MUSLIM PRAYING
Qur'an opening: In the name of Allah, the Beneficent (al-Rahman), the Merciful (al-Rahim).
Muslim interpretation:
The Prophet is reported to have said: "Al-Rahman is the Beneficent God
Whose love and mercy are manifested in the creation of the world, and
al-Rahim is the Merciful God Whose love and mercy are manifested in the
state that comes after" or the consequences of the deeds of man.
Analysis: The love and mercy of the Muslim god is dependent upon human action after creation.
Qur'an 1:1: Praise be to Allah, the Lord (Rabb) of the worlds,
Muslim interpretation: Hence
Rabb is the Author of all existence, Who has not only given to the
whole creation its means of nourishment but has also beforehand
ordained for each a sphere of capacity and within that sphere provided
the means by which it continues to attain gradually to its goal of
perfection. By the use of the word Rabb the Holy Qur'an thus hints at
the law of evolution which is working in the universe.
Analysis: The
Muslim god created an imperfect world that is evolving. Evolution is a
theory while the second law of thermodynamics demonstrates that the
world is degenerating.
Qur'an 1:2-3: The Beneficent, the Merciful, Master (malik) of the day of Requital.
Muslim interpretation: The
adoption of the word malik or master is to show that Allah is not
guilty of injustice if He forgives his servants, because He is not a
mere king or a mere judge, but more properly a Master. As there are
ample indications in the Qur'an that the Divine law of requital is
working every moment, and there is nothing to support the idea that it
will not come into force before a particular day, the law of requital
referred to in this verse is therefore a law which is constantly at
work, the day of Judgment being the day of complete manifestation of
it.
Analysis: Only the Muslim god can forgive while humans must
fulfil Muslim justice. Judgment upon non-Muslims will occur in their
lifetimes with judgment being completed on Judgment day.
Qur'an 1:4: Thee do we serve and Thee do we beseech for help.
Muslim interpretation: The
first three verses of this surah speak of the grandeur of God and the
last three of the aspiration of man's soul to attain spiritual
loftiness, while this, the middle verse, speaks of the relation of the
spirit of man to the Divine Spirit. Here the way is pointed out through
which man can attain to real greatness.
Analysis: The prayer of a Muslim is to become great through calling on their god.
Qur'an 1:5-6: Guide us on the right path, the path of those upon whom Thou hast bestowed favours,
Muslim interpretation: The
chief aim of his (Muslim) life thus being not only his own spiritual
perfection but to try also, and lay down his very life, for the
spiritual perfection of others.
Analysis: Muslims will pray for the endurance to strive and die for Islamic ideals.
Qur'an 1:7: not those upon whom wrath is brought down, nor those who go astray.
Muslim interpretation: The
Holy Qur'an speaks of the Jews as incurring Divine displeasure (2:61,
90; 3:111; 5:60) and it speaks of the Christians as having gone astray
(5:77), and the Prophet is reported to have said: "Those upon whom
wrath is brought down are the Jews and those who went astray are the
Christians".
Analysis: Muslims proclaim the damnation of Jews and Christians in prayer.