Абай Кунанбаев творчество

Стихи, поэмы, биография Абая Кунанбаева

Word Thirty-eight

My dear children, the solace of my heart! I have just
written a few words on human actions, and I bequeath
what I have written to you as a momento.

Read carefully
and try to understand the meaning of these words, and your
hearts will be full of love. Now, human love is inseparable
from human reason, intelligence and loving kindness. The
source of these virtues are the perfections that are
bestowed on man from his birth: sound health and a beau-
tiful appearance: the rest depends on the nobility of soul of
one’s father and mother, on wise mentors and kind friends.
Love engenders aspiration and understanding, while rea-
son, intelligence and loving kindness kindle an interest in
A child does not aspire to learning of his own free
will. Не has to be persuaded through coercion or induce-
ment until he acquires a thirst for knowledge. A child seek
ing knowledge may be considered a true human being, and
you may hope that he will later strive to know God, to
understand his own self and the world around him, that he
will do Well, but not at the expense of his honour, and will
shun evil. Otherwise he will be doomed to live in igno-
rance or, at best, acquire only superficial knowledge. It is
disgraceful that many parents, having raised their children
badly, then leave them to the care of mullahs: but such
learning will come to no avail. Children spoilt from infan-
cy will show no interest in learning and religion, or respect
for their tutors. They will never grow up to become worthy
men, righteous mullahs and true Muslims. The most dif
cult thing is to instil humanity, loving kindness, in them.
For Allah is the way of truth, and sincerity and truthfulness
are the enemies of evil. Will a friend accept an invitation
sent through an adversary? Truth cannot be attained unless
the soul has a love of it. Human knowledge is gained by
means of love of truth, through a thirst to discover the
nature and essence of things for one’s Self This is not, of
course divine omniscience: human curiosity and a striving
for knowledge give learning only commensurate with
man’s reason.
But, above all, one should come to love Allah. It is
known that Knowledge is one of the attributes of the Most
High, and therefore a love of Knowledge is a sign of
humanity and integrity. Those who pursue it for gain and
for base, selfish aims can never attain the heights of
Knowledge. Let wealth, general respect and fame find a
man of their own accord, only then will they becomes Wor-
thy ornaments of his person. But undue regard for them
can only lower a man.
If you are possessed by love of truth and a desire for
learning, listen attentively and be diligent. Those who pro-
fess Islam should know wherein the truth of the man lies,
for faith is not simply blind worship. Suppose we have
come to believe in God, that the Wisdom of the Qur’an
expresses His will, and that Mohammad Mustafa, blessed
be his name, is His messenger What is to be gained by
such faith? Do you believe in God for His sake or for your
own salvation? Allah is great, and He will not suffer from
your lack of faith. If you say that your faith is necessary for
your own self good, it means that you believe indeed
But if your faith is for the sake of faith alone, you will gain
nothing from it. Your faith will prove truly righteous and
bring you good only if you desire this. You should know by
what efforts conscious, reasonable faith is achieved.
You say you believe in God, in his attributes and
names. Then you should know His names, you should
understand the greatness of each of His eight attributes,
once you call yourself a Muslim and consider yourself a
servant of the Most High, and try to subordinate your
thoughts and designs to His divine will. Do not say in your
ignorance that you cannot liken yourself to God. Indeed,
the creations of the Most High cannot be exactly герго
duced, but you can follow in His paths in all your deeds.
These are the most radiant attributes of Allah:
Knowledge, Power, Will, Sight, Hearing, Word or Speech
and Creation.
The Creator has endowed man with these eight atrib-
utes of Himself, though not in the same absolute perfection.
NOW, can we call ourselves Muslims if we do not
employ the bestowed attributes, puny though they be.
according to their design and to please the Most High? We
should know how to act in accordance with the eight
supreme attributes of Allah, for Allah’s nature is such that
it does not need any description on our part: however, our
mind ought to have a clear idea of God in the eight afore
mentioned attributes. Otherwise, we can have по сопсер-
tion of the Most High. But since we know of Allah only
what Не manifests to us, none of us can know Him in His
completeness. Even the Wisest among the wise will never
understand the inner meaning of His deeds, let alone the
essence of His nature. Allah is almighty, but our powers
are finite. It is impossible to measure the infinite with the
finite. Eager to fix the idea of Him in our minds, we repeat,
There is no god but Allah, Allah is one and unique
the very notions of is and one
cannot express the
essence of Allah, which is beyond human understanding,
for no phenomenon in real life cannot escape the measure
one» This measure likewise applies to the entire universe
within Allah’s dominion, as revealed in the Holy
Scriptures, where mention is made of His eight invariable
attributes and ninety-nine Beautiful Names expressing His
inimitable image and His deeds.
