Q. I have noticed when reading the Qur’an that God refers to Himself in the plural form “We”. I know that Judaism and Christianity accept the plural formula in referring to God. Islam, on the other hand, insists on God’s oneness. Please explain.
Brian Foust
A. Your observation is correct. God often refers to Himself in the plural form, and this form is often interchangeable with its singular counterpart. There is no problem with that, because we treat this in the same way as the usage of the royal “we” in many languages.
It is often the case that a reigning monarch uses the plural form in referring to himself, or herself. While we are not comparing monarchs to God, for nothing bears any similarity to God, the usage of the pronoun is the same. The usage of the plural form does not imply any sense of plurality, and it has no particular benefit as far as God is concerned.
However, it benefits the addressees, i.e. human beings, because it generates a stronger sense of God’s greatness and His control of all matters in the universe. On hearing it, a Muslim does not feel any sense of anyone being in a relationship of partnership with God. Yet he feels that God is too great to be fully comprehended by us.
How to Pray Witr
Q. I have noticed that the follower of the Hanafi school of Fiqh offer the Witr prayer in three rak’ahs in the same fashion as Maghrib. This is different from the practice in Southeast Asian countries, where the Witr is offered in two portions, the first with two rak’ahs and the second with only one. May I ask which form is the correct one? How did the Prophet (peace be upon him) offer Witr prayer?
R. Chowdhury
A. The Prophet did both at different times. Hence, it is perfectly acceptable to offer the Witr prayer in either method.
The question of similarity with Maghrib prayer is of little importance, because if you offer it in two portions, the first will be like Fajr prayer. And what is wrong with that? What we need to realize is that the Prophet did many things, particularly in worship, in different ways at different times, so as to indicate that such differences are acceptable.
Thus, he made things easier for us. Had he indicated only one way which must be followed in all situations, that could be difficult at times. Thus, in order to ensure the simplicity and ease for everyone, he varied his methods. Moreover, he indicated that we should pray like he did. Therefore, if we use all the different methods he used, we will be within our rights, following his instructions.
When we speak about differences among schools of Fiqh, or Madhhabs, we note that each school took up the method which was confirmed as the most practiced one by the Prophet. This they learned from the Prophet’s companions who reported what was being done in the Prophet’s Mosque.