AMRIL ASHRAF BIN ROSLAN Metric No. 090528, Group 9
Shaikhul-Islaam Ibn Taymiyyah (rahimahullaah) said: "Ibaadah is obedience to Allaah by carrying out what He has commanded on the tongues of His messengers."
He also said: "Ibaadah is a collective term for everything which Allaah loves and is pleased with from among the sayings and inward and outward actions."
Ibn al-Qayyim said: Ibaadah - (is) Gratefulness to Him, Love of Him and Awe of Him
Ibn Katheer said:"Ibaadah in the language is humbleness (dhillah). It is sometimes said 'a levelled and smoothed road (mu'abbad) and an uneven road (ghair mu'abbad)' meaning (one has been) humbled, lowered, debased. Its usage in the Revelation: an expression of what brings together the perfection of Love, Fear and Hope (in Allaah's worship)."
Al-Qurtubee said: "The basis of Ibaadah: humbling oneself (tadhallull) and submission (khudoo') and the duties of the Sharee'ah are called 'Ibaadaat' (pl. of Ibaadah i.e. acts of worship) because the (worshippers) stick to them and perform them with submissiveness and out of humility to Allaah the Exalted."
From these statements you will realise that Ibaadah has a very wide meaning and is comprised of many matters. It will also become clear to you that many people have an incorrect and fragmented understanding of Ibaadah. Most commonly they limit the meaning of Ibaadah to prostrating, bowing, Fasting, Hajj and other acts of worship. However, this is only one aspect from the many aspects of Ibaadah.
In essence, the word Ibaadah in the language and in the Revelation has three meanings:
[1] Humbleness, Lowliness (Dhillah) and Submissiveness (Khudoo')
[2] Obedience (Taa'ah) and Compliance (Inqiyaad)
[3] Devotion, Sacrifice (Tanassuk) and Worship (Ta'alluh)
ITTIBAA' (IMITATING : A NECESSARY CONDITION OF IBADAH
As for Ittibaa' then that is also one of the meanings of the testimony that "Muhammad is the Messenger of Allaah" in that one's Ibaadah should be in agreement with and in accordance with what the Rasulullah (s.a.w) came with.
Every form of worship which is introduced and invented and which Rasulullah (s.a.w) did not come with is false and rejected, not being accepted from the one who acts upon it even if he has Iman and Ikhlaas.
The Messenger (S.A.W) said as is recorded by Ibn Khuzaimah in his Saheeh about the perfection and comprehensiveness of his Guidance: "By Him in Whose Hand is my soul. I have not left a single thing which brings you closer to Paradise and distances you from Hellfire except that I have commanded you with it and I have not left a single thing which brings you closer to Hellfire and distances you from Hellfire except that I have prohibited you from it "
In the two Saheehs of Bukhaaree and Muslim the Prophet (S.A.W) says: "Whoever introduces something into this affair of ours something which does not belong to it will have it rejected"
Muslim adds in his Saheeh from Aa'ishah that the Prophet (S.A.W) also said: "Whoever does an action which we have not commanded will have it rejected"
Furthermore, one's Ibaadah should be performed in accordance with the manner of Rasulullah (S.A.W) and that is his proven, authentic Sunnah. Abu Daawood in his Sunan reports from Ibn Eesa: "Whoever does an action in a way different from ours then it is rejected "
The great Imaam Sufyaan ath-Thawree (rahimahullaah) said "No word is accepted without action and no word and action are accepted without intention and no word action and intention are correct unless they are in accordance with the Sunnah."
From the abovementioned hadeeths we should know that:
1. The Messenger's guidance is complete and perfect, nothing has been omitted. Abu Dharr (radiallaahu-anhu) said: "The Messenger (S.A.W) did not even leave a bird flapping its wings in the sky except that he gave us knowledge regarding it"
2. Anything introduced into the religion which was not present at the time of the Messenger (S.A.W) and his Companions (radiallaahu-anhum) will be rejected. Imaam Maalik (rahimahullaah) said: "Whoever introduces something into Islam and considers it to be something good has claimed that Muhammad (S.A.W) was treacherous to his trust of Messengership"
3. Any action (of worship) which is performed without the command of Allaah or His Messenger (S.A.W) will be rejected.
4. Any action which is performed in a manner other than that of Rasulullah (S.A.W) will be rejected.
The matter has been made clear for us in the Saheeh of Muslim who reports from Jaabir ibn Abdullaah (radiallaahu-anhu) that Rasulullah (S.A.W) used to say in his sermon for a particular need: "The best of guidance is the guidance of Muhammad and the worst of affairs are the newly invented matters, for every newly invented matter is an innovation and every innovation is misguidance."
IKHLAS (SINCERITY) : A NECESSARY CONDITION OF IBADAH
As for Ikhlaas, then that is one of the meanings of the testimony "There is nothing which has the right to Ibaadah except Allah" in that your Ibaadah should be exclusively and sincerely for Allah Azzawajall. Iman by itself is not sufficient for our Ibaadah to be accepted by Allah. Rather it is necessary that your action is out of Iman in Allah and complete Ikhlaas to Him Azzawajall so that you do not make anyone a partner with Him. The Exalted said:
{Those who have iman and confuse not their iman with Injustice. For them there will be security and they are the rightly guided}
Injustice here means Shirk as was explained by the Messenger (S.A.W) to the companions (radiallaahu-anhum) and as has been recorded by Bukhaaree in the Kitaabut-Tafseer of his Saheeh.
Allaah Azzawajall has laid down a condition for the perfection of Iman, which gives its possessor security, guidance and freedom from Shirk and that is Ikhlas; the abundance of which is necessary for Ibadah to be accepted. The Exalted has said:
{And they were not commanded except with this: that they should worship Allaah, being completely sincere in the Deen}
Ikhlas is the sanctification of your speech and action from every blemish of the soul's desire. For example, desiring your beautification in the hearts of people, desiring their praise so that they say 'a scholar', 'what a brave man' or 'a doer of good'. Also included in this is running away from the criticism of the people (i.e. abandoning certain actions because people may criticise or become angry), seeking people's magnification of yourself, their aid and assistance, the fulfilment of your needs or desiring other peoples wealth and possessions - while being contented with all of that because your soul is deceived and your amazement with yourself.
Ikhlaas is not correct until you are truthful in your speech, action, striving and while you desire nothing but the Face of Allaah Azzawajall and the Home of the Hereafter.
There are some other useful definitions of Ikhlaas:
1. It is the freedom of the desire for nearness to Allaah Azzawajall from every blemish or impurity
2. It is singling out Allaah Azzawajall with ones intention in all acts of worship
3. It is forgetting the sight of the creation by continual observance of the Creator
4. It is to hide your good deeds just like you would hide your evil deeds.
Thursday, August 19, 2010
PROHIBITION OF WEALTH IN ISLAM
MUHAMAD HAZIM BIN MOKHTAR, 091939, Group 9
intro: Islam commands its followers to avoid many things. Some of them are prohibited because they contradict some of the doctrines in which a Moslem is supposed to believe. Some of them are prohibited because they are immoral or unethical or unhealthy or because they represent disobedience to the devotional duties. These prohibitions may be regarded as Islamic commandments, the violation of which may constitute a major sin. A Muslim is prohibited:
1. To steal.
2. To cheat in measuring or weighing in selling or purchasing:
"Woe to the cheaters. Who when they take the measure (of their dues) from the people, take it fully, and when they measure out to others or weigh out for them they give less than is due." 83:1-3
3. To use an orphan’s fund in a way that is not in his interest:
"And draw not nigh to the orphan's fund, except in a goodly way, till he attains his maturity, and fulfill the covenant; surely the covenant will be inquired to!" 17:34
4. To gamble.
5. To withhold the zakah which is the share of the poor in the self-supporting person’s wealth. (major sin as zakah payment is one of the pillars of islam).
The security of property.
In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection."
Along with security of life, Islam has with equal clarity and definiteness conferred the right of security of ownership of property, as mentioned earlier with reference to the address of the Farewell Hajj.
On the other hand, the Holy Quran goes so far as to declare that the taking of people's possessions or property is completely prohibited unless they are acquired by lawful means as permitted in the Laws of God. The Law of God categorically declares "Do not devour one another's wealth by false and illegal means" (2:188).
Sancity of property (in war).
The Muslims have also been prohibited from taking anything from the general public of a conquered country without paying for it.
If in a war the Muslim army occupies an area of the enemy country, and is encamped there, it does not have the right to use the things belonging to the people without their consent.
If they need anything, they should purchase it from the local population or should obtain permission from the owners.
For example: Abu Bakr al-Siddiq, while instructing the Muslim armies being despatched to the battlefront would go to the extent of saying that Muslim soldiers should not even use the milk of the milch cattle without the permission of their owners.
Prohibition of riba.
Riba is an Arabic word that means increment or increase. But the Qur'an did not mean any increment as it refers to an increment in a specific transaction: the riba that was common and known among the Arabs and other nations at the time of revelation.
This is why the reference in the Qur'an came to the" riba ". This transaction was done in either of two ways:
(1) deferring an already-existing and due debt to a new maturity provided the amount of debt is increased.
(2) giving a loan that is due with an increment after a given period of time.
Islam, like other monotheistic religions, condemns and prohibits riba. The prohibition of riba in Islam is given in strong and clear-cut terms. Almighty Allah says in the Qur'an,
[But Allah has permitted trade and forbidden usury.] (Al-Baqarah 2:275)
[Allah has blighted usury.](Al-Baqarah 2:276)
[O you who believe, observe your duty to Allah and give up what remains (due to you) from usury if you are (in truth) believers, but if you do it not, take notice of war from Allah and His Messenger.] (Al-Baqarah 2:278-279)
No other sin is prohibited in the Qur'an with a notice of war from Allah and His Messenger! The traditions of Prophet Muhammad (peace and blessings be upon him) contain several statements that condemn riba and consider its practices as one of the gravest sins that invoke a curse or wrath from Allah. In one of the hadiths , the Prophet (peace and blessings be upon him) said,
"The wrath of Allah is on the taker of riba, its giver, its writer, and its two witnesses." (Al Albani, Al-Jami` Al-Sahih, 5089)
Finally, there are no measuring tools or criteria to estimate the contribution of a loan to increments, especially that an asset is also exposed to declining by the same virtue that it may develop increments. Consequently, a personal loan must remain personal and it deserves thanks, gratitude, and appreciation from the borrower. It may be a reward from Allah, too, but it is not a contributor to creation of value.
In conclusion, there are many prohibitions in Islam regarding to wealth and property. Therefore, as a muslim, we must obey this prohibition so that our life will be in the blessing of Allah. Insyallah….
intro: Islam commands its followers to avoid many things. Some of them are prohibited because they contradict some of the doctrines in which a Moslem is supposed to believe. Some of them are prohibited because they are immoral or unethical or unhealthy or because they represent disobedience to the devotional duties. These prohibitions may be regarded as Islamic commandments, the violation of which may constitute a major sin. A Muslim is prohibited:
1. To steal.
2. To cheat in measuring or weighing in selling or purchasing:
"Woe to the cheaters. Who when they take the measure (of their dues) from the people, take it fully, and when they measure out to others or weigh out for them they give less than is due." 83:1-3
3. To use an orphan’s fund in a way that is not in his interest:
"And draw not nigh to the orphan's fund, except in a goodly way, till he attains his maturity, and fulfill the covenant; surely the covenant will be inquired to!" 17:34
4. To gamble.
5. To withhold the zakah which is the share of the poor in the self-supporting person’s wealth. (major sin as zakah payment is one of the pillars of islam).
The security of property.
In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection."
Along with security of life, Islam has with equal clarity and definiteness conferred the right of security of ownership of property, as mentioned earlier with reference to the address of the Farewell Hajj.
On the other hand, the Holy Quran goes so far as to declare that the taking of people's possessions or property is completely prohibited unless they are acquired by lawful means as permitted in the Laws of God. The Law of God categorically declares "Do not devour one another's wealth by false and illegal means" (2:188).
Sancity of property (in war).
The Muslims have also been prohibited from taking anything from the general public of a conquered country without paying for it.
If in a war the Muslim army occupies an area of the enemy country, and is encamped there, it does not have the right to use the things belonging to the people without their consent.
If they need anything, they should purchase it from the local population or should obtain permission from the owners.
For example: Abu Bakr al-Siddiq, while instructing the Muslim armies being despatched to the battlefront would go to the extent of saying that Muslim soldiers should not even use the milk of the milch cattle without the permission of their owners.
Prohibition of riba.
Riba is an Arabic word that means increment or increase. But the Qur'an did not mean any increment as it refers to an increment in a specific transaction: the riba that was common and known among the Arabs and other nations at the time of revelation.
This is why the reference in the Qur'an came to the" riba ". This transaction was done in either of two ways:
(1) deferring an already-existing and due debt to a new maturity provided the amount of debt is increased.
