Why No Marital Intimacy in Ramadan?

 

A Muslim Submits to Allah

You first need to know that a Muslim is the one who submits his will to that of Allah and obeys His orders, stipulated in the glorious revelation of the last testament, which is the Noble Quran.

A Muslim chooses – by his Islam – to follow the example of Prophet Muhammad (peace be upon him). The Prophet said in a hadith (tradition) that Islam is built on five pillars:

• Declaring that there is no god but Allah (God the creator) and that Muhammad is His messenger
• Establishing prayers
• Giving charity (Zakah)
• Fasting the month of Ramadan
• Performing pilgrimage to Makkah (by those who are able physically and financially).

Thus, the fourth pillar on which Islam is built is fasting the month of Ramadan. Therefore, a Muslim fasts in obedience to the order of Allah.

Every Act of Worship in Islam has an Outcome and a Fruit

According to the belief of Muslims, Allah is the All-Powerful and Sustainer of all creatures on earth, in the skies and heavens, under the sea and everywhere in the universe. Allah is no need of His creatures, but they all need Him.

When Allah asks human beings to perform an act of worship, He does so to purify him/her and help him/her to lead a happy life in both worlds; this world and the one to come. The only beneficiary of these five pillars is attained by the one who abides by them.

Every act of worship in Islam has an outcome and a fruit. So, when human beings performs such an act, sincerely, and only for the sake and pleasure of Allah, he/she gets that fruit.

You have mentioned in your question that it is normal that a Muslim prays for God, but you did not ask why should he/she pray? Will such prayers add anything to Allah? Is Allah in need of such prayers? What will happen if people stopped praying? Will this affect Allah?

Why do Muslims Pray?

If you ask me why do Muslims pray, I will refer you to Allah Himself to give you the answer, which is revealed in the Glorious Quran:

{[…] establish regular prayer: for prayer restraints from shameful and evil deeds; and remembrance of Allah is the greatest [thing in life] without doubt. And Allah knows the [deeds] that you do […]} (Quran 29:45)

Thus, prayers help the Muslim to stay away from evil deeds. It is quite illogical that a person who establishes a good relation with Allah via prayers and seeks His pleasure all the time, would engage himself in acts that lead to His dissatisfaction such as, backbiting, stealing, committing adultery, etc.

Why Zakah (Charity)?

Likewise, when Allah made charity an obligation and one of the 5 pillars, there must be some wisdom behind it. Allah says in the Quran what means:

{Of their wealth take alms, that so you might purify and sanctify them […]} (Quran 9:103)

Thus, zakah (charity) purifies the person from his sins and cures his heart from obsession with money and miserliness. Again, this act of worship is meant to better the behavior of the Muslim.

Why Fast the Month of Ramadan?

The same principle applies to fasting. The fruit of fasting is stated in the Quran as follows:

{O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may [learn] self-restraint.} (Quran 2:183)

Since Allah is the Creator of human kind, then He is the best One to know what is beneficial for us and what makes us develop ourselves for the better. When a person fasts from dawn to sunset, he/she abstains from food and drink, along with sexual intercourse if he/she is married.

Thus, he stops eating or drinking what is lawful, in obedience to his Creator and he/she would be the one who gets the benefit too.

Fruits of Fasting: Self-restraint

The first and most important benefit of fasting is, as stated in the verse, self-restraint. Because if you can refrain from your lawful pleasures for God’s sake, with full freedom to do so, it would be easier for you to stop doing what is unlawful and forbidden.

The institution of fasting is a unique form of worship prescribed as part of an overall system of Islam. Its uniqueness mirrors the uniqueness of the human being, a creature of both physical and spiritual natures, whose excellence depends on the right balance between these two natures. 

Fasting orients the observer to the art of balancing the spiritual essentials with physical needs. It is a vivid proof that there is – in all of us – the will power, a pivotal element that controls our actions.

This will is needed to help us curb the animalistic tendencies originating from the stomach, in full. It makes us forget about our beginning, it awakens the mind and kindles clear thinking and consciousness of Allah.