But here l would wish to dwell on only four of Allah’s
attributes: the first two are Knowledge and Power, while
the other ones are an integral whole augmenting and sup-
plementing the substance of these two. And I would like to
single out yet another of the divine attributes Life.
We say: There is no god but Allah, Allah is one and
unique. We perceive and apprehend Him as the Power of
Knowledge. But let us ponder, whether the notionsone
power and knowledge are really potent. There
cannot be any doubt that the power of knowledge is a real
force: where there is Life, there is Will. But where
Knowledge is, Will is likewise inevitable. By itself
Knowledge will not give anything. Everything on earth is
set in motion by the omnipotence of the Almighty One of
the intrinsic properties of Will is the Word, that is, Speech.
Can the Word dispense with written letters and the voice?
Only Allah’s word is without letters and without voice. But
since there is the need to speak, there must be the ability to
hear what is said and see what is visible. Allah does not
hear and see not like us, with ears and eyes: this faculty to
see and to hear without eyes and ears Is an overwhelming
advantage, it is the Power of Knowledge
Another attribute of Allah is Creation, which means
substantiation. If we consider that Creation, as one of
Allah’s attributes, persists in the act of substantiation with-
out end and does not liberate itself from it in its own right,
as do Knowledge and Power, but is subordinate, obedient to
substantiation, then we shall have to admit the impotence
and submission of Creation. Yet subservience is not proper
to Allah. Creation is the tool of Power. It follows hence that
Knowledge and Power bring together all the eight atribut-
es of Allah. Knowledge is boundless and perfect. Power is
omnipotent and infallible. A craftsman is judged by his
works. It is not given to any mortal to comprehend what
colossal labour and what omnipotent force have created and
united everything that we behold and perceive.
If reason is the master of man, and strength serves him
in all of his actions, does it not follow that the same quali
ties serve Allah as well? The notions of Knowledge and
Power ought to be perceived conjoined as Omniscient
Power, for otherwise one will lead the other, which is also
is contrary to Allah’s teachings.
But, then, can it be that the eight attributes of Allah do
not merge into a single image but are different and inde-
pendent entities? All these properties issue from one
Creator and, taken together, they personify the integral and
inimitable image of Allah. We shall fall into error by
ascribing some premeditation to their union and believing
it to be forged for the express purpose of forming an
almighty image.
Man’s strength resides in his reason and in his know-
ledge. The power of the Most High is expressed in
Knowledge and in Compassion and Mercy. Although
Mercy and Compassion are not mentioned amongst His
eight attributes, they are present in His names: Most
Gracious, Merciful, Compassionate, All- Merciful and
Forgiving, Loving, Protecting, Condescending, Bene-
logic of my reasoning Is likewise confirmed by the won
drous harmony of the created universe. Indeed, everything
is designed for mutual benefit. Inanimate bodies feel по
pain and serve as food for animate creatures: animals sus
tain the life of intelligent beings, humankind: the beasts are
exempt from the Last Judgement, while man is endowedhis deeds on the Day of Judgement bear witness to His us
tice and love for mankind. He has created man not after the
image of worms, birds of the air or other living creatures,
but put man on two legs, He has placed man’s head high so
as to enable him to behold the surrounding world, and not
let him crawl on all fours, as the beasts do, to get his food:
God endowed man with two arms and two hands in the seer
vice of the head: He gave him a nose to enjoy fragrant
scents: He provided him with eyes so as to see and behold,
eyelids to protect the eyes,
lashes to stop the eyelids rubbing together, and eye-
brows to stop the sweat trickling down from the forehead:
the tongue has been given to allow humankind to commu
nicate, understand one another and Work together. Does
this not testify to God’s love for man? But if someone loves
you, are you not obliged to reply in kind?
Just stop to think: the Sun sucks up moisture and turns
it into the clouds that let fall the life-giving rain for seeds,
grasses and flowers which gladden the human eye and
heart: all kinds of fruit and sugar cane ripen to sustain life
upon the earth: the rivers that flow into seas and lakes
quench the thirst of birds and beasts and serve as the home
of fish. The Earth is the giver of bread, cotton, hemp, fruit
and berries: its bowels contain mineral wealth: birds pro-
vide man with down, eggs and meat: livestock give milk,
wool and hide. The waters yield fish, the fish caviar, the
bees- honey and wax, the silkworms silk. Nobody in the
world can say of these riches, This is all mine! * All is
meant for the good of man. Factories and machines, made
with reason and has dominion over everything upon the
earth. That God has created man capable of answering for

by immense labour, are likewise intended to benefit man.