(2) giving a loan that is due with an increment after a given period of time.
Islam, like other monotheistic religions, condemns and prohibits riba. The prohibition of riba in Islam is given in strong and clear-cut terms. Almighty Allah says in the Qur'an,
[But Allah has permitted trade and forbidden usury.] (Al-Baqarah 2:275)
[Allah has blighted usury.](Al-Baqarah 2:276)
[O you who believe, observe your duty to Allah and give up what remains (due to you) from usury if you are (in truth) believers, but if you do it not, take notice of war from Allah and His Messenger.] (Al-Baqarah 2:278-279)
No other sin is prohibited in the Qur'an with a notice of war from Allah and His Messenger! The traditions of Prophet Muhammad (peace and blessings be upon him) contain several statements that condemn riba and consider its practices as one of the gravest sins that invoke a curse or wrath from Allah. In one of the hadiths , the Prophet (peace and blessings be upon him) said,
"The wrath of Allah is on the taker of riba, its giver, its writer, and its two witnesses." (Al Albani, Al-Jami` Al-Sahih, 5089)
Finally, there are no measuring tools or criteria to estimate the contribution of a loan to increments, especially that an asset is also exposed to declining by the same virtue that it may develop increments. Consequently, a personal loan must remain personal and it deserves thanks, gratitude, and appreciation from the borrower. It may be a reward from Allah, too, but it is not a contributor to creation of value.
In conclusion, there are many prohibitions in Islam regarding to wealth and property. Therefore, as a muslim, we must obey this prohibition so that our life will be in the blessing of Allah. Insyallah….
ISLAMIC LEGAL SYSTEM IN MALAYSIA
Amirul Arif Bin Abdul Rahman 080396
Many countries practice this law as a whole. Saudi Arabia for example, they enforce total hudud. If you make a mistake, you will be punished the Islamic way.
While in Malaysia, syaria courts only deal with family matters, along with several other offences regarding islam. But, only muslim were tried under the syariah law. For example, if a muslim commit zina with a non-muslim, only the muslim is being tried in the syariah court. The punishment is unislamic nevertheless.
In Malaysia, we have a dual judicial system. Civil law and syaria law. Civil laws is made and amended by the Parliament, while most of the syaria law is made and amended by Dewan Undangan Negeri. Religious matters are under the power of the ruler of states or by the Sultan. Means, we have 14 different syaria laws which is different in every states. Laws in Selangor are not the same as the law in Johor or Kelantan.
Sultan also has a power to pardon you if you are convicted under his state’s syariah law. This is the same as the power of high priest. They can pardon people’s sin. But not many of the sultan have done this before.
Syariah court in Malaysia does not have many power, for example a person can only be sentenced to in a limit of 3 years of prison, Rm5000 fine, or 6 strokes of rotan. Beyond that, you have to be tried in a civil court. For example, if you drink wine, you should get 80 counts of rotan, but the syaria court only have the authority to give 6 counts of it under the federal constitution.
Furthermore, under federal constitution, females cannot be canned. In the case of Kartika Sari Dewi, She have been found guilty of drinking wine in the public and have been sentenced to 6 strokes of rotan under Pahang syaria enactments but they cannot do it because the prison authority does not have any guidelines of doing it. In other words, they do not know how to cane her the Islamic way. At last, the Sultan of Pahang converted her sentence to community service. However, according to Kartika herself, she would rather be caned because she wanted to follow the Islamic way. Furthermore, there were 6 females that have been caned under syariah authority 2 days before Kartika’s punishment is converted.
The fight between the supporters of Islamic Legal System and their opposing side has been a long fight since the Reid’s Commission is established to make a constitution for the federation of Malaysia.
Many argued that in a multi-cultural country like us, we should have a dual legal system. Other argues that it is not our place to question the orders of Allah.
Either way, it was the Malaysian muslim themselves that rejects syariah laws. Maybe it is our own fault that muslim world become weak.
Many countries practice this law as a whole. Saudi Arabia for example, they enforce total hudud. If you make a mistake, you will be punished the Islamic way.
While in Malaysia, syaria courts only deal with family matters, along with several other offences regarding islam. But, only muslim were tried under the syariah law. For example, if a muslim commit zina with a non-muslim, only the muslim is being tried in the syariah court. The punishment is unislamic nevertheless.
In Malaysia, we have a dual judicial system. Civil law and syaria law. Civil laws is made and amended by the Parliament, while most of the syaria law is made and amended by Dewan Undangan Negeri. Religious matters are under the power of the ruler of states or by the Sultan. Means, we have 14 different syaria laws which is different in every states. Laws in Selangor are not the same as the law in Johor or Kelantan.
Sultan also has a power to pardon you if you are convicted under his state’s syariah law. This is the same as the power of high priest. They can pardon people’s sin. But not many of the sultan have done this before.
Syariah court in Malaysia does not have many power, for example a person can only be sentenced to in a limit of 3 years of prison, Rm5000 fine, or 6 strokes of rotan. Beyond that, you have to be tried in a civil court. For example, if you drink wine, you should get 80 counts of rotan, but the syaria court only have the authority to give 6 counts of it under the federal constitution.
Furthermore, under federal constitution, females cannot be canned. In the case of Kartika Sari Dewi, She have been found guilty of drinking wine in the public and have been sentenced to 6 strokes of rotan under Pahang syaria enactments but they cannot do it because the prison authority does not have any guidelines of doing it. In other words, they do not know how to cane her the Islamic way. At last, the Sultan of Pahang converted her sentence to community service. However, according to Kartika herself, she would rather be caned because she wanted to follow the Islamic way. Furthermore, there were 6 females that have been caned under syariah authority 2 days before Kartika’s punishment is converted.
The fight between the supporters of Islamic Legal System and their opposing side has been a long fight since the Reid’s Commission is established to make a constitution for the federation of Malaysia.
Many argued that in a multi-cultural country like us, we should have a dual legal system. Other argues that it is not our place to question the orders of Allah.
Either way, it was the Malaysian muslim themselves that rejects syariah laws. Maybe it is our own fault that muslim world become weak.
FREEDOM TO CRITICIZE
WAN ABDUL HAFIZ BIN WAN MOHD NOR, 094832, Group 9
Freedom to criticize means that the absence of restraints upon the ability of individual or groups to tell the truth and expose transgression even when this entails opposing the ruling authorities.
People are granted the freedom to criticise. The freedom to criticise used as a torchlight which to find the truth, and to search for the right course in order to benefit the community. It must not be used as a means to disunite or confuse,nor as a means of self aggrandisement. Everyone should not afraid to critics if it is true. Hadith instructs the muslims as follows,”Be not weak in character of Imma’ah that means character of saying”. If people act rightly we too shall act rightly, and if they act unjustly we do too shall do so.
Everyone is accountable, no one is beyond criticism and all criticism should partake of the essence of nasihah. Freedom to criticise must not be based on suspicion. Muslims are specifically instructed in the Quran and the sunnah to avoid indulgence in both suspicion and doubt. There are three conditions which need to be met in order to ensure the validity of a given criticism.
Firstly, it is necessary to establish the facts and ascertain the grounds on which criticism is based quranic ayath.The Quran requires that facts must be investigated first before reaching any conclusion which may otherwise prove to be unfounded and regrettable. So, it means that we can critics about anything to avoid much suspicion and to get the true answer because for some varieties of suspicion are sinful.
Second condition is the critics must be convinced of the moral uprightness of his opinion. For, unless a person believes that what he says is the truth he must not say it, otherwise he is guilty of either hypocrisy or lies which both are forbidden.
Quranic ayath.
The Quran declares that the hypocrites will be in the lowest reaches of hell. However, if a person believes himself to be right in expressing a critical opinion, and yet the opposite is found to be the case, then he is not to be blamed. This is directly proportional to the hadith which declares,”The person who knowingly argues for what is false shall remain afflicted with the wrath og God until he ceases his false argument and desists from it.
The last condition it must must be proportionate to its object. This means that the words used and the manner of criticism should suit the occasion. It must be neither too harsh nor too feeble. However it must also be corteous and effective. Indeed, when the critique is aimed at something that compromise aspects contrary to Islamic values that al-munkar, perseverance is recommended until the criticism bears fruit. For example, if a person sees evil being committed should change it by his hand, but if he is unable to do that he should change it with his words, and if he is unable to do that he shoul denounce the evil in his heart.
As a conclusion for this, it is allowed to every muslim for the freedom to criticise. This freedom to criticise have been exist for a long time in Islam. In al-Sibai’s assessment, the president of Abu Bakr and Umar b. Al-Khattab indicates clearly that they recognized the citizen’s freedom to criticise government leaders. The fact that they listened to such criticism and often responded to it is proven by historical evidence.
Freedom to criticize means that the absence of restraints upon the ability of individual or groups to tell the truth and expose transgression even when this entails opposing the ruling authorities.
People are granted the freedom to criticise. The freedom to criticise used as a torchlight which to find the truth, and to search for the right course in order to benefit the community. It must not be used as a means to disunite or confuse,nor as a means of self aggrandisement. Everyone should not afraid to critics if it is true. Hadith instructs the muslims as follows,”Be not weak in character of Imma’ah that means character of saying”. If people act rightly we too shall act rightly, and if they act unjustly we do too shall do so.
Everyone is accountable, no one is beyond criticism and all criticism should partake of the essence of nasihah. Freedom to criticise must not be based on suspicion. Muslims are specifically instructed in the Quran and the sunnah to avoid indulgence in both suspicion and doubt. There are three conditions which need to be met in order to ensure the validity of a given criticism.
Firstly, it is necessary to establish the facts and ascertain the grounds on which criticism is based quranic ayath.The Quran requires that facts must be investigated first before reaching any conclusion which may otherwise prove to be unfounded and regrettable. So, it means that we can critics about anything to avoid much suspicion and to get the true answer because for some varieties of suspicion are sinful.
Second condition is the critics must be convinced of the moral uprightness of his opinion. For, unless a person believes that what he says is the truth he must not say it, otherwise he is guilty of either hypocrisy or lies which both are forbidden.
Quranic ayath.
The Quran declares that the hypocrites will be in the lowest reaches of hell. However, if a person believes himself to be right in expressing a critical opinion, and yet the opposite is found to be the case, then he is not to be blamed. This is directly proportional to the hadith which declares,”The person who knowingly argues for what is false shall remain afflicted with the wrath og God until he ceases his false argument and desists from it.
The last condition it must must be proportionate to its object. This means that the words used and the manner of criticism should suit the occasion. It must be neither too harsh nor too feeble. However it must also be corteous and effective. Indeed, when the critique is aimed at something that compromise aspects contrary to Islamic values that al-munkar, perseverance is recommended until the criticism bears fruit. For example, if a person sees evil being committed should change it by his hand, but if he is unable to do that he should change it with his words, and if he is unable to do that he shoul denounce the evil in his heart.
As a conclusion for this, it is allowed to every muslim for the freedom to criticise. This freedom to criticise have been exist for a long time in Islam. In al-Sibai’s assessment, the president of Abu Bakr and Umar b. Al-Khattab indicates clearly that they recognized the citizen’s freedom to criticise government leaders. The fact that they listened to such criticism and often responded to it is proven by historical evidence.
COMPREHENSIVENESS IN ISLAM
Introduction
Islam is the message for all times, the message is from it was revealed up to today and the next.The message that bring by prophet Muhammad(SAW)is eternal till the day of judgement. The message contain, moral, basis and article of faith are the same from the first prophet up to the last prophet of Muhammad(SAW)
(2:128) .This verse give a deep mean which it others prophet also had pray to allah to make their as muslim. This prove that Islam is a comprehensiveness religion. The message is for the whole world, in all phase of life not specific age but for all age and it message in every fields of life, which it mean it for without look at his material status and it ethical .Eventhough, before the prophet Muhammad .Others prophet had mention about islam.This show islam is comprehensive religion and it valid for the whole time.
(49:13) .In this verse allah had mention that he had create human into many nations and tribe and allah has full knowledge with all things.This mean eventhough human is different in their nation or their tribe which mean they had different way of life but they still can follow the rules of islam in their life. This show that allah had islam as a comprehensive religion as it for all his creatures.
Islam touch in every aspect of our life such as Islamic law, marriage, and punishment. “marry such women seem good to you” .This one example comprehensiveness in islam,it touch about marriage.this sentence mean that islam teach us how to choose our marriage patner.It mention that we should marriage some that good in personality not only in physically or just based on beautiful.This example show the comprehensive in islam as it teach us all aspect in our life eventhough it is the simple one.
