Abdul Hadi Masood, Missionary, Norway
Have you ever wondered why Islam places such a strong emphasis on community? Even actions that might seem deeply personal – like prayer – are often tied to collective practices. If prayer is meant to foster a private connection between the individual and God, why are men obligated to pray in congregation at the mosque? Why is the Friday prayer (Jumuah) compulsory, with the Quran commanding believers to set aside all worldly tasks during this sacred time? And why did the Prophet Muhammadsa instruct menstruating women – who are exempt from formal prayers – to still come near the prayer site during Eid?
To truly grasp why “community” holds such a central place in Islam, we need to reflect on what it means to us as human beings. History teaches us that unity has always been vital, but why is that the case? What drives humans to seek community – not just for survival, but as an essential element of growth and personal development?
The influence of community on our faith
Faith is at the heart of religion. Without belief in God, following a religion becomes unlikely. Without believing that God hears and responds, prayer may feel futile, even if you acknowledge God’s existence. And without trust in the benefits of religion, you are unlikely to live by its principles. In all these cases, faith acts as the driving force. But how is this faith formed, and what sustains it?
Faith is not solely the result of personal reflection; it is profoundly shaped by the environment we inhabit. Daniel Kahneman, in his acclaimed book Thinking, Fast and Slow, sheds light on this through the concept of two modes of thought: “System 1” and “System 2.” His exploration of System 1 and System 2 offers valuable insight into how our environment influences belief and faith.
System 1, the intuitive and fast mode of thinking, operates effortlessly, often drawing conclusions based on familiarity and repetition. This system readily accepts ideas as true if they are frequently encountered, making it especially susceptible to the subtle shaping forces of culture, media, and societal norms.
On the other hand, System 2, the slower and more deliberate mode of thought, requires conscious effort to analyse and question these ideas. It is the part of our cognition that seeks evidence, evaluates contradictions, and challenges assumptions – but it is often bypassed when System 1’s intuitive processing feels sufficient.
To illustrate this, consider the following:
“Aoccdrnig to rscheearch at Cmabrigde Uinervtisy, it deosn’t mttaer in waht oredr the ltteers in a wrod are, the olny iprmoetnt tihng is taht the frist and lsat ltteer be at the rghit pclae. The rset can be a toatl mses and you can sitll raed it wouthit porbelm. Tihs is bcuseae the huamn mnid deos not raed ervey lteter by istlef but the wrod as a wlohe.”
Did you find the passage surprisingly easy to read? That’s the power of System 1 at work. Without much effort, it draws on your familiarity with language patterns to process the jumbled text.
However, if the text had been entirely unfamiliar or complex, you would have needed to engage System 2, requiring more focused effort to decode its meaning. This interplay between the two systems explains why faith and belief, often influenced by what feels familiar and intuitive, can be shaped more by the environment than by deliberate personal reflection.
Kahneman aptly summarises this by stating:
“A reliable way to make people believe in falsehoods is frequent repetition, because familiarity is not easily distinguished from truth.” (Daniel Kahneman, Thinking, Fast and Slow, 2011, pp. 62-63)
Repetition and its influence within our environment
We constantly see clear examples of how the environment shapes our perception of truth. A striking instance of this is how the pandemic normalised avoiding handshakes, making it feel strange when we began shaking hands again. Similarly, when someone is surrounded by atheists who repeatedly assert that God does not exist, System 1 – our intuitive and fast-thinking mode – begins to accept this as truth. This happens because we often allow familiarity to substitute for critical reflection.
Once a college student conveyed to the Promised Messiahas – through Hazrat Hakeem Noor-ud-Deenra – his concern about developing atheistic thoughts. The Promised Messiahas advised him to change his environment. The student followed this advice, and over time, he reported that his atheistic thoughts had gradually disappeared. (Anwar-ul-Ulum, Vol. 24, p. 422)
Faith, therefore, is not solely a product of facts or evidence but is deeply influenced by what is repeatedly communicated by those around us. It underscores the importance of being mindful of our surroundings and intentionally engaging System 2 – the analytical, deliberate part of our mind – to examine our beliefs critically and with an open heart.
Perhaps this is God’s wisdom behind why each prophet was rejected by the majority of the people around him: “And there never came to them any Messenger but they mocked at him.” (Surah al-Hijr, Ch.15: V.12). This system may have been established to ensure that those who initially believe in a prophet have critically reflected on their belief. Had everyone accepted the prophet immediately, most would have followed the majority without thoroughly engaging with the message.
By allowing for resistance and skepticism, individuals are encouraged to question, evaluate, and truly understand the prophet’s teachings. This process fosters deeper faith, one that isn’t simply based on the familiarity of the crowd or the ease of following the majority, but on genuine, personal reflection and understanding.
The role of belief in changing habits
Another important way our thinking influences us, and how the right community plays a crucial role in this process, is described by Charles Duhigg, the author of The Power of Habit:
“For a habit to stay changed, people must believe change is possible. And most often, that belief only emerges with the help of a group. If you want to quit smoking, figure out a different routine that will satisfy the cravings filled by cigarettes. Then, find a support group, a collection of other former smokers, or a community that will help you believe you can stay away from nicotine, and use that group when you feel you might stumble.” (Charles Duhigg, The Power of Habit, 2012, p. 92)
Duhigg emphasises that one of the biggest obstacles to changing habits is the lack of belief in our ability to succeed. In a similar vein, while Islam encourages us to explore God and build a relationship with Him, this drive can be weakened when our surroundings constantly challenge or reject faith. This is true not only for belief in God’s existence but also for our confidence in our ability to build a close relationship with Him.
