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Eight Questions Answered - Religious Rites and Rituals
Religious Rites and Rituals
To what extent are your religious rites correct and valid? Tell me about nandi in particular.
- Much can be said in proof of the genuineness and rightness of our religious rites. However, here it will suffice to mention just a few points. Prior to dealing with religious rites, first of all, it is necessary to understand that in both the religious and material worlds most of the real and valuable things are such that their existence and subsistence lie in insignificant things. For instance, the trunk and branches of a tree are protected by the bark. Similarly flowers, fruits and grains have also a husk of their own kind, or a hull in which the main and real thing will remain protected, and if some ignorant person will peel the bark and throw it away considering it to be useless, it is obvious that the tree will dry out very soon. Similarly, there is no doubt that religious rites in the eyes of an ignorant person might seem to be unimportant and ordinary, but a wise man knows how well the tree of beliefs and faith is protected by the bark of religious rites and how important the husk is for the ripeness and protection of the fruits on the tree. This example shows that if there were no religious rites the creed would cease to exist.
- Our religious rites are perfectly right and true and are based on truth for they all are in accordance with the commands of the Imam of the age or are verified by him, since the Imam is invested with religious authority by God and His Messenger; for he not only executes the commands of God and His Messenger, but also gives guidance, since he himself as ulu al-amr (the one who is invested with divine authority) is the divine Guide. Hence there is not an iota of doubt that our religious rites are true and right.
- It is a fact that the basis and foundation of tashri` (making shari`at or law) is the permissible and suitable customs and manners of a country and nation, and thus this very same principle was kept in view when Islamic law was made. That is to say that useful pre- Islamic customs and usages were retained in Islam. And when any change is made in a corner of shari`at, it is because of a corresponding change in customs and usages.
(See : "Islam - Din-i Asan" awr "Ijtihadi Masa'il", "Islam-Religion of Simplicity" and "Problems of Individual Interpretation", by Mawlana Ja`far Shah Phulwarwi). - Nandi (or Munadi) means the proclamation of taking part in a good deed. This custom is exactly in accordance with the concept of contest (musabaqah) in Islam. As it is said in the Qur'an:
"And they hasten (in contest) in good works" (3:114) i.e. they try to excel in goodness. It is also said: "It is these who hasten in good works and they are foremost in them" (23:61)
"So compete in good works" (5:48)
To compete in good works, to demonstrate in altruism and sacrifice, and to induce others to do good through the example of one's own good work, are all among the Qur'anic teachings. Therefore some of these good works are demonstrated in the jama`at-khanah, so that the practical aspect of religion will always be present in the eyes of the jama`at; just as the Prophet quite often used to announce in the mosque that such and such a project needs material sacrifice and the companions (may God be pleased with them) used to take part in that project with zeal and enthusiasm.
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