Besides that,in the comprehensiveness in Islamic teachings, it teach us everything in clearly.For example in faith,it teach us clear view about god,man ,satan and living of here after.For ethic it covers all aspect of life,spiritual,physical,religious,worldly intelectuall,emotional and individual. It comprehensiveness because it not only teach us the way to live in the world but also the way to get good life in the here after. “United heart and souls” . Which mean it consist all aspect.This show the comprehensiveness of islam as it balance between world and the world of here after(judgment day).
This comprehensive nature of Islam should be matched by a comprehensive understanding of this important character of Islam and also by a comprehensive commitment to all its commandments and rules where no part of it is to be ignored or neglected.Our understanding of Islam should be comprehensive. Our commitment to Islam should also be comprehensive.
It is contrary to Islam only to accept one part of Islam and ignore the rest. It is not right to take one part of Islam and treat it as the whole of Islam. It is not right to take Creed and faith and neglect or ignore worship and morality.
It is not right to take worship and turn our backs to morality and good manners. Morality and good manners are the fruit of proper worship and are part of good faith. At the same time it is not right to focus on morality and indulge in innovations, and neglect proper worship and sound faith. And it also not right to take faith, morality and worship and then reject the Islamic Shari ‘a or to believe that Islam and its rules and principles are to be kept within the walls of mosques. Islam is not a seasonal religion. It is not only for Fridays and Ramadan. Islam is Comprehensive
As conclusion,Islam is the comprehensive religion as it consist all aspect in our life. It touch many aspect even abot the way to clean our self.We also be teach about faith,worship,ethic and laws and regulations.The most important that Islam is valid until the day of judgment. Islam is the religion that made by allah.So it is the only religion that is approve by allah.
Islam is the message for all times, the message is from it was revealed up to today and the next.The message that bring by prophet Muhammad(SAW)is eternal till the day of judgement. The message contain, moral, basis and article of faith are the same from the first prophet up to the last prophet of Muhammad(SAW)
(2:128) .This verse give a deep mean which it others prophet also had pray to allah to make their as muslim. This prove that Islam is a comprehensiveness religion. The message is for the whole world, in all phase of life not specific age but for all age and it message in every fields of life, which it mean it for without look at his material status and it ethical .Eventhough, before the prophet Muhammad .Others prophet had mention about islam.This show islam is comprehensive religion and it valid for the whole time.
(49:13) .In this verse allah had mention that he had create human into many nations and tribe and allah has full knowledge with all things.This mean eventhough human is different in their nation or their tribe which mean they had different way of life but they still can follow the rules of islam in their life. This show that allah had islam as a comprehensive religion as it for all his creatures.
Islam touch in every aspect of our life such as Islamic law, marriage, and punishment. “marry such women seem good to you” .This one example comprehensiveness in islam,it touch about marriage.this sentence mean that islam teach us how to choose our marriage patner.It mention that we should marriage some that good in personality not only in physically or just based on beautiful.This example show the comprehensive in islam as it teach us all aspect in our life eventhough it is the simple one.
Besides that,in the comprehensiveness in Islamic teachings, it teach us everything in clearly.For example in faith,it teach us clear view about god,man ,satan and living of here after.For ethic it covers all aspect of life,spiritual,physical,religious,worldly intelectuall,emotional and individual. It comprehensiveness because it not only teach us the way to live in the world but also the way to get good life in the here after. “United heart and souls” . Which mean it consist all aspect.This show the comprehensiveness of islam as it balance between world and the world of here after(judgment day).
This comprehensive nature of Islam should be matched by a comprehensive understanding of this important character of Islam and also by a comprehensive commitment to all its commandments and rules where no part of it is to be ignored or neglected.Our understanding of Islam should be comprehensive. Our commitment to Islam should also be comprehensive.
It is contrary to Islam only to accept one part of Islam and ignore the rest. It is not right to take one part of Islam and treat it as the whole of Islam. It is not right to take Creed and faith and neglect or ignore worship and morality.
It is not right to take worship and turn our backs to morality and good manners. Morality and good manners are the fruit of proper worship and are part of good faith. At the same time it is not right to focus on morality and indulge in innovations, and neglect proper worship and sound faith. And it also not right to take faith, morality and worship and then reject the Islamic Shari ‘a or to believe that Islam and its rules and principles are to be kept within the walls of mosques. Islam is not a seasonal religion. It is not only for Fridays and Ramadan. Islam is Comprehensive
As conclusion,Islam is the comprehensive religion as it consist all aspect in our life. It touch many aspect even abot the way to clean our self.We also be teach about faith,worship,ethic and laws and regulations.The most important that Islam is valid until the day of judgment. Islam is the religion that made by allah.So it is the only religion that is approve by allah.
THE BALANCED MEDIAN
Mohammad rafiq bin md zain, 091587, group 9
a term extracted from the Arabic word "wasat" which means "middle of the road", and " center of the circle".Wasat is said to be the midst of extremes such as hot and cold, rich and poor, tall and short, big and small, empty and full, generosity and stinginess, courage and cowardice.
In English, it means moderation, mid-ground, and centrism.
In Holy Quran it means justice, righteousness,and goodness.
moderation is an Islamic principle for social life; this wasatiyyah is an antidote to ... ghuluww (excessiveness), tanattu' (harshness), tashaddud (severity), tatarruf (extremism) ... in all its forms. Wasatiyyah should not, however, be misconstrued as compromise on principles or undermining of universal ethics; for what practical, social and ethical value can person of faith have in the absence of principles .
Moderation In Islam
-Moderation in Islam means that one does not exaggerate and go beyond the limit set by Allah, and that one does not neglect it and fall short of the limit set by Allah.
- Moderation in religion means following the example of the Prophet(pbuh)
Aspect of Moderation in Islam.
1)Worship
-antidote to extremism
Extremism here indicates to those people that doing ibadah exaggeratedly and going beyond the limit set by Allah and does not follow the sunnah of Prophet(pbuh)
e.g:- Extremism is condemned as the Prophet said; I warn you regarding ghuluww/extremism, because communities before you were destroyed due to extremism [Nisa'i] Greater still is the warning against extremism in religion, as Allah warns "la taghlu fi dinikum" / do not be extreme in your religion. [Qur'an 4:171]
e.g:- -balance between religious duty and overzealous religiosity (eg. The three companions who vowed to engage in obsessive ritual and abstention and the Prophet responded ... By Allah, I fear Allah more then you do, and I am most obedient and dutiful among you to Him, but still I fast (some days) and I don't fast (other days), I pray at night and I also sleep (meaning he does not pray all night), and I married. So, whoever does not follow my sunnah (way of life) does not belong to me." [Bukhari]
-
2)Constancy and Flexibility
Islam is moderate to the believers, as there is a constancy and flexibility to the worshippers.For instance example; 5 times prayers is an obligation to each and every muslim in this world but there is some flexibility for those who facing problem such as sick or handicapped.Those people still need to perform the prayer but in their special ways,if possible sit then sit,if not then laying because Allah never burden you more than you can bear.
- between our abilities and responsibilities [Qur'an 2:286]
-(eg. Prayer is an obligation, but its performance needs to be done only to the best of the individual's ability, standing, if not possible, then sitting, if not then laying down because Allah does not place a burden upon you more than you can bear [Qur'an 2:286]. Furthermore, religion is not intended to cause difficulty or unnecessary inconvenience [Qur'an 22:78]
3)Here and Hereafter
-the teachings of Islam are balanced in all of their aspects. Islam does not preach complete rejection of all worldly pleasures in view of the life hereafter; and on the other hand it does not teach that earthly life is only for pleasure and enjoyment. In Islam, wealth and worldly pleasures can be partaken of in this life as long as they are enjoyed in a way that is in obedience to God. However, Muslims are taught to keep in mind that the life hereafter is their ultimate goal, and therefore one should be charitable and not become too attached to worldly things.
e.g:- to fulfil the 5th pillar of Islam that is going to visit Kaabah(pilgrimage) that would cost a large amount of money.So, in other to do it man need stick to worldly matter, that is finding job to earns money.In that case, it is the prove that Islam does not reject completely the worldly matters.
\4)Individuality and Collectivity
A focus on the characteristics and values that Islam emphasizes, whether individualistic or societal; a rejection of those who assume ritualistic worship to be the ultimate end and of those who assume character to be everything.Islam is the religion that cares about the individuality priority and the collectivity matters.In some action or things the individuality is given priority but in sometimes the collectivity takes place.
Individual responsibility;Allah never burden us,unless with the things that we can.
-protects country,collectivity(ummah) and country.
e.g:-the prayer as obligation,we can choose to pray alone or in jumaah(congregationally) but during Friday it is an obligation to every places to have a congregational jumaat prayer.
Verses 49:4 state that we should not get into other people matter without their will to give them their individual priority.
5)Revealation and minds
Islam is the religion does not force it believers to accept what that the Quran said without knowing the real function of it.The believers is given a chance to think before accepting whatever being given by the Quran.
Verses 49:12 state that you people were be given freedom of tought and critism; if you like Islam do it,if you do not like go.
6)Past and future
Islam asked us to concentrated to whatever we have now, not what had happened in past and not what will happen in the future.But not forgetting those past and neglecting the future, as for now we were asked to concentrated what we have now to improve the past and try to make a better future out of what we get now.
‘those who regretting about the past and dreaming about the future are foolish,the best is concentrating what you have now’
a term extracted from the Arabic word "wasat" which means "middle of the road", and " center of the circle".Wasat is said to be the midst of extremes such as hot and cold, rich and poor, tall and short, big and small, empty and full, generosity and stinginess, courage and cowardice.
In English, it means moderation, mid-ground, and centrism.
In Holy Quran it means justice, righteousness,and goodness.
moderation is an Islamic principle for social life; this wasatiyyah is an antidote to ... ghuluww (excessiveness), tanattu' (harshness), tashaddud (severity), tatarruf (extremism) ... in all its forms. Wasatiyyah should not, however, be misconstrued as compromise on principles or undermining of universal ethics; for what practical, social and ethical value can person of faith have in the absence of principles .
Moderation In Islam
-Moderation in Islam means that one does not exaggerate and go beyond the limit set by Allah, and that one does not neglect it and fall short of the limit set by Allah.
- Moderation in religion means following the example of the Prophet(pbuh)
Aspect of Moderation in Islam.
1)Worship
-antidote to extremism
Extremism here indicates to those people that doing ibadah exaggeratedly and going beyond the limit set by Allah and does not follow the sunnah of Prophet(pbuh)
e.g:- Extremism is condemned as the Prophet said; I warn you regarding ghuluww/extremism, because communities before you were destroyed due to extremism [Nisa'i] Greater still is the warning against extremism in religion, as Allah warns "la taghlu fi dinikum" / do not be extreme in your religion. [Qur'an 4:171]
e.g:- -balance between religious duty and overzealous religiosity (eg. The three companions who vowed to engage in obsessive ritual and abstention and the Prophet responded ... By Allah, I fear Allah more then you do, and I am most obedient and dutiful among you to Him, but still I fast (some days) and I don't fast (other days), I pray at night and I also sleep (meaning he does not pray all night), and I married. So, whoever does not follow my sunnah (way of life) does not belong to me." [Bukhari]
-
2)Constancy and Flexibility
Islam is moderate to the believers, as there is a constancy and flexibility to the worshippers.For instance example; 5 times prayers is an obligation to each and every muslim in this world but there is some flexibility for those who facing problem such as sick or handicapped.Those people still need to perform the prayer but in their special ways,if possible sit then sit,if not then laying because Allah never burden you more than you can bear.
- between our abilities and responsibilities [Qur'an 2:286]
-(eg. Prayer is an obligation, but its performance needs to be done only to the best of the individual's ability, standing, if not possible, then sitting, if not then laying down because Allah does not place a burden upon you more than you can bear [Qur'an 2:286]. Furthermore, religion is not intended to cause difficulty or unnecessary inconvenience [Qur'an 22:78]
3)Here and Hereafter
-the teachings of Islam are balanced in all of their aspects. Islam does not preach complete rejection of all worldly pleasures in view of the life hereafter; and on the other hand it does not teach that earthly life is only for pleasure and enjoyment. In Islam, wealth and worldly pleasures can be partaken of in this life as long as they are enjoyed in a way that is in obedience to God. However, Muslims are taught to keep in mind that the life hereafter is their ultimate goal, and therefore one should be charitable and not become too attached to worldly things.
e.g:- to fulfil the 5th pillar of Islam that is going to visit Kaabah(pilgrimage) that would cost a large amount of money.So, in other to do it man need stick to worldly matter, that is finding job to earns money.In that case, it is the prove that Islam does not reject completely the worldly matters.
\4)Individuality and Collectivity
A focus on the characteristics and values that Islam emphasizes, whether individualistic or societal; a rejection of those who assume ritualistic worship to be the ultimate end and of those who assume character to be everything.Islam is the religion that cares about the individuality priority and the collectivity matters.In some action or things the individuality is given priority but in sometimes the collectivity takes place.