Is that not proof of the love of the Most High for man?
Is it not man’s duty to requite love with love?
To keep humankind from exterminating animal species
out of sheer greed and thus harming succeeding genera
tons, Allah made the selfsame human greed and cupidity
serve the preservation of animals. Animals rely on their
strength and speed, finding refuge in deep waters, high up
in rocky mountains, in the depths of forests: every living
being has the urge to multiply, is endowed with the instinct
of self-preservation and of rearing its young. It is in the
scheme of things that the animals should not become man’s
equal but should provide man with nourishment. All that is
the manifestation of divine kindness and justice to us.
We will not stop to think that kindness and justice are
the commandments of the Shariah. Considering ourselves
Muslims and faithful to Allah, do we follow His com
mandments without fail? Do we need other proof than
these testimonies, bright as the heavenly bodies, of Allah’s
care and concern for man?
We like to see the good deeds of other people. But we
won’t burden ourselves with too much concern for our
neighbour. Is this not sinful?
Не who permits evil and does not oppose it cannot be
regarded as a true Muslim. At best, he is a half-hearted
Where is the right way that the Most High has ind-
catted? Many do not know it. I have never seen a Muslim
who has absorbed the words of the Prophet: Think of the
deeds of Allah? or followed the words of the prayer: Love
Allah, and He will love you.
Do good unto people, for Allah loves those who do
*believers perform good deeds, and their place is in
The Qur’an abounds in such verses, yet none of us
will look deeply into their meaning: we lack both the will
and sufficient knowledge to comprehend these truths.
There are people who believe in Allah, who deem it
their sacred duty to do good to others, for they know that
Allah does not love those of ill will Proof of this are these
words of the Prophet, may Allah bless him
He who is unjust, has no conscience. He who is with
out conscience Is also without faith.
Hence we see that faith cannot come by itself: it is
born of justice and good will. But Justice and Virtues are
not to be gained by prayer and blind adoration alone. I
think по proof is needed here: you see Muslims zealous In
their prayers and rigorous in their fasting, but this is not
Justice is the mother of all good deeds. Conscience
and honour come from justice. A Just man will surely stop
to think, and he will ask himself, Why do l approve of the
good deeds of others but do not hasten to share in them?
Does this not indicate his justice and honesty? Is this not
the beginning of good works? But why, in his concern for
other people, does he not show the same concern for the
The desire to do good is born of the ability to be conn-
tent with little. Do not lose your sense of Justice and never
tire of doing good. There can be neither faith nor human-
ty, loving kindness, without justice. As Allayar Sufi teach
es us, one sin begets a hundred others.
We conceive of the Most High in our mind as the
Omniscient, Aii-merciful and Just. If signs of Knowledge,
Compassion and Justice are present in you, this means that
you seek learning, you are a true Muslim and are endowed
with great humanity. It is common knowledge that zhauan
mart (nobility of! soul) embodies three virtues: truthfulness,
good intent lt y and sound reason. Truthfulness personifies
Justice, good intent Compassion and Mercy, and Reason,
as we know, is one of the names of Knowledge. These
qualities, albeit in small measure, are proper to man, and it
is his duty to strive to perfect them, to use them for good,
and to remember and cherish them in his heart. This can
only be achieved with sincere desire and tireless effort.
The Prophet possesses the above three qualities, and so do
the saints, savants and true Muslims: these qualities are
preached by the Prophet and espoused with love by the
saints. Yet the saints love is concerned only about life
eternal beyond the grave. They have either forgotten about
earthly joys or never paid any attention to them
The savants, however, think of and care about life in
this world. The judgements of the saints and the learned
men are contradictory, though they are not far apart in their
views, and both support Allah’s teachings. But should notany argument end to mutual satisfaction?
Like human nature, Knowledge and Reason brook no
violence against them, they are averse to duplicity, they
teach us to be kind, honest and good in our deeds, that is to
say, they teach us Compassion.
But I think that both the saints and the savants seek
satisfaction in dispute just to gratify their vanity.