Fasting is the sobering of a mind and reconstruction of our spiritual faculties. It has instilled in food and beverages a religious legitimacy, as its amount and the hour taken are expressed in terms of religion. Chewing and sipping at proper intervals equals praise and glorification of Allah.

It even makes the individual ready and primed to meet his/her Creator. You see, it has never been easy, trying to gain access to the nearness of Allah.

This is due to several considerable obstacles obstructing our view, mainly ignorance, multiple images or double vision, passive will power, time, place, culture, upbringing and prejudice. Fortunately, the gates that lead to the nearness of Allah swing both ways with the help of fasting!

Fasting cures the double vision that many people suffer in the realm of spirituality. Its inauguration eliminates the middleman, a spiritual broker, an insidious opinion held by some that a believer can only gain access to nearness to Allah through another, who is endowed with superpowers to reach Allah more easily.

Allah is Ineffable… Yet, Approachable

No, indeed, Allah is Ineffable… Yet, Approachable.

It is the sum and scope of our worship of Allah that clarifies all the acts of worship including prayers. Fasting renders this magnificent and beautiful idea of Oneness of Allah, there being no deity but Allah, and Muhammad being His messenger, into an effective power charge.

It becomes a potent and effective concept for focusing and organizing one’s worldview and epitomizing the religious and psychological orientation of the believer.

Thank you, Marco, for reminding us again about the previous logic of fasting, as we always need reminders … so that we do not lose the spirit of Ramadan, after it has come to a close. Thank you again.

- aboutislam.net

Is Swallowing Blood Permissible for Muslims?

 

It is not permissible for the Muslim to swallow blood, whether it is a little or a lot, in Ramadan or at other times, because blood is haram, unless it is swallowed by mistake or involuntarily, in which case there is nothing wrong with it. Allah says in the Qur’an:

{He has forbidden you only the maytah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for others than Allah (or has been slaughtered for idols, on which Allah’s Name has not been mentioned while slaughtering). But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.} (Al-Baqarah 2:173) 

The scholars of the Standing Committee for Issuing Fatwas were asked:

Sometimes an individual may get a cut and he licks the blood that is coming out, which results in his swallowing the blood, or his gums bleed, so he swallows the blood that comes out. Is there anything wrong with that?

They replied: It is not permissible to swallow blood deliberately because it is haram. Allah says:

{Forbidden to you (for food) are: Al‑maytah (the dead animals — cattle — beast not slaughtered), blood…} (Al-Ma’idah 5:3)

With regard to swallowing it unintentionally, there is no blame in that case. (Fatawa al-Lajnah al-Da’imah, 22/272)

Allah Almighty knows best.

Source: IslamQA

“Strawberry Prayers”: A Lesson of Ramadan Love

 

My little brother loved strawberries. Whenever my father would come home with a cardboard box full of fruit, the sweet scent would seep through the slots on the side, and my little brother would come running.

His chubby legs moved him swiftly up the stairs and landed him first to the dining room table, where my father would be setting down the box.

“Daddy, can I have some strawberries?” my little brother would ask eagerly, eyeing the box with widening eyes as my father removed the lid.

My father would smile and rub my brother’s head, saying, “After we pray.”

Though only five years old, my brother would hurry to prepare for prayer and wait impatiently for the rest of the family to come to the living room to join him.

But prayer was not so urgent when there were no strawberries in the house…

Strawberry prayers

That Ramadan, my parents decided to encourage my little brother to pray Taraweeh—the night prayer—with the family, but he always had an excuse…or he was just too tired. Then one evening my father said to him, “If you pray with us, you can have strawberries when we finish.”

That did it. My little brother stood in line alongside his older brothers, and we heard not a single peep from him until we turned our heads to the left, signaling the end of prayer. But before we could even complete the movement, my little brother was already asking our father, “Daddy, can I have strawberries now?”

Each night of Ramadan passed like this until my little brother came early one night before the time for Taraweeh and said, “Daddy, will we be praying the strawberry prayers tonight?”