Individual responsibility;Allah never burden us,unless with the things that we can.
-protects country,collectivity(ummah) and country.
e.g:-the prayer as obligation,we can choose to pray alone or in jumaah(congregationally) but during Friday it is an obligation to every places to have a congregational jumaat prayer.
Verses 49:4 state that we should not get into other people matter without their will to give them their individual priority.
5)Revealation and minds
Islam is the religion does not force it believers to accept what that the Quran said without knowing the real function of it.The believers is given a chance to think before accepting whatever being given by the Quran.
Verses 49:12 state that you people were be given freedom of tought and critism; if you like Islam do it,if you do not like go.
6)Past and future
Islam asked us to concentrated to whatever we have now, not what had happened in past and not what will happen in the future.But not forgetting those past and neglecting the future, as for now we were asked to concentrated what we have now to improve the past and try to make a better future out of what we get now.
‘those who regretting about the past and dreaming about the future are foolish,the best is concentrating what you have now’
RABBANIYYAH, GODLINESS
MUHAMMAD KUSHAIRY BIN MASDI, 092377, Group 9
All Muslims know that God is impossible to understand unless He introduces himself, due to the fact that God is beyond the range of human vision and senses. Therefore, God tells people who He is through the prophet.
The Qur’an insists the existence of a unique being that transcends the world, and is independent of creation, Q[112:1-4] and Q[6:133].
Tawheed—the belief that there is only one god—is Islam’s fundamental theological concept. Even the first part of the syahadah (the first step towards Islam) declares that there is no god but God. God is beyond all comprehension, Muslims are not expected to visualize God, but to worship and adore Him at all times.
The Qur’an described God by certain attributes and names, the most common ones al-rahman, meaning “The Compassionate” and al-rahim, meaning “The Merciful”.
99 Names of God in Islam
The names of God are which Muslims regard God and are continuously mentioned in the Qur’an and Sunnah, amongst other places. For example, the Basmalah which is recited before almost all surat in the Qur’an. It alone has two of God’s names, ar-rahman and ar-rahim. Even ayat as little as two of them, Q[59:22-24] has about 17 names of God.
According to Islamic belief, Allah is the proper name of God. Traditions state that all these 99 names refer to Allah, the supreme and all-comprehensive divine name.
Tawheed and Faith
The qur’an tells us that everything God has created has a purpose here on earth. Humans are created for the sole purpose of praising and worshipping God, Q[51:56]. In fact, not only does humans have to worship God, inanimate objects bow to God, too, Q[17:44].
However, God does not need humans or other creations to worship Him. Rather, worshipping Him has its own fulfilment, reward and eventually being the true purpose of existence. His creations worship God not only to manifest His glory, but also to achieve our dignity.
His Godliness
God in Islam is not only majestic; He is also a personal God. According to the Qur’an, God is nearer to a person than his own jugular vein, Q[50:16]. Furthermore, God responds to those in need whenever they call (which is very much encouraged by Him).
The Qur’an describes God as being fully aware (omniscient) of everything that happens in the universe, including private thoughts and feelings. The Holy Book insists that one cannot hide anything from God.
Cross-religion comparison
GOD IN ISLAM vs. GOD IN JUDAISM
Francis Edwards Peters said that “The Qur’an insists, Muslims believe, and historians affirm that Muhammad and his followers worship the same God as the Jews, Q[29:46]. The Qur’an’s Allah is the same Creator God who covenanted with Abraham (Ibrahim a.s.).” He also states that the Qur’an portrays Allah as both more powerful and more remote than Yahweh, and as a universal deity, unlike Yahweh who closely follows Israelites.
GOD IN ISLAM vs. GOD IN CHRISTIANITY
Islam strongly rejects the Christian belief in Trinity (God is three persons in one being). This contradicts with the Islamic belief in the Oneness of God. In the Islamic conception of God, God’s presence is believed to be everywhere, and yet he is not incarnated in anything.
The traditional view of Christianity was that Muhammad’s God is the same as Jesus’ God. Ludovico Marraci (1734), the confessor of Pope Innocent XI, states:
“That both Mohammed and those his followers who are reckoned orthodox, had and continue to have just and true notions of God and his attributes, appears so plain from the Koran itself and all the Muslim laws, that it would be loss of time to refute those who suppose the God of Mohammed to be different from the true God.”
CONCLUSION
God (Allah) in Islam is the one true god of all known and unknown religions, the only god worthy of worship and praise, not only by humans but all His creations. Even traditional Judaism and Christianity stated that Muhammad’s God is at least more powerful than their own god. God is everywhere, nearer than everyone’s own jugular vein and always within reach.
All Muslims know that God is impossible to understand unless He introduces himself, due to the fact that God is beyond the range of human vision and senses. Therefore, God tells people who He is through the prophet.
The Qur’an insists the existence of a unique being that transcends the world, and is independent of creation, Q[112:1-4] and Q[6:133].
Tawheed—the belief that there is only one god—is Islam’s fundamental theological concept. Even the first part of the syahadah (the first step towards Islam) declares that there is no god but God. God is beyond all comprehension, Muslims are not expected to visualize God, but to worship and adore Him at all times.
The Qur’an described God by certain attributes and names, the most common ones al-rahman, meaning “The Compassionate” and al-rahim, meaning “The Merciful”.
99 Names of God in Islam
The names of God are which Muslims regard God and are continuously mentioned in the Qur’an and Sunnah, amongst other places. For example, the Basmalah which is recited before almost all surat in the Qur’an. It alone has two of God’s names, ar-rahman and ar-rahim. Even ayat as little as two of them, Q[59:22-24] has about 17 names of God.
According to Islamic belief, Allah is the proper name of God. Traditions state that all these 99 names refer to Allah, the supreme and all-comprehensive divine name.
Tawheed and Faith
The qur’an tells us that everything God has created has a purpose here on earth. Humans are created for the sole purpose of praising and worshipping God, Q[51:56]. In fact, not only does humans have to worship God, inanimate objects bow to God, too, Q[17:44].
However, God does not need humans or other creations to worship Him. Rather, worshipping Him has its own fulfilment, reward and eventually being the true purpose of existence. His creations worship God not only to manifest His glory, but also to achieve our dignity.
His Godliness
God in Islam is not only majestic; He is also a personal God. According to the Qur’an, God is nearer to a person than his own jugular vein, Q[50:16]. Furthermore, God responds to those in need whenever they call (which is very much encouraged by Him).
The Qur’an describes God as being fully aware (omniscient) of everything that happens in the universe, including private thoughts and feelings. The Holy Book insists that one cannot hide anything from God.
Cross-religion comparison
GOD IN ISLAM vs. GOD IN JUDAISM
Francis Edwards Peters said that “The Qur’an insists, Muslims believe, and historians affirm that Muhammad and his followers worship the same God as the Jews, Q[29:46]. The Qur’an’s Allah is the same Creator God who covenanted with Abraham (Ibrahim a.s.).” He also states that the Qur’an portrays Allah as both more powerful and more remote than Yahweh, and as a universal deity, unlike Yahweh who closely follows Israelites.
GOD IN ISLAM vs. GOD IN CHRISTIANITY
Islam strongly rejects the Christian belief in Trinity (God is three persons in one being). This contradicts with the Islamic belief in the Oneness of God. In the Islamic conception of God, God’s presence is believed to be everywhere, and yet he is not incarnated in anything.
The traditional view of Christianity was that Muhammad’s God is the same as Jesus’ God. Ludovico Marraci (1734), the confessor of Pope Innocent XI, states:
“That both Mohammed and those his followers who are reckoned orthodox, had and continue to have just and true notions of God and his attributes, appears so plain from the Koran itself and all the Muslim laws, that it would be loss of time to refute those who suppose the God of Mohammed to be different from the true God.”
CONCLUSION
God (Allah) in Islam is the one true god of all known and unknown religions, the only god worthy of worship and praise, not only by humans but all His creations. Even traditional Judaism and Christianity stated that Muhammad’s God is at least more powerful than their own god. God is everywhere, nearer than everyone’s own jugular vein and always within reach.
WHAT IS ISLAM?
Firdaus 095815, Group 9
Islam is a religion and people who follow this religion called as Muslims.The term ISLAM is based on Arabic word,the root word itself SLM which means among other things,peace,purity,submission and obedience .It denotes submission,surrender and obedience.Islam stands for complete submission and obedience to Allah .Islam is the oldest religion began from prophet Adam A.S. and exist until the end of time.The founder of Islam not Prophet Muhammad PBUH,it is ALLAH SWT itself.
The meaning of Islam is explained from a hadith(Sahih Muslim) which is to testify on the oneness of Allah SWT and accept Prophet Muhammad(PBUH) as messenger of Allah,perform 5 daily prayers(Solah),pay zakat,fasting during month of Ramadhan,and perform hajj for whom able to perform it.Muslim accept the oneness of Allah as the only Creator,TheSupreme,Eternal,Infinite,Mighty,Merciful,Compassionate,and Provider.This requires the followers complete trust and hope in ALLAH,submission to His will and rely on His aid.Every muslim must believe that Prophet Muhammad PBUH is His last messenger for Human nations to complete the spread message of Islam to guide humanity to the straight path of ALLAH swt.
The 5 daily prayer is obligated to all muslims.Whoever fails to follow it,the person make a sin.It is one of the way to get pleasure from ALLAH swt,strengthen the belief to ALLAH,and to purify our heart and soul.
Pay zakat is an act purify the property of the people and clears it from the shares which do not belong to it anymore,the share must be distributed among the due beneficiaries,form of internal security against selfish greed,& minimize the sufferings of the needy and poor members of society .
Fasting in the month of Ramadhan is obligated also to all muslims in during 30 days.Start from rise of sun of daytime till sunset of day.Avoid from eating,drink and sexual intercourse during fasting period.It is a way to practice our patience,being unselfishness,and fight against nafs totally.And last but not least is,perform Hajj.It is obligatory at least once on lifetime upon respective physicaly,mentally,matured,financially able muslims.Muslims perform Hajj at Ka’abah in Makkah,Saudi Arabia.It is sunnah of Prophet Abraham A.S..It is to confirm the commitment of the muslims to God and their readiness to forsake material interests in His service. It is to strengthen the faith in Allah swt,reminder/feel the situation of Judgement Day.
Beside the five pillars of Islam,there is another part which is the Pillars of Iman/testimony of faith.There are six pillars of Iman.The first one is,Believe in Allah.We believe in One God 'Allah', Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider.The second testimony is believe in Angel.Eventough we cannot see this creature but we must put our believe in it,as it has stated many times in Al-Quran about angel.The characteristic of angel is that they are purely spiritual and splendid beings whose nature requires on food, drink or sleep. They spend their days and nights in the worship of God.
The third statement is believe in revelation revelead by Allah to his messenger like Zabur,Taurah,Injil,Al-Quran.As ummah of Prophet Muhammad PBUH,we should follow Quran as our guidance,due to the only authentic and complete guidance book.
The fourth statement is believe in believes in all Messengers of God. Every known nation had a Messenger from God. They were chosen by God to teach mankind and deliver His divine message and give warnings about the sin the nation doing. The Quran mentions the name of twenty five of them. Among them Prophet Muhammad PBUH stands as the last Messenger and leader of all prophet.
The fifth statement is belive in hereafter,we believe after we dead,after the world is destroyed,we will face Allah for the judgement based on our amal in past(in the world).To enter heaven,we must have good faith(IMAN) or good records,else we will enter hell.
The last testimony of faith is believe in Qadha and Qadhar.All muslim believes in the timeless knowledge of Allah and His power to plan and execute His plans and nothing could happen in His Kingdom against His will. His knowledge and power are in action at all times and command over His creation. He is wise and merciful, and whatever He does must have a meaningful purpose. If this is established in our mind and hearts, we should accept with good faith all that He does, although we may fail to under stand it fully, or think it is bad.
In conclusion,it can be conclude that Islam is a religion main root based on kalimah syahadah which is Kalimah “Lailahaillah Muhammadu Rasullulah”,guided with the book revealed by Allah to Prophet Muhammad SAW which is the Al-Quran.The basic of Islam is in 5 pillar of Islam,Testimony of faith/Pillars of Iman.To be a muslim the person must accept every criteria in Pillars of Islam and pillars of Iman.The Islamic teachings is revealed by Allah swt itself and tought to prophet Muhammad saw,thus Prophet Muhammad is not the founder of Islam,He is the Messenger of ALLAH SWT.Islamic teaching is applicable to our daily life due to its comprehensiveness.
Islam is a religion and people who follow this religion called as Muslims.The term ISLAM is based on Arabic word,the root word itself SLM which means among other things,peace,purity,submission and obedience .It denotes submission,surrender and obedience.Islam stands for complete submission and obedience to Allah .Islam is the oldest religion began from prophet Adam A.S. and exist until the end of time.The founder of Islam not Prophet Muhammad PBUH,it is ALLAH SWT itself.