Had humankind chosen the path of tarikat, the path
indicated by the saints, the world would have fallen into
desolation and decay. Who would have then grazed the
livestock, who would have repulsed the enemy, who Would
have made clothes, and who Would have sown wheat and
extracted the riches from the bowels of the earth?
In renouncing the good things granted unto us by the
Most High, do we not run the risk of being discourteous.
unreasonable and ungrateful, and so commit a grievous sin?
Those who have chosen this way may be doomed to
disappear, or they may become an easy prey for unbeliev-
er, and the weakest among them will abandon their path
in disgrace.
If this path is predestined for only half of the Muslims,
the question arises: is there such a thing as a truth that
applies to only half? Truth ought to be the same for each
and everyone. Can there be a selective truth? Or a selective
justice? In this is so, there can be по life for the people at
all. For life is the supreme and ultimate truth. There can be
по perfection without life.
Yet not all the saints have disdained the good things of
this world. We know that three close adherents of the
Prophet Hazret Gusman, Gabdurahman ibn Gauf and:
Sahid ibn Abdukas were renowned for their wealth.
We may explain the strict abstinence of the saints by
their lack of confidence In their strength, by their fear of
being tempted by earthly joys, which would undoubtedly
have weakened their faith. Or perhaps this self-denial
comes from their desire to turn people from cupidity by
example, in the hope that common people, seeing their
humility, would abandon evil passions and selfish aims,
and would choose the path of love and charity? If all this
is undertaken solely out of selfless love for people, their
sacrifices are not justified, this path is wrong and danger-
ous. For much more Is needed. Only people wholly com
mited to their faith, who have gained the highest know
ledge, who have great spiritual strength, and possess
exceptional courage and firmness will see the light of truth.
It is next to impossible to find all these qualities in a one
person: or their putative possessor may turn out to be an
arch charlatan and impostor.
The desire to distinguish oneself and raise oneself
above al others spoils human nature. An ignorant man
who says he has embarked on the path of tarikat acknowl-
edges thereby his own Immorality.
The thinker and the savant are essentially the same,
but they differ in their paths of cognition. The outward
knowledge, recognised.by the world, is delivered to us in
the form of precepts. Teachers who have succeeded best in
their precepts are called savants.
Nothing is created without a reason. It may be that the
savants are possessed by the yearning to fathom the mys-
teries of Allah’s might, which is not prohibited to anyone
or do they pursue learning out of an infinite love of Allah
Himself? But is it appropriate to speak of such love if it is
not given to man to know Allah?
Only a love born of clear understanding, infinite faith
and a sense of gratitude to Allah for creating human beings
with much love and endowing them in turn with the capac
ity to love and feel pity only this can be called the true
love for the Most High.
Only those who seek to know Allah according to their
lights and who look for the first cause of al phenomena
and objects are worthy of the savant’s name. They seek
truth, Justice and good in the interests of humankind, for
them there is no other Joy or satisfaction in life but their
work. Had there been no such thinkers pursuing the right
path, the whole world would have gone to rack and ruin.
These true savants are the backbone of all that is wrought
by human hand: their minds set in order everything that is
on earth. Their activities are directed towards well-being in
this life: for, as it is said, earthly life is a field tiled for the
life hereafter.
Not every savant is a sage, but every sage is a savant.
The traditional faith is gained with the help of pre-
cepts from scholarly minds, but it is by enlightenment from
the sage that it is transmuted into the true faith. This is
achieved by the \wise men who have understood the
supreme meaning of Islam. The scholars of worldly know-
ledge, however, do not know the principles of religion
even though they may be in search of truth and may have
succeeded in unravelling the enigmas of the universe and
of human existence for themselves. Of the seven condi
tons of the Shariah they are capable only of recognising
Allah, but they cannot tell Allah’s friends from His ene-
mies. Although such scholars cannot be our spiritual shep-
herds, they deserve our gratitude: for, as the Prophet says
in the Hadith, those who do good to others are considered
the best of men
Such men know neither sleep nor repose nor diver
sions: they persevere in a tireless quest for discoveries that
might be useful to humankind. They have given man elec
tricity, the power of lightning, they have learnt to commu
nicate with one another over immense distances, they have
compelled fire and water to perform colossal Work that
even thousands of men cannot do. They improve the
human mind, they teach us to distinguish good from evil,
and we are certainly indebted to them for many things.