His reference to Tarawih as the “strawberry prayers” drew light chuckles out of my mother and father and suppressed giggles from me and my siblings.

As we entered the last days of Ramadan, my little brother was often the first one ready for Taraweeh, and he’d always eagerly ask, “Are we going to pray the strawberry prayers tonight?”

It worked!

Though it was the cutest thing to see the eagerness on his face to get those strawberries after prayer, I was often left wondering what would happen when there were no strawberries to offer…

Then one night there were no strawberries in the house, and my brother knew this. I worried that he wouldn’t pray with us though of course our parents wouldn’t compel him to.

But shortly after the family prayed ‘Ishaa, the last of the five obligatory prayers, my brother entered the living room. To our surprise, he asked with all sincerity and eagerness, “Daddy, are we going to pray the strawberry prayers tonight?”

My father’s expression was one of pleasant surprise as he realized that my brother had come to love the Taraweeh prayer, with or without strawberries. My father smiled and said, “Yes, we will.”

After we finished prayer, I stole a look at my little brother, and there was a look of satisfaction on his face. This warmed my heart…

The sweetness of prayer had become more pleasing to him than the sweetness of strawberries.

The Sweetness of Prayer

It has been more than twenty years since my little brother began praying Taraweeh on his own, but till today I think of that Ramadan; and I can’t help smiling as I think of the “strawberry prayers.”

But what stays with me is far deeper than the warmth I had in my heart for the memories.

Today, I am grateful that Allah allowed me to witness the love of prayer blossoms in a child’s heart. And as a parent, I understand the deep lesson my parents were passing on to my brother—and to all of us.

In order to instill in children’s hearts the love of what Allah loves, we ourselves must love what Allah loves…and we should communicate this love with something “sweet” that children will always associate with beloved acts like prayer and fasting.

No, this love needs not to be communicated with strawberries after every prayer or with any tangible “sweet”. But it must be communicated, even if only through a smile and a rub of the head when it’s time for prayer. Allowing children to see us happy and content when we’re about to worship Allah.

As for me, till today, when I line up for Taraweeh prayer, I can still hear my brother saying, “Daddy, are we going to pray the strawberry prayers tonight?” And I see my father smiling, rubbing my brother’s head, and saying, “Yes, we will.”

And when I raise my hands to start prayer, I remember the sweet taste of strawberries and think: I can’t wait to taste the sweetest fruit of all in Paradise…

With this inspiration, I hope to eagerly pray the night prayers as long as I’m alive—in Ramadan and beyond. And when my soul is taken upon Islam, God-willing, then perhaps I myself, like my brother will eagerly ask, “Can I have the fruits of Jannah now?”

- aboutislam.net

About Umm Zakiyyah

Umm Zakiyyah is the internationally acclaimed author of the If I Should Speak trilogy and the novels Realities of Submission and Hearts We Lost. To learn more about the author, visit ummzakiyyah.com or subscribe to her YouTube channel.

If Men & Women Are Equal, Why Can’t Women Lead Prayer?

 

Dr. Shabir Ally of Let the Quran Speak addresses this question in the video below.

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Transcript (beginning at minute 1:46)

[…]

Aisha Khaja: So if we’re saying the Quran and Islam promote female leadership, how do you explain the situation where females aren’t able to or are encouraged not to lead mixed congregations in prayer?

Dr. Shabir Ally: This is a matter that’s been discussed by a classical Muslim scholars.

And in fact, the very fact that it has been discussed in classical times shows that it is actually possible for women to lead prayers even in a mixed circumstance.

We have the clearest example of this though of a limited nature as the example of Umm Wariqa, a woman in the time of the Prophet, peace be upon him, who asked the prophet… to appoint for her a muezzin, a caller to prayer, so that she could lead the people of her household in prayer.

And the word here is “dar,” so it could be just the the immediate house, or it could be perhaps a larger enclosure of houses together that would be considered like one large extended family.