The meaning of Islam is explained from a hadith(Sahih Muslim) which is to testify on the oneness of Allah SWT and accept Prophet Muhammad(PBUH) as messenger of Allah,perform 5 daily prayers(Solah),pay zakat,fasting during month of Ramadhan,and perform hajj for whom able to perform it.Muslim accept the oneness of Allah as the only Creator,TheSupreme,Eternal,Infinite,Mighty,Merciful,Compassionate,and Provider.This requires the followers complete trust and hope in ALLAH,submission to His will and rely on His aid.Every muslim must believe that Prophet Muhammad PBUH is His last messenger for Human nations to complete the spread message of Islam to guide humanity to the straight path of ALLAH swt.
The 5 daily prayer is obligated to all muslims.Whoever fails to follow it,the person make a sin.It is one of the way to get pleasure from ALLAH swt,strengthen the belief to ALLAH,and to purify our heart and soul.
Pay zakat is an act purify the property of the people and clears it from the shares which do not belong to it anymore,the share must be distributed among the due beneficiaries,form of internal security against selfish greed,& minimize the sufferings of the needy and poor members of society .
Fasting in the month of Ramadhan is obligated also to all muslims in during 30 days.Start from rise of sun of daytime till sunset of day.Avoid from eating,drink and sexual intercourse during fasting period.It is a way to practice our patience,being unselfishness,and fight against nafs totally.And last but not least is,perform Hajj.It is obligatory at least once on lifetime upon respective physicaly,mentally,matured,financially able muslims.Muslims perform Hajj at Ka’abah in Makkah,Saudi Arabia.It is sunnah of Prophet Abraham A.S..It is to confirm the commitment of the muslims to God and their readiness to forsake material interests in His service. It is to strengthen the faith in Allah swt,reminder/feel the situation of Judgement Day.
Beside the five pillars of Islam,there is another part which is the Pillars of Iman/testimony of faith.There are six pillars of Iman.The first one is,Believe in Allah.We believe in One God 'Allah', Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider.The second testimony is believe in Angel.Eventough we cannot see this creature but we must put our believe in it,as it has stated many times in Al-Quran about angel.The characteristic of angel is that they are purely spiritual and splendid beings whose nature requires on food, drink or sleep. They spend their days and nights in the worship of God.
The third statement is believe in revelation revelead by Allah to his messenger like Zabur,Taurah,Injil,Al-Quran.As ummah of Prophet Muhammad PBUH,we should follow Quran as our guidance,due to the only authentic and complete guidance book.
The fourth statement is believe in believes in all Messengers of God. Every known nation had a Messenger from God. They were chosen by God to teach mankind and deliver His divine message and give warnings about the sin the nation doing. The Quran mentions the name of twenty five of them. Among them Prophet Muhammad PBUH stands as the last Messenger and leader of all prophet.
The fifth statement is belive in hereafter,we believe after we dead,after the world is destroyed,we will face Allah for the judgement based on our amal in past(in the world).To enter heaven,we must have good faith(IMAN) or good records,else we will enter hell.
The last testimony of faith is believe in Qadha and Qadhar.All muslim believes in the timeless knowledge of Allah and His power to plan and execute His plans and nothing could happen in His Kingdom against His will. His knowledge and power are in action at all times and command over His creation. He is wise and merciful, and whatever He does must have a meaningful purpose. If this is established in our mind and hearts, we should accept with good faith all that He does, although we may fail to under stand it fully, or think it is bad.
In conclusion,it can be conclude that Islam is a religion main root based on kalimah syahadah which is Kalimah “Lailahaillah Muhammadu Rasullulah”,guided with the book revealed by Allah to Prophet Muhammad SAW which is the Al-Quran.The basic of Islam is in 5 pillar of Islam,Testimony of faith/Pillars of Iman.To be a muslim the person must accept every criteria in Pillars of Islam and pillars of Iman.The Islamic teachings is revealed by Allah swt itself and tought to prophet Muhammad saw,thus Prophet Muhammad is not the founder of Islam,He is the Messenger of ALLAH SWT.Islamic teaching is applicable to our daily life due to its comprehensiveness.
ISLAMIC MORALITY ARE MODERATE
ABDUL HAMID BIN ABD KADIR, 095821, GROUP 9
Allah SWT offers us a clean direction on our stand in life: to be justly balanced in everything that we do as stated in Al-Quran (2:143).One of the character of Islam is moderation.There are many example of moderation.We can find moderation’s quality in many aspects,for example is morality.
Islam gives very high place to ethics and morality. It says that a person who has no character has no religion. The basic nature of Islamic teachings on ethics and morality are:
a) Universal Values - not promoting any specific culture, race or country.
b) Positive and life affirming - it teaches that you can enjoy the good things of this life.
c) Not ascetic, monastic, morbid or moribund in nature. Islam wants people to be happy, healthy, optimistic and forward looking.
d) Practical - take into account human needs, emotions, desires, and aspirations and provides opportunities for their growth.
e) Egalitarian - There are no double standards - one for religious class and other for laity.
The Prophet, peace and blessings be upon him, said:
“The religion is easy and whosoever will deal with religion harshly, it will defeat him. So be straight, follow the middle course, give good news and make use of the morning, the evening or part of the night (in prayer and remebering Allah).” (Reported by Al-Bukhari)
[1]
http://www.islamonline.net/servlet/Satellite?cid=1119503545962&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar#ixzz0shJyzhzq
These are some example of morality in terms of moderation based on comments of 'Alama Yusuf 'Ali, do not go the pace, and do not be stationary or slow. Do not be talkative and do not be silent. Do not be loud and do not be timid or half-hearted. Do not be too confident, and do not be cowed down.Another good statement of Yusuf is that many of us have forgotten how to laugh. It is reported that, when Prophet Muhammad saws laughed, it was hardly audible.Another example is to be balanced attitude towards a person or an idea. Even if we don't agree with a brother or sister, we can at least control our emotions and give him or her the right to say his or her piece. In fact, in a Hadith, Prophet Muhammad saws narrated by Bukhari, Abu Hurraira reported that the Messenger of Allah saws said: "The din is easy, and nobody make it difficult…it will overcome him/her. So be steadfast and seek Allah's Nearness. Give good news and seek help at morning and at dusk and some part of a dark night." (Bukhari)
2 http://www.netcomuk.co.uk/~magamiet/SA_khutbahs/moderation_the_way_of_islam.htm
Extremism in religious matters is closely linked to the personal and social conditions and contexts of those who uphold such understandings of their faith. A person who is immoderate in his morality value is most likely to be immoderate or extreme in his religious views.This is why the Quran and the Hadith place such stress on the proper training of a person’s personality so that he develops a balanced and moderate of morality that is reflected in all aspects of his life.
Once, when the Prophet Muhammad learned that some people had decided to fast continuously, to abstain from marriage, to give up eating meat in order to control their lust, or to renounce sleeping on beds as part of their worship he was so enraged that his face turned red.Thus, the Prophet declared, in a hadith contained in the Sahih al-Bukhari, ‘Your body also has rights over you. Your Lord also has rights over you. Your guest also has rights over you. Your wife and children also have rights over you. That is why you should fulfill the rights of the Lord of the rights.’
In our religious circles, in our madrasas,great stress is given in the name of Islam to the externals of Muslim identity, on the keeping of the beard, on wearing a cap or donning a burqa, on avoiding imitating people of other religions in matters of external appearance, and on abstaining from entertaiment, such as music and movie.
3 http://www.theamericanmuslim.org/tam.php/features/articles/islam_moderation_versus_extremism/
In conclusion,in order to follow Islam,you must make an effort and be serious.Learn your faith and pay attention to it.Do not take your religion casually.Islam is not just a social and cultural thing.Islam is the religion of Allah and it is the most moderate,balanced and perfect religion.
-THE END-
________________________________________
[1]
Allah SWT offers us a clean direction on our stand in life: to be justly balanced in everything that we do as stated in Al-Quran (2:143).One of the character of Islam is moderation.There are many example of moderation.We can find moderation’s quality in many aspects,for example is morality.
Islam gives very high place to ethics and morality. It says that a person who has no character has no religion. The basic nature of Islamic teachings on ethics and morality are:
a) Universal Values - not promoting any specific culture, race or country.
b) Positive and life affirming - it teaches that you can enjoy the good things of this life.
c) Not ascetic, monastic, morbid or moribund in nature. Islam wants people to be happy, healthy, optimistic and forward looking.
d) Practical - take into account human needs, emotions, desires, and aspirations and provides opportunities for their growth.
e) Egalitarian - There are no double standards - one for religious class and other for laity.
The Prophet, peace and blessings be upon him, said:
“The religion is easy and whosoever will deal with religion harshly, it will defeat him. So be straight, follow the middle course, give good news and make use of the morning, the evening or part of the night (in prayer and remebering Allah).” (Reported by Al-Bukhari)
[1]
http://www.islamonline.net/servlet/Satellite?cid=1119503545962&pagename=IslamOnline-English-Ask_Scholar%2FFatwaE%2FFatwaEAskTheScholar#ixzz0shJyzhzq
These are some example of morality in terms of moderation based on comments of 'Alama Yusuf 'Ali, do not go the pace, and do not be stationary or slow. Do not be talkative and do not be silent. Do not be loud and do not be timid or half-hearted. Do not be too confident, and do not be cowed down.Another good statement of Yusuf is that many of us have forgotten how to laugh. It is reported that, when Prophet Muhammad saws laughed, it was hardly audible.Another example is to be balanced attitude towards a person or an idea. Even if we don't agree with a brother or sister, we can at least control our emotions and give him or her the right to say his or her piece. In fact, in a Hadith, Prophet Muhammad saws narrated by Bukhari, Abu Hurraira reported that the Messenger of Allah saws said: "The din is easy, and nobody make it difficult…it will overcome him/her. So be steadfast and seek Allah's Nearness. Give good news and seek help at morning and at dusk and some part of a dark night." (Bukhari)
2 http://www.netcomuk.co.uk/~magamiet/SA_khutbahs/moderation_the_way_of_islam.htm
Extremism in religious matters is closely linked to the personal and social conditions and contexts of those who uphold such understandings of their faith. A person who is immoderate in his morality value is most likely to be immoderate or extreme in his religious views.This is why the Quran and the Hadith place such stress on the proper training of a person’s personality so that he develops a balanced and moderate of morality that is reflected in all aspects of his life.
Once, when the Prophet Muhammad learned that some people had decided to fast continuously, to abstain from marriage, to give up eating meat in order to control their lust, or to renounce sleeping on beds as part of their worship he was so enraged that his face turned red.Thus, the Prophet declared, in a hadith contained in the Sahih al-Bukhari, ‘Your body also has rights over you. Your Lord also has rights over you. Your guest also has rights over you. Your wife and children also have rights over you. That is why you should fulfill the rights of the Lord of the rights.’
In our religious circles, in our madrasas,great stress is given in the name of Islam to the externals of Muslim identity, on the keeping of the beard, on wearing a cap or donning a burqa, on avoiding imitating people of other religions in matters of external appearance, and on abstaining from entertaiment, such as music and movie.
3 http://www.theamericanmuslim.org/tam.php/features/articles/islam_moderation_versus_extremism/
In conclusion,in order to follow Islam,you must make an effort and be serious.Learn your faith and pay attention to it.Do not take your religion casually.Islam is not just a social and cultural thing.Islam is the religion of Allah and it is the most moderate,balanced and perfect religion.
-THE END-
________________________________________
[1]
ISLAMIC APPROACHES TO PROTECT THE RIGHTS OF SOCIETY
Najihah Nor Hassan , 092747, Group 9
A basic principle of Islam forbids harming individual and others. If the rights of an individual conflicts with the rights of community, the rights of community will be given priority. There are 9 protections to the society are laid down by Islam.
The first protection is individual’s right to be sacrificed to protect the society1.A person should be willing to sacrifice his life.In fact, Allah has enacted the law of Jihad and commanded muslims to defend Islam.We can refer in 2 : 190, Allah allows us to fight for the sake of Islam but we cannot transgress or cross the limits as Allah does not like transgressors.We can see in our country, polices and armies apply this concept. They defend Malaysia from any chaos and protect the society from being threatened.
The second protection is the right of possession is restricted by rules1. First, man should earn money legally. Second, it should be offered to the community in case it needs it.The Islamic concept is that all properties are belongs to Allah.Wealth is held by man as a trust.Islam introduces the concept of Zakat, a tax on wealth. The recipients of Zakat are the needy, the poor, Amil and wayfarers in need of help.According to Prophet S.A.W :“ Wealth never decreases because of charity”(Muslim 25888)
The third protection is Individual’s rights and freedoms are laid within the general ethical framework of the society1. It is not allowed to use the freedo of opinion to attack Islam and spread atheism or doubt on Islamic values as the freedom to corrupt the society is something unacceptable by reason or law. Allah asked the believers to judge people with justice as in 4 :58.
