed altogether in attaining its great object, that of leveling down differences of rank and bringing about a unification of humanity. If it be urged that mosques in the West may be modelled on the fashion of the churches, then the unity of the worldwide brotherhood of Islām would have gone altogether. And when these Westerners will come to the East, they will not be able to join the congregational prayer of their Eastern brethren, and Islām will have failed to bring about the great object of joining the West with the East, and establishing a common brotherhood for all mankind. Apart from the consideration of uniformity, however, there is the fact that the form in which prayer has been inculcated by the Founder himself is calculated to produce in the mind of man a spirit of true humility which is essential if he is to receive the Divine spirit. If prayer is intended to realize the Divine in man and bring him in touch with the great Spirit of the universe, that object can best be attained only by adopting the reverent method which the Holy Prophet has taught.