So in any case, that congregation small though it would have been, included a male person who was the muezzin.

The narrator of this says that “I saw this muezzin and he was old,” but this is kind of like trying to justify the fact, like “Okay, he was a man…but he was old.”

But in any case, old or young, the fact is that it is possible for a woman to lead a man in prayer. This is established.

Now the question is—and this is what Muslim scholars had discussed: is it possible for her to lead a larger gathering,  like in a mosque, for example?

And naturally people gravitated to the idea that the leader would be a man, because generally they thought… the person who is most admired for his qualities, his leadership abilities, his knowledge, and he does not have any disrespect-able features about him…

So if they compared men and women, in their thinking, men by far champion women…

Aisha Khaja: This is sort of the mentality at the time…

Dr. Shabir Ally: So, for them, it was natural that a man would lead the prayer.

But when they thought systematically about whether or not it is possible for a woman to lead the prayer, there are some who admitted yeah, even in the mosque situation, a woman can lead the prayer.

And they saw this most clearly when there is a deficiency in the community in terms of the leadership abilities of men.

When it comes to the night prayer of Ramadan, the taraweeh prayers in which the Quran is often recited from cover to cover, all from memory–to accomplish that, it is best done by one who was memorized the entire Quran.

So he reads it from memory. He doesn’t hold a copy of the Quran to read from the book.

But what if there is no man who has memorized the entire Quran, but you have a woman who has done it?

So in that case, some of them said, “Well, yeah, the woman can lead the congregation.”

And then came the question, “Where would she stand?” because if she stands in front of the men and then she bows and prostrates, men will be behind her. That doesn’t seem appropriate.

So some said, “Okay she will stand among the women towards the rear of the mosque… and still lead the prayer from there.”

So these discussions actually took place hundreds of years ago.

And scholars such as Ibn Taymiyyah, one of the classical scholars, held that a woman could actually lead prayer in a mixed congregation, at least for the taraweeh prayer, if there is no man available who has memorized the entire Quran.

So there was a preference for men, but the underlying understanding is that there is nothing that prohibits the community from appointing a woman.

Of course, keeping all things in balance.

You want decency in the society, you want to preserve the community from falling into error, and into relationships outside of marriage, and so on.

But there are certain benefits that we see in having women as leaders, especially in our present times.

- aboutislam.net

About Dr. Shabir Ally

Dr. Shabir Ally holds a B.A. in Religious Studies from Laurentian University in Sudbury, Ontario, with a specialization in Biblical Literature. He also holds an M.A. and a Ph.D. from the University of Toronto with a specialization in Quranic Exegesis. He is the president of the Islamic Information and Dawah Centre International in Toronto where he functions as Imam. He travels internationally to represent Islam in public lectures and interfaith dialogues. He explains Islam on a weekly television program called "Let the Quran Speak". Past episodes of this show can be seen online at: www.quranspeaks.com.

Ramadan is Not the Month of Loneliness

 

Ramadan is special.

It’s a special time to connect with Allah.

And there is no shortage of information out there about how to maximize your worship–performing all sunnah prayers, praying at the masjid, i’tikaf, reading Quran, attending a daily tafsir class, Quran memorization, or other types of Ramadan ‘enrichment.’

And with Ramadan falling in the summer, there’s another focus on discipline and productivity and health, with super-nutritious menus, super-productive schedules, and strictly managed sleep.

No doubt all of that is important, but there’s another part of Ramadan which I’ve found to be somewhat neglected for converts, and that is socializing in Ramadan.

It’s the social aspect of Ramadan which made it special and beloved to me the first time I observed it.

Thanks to a great roommate, a welcoming masjid, and a bunch of converts in the community, I was really able to grow as a Muslim that first Ramadan.

A lot of converts struggle when it comes to socializing with the Muslim community, and it’s especially difficult in Ramadan. It seems like everyone is observing it with family, which isolates many converts. But for me, Ramadan was a great opportunity to make friends and be a part of the community, even though the focus was still worshiping Allah.