The fourth protection is the principle of collectivity in Islam is Fard Kifayah1. Any speciality needed by the society such as engineering, law, economics is the charge of the whole society. If some people manage it there will sufficient and the rest are exempted. However, if nobody offers to do it, then the whole society will be sinful.
The fifth protection is principle of the individual’s responsibility for himself is associated with his responsibility for the society1. The society must be positively cooperate with each other and establish mutual relations and social institutions that contribute towards the welfare of society.This principle is started from the family institutions2. For example a man who is a husband is a guardian and head of family. He is not only has to take care himself but also his wife and children. Besides that, The society has to practise Amr Makruf Nahi Munkar. As Prophet said :“Whoever witnesses any evils, he has to change it with his hand(force), if he is unable to do so, then change by his tongue(speaking). If he is unable to do so, then he has to hate the evil in his heart and that is the lesser degree of Iman.
1. Introduction to Know Islam, Dr Yossuf Al-Qaradhawy, 156-160, 1995, Islamic IINC.
2. Towards Understanding Islam, Abul A’la Mawdudi, 107-114, 1981, The Islamic Foundation United Kingom
The sixth protection is the implementation of Islamic law1. As we know the society is responsible to implement it. Hence when Quran stresses out the need to implement the Islamic law, the government must take action to enforce the law. For example : in surah Annur:2, Allah has ordered the adulterers to be punished by 100 stripes. As well as in surah Al-Maidah:38, Allah has asked to cut the hands of thieves men and women.
The seventh protection is sense of collectivity in ritual worships1. Islam has taught us to perform Salah Jamaah as it symbolizes unity and brotherhoods. Furthermore, Prophet said that salah jamaah is 27 times better than salah fard. There are obligations on muslims to practise collectivity such as Friday Prayers, Eid prayers and pilgrimage.
The eighth protection is customs and traditions1. Islam encourages muslims to practise shakehands whenever meet, answer the sneezer, visit and exchange present, show hospitality to guests and follow the manners created in the life of a muslim.
The ninth protection is Ethical Level1. The society needs to spread the love, brotherhood and unity. They have to cooperate in matters of piety and goodness. They have to be compassion and forgiver. Islam warned people against hatred, envy, malice3. Allah said : “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). 49:13
As a conclusion, Islam promotes moderation by showing the balance between an individual and society. Islam asked a person to sacrifice his life in order to protect the society from any dangers. Islam asked the society to manage the properties well without bring corruption. Islam also asked the society to be moderate when talking about freedom of opinion. Any opinions to attack Islam are prohibited. Islam points out the importance of Fard Kifayah to the society.The other protections laid down by Islam are that a person is not only responsible to himself but also to the society. Everyone are responsible to practise Amr Makruf Nahi Munkar.The government must put an effort to implement the Islamic law. Society is encouraged to practise collectivity as it symbolizes the unity and brotherhood among them. Society also has to follow the good customs and traditions created in the life of muslim and must have morality and ethics in their daily life.
1. Introduction to Know Islam, Dr Yossuf Al-Qaradhawy, 156-160, 1995, Islamic IINC.
3. Introducing Islam, Maulana Wahiduddin Khan, 135-136, 1999, GOODWORD BOOKS NEW DELHI
A basic principle of Islam forbids harming individual and others. If the rights of an individual conflicts with the rights of community, the rights of community will be given priority. There are 9 protections to the society are laid down by Islam.
The first protection is individual’s right to be sacrificed to protect the society1.A person should be willing to sacrifice his life.In fact, Allah has enacted the law of Jihad and commanded muslims to defend Islam.We can refer in 2 : 190, Allah allows us to fight for the sake of Islam but we cannot transgress or cross the limits as Allah does not like transgressors.We can see in our country, polices and armies apply this concept. They defend Malaysia from any chaos and protect the society from being threatened.
The second protection is the right of possession is restricted by rules1. First, man should earn money legally. Second, it should be offered to the community in case it needs it.The Islamic concept is that all properties are belongs to Allah.Wealth is held by man as a trust.Islam introduces the concept of Zakat, a tax on wealth. The recipients of Zakat are the needy, the poor, Amil and wayfarers in need of help.According to Prophet S.A.W :“ Wealth never decreases because of charity”(Muslim 25888)
The third protection is Individual’s rights and freedoms are laid within the general ethical framework of the society1. It is not allowed to use the freedo of opinion to attack Islam and spread atheism or doubt on Islamic values as the freedom to corrupt the society is something unacceptable by reason or law. Allah asked the believers to judge people with justice as in 4 :58.
The fourth protection is the principle of collectivity in Islam is Fard Kifayah1. Any speciality needed by the society such as engineering, law, economics is the charge of the whole society. If some people manage it there will sufficient and the rest are exempted. However, if nobody offers to do it, then the whole society will be sinful.
The fifth protection is principle of the individual’s responsibility for himself is associated with his responsibility for the society1. The society must be positively cooperate with each other and establish mutual relations and social institutions that contribute towards the welfare of society.This principle is started from the family institutions2. For example a man who is a husband is a guardian and head of family. He is not only has to take care himself but also his wife and children. Besides that, The society has to practise Amr Makruf Nahi Munkar. As Prophet said :“Whoever witnesses any evils, he has to change it with his hand(force), if he is unable to do so, then change by his tongue(speaking). If he is unable to do so, then he has to hate the evil in his heart and that is the lesser degree of Iman.
1. Introduction to Know Islam, Dr Yossuf Al-Qaradhawy, 156-160, 1995, Islamic IINC.
2. Towards Understanding Islam, Abul A’la Mawdudi, 107-114, 1981, The Islamic Foundation United Kingom
The sixth protection is the implementation of Islamic law1. As we know the society is responsible to implement it. Hence when Quran stresses out the need to implement the Islamic law, the government must take action to enforce the law. For example : in surah Annur:2, Allah has ordered the adulterers to be punished by 100 stripes. As well as in surah Al-Maidah:38, Allah has asked to cut the hands of thieves men and women.
The seventh protection is sense of collectivity in ritual worships1. Islam has taught us to perform Salah Jamaah as it symbolizes unity and brotherhoods. Furthermore, Prophet said that salah jamaah is 27 times better than salah fard. There are obligations on muslims to practise collectivity such as Friday Prayers, Eid prayers and pilgrimage.
The eighth protection is customs and traditions1. Islam encourages muslims to practise shakehands whenever meet, answer the sneezer, visit and exchange present, show hospitality to guests and follow the manners created in the life of a muslim.
The ninth protection is Ethical Level1. The society needs to spread the love, brotherhood and unity. They have to cooperate in matters of piety and goodness. They have to be compassion and forgiver. Islam warned people against hatred, envy, malice3. Allah said : “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). 49:13
As a conclusion, Islam promotes moderation by showing the balance between an individual and society. Islam asked a person to sacrifice his life in order to protect the society from any dangers. Islam asked the society to manage the properties well without bring corruption. Islam also asked the society to be moderate when talking about freedom of opinion. Any opinions to attack Islam are prohibited. Islam points out the importance of Fard Kifayah to the society.The other protections laid down by Islam are that a person is not only responsible to himself but also to the society. Everyone are responsible to practise Amr Makruf Nahi Munkar.The government must put an effort to implement the Islamic law. Society is encouraged to practise collectivity as it symbolizes the unity and brotherhood among them. Society also has to follow the good customs and traditions created in the life of muslim and must have morality and ethics in their daily life.
1. Introduction to Know Islam, Dr Yossuf Al-Qaradhawy, 156-160, 1995, Islamic IINC.
3. Introducing Islam, Maulana Wahiduddin Khan, 135-136, 1999, GOODWORD BOOKS NEW DELHI
IBADAH IS FOOD FOR SPIRITUAL DEVELOPMENT
PUTRI INTAN HAZWANI IBRAHIM, 106320, Group 95
The first necessity for progression along the path of spiritual development is faith. The mind and heart of man should always be aware: Allah alone is His Master, Sovereign and Deity; seeking His pleasure is aim of all his endeavors; and His commands alone are the commands that are to obeyed. This should be a firm conviction, the stronger and deeper this conviction, the more profound a man’s faith will be.
The second stage is that obedience (it~ ’at), meaning that man gives up his independence and accepts subservience to Allah. This subservience is called submission. Thus, man should not only acknowledge Allah as his Lord and Sovereign but should actually submit before Him and fashion his entire life in obedience to him.
The third stage is that of taqw~ (Allah-consciousness). It consists in a practical manifestation of one’s faith in Allah in one’s daily life. Taqw~ also means desisting from everything which Allah has forbidden or has disapprove of; man must be in a state of readiness to undertake all that Allah has commanded and to observe the distinctions between lawful and unlawful, right and wrong, and good, and bad in life.
The last and the highest stage is that of ihs~ n (godliness) it signifies that man has attain highest excellence in words, deeds and thoughts, identifying his will with the will of Allah and harmonizing it, to the best of his knowledge and ability. Man should then not only avoid evil, for it displeases his Lord, but should use all his powers to eradicate it from the face of the earth. A man who reaches this stage attains the highest pinnacle of spirituality and is nearest to Allah.
In short, all your activities and your entire life are ‘ibadah if they are in accordance with the law of God, and your heart is filled with your fear, and your ultimate objective in undertaking all theses activities is to seek the pleasure of God. Thus, whenever you do good or avoid evil for fear of God, you are discharging your Islamic obligations. This is the true significance of ‘ibadah, (namely total important submission to the pleasure of Allah).
Prayer is the most primary and the most important of these obligations. And what is prayer? The prescribed daily Prayers which consist in repeating five times a day the belief in which you repose your faith. The various poses that assume during your Prayers are the very embodiment of the spirit of submission; the various recitals remind you of your commitments to your God. You seek His guidance and ask Him again to enable you to avoid His wrath and follow His chosen path. You dissociate yourself from your worldly engagements for a few moments and seek audience with God. Easy to understand how the daily Prayers strengthen the foundations of your faith. Prayers are also a symbol of equality, for the poor and the rich, the low and the high, the rulers and the ruled, the educated and the unlettered, the black and the white all stands in one row and prostrate before their Lord. Prayers also inculcate in Muslims a strong sense of discipline and obedience to the elected leader. In short, Prayers train them in all those virtues that make possible the development of a rich individual and collective life.
The second is the Fast which for a full month every year trains each man individually, and the Muslim community as a whole, in righteousness and self-restrain, it enables society, the rich and the poor alike, to experience hunger, and prepares people to undergo any hardships in their search to please Allah.
The third is the Almsgiving (zakat), which develops the sense of monetary sacrifice, sympathy, and cooperation among Muslims. There are people who wrongly interpret Zakat as a tax; in fact, the spirit underlying Zakat is entirely different from that of a tax. The real meaning of Zakat is sublimity and purification. By using this world, Islam seeks to impress on man the fact that, inspired by a true love of Allah, the monetary help which he renders to hid brethren will uplift and purify his soul.
The fourth is the Pilgrimage (Hajj), which aims at fostering that universal brotherhood of the faithful which is based on the worship of Allah, and which results in a worldwide movement that has been responding to the call of Truth throughout the centuries and will, Allah willing, go on answering this call till eternity.
The last is jihad, that is, exerting oneself to the utmost to disseminate the word of Allah and to make it supreme, and to remove all the impediments to Islam ¾ through tongue or pen or sword. The aim is to live a life of dedication to the cause of Allah and, if necessary, to sacrifice one’s life in discharge of this mission. This is the highest spirituality, rooted in the real world, which Islam wants to cultivate. Life-affirmation based on goodness and piety, and not life-denial, is what Islam stands for. And this lends a unique character to Islam.
The first necessity for progression along the path of spiritual development is faith. The mind and heart of man should always be aware: Allah alone is His Master, Sovereign and Deity; seeking His pleasure is aim of all his endeavors; and His commands alone are the commands that are to obeyed. This should be a firm conviction, the stronger and deeper this conviction, the more profound a man’s faith will be.
The second stage is that obedience (it~ ’at), meaning that man gives up his independence and accepts subservience to Allah. This subservience is called submission. Thus, man should not only acknowledge Allah as his Lord and Sovereign but should actually submit before Him and fashion his entire life in obedience to him.
The third stage is that of taqw~ (Allah-consciousness). It consists in a practical manifestation of one’s faith in Allah in one’s daily life. Taqw~ also means desisting from everything which Allah has forbidden or has disapprove of; man must be in a state of readiness to undertake all that Allah has commanded and to observe the distinctions between lawful and unlawful, right and wrong, and good, and bad in life.
