There are other aspects of worship whicl1 represent its material aspect...

There are other aspects of worship whicl1 represent its material aspect: The qibla towards whose direction each worshipper must direct his face while praying; The Haram, visited by both those who perform the pilgrimage and those who do the Umrah, around which they both perform tawaf; The Safa and Marwah, between which he runs; Jamratul Aqabah, at which he casts stones; The Mosque, which is a place especially made for adoration wherein the worshipper practices his worship.

All these are things related to the senses and tied to worship: there is no prayer without a qibla, nor tawaf without a Haram, and so on, for the sake of satisfying the part related to the senses in the worshipper and giving it its right and share of worship. This is the midway direction in organizing worship and coining it according to man's instincts as well as his particular intellectual and sensual makeup.

Two other directions face him: one of them goes to the extreme in bringing man to his senses, if the expression is accurate at all, treating him as if he had been a non-material intellect, opposing all sensual expressions of his in worship's sphere.

As long as the True Absolute, the Praised One, has no limited place or time, nor can He be represented by a statute; then H is worship has to stand on such a premise, and in the manner which enables the comparative thinking of man to address the Absolute Truth.

Such a trend of thinking is not approved by Islamic jurisprudence, for inspite of its concern about the intellectual aspects brought forth by the Hadith: "An hour's contemplation is better than a year's adoration." it also believes that pious worship, no matter how deep, cannot totally fill man's self or occupy his leisure, nor can it attach him to the Absolute Truth in all his existence, for man has never been purely an intellect.

From this realistic and objective starting point rites in Islam have been based on both intellectual and sensuous bases. The person performing his prayers is practicing by his intention an intellectual adoration, denying his Lord any limits, measurements. Or the like. For when he starts his prayer with Allah o Akbar (God is Great). while taking at the same time the holy Kaaba as a divine slogan towards which he directs his feelings and movements.

he lives worship by both intellect and feeling, logic and emotion nonmaterialistically as well as intellectually.