So here are three tips to help you observe the month of Ramadan without it becoming the month of loneliness.

Try Not to Break Your Fast Alone

If you’re invited to any iftar, go. If you’re worried about the spice level (or other qualities) of the food, then bring your own dish, but you can still enjoy the gathering.

Invite others to your place– it doesn’t need to be a cooking burden, just make it a pot-luck! And go to the masjid when they offer iftars.

One reason my first Ramadan was so special was that I never broke my fast alone, and I was only at home for iftar twice. Every other night we were either invited somewhere (or I tagged along), or else we went to the masjid, where always at least a few sisters were breaking their fast. A bonus of breaking your fast at the masjid is that you can pray there too, and you’re already there when the time comes for taraweeh!

Commit to a Class or Activity that Meets in Person

This can be a Quran-reading class or a halaqah.

While there are so many wonderful programs online, if you can find one to attend locally it will be even better insha’ Allah.

You can make friends there who will join you on your journey. You could also commit yourself as a volunteer, feeding others on a regular basis–there is abundant need to do so, either at the masjid or a shelter.

For me, one of the most refreshing things to do in Ramadan was attend a weekly halaqah. In my area I’m lucky that there are a number of gatherings, weekly and some more frequent, which I can choose to attend. There are halaqahs for sisters, for converts, even a group that reads a translation of the Quran, gathering several times a week.

They’re all great ways to connect with other people in the community and at the same time take some spiritual refreshment. Hearing a lesson, reading an explanation of a passage from the Quran or studying a hadith are all ways to help you focus your efforts in Ramadan, strengthening your iman.

Volunteering your time to feed others is another way to facilitate social interactions, and at the same time it is a charity for which the reward in Ramadan will be multiplied.

Pray in Congregation as Frequently as You Can

Among the beautiful aspects of salah is that you stand with your community, side-by-side. If you start attending prayers at the masjid regularly, you’ll see the same faces, then it is easy to introduce yourself and make new friends.

This also holds for taraweeh prayers– if you attend consistently, you’ll get to know those who are praying with you. Meanwhile, you get the multiplied rewards of prayer in congregation, and in the masjid.

And just because you’re attending an iftar at someone’s home doesn’t mean you can’t politely excuse yourself to go pray taraweeh. But if you have no other plans, try going to the masjid, serving food there, breaking your fast with others there, and then praying alongside them for a win-win-win.

Some people may say, “Ramadan is not for chit-chat.” But that doesn’t mean you need to be, or even should be, isolated or lonely.

Just take advantage of all the opportunities for healthy socializing as well as the opportunities for ibadah. And if you are feeling lonely, you can always make du’a, and ask Allah to surround you with good Muslims who make you a better Muslim too!

Remember that Allah is near, and that He answers our prayers when we turn to Him:

And when My servants ask you, [O Muhammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided. (2:186)

So all what we have to do is ask.

Wishing all brothers and sisters an excellent month of Ramadan, with many accepted good deeds and many new friends insha’ Allah.

- aboutislam.net

About Amy Klooz

Amy Klooz is an American revert to Islam since 2005. Her blog, Daughter of Guidance, is located at http://ibnatalhidayah.blogspot.com/ and her e-mail is ibnatalhidayah@blogspot.com

What to Say When Breaking Fast

 

You may recite any of the following supplications (duaa) when you break your fast:

Allaahumma laka sumtu wa alaa rizqika aftartu

or

Dhahaba al-ddhama’ wa ibtallati al-‘urooq wa thabata al-ajru in sha’ Allah

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In his well-known book, Fiqh As-Sunnah, the late Sheikh Sayyed Sabiq states:

Ibn Majah reported from Abdullah ibn Amr ibn al-Aas that Prophet Muhammad (peace and blessings be upon him) said: “A fasting person, upon breaking his fast, has a supplication that will not be rejected.”

When Abdullah broke his fast he would say: “O Allah, I ask of You, by Your mercy that encompasses everything, to forgive me.