The last and the highest stage is that of ihs~ n (godliness) it signifies that man has attain highest excellence in words, deeds and thoughts, identifying his will with the will of Allah and harmonizing it, to the best of his knowledge and ability. Man should then not only avoid evil, for it displeases his Lord, but should use all his powers to eradicate it from the face of the earth. A man who reaches this stage attains the highest pinnacle of spirituality and is nearest to Allah.
In short, all your activities and your entire life are ‘ibadah if they are in accordance with the law of God, and your heart is filled with your fear, and your ultimate objective in undertaking all theses activities is to seek the pleasure of God. Thus, whenever you do good or avoid evil for fear of God, you are discharging your Islamic obligations. This is the true significance of ‘ibadah, (namely total important submission to the pleasure of Allah).
Prayer is the most primary and the most important of these obligations. And what is prayer? The prescribed daily Prayers which consist in repeating five times a day the belief in which you repose your faith. The various poses that assume during your Prayers are the very embodiment of the spirit of submission; the various recitals remind you of your commitments to your God. You seek His guidance and ask Him again to enable you to avoid His wrath and follow His chosen path. You dissociate yourself from your worldly engagements for a few moments and seek audience with God. Easy to understand how the daily Prayers strengthen the foundations of your faith. Prayers are also a symbol of equality, for the poor and the rich, the low and the high, the rulers and the ruled, the educated and the unlettered, the black and the white all stands in one row and prostrate before their Lord. Prayers also inculcate in Muslims a strong sense of discipline and obedience to the elected leader. In short, Prayers train them in all those virtues that make possible the development of a rich individual and collective life.
The second is the Fast which for a full month every year trains each man individually, and the Muslim community as a whole, in righteousness and self-restrain, it enables society, the rich and the poor alike, to experience hunger, and prepares people to undergo any hardships in their search to please Allah.
The third is the Almsgiving (zakat), which develops the sense of monetary sacrifice, sympathy, and cooperation among Muslims. There are people who wrongly interpret Zakat as a tax; in fact, the spirit underlying Zakat is entirely different from that of a tax. The real meaning of Zakat is sublimity and purification. By using this world, Islam seeks to impress on man the fact that, inspired by a true love of Allah, the monetary help which he renders to hid brethren will uplift and purify his soul.
The fourth is the Pilgrimage (Hajj), which aims at fostering that universal brotherhood of the faithful which is based on the worship of Allah, and which results in a worldwide movement that has been responding to the call of Truth throughout the centuries and will, Allah willing, go on answering this call till eternity.
The last is jihad, that is, exerting oneself to the utmost to disseminate the word of Allah and to make it supreme, and to remove all the impediments to Islam ¾ through tongue or pen or sword. The aim is to live a life of dedication to the cause of Allah and, if necessary, to sacrifice one’s life in discharge of this mission. This is the highest spirituality, rooted in the real world, which Islam wants to cultivate. Life-affirmation based on goodness and piety, and not life-denial, is what Islam stands for. And this lends a unique character to Islam.
THE MEANING OF JUSTICE
In the Islamic worldview, justice denotes placing things in their rightful place. It also means giving others equal treatment. In Islam, justice is also a moral virtue and an attribute of human personality, as it is in the Western tradition. Justice is close to equality in the sense that it creates a state of equilibrium in the distribution of rights and duties, but they are not identical. Sometimes, justice is achieved through inequality, like in unequal distribution of wealth. The Prophet of Islam declared:
“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. [One is] the just leader.”(Saheeh Muslim)
God spoke to His Messenger in this manner:
“O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Saheeh Muslim)
Thus, justice represents moral rectitude and fairness, since it means things should be where they belong.
The Importance of Justice
The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran:
“God commands justice and fair dealing...” (Quran 16:90)
And in another passage:
“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Quran 5:8)
Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden. The centrality of justice to the Quranic value system is displayed by the following verse:
“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)
The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation. Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.[1]
Equality in Justice
The Quranic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it:
“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...” (Quran 4:135)
According to another Quranic passage:
“Let not the hatred of a people swerve you away from justice. Be just, for this is closest to righteousness…” (Quran 5:8)
With regards to relations with non-Muslims, the Quran further states:
“God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Quran 60:8)
The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity.[2] In the view of the Quran, justice is an obligation. That is why the Prophet was told:
“…If you judge, judge between them with justice…” (Quran 5:42)
“We have revealed to you the scripture with the truth that you may judge between people by what God has taught you.” (Quran 4:105)
Furthermore, the Prophet was sent as a judge between peoples, and told:
“…Say: I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you...” (Quran 42:15)
The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice. The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law.[3] The timeless commitment of the Quran to the basic standards of justice is found in its declaration:
“And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words.” (Quran 6:115)
To render justice is a trust that God has conferred on the human being and, like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules. Thus, the Quran states:
“God commands you to render trusts to whom they are due, and when you judge between people, judge with justice…” (Quran 4:58)
The reference to justice which immediately follows a reference to fulfillment of trusts indicates that it is one of the most important of all trusts.[4]
Justice and the Self
The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness. God says:
“…Be just, for it is closest to God-consciousness…” (Quran 5:8)
The Prophet himself instructed:
“Be conscious of God and be just to your children.”[5]
The Quran tells the believers:
“…When you speak, speak with justice, even if it is against someone close to you…” (Quran 6:152)
Specific Examples of Justice Encouraged in the Quran
The Quran also refers to particular instances and contexts of justice. One such instance is the requirement of just treatment of orphans. God says:
“And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and 107:2)
Fair dealings in measurements and weights, as mentioned in the above verse, is also mentioned in other passages where justice in the buying, selling, and by extension, to business transactions in general, is emphasized. There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors in Giving Weights,’ 83) where fraudulent dealers are threatened with divine wrath.
References to justice also occur in the context to polygamy. The Quran demands equitable treatment of all wives. The verse of polygamy begins by reference to orphaned girls who may be exposed to depravation and injustice. When they reach marriageable age, they should be married off, even if it be into a polygamous relationship, especially when there is inequality in the number of men and women, as was the case after the Battle of Uhud when this verse was revealed. But, as the Quran states:
“If you fear that you can not be just, then marry only one…” (Quran 4:3)
In conclusion, ‘to render justice’, in the words of Sarkhasi, a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion next to belief in God. It is the greatest of all the duties entrusted to the prophets…and it is the strongest justification for man’s stewardship of earth.’[6]
“There are seven categories of people whom God will shelter under His shade on the Day when there will be no shade except His. [One is] the just leader.”(Saheeh Muslim)
God spoke to His Messenger in this manner:
“O My slaves, I have forbidden injustice for Myself and forbade it also for you. So avoid being unjust to one another.” (Saheeh Muslim)
Thus, justice represents moral rectitude and fairness, since it means things should be where they belong.
The Importance of Justice
The Quran, the sacred scripture of Islam, considers justice to be a supreme virtue. It is a basic objective of Islam to the degree that it stands next in order of priority to belief in God’s exclusive right to worship (Tawheed) and the truth of Muhammad’s prophethood. God declares in the Quran:
“God commands justice and fair dealing...” (Quran 16:90)
And in another passage:
“O you who believe, be upright for God, and (be) bearers of witness with justice!...” (Quran 5:8)
Therefore, one may conclude that justice is an obligation of Islam and injustice is forbidden. The centrality of justice to the Quranic value system is displayed by the following verse:
“We sent Our Messengers with clear signs and sent down with them the Book and the Measure in order to establish justice among the people…” (Quran 57:25)
The phrase ‘Our Messengers’ shows that justice has been the goal of all revelation and scriptures sent to humanity. The verse also shows that justice must be measured and implemented by the standards and guidelines set by revelation. Islam’s approach to justice is comprehensive and all-embracing. Any path that leads to justice is deemed to be in harmony with Islamic Law. God has demanded justice and, although He has not prescribed a specific route, has provided general guidelines, on how to achieve it. He has neither prescribed a fixed means by which it can be obtained, nor has He declared invalid any particular means or methods that can lead to justice. Therefore, all means, procedures, and methods that facilitate, refine, and advance the cause of justice, and do not violate the Islamic Law are valid.[1]
Equality in Justice
The Quranic standards of justice transcend considerations of race, religion, color, and creed, as Muslims are commanded to be just to their friends and foes alike, and to be just at all levels, as the Quran puts it:
“O you who believe! Stand out firmly for justice, as witnesses to Allah, even if it be against yourselves, your parents, and your relatives, or whether it is against the rich or the poor...” (Quran 4:135)
According to another Quranic passage:
“Let not the hatred of a people swerve you away from justice. Be just, for this is closest to righteousness…” (Quran 5:8)
With regards to relations with non-Muslims, the Quran further states:
“God does not forbid you from doing good and being just to those who have neither fought you over your faith nor evicted you from your homes...” (Quran 60:8)
The scholars of the Quran have concluded that these rulings apply to all nations, followers of all faiths, as a matter of fact to all humanity.[2] In the view of the Quran, justice is an obligation. That is why the Prophet was told:
“…If you judge, judge between them with justice…” (Quran 5:42)
“We have revealed to you the scripture with the truth that you may judge between people by what God has taught you.” (Quran 4:105)
Furthermore, the Prophet was sent as a judge between peoples, and told:
“…Say: I believe in the Scripture, which God has sent down, and I am commanded to judge justly between you...” (Quran 42:15)
The Quran views itself as a scripture devoted mainly to laying down the principles of faith and justice. The Quran demands that justice be met for all, and that it is an inherent right of all human beings under Islamic Law.[3] The timeless commitment of the Quran to the basic standards of justice is found in its declaration:
“And the Word of your Lord has been fulfilled in truth and in justice. None can change His Words.” (Quran 6:115)
To render justice is a trust that God has conferred on the human being and, like all other trusts, its fulfillment must be guided by a sense of responsibility beyond mere conformity to set rules. Thus, the Quran states:
“God commands you to render trusts to whom they are due, and when you judge between people, judge with justice…” (Quran 4:58)
The reference to justice which immediately follows a reference to fulfillment of trusts indicates that it is one of the most important of all trusts.[4]
Justice and the Self
The Quranic concept of justice also extends justice to being a personal virtue, and one of the standards of moral excellence that a believer is encouraged to attain as part of his God-consciousness. God says:
“…Be just, for it is closest to God-consciousness…” (Quran 5:8)
The Prophet himself instructed:
“Be conscious of God and be just to your children.”[5]
The Quran tells the believers:
“…When you speak, speak with justice, even if it is against someone close to you…” (Quran 6:152)
Specific Examples of Justice Encouraged in the Quran
The Quran also refers to particular instances and contexts of justice. One such instance is the requirement of just treatment of orphans. God says:
“And approach not the property of the orphan except in the fairest way, until he [or she] attains the age of full strength, and give measurement and weight with justice…” (Quran 6:152, also see 89:17, 93:9, and 107:2)
Fair dealings in measurements and weights, as mentioned in the above verse, is also mentioned in other passages where justice in the buying, selling, and by extension, to business transactions in general, is emphasized. There is an entire chapter of the Quran, Surah al-Mutaffifeen (‘The Detractors in Giving Weights,’ 83) where fraudulent dealers are threatened with divine wrath.
References to justice also occur in the context to polygamy. The Quran demands equitable treatment of all wives. The verse of polygamy begins by reference to orphaned girls who may be exposed to depravation and injustice. When they reach marriageable age, they should be married off, even if it be into a polygamous relationship, especially when there is inequality in the number of men and women, as was the case after the Battle of Uhud when this verse was revealed. But, as the Quran states:
“If you fear that you can not be just, then marry only one…” (Quran 4:3)
In conclusion, ‘to render justice’, in the words of Sarkhasi, a noted classical Islamic jurist, ‘ranks as the most noble of acts of devotion next to belief in God. It is the greatest of all the duties entrusted to the prophets…and it is the strongest justification for man’s stewardship of earth.’[6]
IBADAH IN ISLAMIC PERSPECTIVE
Ibadah in the terminology of the Quran, signifies man’s sincere and total obedience to Allah in all affairs. It represents their physical obedience in formal acts of devotion as a demonstration of their allegiance to their Sovereign and also a fulfillment of their obligations to Allah,(i.e, huquq Allah) on the one hand; while practical acts of goodness, piety and justice(huquq al- ibad) which form the backbone of a righteous and just society demonstrate its wisdom and spirit on the other. Besides that, the true meaning and significance of `ibadah was not understood before the performed various forms of worship after the tradition of their elders without question. The Prophet Ibrahim was faced with this situation and he questioned the validity and authenticity of the worship of idols by his people: ```Behold!’ he said to his father and his people, `what are these images, to which you are (so assiduously) devoted?’ They said, ~We found our fathers worshipping them’ . He said, ` Indeed you have been in manifest error – you and your fathers’.”