The present-day mullahs are against learned men, a
fact that attests either to the ignorance of the clergy or to
their bad intentions, for it is said: man by his very nature is
inclined to sin. Many of their pupils, having learnt by heart
a few prayers in Arabic or in Persian, consider themselves
capable of taking part in disputes and are proud of this,
instead of good, they do people harm, and lead them astray
by their loud-mouthed appeals and empty boasting. Some
of them do harm not with malicious intent but by obeying
their natural instinct. It is pleasant to see a few who have
heeded wise counsels return to the fold of their conscience
But can you cal someone who obstructs the truth a man of
conscience? Conceit, let alone unfounded conceit, spoils
man. If truth be still called truth, and the truth is Allah, one
ought not to oppose it, but try to understand it and reason
correctly. For delusion carries the danger of becoming
alienated from religion.
When the great Prophet, blessed be his name, said,
There will come a day equal in length to a year, the
learned ulemas enquired, How many prayers will there be
on that day? And they received the reply, The learned
men of that time will know Did not the Prophet imply by
these words that the canons of religion Would change and
take new forms with time?
Nowadays, the methods of teaching at the madrasah
are hopelessly out of date, and have proved to be not only
useless but even harmful. Accordingly, new schools have
been opened in Turkey where, along with divinity, military
and other sciences are taught. Our youth wastes too many
years in empty memorising at the madrasah and come out
ignorant, unreasonable and incapable of working, who will
live only by fraud and deception. The teachings of mullahs
do nothing but harm
The beauty of the created universe ennobles the
human mind. It may happen that man, finding himself in
misery and want, will lose his human form and turn into an
animal. To have по desire to understand world science and
scholarship is a a sign of ignorance condemned in the
Qur’an as well.
There is a world of difference between the wealth laid
up in order to become high and mighty and the wealth
accumulated for the sake of helping the needy and not to
be dependent on others
We should not seek to gain knowledge for the sake of
profit. On the contrary, we should use wealth to acquire
knowledge. Art is an inexhaustible treasure, and there is
nothing more noble than to learn it. Knowledge ought to
serve justice and conform to the demands of the divine law.
Man must not only admire the good deeds of others, but
perform good deeds himself.
Speaking of the mullahs, I should like to warn you
against the ishans in particular. Their teachings are false
and dangerous. Many of them are ignoramuses who do not
know the real laws of the Shariah but chose the way of ser
vice nonetheless. They attempt to teach others in spite of
the paucity of their own knowledge: the doctrines of these
seducers of mankind are harmful even for the pseudo -reli-
gions. They find support among fools and their Words are
false: the signs of their learning are rosary beads, a turban
and nothing else!
You should know, my children, that the path of the
Most High Is infinite, and it is given to no one to traverse
it to the end. He who is resolved to follow this path is con
sidered a true Muslim. But if your aim is to acquire wealth,
in your narrowness of mind you do not follow the path of
God. Why this incomprehensible greed and covetousness
for the riches of the entire world? If you intend to share
with people your money, livestock, learning and other good
things you have, you are on the path of the Most High, the
only path without end. Those who have chosen it are соп
sidered His true servants, they can cherish the hope of
approaching God. What hope can there be on another path?
With some people their abilities and intentions are
directed towards improving their appearance, they pay too
much attention to their clothes and the way they walk, conn
sidering this to be a laudable occupation. Such persons are
eager to show of, as if they were in the market place, and
they arouse envy amongst fools whose wits are only in
their eyes. Looking at them, some are consumed by jeal-
usy, while others wear themselves out trying to copy
them. Who stands to gain from this? How much effort has
been expended just to impress others with their appear
ance? But man’s merits lie not in his appearance, but in the
purity of his mind, in his spiritual essence, for it is by this
that Allah distinguishes amongst us. Will these devotees of
the looking-glass add so much as one Jot to their wits? The
human mind is improved by the infinite, inexhaustible love
of good.
By His consummate art Allah created the universe and
man, so that he could grow and procreate. It is a sacred
duty of each of us to increase the number of our friends.
This depends on our good will and warmth of heart
towards other people, something that must evoke a
response in kind. At least do not wish ill to others, do not
try to put ourselves above them by your words or deeds
But one may elevate oneself spiritually, and this can
be done in diverse ways.
First, the ability to preserve human dignity even at the
time of great trials ennobles man.
Second, self praise and extolling your good points can
do you only harm.
Third, maliciousness, injuring the self-esteem of oth-
ers and causing them humiliation breed animosity in turn
Boasting, which is a frequent consequence of the
desire to show of, arouses envy, and one envy engenders
The absence of these vices brings peace to the human
soul, and in the soul at peace with itself aspiration is born.