It is confirmed that the Prophet would say: “The thirst has gone, the veins become wet and, Allah willing, the reward is confirmed.”

In another (mursal) narration, the Prophet would say: “O Allah, for You I have fasted and with Your provisions do I break my fast.”

At-Tirmidhi reported that the Prophet said: “Three people will not have their supplications rejected: a fasting person until he breaks his fast, a just ruler, and an oppressed person.”

Moreover, Sheikh Ahmad Kutty, A Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada, adds:

A Muslim should be keen to follow the Sunnah in all aspects of his life, let alone in acts of worship. While fasting, a Muslim should be constant in making dhikr, doing good deeds, etc.

You may recite any of the following supplications when you break your fast:

Allaahumma laka sumtu wa alaa rizqika aftartu

(O Allah! I fasted for Your sake and I am breaking my fast with the food You have provided).

Dhahaba al-ddhama’ wa ibtallati al-‘urooq wa thabata al-ajru in sha’ Allah

(The thirst is gone and the arteries are supple and wet, and reward is complete by the will of Allah).

Allah Almighty knows best.

- aboutislam.net

About Sheikh Ahmad Kutty

Sheikh Ahmad Kutty is a Senior Lecturer and an Islamic Scholar at the Islamic Institute of Toronto, Ontario, Canada

Ramadan: Psychological Blessings of Taraweeh

 

Ramadan is the month of multiple blessings. It is the time of fasting and of extensive spiritual exercise. It is the time when we change our everyday routine and set a new one: revolving around our religious duties more than around the worldly affairs.

During Ramadan, Muslims make special effort to find time for recitation and study of the Holy Quran, for supererogatory prayers, such as Taraweeh, and other charitable deeds.

The rewards in the Hereafter (akhira) for the good deeds done in Ramadan are manifold, but there are also more immediate benefits of Ramadan worship.

It is widely known that people who fast enjoy spiritual and psychological well-being and that fasting is of great advantage to physical health. But it is not only fasting that profits our mind and spirit during Ramadan.

Taraweeh, the extra night prayers performed by the believers usually after Isha (evening prayers) and lasting from eight to twenty rakahs, brings great spiritual and psychological comforts, despite the physical and mental effort required to practice them.

Ibrahim B. Syed, doctor of medicine and the president of the Islamic Research Foundation International, in his essay ‘The Medical Benefits of Taraweeh Prayers’ published on the IRFI website, mentions the multiple benefits of tarawih for physical, emotional  and mental health.

Mood & Mental State

According to Syed, taraweeh prayer, as indeed any prayer performed by Muslims, has the same effects on body and mind as gentle exercise.

Therefore tarawih improves mood, thought and behaviour in the same way as the exercise does.

Furthermore, the exercise of taraweeh “induces greater sense of well-being and energy, reduces anxiety and depression, influences mood favorably and contributes to self-esteem and an aura of confidence; improves memory in the elderly especially with constant repetition of the Ayaat”.

The relaxed state of mind achieved through tarawih may be partly due to the chemical response of brain to the combination of repeated muscular activity with repetition of recited words over a certain period of time.

The physical exercise, but also other activities such as meditation and prayer, leads to the secretion of neurotransmitters such as Endorphins and Encephalin positively affecting the brain.

The release of encephalin and Beta-endorphins (Endogenous Morphines) acts on the central and peripheral nervous systems to reduce pain and has a calming effect on the mind. The encephalin is one of the most potent opiate-like substance naturally occurring in body.

The endorphins too have an analgesic effect, but also reduce the negative effects of stress, bring feelings of euphoria and enhance the immune system.

Relaxation

Syed mentions in his essay that taraweeh helps achieve ‘relaxation response’ of the brain.

Relaxation response is theory developed by a Harvard professor, Dr. Herbert Benson, who studied the impact of spirituality for physical health and whose work serves as a bridge between religion and medicine and mind and body.