The influence of spiritual leaders
To nurture this relationship, we must follow the rituals prescribed by God in the Quran, which requires significant willpower. However, when we are part of a community where others have already mastered the habits we wish to develop, the process becomes considerably easier. This is also one of the reasons why having a spiritual leader is so important. A spiritual leader serves as both an inspiration and a guide, motivating others to strive for higher levels of spirituality and personal growth.
As the Promised Messiahas has said:
“It is essential to meet me now and then. Bai‘at is devoid of all blessings and is a mere formality if one does not care to meet me.” (The Heavenly Decree [Asmani Faislah], p. 73)
Humans have a natural inclination to admire and follow strong leaders. From a young age, we instinctively idealise and imitate those we look up to – whether they are superheroes, teachers, or other role models. For instance, children often mimic their heroes, not only in play but also in behavior and values.
Research supports this observation. A study published in 2022 explored how role models, such as teachers and peers, influence children’s environmentally friendly behavior. The study showed that when teachers performed positive actions, such as picking up trash in front of children, it resulted in heightened awareness of environmental issues and, importantly, children adopting similar habits themselves.
In the same way, God has sent role models throughout history to guide humanity. Their lives and examples are recorded in sacred scriptures to inspire us until the end of time. In our time, God has sent the Promised Messiahas as a spiritual teacher and guide. After his passing, his Khulafa (successors) have continued this task, guiding and leading us on the path to spiritual growth.
Therefore, it is crucial for us to seek the company of the Khalifa and his close associates. By spending time with them, we are provided with the opportunity to learn, grow, and find the path to spiritual maturity.
Spiritual rituals in community
God has given us a structured routine to help us achieve spiritual heights. This includes congregational prayer (salat) five times a day, the Friday prayer (Jumuah) once a week, and Eid prayers twice a year. All of these are obligatory and create a framework that strengthens our spiritual practice. From the Mi‘raj hadith (Sahih al-Bukhari, Hadith 349), we know that God originally commanded Muslims to pray 50 times a day to develop the relationship with Him that He desires. However, He made this commandment easier by reducing it to five prayers daily, with the promise that performing them sincerely would count as ten prayers each. Even so, Prophet Mosesas recognised that even this reduced number would be challenging for Muslims to follow.
To ease this, God established a system that emphasises community. Praying together in the mosque five times a day not only helps individuals maintain their routine but also creates an environment where prayer becomes a natural part of life. When our surroundings support and encourage prayer, it becomes easier to integrate it into our daily habits.
Modern psychology supports this idea. James Clear, in his book Atomic Habits, highlights the importance of being part of groups where the habits we want to develop are the norm. He cites a study that followed 12,000 people over 32 years, showing that the likelihood of becoming overweight increased by 57% if one’s friends became overweight (James Clear, Atomic Habits, 2018, pp. 116-117). This demonstrates how social groups and the habits of those around us influence our own behaviors. Similarly, being part of a community that collectively practices spiritual rituals makes it easier to maintain and strengthen our personal spiritual routine.
How congregational prayer highlights the importance of community
Among the many types of humans that have existed, such as the well-known Neanderthals, only Homo sapiens has survived. Researchers believe that our ability to cooperate is a crucial factor behind this success. Yuval Noah Harari mentions in his book Sapiens: A Brief History of Humankind that the ability to cooperate in large groups was essential for the survival of our species. To facilitate cooperation, presence and social connection are vital. When we gather, our bonds and friendships are strengthened, laying the foundation for unity and community.
Congregational prayer (salat) in Islam is an excellent example of how being present in a community not only strengthens social bonds but also builds unity and discipline. The Holy Prophet Muhammadsa instructed that we stand shoulder to shoulder in prayer and warned against leaving gaps between us. He said that if there is a gap between you, it is for Satan (Riyad as-Salihin, Hadith 1091). Islam teaches us that even if we have disagreements with another person, we are still not allowed to stand apart from them in salat. This emphasises the importance of presence and community, even in situations where disagreements may arise.
Salat also teaches us the importance of following a leader and working together in unity. For example, no one is allowed to proceed to the next step in prayer before the Imam does. Hazrat Abu Hurairahra narrates that Allah’s Messengersa said: “The Imam is appointed, so that he should be followed, so don’’t be at variance with him. Recite takbir when he recites it; bow down when he bows down and when he says: ‘Allah listens to him who praises Him,’ say: ‘O Allah, our Lord, to Thee be the Praise.’” And when he (the Imam) prostrates, you should also prostrate, and when he says prayer sitting, you should all observe prayer sitting.” (Sahih Muslim, Hadith 414a)
Islam also teaches us how to handle mistakes made by a spiritual leader. If the Imam makes a mistake, the congregation should remind him of it by saying Subhanallah. If the Imam does not correct the mistake, the congregation should continue to follow him. This teaching shows how unity and cooperation can be maintained even when disagreements arise. It emphasises that the strength of the group lies in its cohesion and ability to work together.
Unity and cooperation are essential for any collaboration. Islam provides us with a practical model through salat to achieve this. By standing shoulder to shoulder, following a leader, and valuing the community over individual preferences, we learn that we are stronger together than apart. This principle is universal and can be applied to all aspects of life, where unity and cooperation are crucial for success.
Conclusion
In physical, mental, and spiritual development, the environment around us plays a crucial role. For example, when someone starts training at a gym, the results may not be visible at first, and it can be easy to lose motivation. But what drives this person to continue is often the environment they are part of – seeing others succeed, being inspired by their dedication, and being surrounded by a community that shares the same goals. This creates a sense of belief that the effort will pay off despite the early challenges. Similarly, in spiritual growth, we humans are strongly influenced by our surroundings. The community plays a significant role in strengthening our faith, motivation, and will to continue on the spiritual journey.