The Holy Qurn, as the Book of Guidance, with a sagacious and rhetorical structure, arranges its verses in a manner that not only conveys profound divine meanings but also protects the mind and soul of the audience from monotony and fatigue. Verse 238 of Srah Al-Baqarah, situated amidst the verses concerning the rulings of divorce, addresses the subject of alh, and this thematic shift acts like a spiritual breeze that refreshes the spirit of the listener. This section, through an in-depth perspective on the position of alh and divorce, elucidates the significance of these two spiritual and social pillars in the Qurnic system.
Verses 238 and 239 of Srah Al-Baqarah, placed among the rulings on divorce, stand as a spiritual interlude that is neither a parenthesis nor a mere sidebar, but rather an essential and vital topic. This arrangement, from a rhetorical standpoint, resembles the presentation of a balanced meal that, through variety in flavours, prevents the palates fatigue. alh, as the best nourishment of the spirit, is placed amidst the rulings on divorce to direct the mind and heart of the audience from the heaviness of social matters towards spirituality.
alh symbolises the connection of human beings with the Creator and guarantees the health of their psyche and spirituality, while divorce, as a religious ruling, ensures social order and wellbeing. The absence of alh renders the human spirit void, and the lack of proper divorce procedures jeopardises the health of society. These two, like two wings enabling human ascent towards perfection, complement each other without either being superior to the other.
From the perspective of Islamic psychology, alh, as a mindfulness exercise, prevents mental distraction and heedlessness, whereas divorce, by regulating familial relationships, prevents social chaos. This viewpoint aligns with positive psychology theories that emphasise the necessity of balance between spiritual and social dimensions. The Holy Qurn, by placing these two topics alongside one another, points to the comprehensiveness of its guidance.
Just as a refreshing drink in nutrition relieves the palate from fatigue, in the Holy Qurn, alh is likened to a spiritual drink that frees the soul from the burden of the rulings on divorce. This metaphor reveals divine wisdom in the arrangement of the verses, which pays attention not only to the content of guidance but also to its method of presentation.
alh, beyond external actions, is the manifestation of attention and turning towards God. Verse 238 of Srah Al-Baqarah, emphasising "fi", calls on humans to safeguard this attention. This section explains the meaning of alh, the difficulty of maintaining attention within it, and the importance of mastery over this act of worship.
The term "alh" derives from the root "-L-W", meaning flexibility and attention. In this sense, alh is not merely a set of external actions but an internal state connecting the human to God. The phrase "fi" in the verse stresses the necessity of continuity and protection of this attention.
حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَىٰ وَقُومُوا لِلَّهِ قَانِتِينَ
Translation: Guard the prayers and the middle prayer, and stand before God with humility and devotion.
This definition roots in the etymological derivation of alh and accords with Islamic mystical and psychological principles. alh is like a mirror reflecting the heart of the human towards God, liberating them from worldly heedlessness.
Maintaining attention during alh is exceedingly difficult due to mental distraction and environmental stimuli. Only a few believers are capable of performing alh with complete presence of heart. This difficulty has intensified in the modern world with the increase of environmental distractions.
The word "Al" in the phrase "fi al a-alawt" signifies supervision and control over the prayer. This mastery means harnessing the mind and heart during worship so that alh remains under human control, rather than the mind drifting into distraction.
This concept, referring to the words of religious scholars in Nahj al-Balgha, asserts that the action (alh) must be under the control of the agent (human). From philosophical and mystical perspectives, it considers the human being as an active and responsible entity in relation to their deeds.
Mental distraction during alh is like a sparrow fluttering against walls, seeking escape. This distraction indicates a lack of attention and mastery and prevents the fulfilment of the reality of alh.
This metaphor aligns with cognitive psychology findings regarding the effects of distracting factors on concentration. A scattered mind, due to pluralism and environmental stimuli, cannot achieve presence of heart in alh.
alh requires an implicit will, that is, an unconscious and natural intention, not an explicit will leading to calculation and timing. This will, like a pure stream, transforms worship into a spontaneous and spiritual process.
This concept aligns with cognitive psychology theories concerning the automatization of spiritual behaviours. alh approaches its truth when it is freed from mental calculations and artificial timing.
Verse 238 of Srah Al-Baqarah, mentioning "al-alawt" and "al-alh al-Wus", emphasises the importance of obligatory daily prayers and especially the middle prayer. This section clarifies the meaning of daily prayers, defines alh al-Wus, and critiques unsubstantiated justifications.
The definite article in "al-alawt" implies a mental covenant and refers to the daily prayers, that is, the five obligatory prayers. This interpretation is reinforced by the context of "al-alh al-Wus", which unanimously is one of the daily prayers.
This analysis, from the perspective of Qurnic sciences, stresses the importance of precise understanding of the definite article in the verses. Daily prayers, as fundamental pillars of worship, are the focus of the verse; other voluntary prayers, such as Nafl or alh Jfar al-ayyr, are not included in this concept.
According to the narrations of the Imams, alh al-Wus refers to the Dhuhr (noon) prayer, as this prayer is positioned in the middle of the day and prevents heedlessness and excessive worldly concerns. This view is supported by rational justification, recognising Dhuhr as midday.
The Imams have stated: al-alh al-Wus is alh al-uhr. This narration is consistent with the rational justification that considers noon as the midpoint of the day, situated between morning and afternoon. The Nafl prayers of Dhuhr and Asr also serve as mental preparations in this process.
Although rational justifications are valuable, they cannot replace religious rulings. In matters of worship, only the Infallibles are the sources of legislation, and rational arguments must fall within the framework of traditions.
This view emphasises, from a jurisprudential perspective, the importance of reliance on religious sources. Justifications that claim the Fajr or Isha prayers to be alh al-Wus are unacceptable due to lack of narrative backing.
Current work and educational systems, by creating pressure and fatigue, hinder the performance of alh with presence of heart. This section critiques these systems, the precedence of the rights of people over the rights of God, and the impact of coercion in worship.
Non-Islamic work systems, such as long shifts (62, 210, 106), and educational programmes that keep students in school for prolonged hours, create fatigue that prevents the proper performance of alh. These systems, like chains, restrain humans from attention to God.
From the sociology of religion viewpoint, these systems, by imposing psychological and physical pressure, lead to religious alienation and reduction in the quality of worship. Reforming these systems requires reconsideration based on Islamic principles that ensure balance between work, worship, and rest.
The rights of people, such as performing social and occupational duties, take precedence over the rights of God, such as alh. Performing alh during working hours, especially when wages are received, is not permissible.
This principle aligns with Islamic social jurisprudence, which prioritises social justice and respect for the rights of others over individual worship. Scheduling alh so as not to conflict with social duties is necessary.
Compulsion in performing alh, such as forcing soldiers to pray night prayers or students to pray at school, leads to aversion from religion. This coercion is like a poisonous seed that cultivates religious alienation in society.
From the perspective of educational psychology, compulsion prevents the formation of intrinsic motivation in worship. Religious education must be based on choice and awareness to lead to acceptance and love of religion.
Pure-hearted individuals, due to their sincerity and detachment from worldly concerns, can serve as models for promoting religious values. This section examines an example of such individuals and their influence.
Figures such as certain devout political leaders, despite limited scientific knowledge, due to their sincerity and purity of intention, have exerted profound influence on society. These individuals, like lamps in the darkness, illuminated the path of faith and commitment.
From the perspective of Islamic ethics, sincerity is the axis of the value of actions. These examples demonstrate that pure intention, even without scientific expertise, can lead to spiritual and social transformations.
The interpretation of verse 238
