. J (cont.)

He says that the dhikr that is even better than that is the remembrance of Allah in the presence of what Allah has forbidden. This will keep the person away from the forbidden act and will protect him.2 Therefore, every Muslim should try to increase his remembrance of Allah. No matter what deed he is about to do, he should always try to keep Allah in his mind. It is when he forgets about Allah that he will be apt to commit sins. Indeed, it is when he forgets Allah that his heart begins to die and he becomes like the dead, although he is physically living. The Prophet (peace be upon him) said, "The similitude of one who remembers his Lord and one who does not is like that of the living and the dead." (Recorded by al-Bukhari.) "Prayer 3 is a light." First it should be noted that there are three ways of understanding an expression of this nature in Arabic. The first way is to understand it as an embellished way of expressing the likeness between the two things. As in the translation here, "Prayer is a light," while, in fact, prayer is not really a light but the likeness between them is so great that one can call it a light. The second understanding is that prayer is full of light. The third understanding is that 1 lbn al-Qayyim, al-Waabil, p. 84. 2 Al-Sabbaagh, p. 22. 3 Al-Haitami points out that prayer here implies prayer performed in its proper manner with all of its conditions and requirements. Al-Haitami, Fath, p. 186. Commentary on the Forty Hadith of al-Nawawi prayer gives light. All of these are possible and all may be meant here by this expression. 1 The scholars have interpreted, "Prayer is a light," in more than one fashion. Some scholars say that the meaning of "light" here is not a physical light but a spiritual light. In other words, prayer, in a sense, guides the person and keeps him along the Straight Path. Its effects are such that it keeps the person away from sins and evil deeds because it builds up one's relation with Allah. In this way, it can be called a "guiding light". This interpretation is supported by the Quranic verse, A.. ,... • ,.,, ,,, ,.,, ,,,. ,,,. ,,, p1j aɍ\ if ~6'"·/i bc\ d\ .... .... .... A "Verily, the prayer prevents one from great sins and wicked deeds" (al­ Ankaboot 45). A second interpretation is that light here is meant in a physical sense. On the Day of Resurrection, the prayers will be transformed into a true physical light for the one who performed them. Allah says in the Quran, .... / .. ,.,, .. ,.,, / .:JI 8 ; ; "It is He who made the sun a splendor of brightness and the moon a light" (Yoonus 5). Noor itself is a light. A light guides and, in general, is not harmful or damaging in any way. Noor is light without any burning to it. On the other hand, dhiyaa' is the thing itself that is shining and bright and giving off extreme heat. It is the thing that is the source of light and that can be harmful, for example, when touched. 2 Noor is therefore more befitting for prayer than dhiyaa'. Siddiqi wrote, "The light of the moon is very soothing and comfortable, so is the case with prayer. It provides great comfort to the soul by bringing it into the presence of the Merciful Lord. "3 On the other hand, patience, which has been described as dhiyaa', usually involves a great deal of effort and work. Hence, it involves some kind of "heat" or "burning" with it. It still guides the person and may lead to his rescue from his situation. But that guidance comes only with the price of effort and work. Hence, it has been described differently from the prayers, although both of them are a sure "light" or guidance. For charity, the Messenger of Allah (peace be upon him) used the word ulAy (burhaan). Burhaan are the rays that are emitted by the sun. The rays point to the existence of the sun, the source of light. This is perhaps why the Prophet (peace be upon him) used that term for charity because, as shall be 1 Al-Sabbaagh states that the word noor ("light") has been used with a spiritual meaning in thirty­ five places in the Quran while it has been used in reference to its physical meaning in only about eight places. Al-Sabbaagh, p. 34. 2 lbn Rajah states that this is why the guidance of the Prophet Moses (peace be upon him) is usually described as dhiya' while the guidance of the Prophet Muhammad (peace be upon him) is usually described as noor. The Law of Moses was known for being "difficult" or "burdensome", due to the Jews own responses to Allah's revelation.