According to Benson, continuous repetition of certain words, as in prayer or meditation, or a muscular activity coupled with passive disregard of intensive thoughts, leads to the lowering of blood pressure and reduction in heart and respiratory rates.

In words of Benson “the relaxation response is a physical state of deep rest that changes the physical and emotional responses to stress”. Relaxation response puts the mind at ease, reduces effects of stress and induces the attitude of acceptance.

And while Benson never actually examined the effects of tarawih or any other Islamic prayer, focusing rather on the transcendental meditation of Yogis, his theory seems to be well applicable in explanation of the soothing effects of taraweeh and zekr on Muslims.

According to the study “Effect of Taraweeh Prayers on Mental Health and Self Control” conducted by Quadri Syed Javeed, Head & Associate Professor in Psychology at M.S.S. Art’s Commerce & Science College, in Jalna, India, published in the February 2013 issue of Golden Research Thoughts, the tarawih prayer significantly improves mental health and self-control.

In his study Javeed examined the mental health of fifty respondents aged 18-30 before and after the prayer using Mental Health Inventory and Multi Assessment Personality Series Inventory, and the results upheld his hypothesis of the positive effects of taraweeh on mental and spiritual well-being.

Brain Activity

Yet another explanation of the beneficial effects of taraweeh on mental health may be found in the results of the studies conducted by a University of Missouri neuropsychologist Brick Johnstone and by the Professor and Director of Research Myrna Brind Center of Integrative Medicine Andrew Newberg.

The studies on the brain activity of Francescan nuns and Buddhist meditators during their prayer and found that during spiritual experiences the activity of right parietal lobe of the brain is significantly decreased.

Right parietal lobe is a small region near the back of the brain that constantly calculates a person’s spatial orientation, the sense of where one’s body ends and the world begins, in other words, it is a part of the brain responsible for the sense of self.

During intense prayer or meditation, and for yet unknown reasons, the right parietal lobe becomes a quiet oasis of inactivity. “It creates a blurring of the self-other relationship,” said Professor Newberg, “If they go far enough, they have a complete dissolving of the self, a sense of union, a sense of infinite spacelessness.”

Decreased activity of right parietal lobe induces the sense of selflessness, and the experience of selflessness, in the opinion of Johnstone positively affects the psychological health especially among people with strong faith in God.

Our research focused on the personal experience of spiritual transcendence and does not in any way minimise the importance of religion or personal beliefs, nor does it suggest that spiritual experience are related only to neuropsychological activity in the brain,” Johnstone said. “It is important to note that individuals experience their God or higher power in many different ways, but that all people from all religions and beliefs appear to experience these connections in a similar way.”

The functioning of the brain during spiritual exercise is yet a field in which very little research has been done. The results of the studies of Johnstone and Newberg, the relaxation response theory of Benson and the neurotransmitters explanation of Syed, only partially answer the question of how prayer in general, and tarawih prayer in particular, benefits the mental health and the spiritual well-being.

Yet even though the ‘how’ is still largely unknown, the positive effects of tarawih during Ramadan and of everyday salat in the lives of Muslims are obvious even without scientific data to prove it.

After all Allah tells us in the Qur’an: “Indeed whosoever purifies himself shall achieve success, and remembers the name of his Lord and prays” (Surat Al-A`la: 87:15-16), and “O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere.” (Surat Al-Baqarah: 2:153).

- aboutislam.net

References:

• Ibrahim B. Syed, The Medical Benefits of Tarawih Prayers.
• Marylin Mitchell, Dr. Herbert Benson’s Relaxation Response.
• Herbert Benson. Harvard Medical School, Mind Body Medical Institute. How to Elicit the Relaxation Response, Step by Step.
• Neuropsychology of selflessness.
• Brick Johnstone, Spiritual Transcendence.
• Scientists find biological reality behind religious experience.
• What is the nature of reality and how do we understand it? Dr. Andrew Newberg.

About Klaudia Khan

Klaudia Khan is a freelance writer interested in all aspects of green living. She studied Sociology in London and now lives with her husband and two daughters in the UK and Pakistan.