I was particularly struck by this reading’s emphasis on the manner in which prayer shapes the attitude of the one who prayers. This emerges first in reference to the salat prayers, at whose heart lies that prostration which Katz describes as “the fundamental stance of the cosmos towards its creator” (15). It is, in this respect, an expression of humility as opposed to arrogance. In this attitude, Katz seems to imply, the Muslim imitates the angels and the rest of the cosmos, and “voluntarily” reflects his or her “inherent subordination to God” (16).
A similar suggestion is made in relation to du’a, prayers of supplication. Many, Katz observes, have argued that du’a is a kind of worship, which “expresses the appropriate creaturely posture of neediness before God” (27). In this respect, engaging in this form of prayer appears quite similar to salat: in prayer, one affirms the chasm between creature and creator, acknowledges the chasm which exists between them, and worships God by acknowledging either one’s neediness or subordination. It seems significant that, in either case, the relationship between divine and human established in prayer is a parallel reflection of the larger uncreated-created relationship.
In this respect, I am reminded of the (Roman Catholic) Liturgy of the Hours, particularly the Canticle of the Children from the book of Daniel. This prayer, which appears frequently in liturgical prayer of the Roman Rite, proceeds through the created hierarchies, inviting all of creation — climaxing in human beings — into the blessing of the creator, and drawing the one who prays it into the cosmos’s chorus of praise (“O Israel, bless the Lord,” etc). Can we compare these two understandings of Christian and Islamic prayer? Some similarities, like the cosmic acknowledgment of the creator/creature binary, seem obvious; what might be some of the differences?
Christian-Muslim relations blog 
Good post, Claude. I found Katz’s discussion of humility and acceptance of one’s place as creature within rightly-ordered hierarchy refreshing. As far as similarities and differences go, I think your response to my post helps here. Though slightly different than the Christian understanding, Islam acknowledges an ontological gap between Creator and creatures (thus the need for prostration). There’s not, however, the same conception of a moral gap due to the fall. Perhaps, Christian prayer is more focused on asking God to heal sin and its effects which have obscured the imago dei.
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