There are three things that can cause disgrace to the
whole of humankind, things you ought to avoid, and these
are ignorance, sloth and wickedness.
Ignorance means lack of knowledge, in the absence of
which nothing can be achieved: lack of learning makes
man по better than the beasts.
Sloth is the worst enemy of the arts: mediocrity, lack
of will power, shamelessness and poverty all these are
born of laziness
Wickedness is the enemy of humankind: by doing evil
to others, man alienates himself from his own kind and
becomes like a wild beast.
The antidote to these vices is the love of man, the
desire for general well-being, firmness of spirit, justice and
deep and broad knowledge. Direct all of your knowledge
in the way indicated by Allah. As Не spared по effort in
creating the harmonious and perfect world, you, too,
should carry out your work with as much industry and
good intent. Whatever Allah has created has its purpose:
the fruits of your labour should always serve people’s
good, otherwise any work Will be useless, and your faith
will be in vain
It is common knowledge that Allah’s creations have
not been wrought without difficulties, and nothing has
been made without a purpose. Everything has its aim and
its reason. A man yearning for knowledge ought to remem
ber that work should be done for a purpose.
The Prophet, may Allah bless his name, has left us
these words: Before undertaking anything, you should
have a purpose and an aspiration.
Now, you have decided to make your ablutions, to say
your prayers and observe the fasts henceforth. Good, but
will it not be sinful to concern yourselves only with out-
ward appearances in observing the rites? If your soul is
pure, observation of the holy rites will reflect your spirit-
al life, and outward orderliness will but adorn and ennoble
your faith. Is it not for this reason that the wise men have
said that there is but one faith, that it is hallowed by great
patience, and that without your restraint it tarnishes or may
even be doomed to perdition. This has been said lest the
ignorant, concerned about outward rites alone, should for-
get about the main goal: faith.
I have reason to believe that the ignorant are con
vinced it is enough to perform the obligatory rites to be
considered Muslims. But this is not so, for the rites are
only the guardians of faith. But what good is a guard who
just wakes people up but is not concerned about the safety
and preservation of a precious object he is in charge of?
What shall become of faith without constant vigilance?
Preserving the treasure in your custody pure and intact
that not the real purpose?
You who are blind to the deeper meaning of ritual
signs and acts, take heed! Their most essential part is
namaz. But before saying your prayers, you must make
your ablutions. These are performed after you have dis-
charged the waste matter from your body. Remember that!
The ceremony of ablution must end by passing your wet
hands over your feet some of these ritual acts are of sym
bolic significance.
After freeing your body from waste matter, you per
form your ablutions by washing the parts of your body
invisible to the eyes of others. This is surely of no interest
at all to strangers: but by these actions you show people
that your soul is pure, and that you want your outward
appearance to accord with your inner condition. In the state
of complete purification and peace of mind, you proceed to
your namaz
Namaz means prayers and incantations.
The light touch of your wet fingers on your neck and
feet means that you have purified yourself
Beginning your prayer, touch your ears with your fin
ger, to show that you dare not raise your hands higher
than that before Allah. This movement attests to your
belief: There is по God but Allah! It attests to your fervent
supplication unto Him: Do not let me sink into worldly
vanity, stretch out a helping hand!
Your bowed head and arms folded on your breast indi-
cate that you stand not Just like a slave before a master, not
like a common man before a king, but like one who
acknowledges himself to be a weak, humble creature and
commits himself to the justice and omnipotence of the
most wise Allah.
The face turned toward the qiblah signifies worship-
ping the place of the supposed visitation of the Most High,
even though we know that there Is no place on earth wor-
thy of His sojourn. This is in the hope that our prayers will
reach the ear of the Most High.
Saying your prayers, begin with the Fatihah. This is a
long prayer rich in meaning.
Genuflections made with the hands resting on the
knees are a sign that the Muslim supplicant has appeared
before Allah’s face.
The first obeisance, touching the ground with the fore-
head, signifies that man comes from the dust of the earth,
and the second that unto dust he shall return. Turning
your face to heaven is a sign of the hope and fervent sup-
plication for resurrection after death.
End your prayers in yet another prostration and utter
words of salutation to the Most High and His Prophet, may
Allah bless his name, and wish peace, unity and prosper-
ty to all Muslims!
Now, what have we learnt from this Word?

Abay(Абай Құнанбаев)

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