The people who follow their fathers ways of life without understanding the wisdom and spirit of their religion are likely to forget the inner purpose of those forms of `ibadah and so gradually lose the wisdom and spirit of their religion. Such people are left with only the outer form of their religion, which they follow with great enthusiasm and devotion, but without gaining the practical benefit from it which their fathers did. The Quran here warns the Muslims of this danger, lest they should, like herds of cattle, merely hear the call and follow only the form of their religion, totally obvious of the wisdom, spirit and purpose behind its various forms and practices. It also implies that the mere performance of different forms of `ibadah without pursuing their inherent objective in daily life in the social, political and cultural spheres, will not be of much benefit to any nation. These practices are meant to instil a definite discipline in people, so that they are able to acquire the desired standard of mental culture necessary for the followers of the Divine Code of Life.
My prayer and my rites of worship and my life and my death are all for Allah, the Lord of the Universe, Who has no partner. This is what I am commanded, and I am the first to surrender to Him’. These last verses of Surah An’am present the true picture of the Right Way of Life, which lies between the extreme ways which people have invented without knowledge and which have misled mankind. The first two verses explain its basic and fundamental principle, while the third explains its important details. The Prophet is instructed to tell the people that “my Lord has guided me to the Straight (and Right) Way (of life)” and that if they wish they can follow this balanced Way and avoid all other ways, which will lead them into extreme practices and bypaths. This was the Way of the Prophet Ibrahim and of all the other Messengers of Allah. They all followed this Right Way, which is the best and most balanced, Way of Liife, avoiding all the extreme views of life invented by various crooked and evilpersons.In this verse, people are clearly told that all yheir actions, whether forms of ‘ibadah (worship), or acts of goodness, charity and benevolence, or even sacrifice of life, become virtues which help them to win the Pleasure (ridwan) of Allah and attain His Nearness (qurb), but only if they are performed merely to seek His Approval. All acts must be done for the Lord of the Universe, Who has no partner and is the Sole Sovereign and Master of all the worlds. It is a sign of perfect Faith when a man looks up to Him and Him alone in all his actions, movements and states, and performs all his activities in every sphere of life, secular (mundane or worldly), for the Sake and Pleasure of his Lord. Thus the entire life of Man, covering all his multifarious activities in different areas of life, must demonstrate that it is lived, used, enjoyed, spent, and even sacrificed, in seeking the Countenance of Allah, the Lord and Creator of the Universe.
This attitude of life creates healthy conditions in society for the betterment of humanity and helps in the establishment of a just, virtous and benevolent society in which all people, irrespective of their color, creed, nationality, language, tribe or status, enjoy equal rights and equal priviledges in all areas of life. No one claims any superiority over others on any of the above-mentioned bases, because they are all children of the same original parents and servants of the One Lord, Allah. This philosophy of life does not divide life into watertight compartments and therefore does not distinguish any human action as being secular or spiritual in itself. In its judgement, the nature of any human action- whether it is out wardly secular or spiritual- is determined by the intention of the doer of the act concerned. All actions performed for the Pleasure of Allah and for seeking His Countenence are considered good, virtuous and hence spiritual; whereas even so –called spiritual acts, if performed for show or for achieving any object other than the Pleasure of Allah, become evil and devoid of any goodness or spirituality. The Quran is very clear about it and explains this philosophy of life in various contexts.
The only way to remove a sense of doubt and complication is to present a comprehensive and inclusive view of true form of prayer and righteousness that may encompass the totality of human life and which has been specified by the Holy Quran itself in these words: “Righteousness or true form of prayer is of that you turn your faces to the East or the West; but truly righteous are those who believe in Allah and the Last Day and the angels and the Books and the Prophets, and spend their wealth, for love of Him, on the kindred and the orphans and the needy and the wayfarer and those who ask, and for procuring the freedom of captives, and who observe prayer and pay zakat, and whenever they make a promise carry it out, and are steadfast in adversity and under affliction and in battle. It is these who have proved faithful, and it is these who are righteous.”
This verse first condemns the erroneous conception of ‘Ibadah and righteousness and then presents the true and correct conception. Therefore the definition of righteousness embodied in this verse is both inclusive and exclusive. At first it exclude certain misconceptions and misunderstandings that are normally associated with the concept of righteousness. The common people interpret it in restricted terms. They equate prayer and other forms of similar obligation with righteousness. The other affairs of life are purged of all sanctity for them and are purely secular in their eyes. The Quran first of all rejected this monastic and Christian concept of righteousness. If a person identifies prayer only with turning to the East or the West, he is surely mistaken because a true form of prayer is not measured by the inflections of the head or the angles of the arms. It is a very restricted view of prayer and righteousness. Since Islam is a universal religion, it not only discourages but openly condemns these limited views. Islam does not accept any view of righteousness or any philosophy of life which excludes the practical life of man from its area of application. On the other hand, Islam takes a very broad view of human life that recognizes all of its speculative and practical aspects. In conclusion, the ibadah in Islam conception is the right mode of submission and righteousness.
The people who follow their fathers ways of life without understanding the wisdom and spirit of their religion are likely to forget the inner purpose of those forms of `ibadah and so gradually lose the wisdom and spirit of their religion. Such people are left with only the outer form of their religion, which they follow with great enthusiasm and devotion, but without gaining the practical benefit from it which their fathers did. The Quran here warns the Muslims of this danger, lest they should, like herds of cattle, merely hear the call and follow only the form of their religion, totally obvious of the wisdom, spirit and purpose behind its various forms and practices. It also implies that the mere performance of different forms of `ibadah without pursuing their inherent objective in daily life in the social, political and cultural spheres, will not be of much benefit to any nation. These practices are meant to instil a definite discipline in people, so that they are able to acquire the desired standard of mental culture necessary for the followers of the Divine Code of Life.
My prayer and my rites of worship and my life and my death are all for Allah, the Lord of the Universe, Who has no partner. This is what I am commanded, and I am the first to surrender to Him’. These last verses of Surah An’am present the true picture of the Right Way of Life, which lies between the extreme ways which people have invented without knowledge and which have misled mankind. The first two verses explain its basic and fundamental principle, while the third explains its important details. The Prophet is instructed to tell the people that “my Lord has guided me to the Straight (and Right) Way (of life)” and that if they wish they can follow this balanced Way and avoid all other ways, which will lead them into extreme practices and bypaths. This was the Way of the Prophet Ibrahim and of all the other Messengers of Allah. They all followed this Right Way, which is the best and most balanced, Way of Liife, avoiding all the extreme views of life invented by various crooked and evilpersons.In this verse, people are clearly told that all yheir actions, whether forms of ‘ibadah (worship), or acts of goodness, charity and benevolence, or even sacrifice of life, become virtues which help them to win the Pleasure (ridwan) of Allah and attain His Nearness (qurb), but only if they are performed merely to seek His Approval. All acts must be done for the Lord of the Universe, Who has no partner and is the Sole Sovereign and Master of all the worlds. It is a sign of perfect Faith when a man looks up to Him and Him alone in all his actions, movements and states, and performs all his activities in every sphere of life, secular (mundane or worldly), for the Sake and Pleasure of his Lord. Thus the entire life of Man, covering all his multifarious activities in different areas of life, must demonstrate that it is lived, used, enjoyed, spent, and even sacrificed, in seeking the Countenance of Allah, the Lord and Creator of the Universe.
This attitude of life creates healthy conditions in society for the betterment of humanity and helps in the establishment of a just, virtous and benevolent society in which all people, irrespective of their color, creed, nationality, language, tribe or status, enjoy equal rights and equal priviledges in all areas of life. No one claims any superiority over others on any of the above-mentioned bases, because they are all children of the same original parents and servants of the One Lord, Allah. This philosophy of life does not divide life into watertight compartments and therefore does not distinguish any human action as being secular or spiritual in itself. In its judgement, the nature of any human action- whether it is out wardly secular or spiritual- is determined by the intention of the doer of the act concerned. All actions performed for the Pleasure of Allah and for seeking His Countenence are considered good, virtuous and hence spiritual; whereas even so –called spiritual acts, if performed for show or for achieving any object other than the Pleasure of Allah, become evil and devoid of any goodness or spirituality. The Quran is very clear about it and explains this philosophy of life in various contexts.
The only way to remove a sense of doubt and complication is to present a comprehensive and inclusive view of true form of prayer and righteousness that may encompass the totality of human life and which has been specified by the Holy Quran itself in these words: “Righteousness or true form of prayer is of that you turn your faces to the East or the West; but truly righteous are those who believe in Allah and the Last Day and the angels and the Books and the Prophets, and spend their wealth, for love of Him, on the kindred and the orphans and the needy and the wayfarer and those who ask, and for procuring the freedom of captives, and who observe prayer and pay zakat, and whenever they make a promise carry it out, and are steadfast in adversity and under affliction and in battle. It is these who have proved faithful, and it is these who are righteous.”
This verse first condemns the erroneous conception of ‘Ibadah and righteousness and then presents the true and correct conception. Therefore the definition of righteousness embodied in this verse is both inclusive and exclusive. At first it exclude certain misconceptions and misunderstandings that are normally associated with the concept of righteousness. The common people interpret it in restricted terms. They equate prayer and other forms of similar obligation with righteousness. The other affairs of life are purged of all sanctity for them and are purely secular in their eyes. The Quran first of all rejected this monastic and Christian concept of righteousness. If a person identifies prayer only with turning to the East or the West, he is surely mistaken because a true form of prayer is not measured by the inflections of the head or the angles of the arms. It is a very restricted view of prayer and righteousness. Since Islam is a universal religion, it not only discourages but openly condemns these limited views. Islam does not accept any view of righteousness or any philosophy of life which excludes the practical life of man from its area of application. On the other hand, Islam takes a very broad view of human life that recognizes all of its speculative and practical aspects. In conclusion, the ibadah in Islam conception is the right mode of submission and righteousness.
THE PURPOSE OF WORSHIP IN ISLAMIC PERSPECTIVE
The purpose of our worship is to glorify, honor, praise, exalt, and please God. Our worship must show our adoration and loyalty to God for His grace in providing us with the way to escape the bondage of sin, so we can have the salvation He so much wants to give us.Besides,purpose of worship is to bring to Him praise and thanksgiving and adoration with great joy and exuberance The nature of the worship God demands is the prostration of our souls before Him in humble and contrite submission. Our worship to God is a very humble and reverent action. God does not have to have our worship, but we must worship Him to please Him. Our singing, praying, studying His word, giving, and communion are designed by God to bring us closer to Him and to cause us to think more like He thinks, thus becoming more like Him. When we worship God we develop such traits as forgiveness, tenderness, justice, righteousness, purity, kindness, and love. All of this is preparing us for eternal life in heaven with God.
Worship consist of two meaning which is actual meaning and additional meaning and doings. The actual meaning is closed self to Allah the almighty and concentrate our aim and in any condition. With that aim, once could achieve the goodness and the wills of Allah in Hereafter. `
While additional meaning or doings consist of good things and good doings by humans such as solat, zikir, and fasting. Solat is to show that we are sincere in doing all Allah want and Allah asked to. Besides, all this good things can avoid us from doing bad things and could change us from bad to good. On the other hand, other than attend all this, worship could be done by relaxing our mind from the busyness of life and focus more towards helping others in realizing and go through the right path instead of wrong path. This good doings can help us from enter hell.
Worship also is to express gratitude to Allah, especially in devotional act. Worship also to cater the spiritual need of human being and nourishing of the soul. Thus, man is fond to remember Allah especially when confronting bad situation. To free human being enslaves to other master rather than Allah. Besides, worship is to fulfill Allah’s right. Allah has created man form nothing then becomes existence and also endowed with knowledge. Thus man is indebted of Allah. All creations are created to serve man and man is created to serve or worship Allah. Furthermore, by performing Ibadah, man is trying to fulfill Allah’s rights.
Purpose of worship is to seek protection from Allah. We can do worship through solat, fasting, zikrullah. Moreover, worship can be done by eating, sleeping and others by niat. For example, when we sleepy, we sleep to energize our body and to do more work after we take a nap or long sleep. Besides, worship could protect us from injuries and could protect us from bad things. Purpose of worship is to so seek reward from Allah and to express the fear from punishment. We can seek reward from Allah by doing good things such donating money to charity, help others who in difficulty and recite Al-Quran and understand the meaning of Al-Quran.
Purpose of worship is also to strengthen our believe and faithful to Allah. Worship also give us peace and comfort our mind.
It is an act of service performed of God's children unto Him. Worship is work. Thus, as you approach any other job, you need to think about it and study it enough to do it and increase in your skill and ability to do this work. One thing is to serve the Lord is to bring to Him praise and thanksgiving and adoration with great joy and exuberance. We are to revel in the greatness of our God. Much of Reformed worship today has become boring, the professor stated, not because we don't have the right things, but because our hearts are disengaged and we don't come into the Lord's presence with joy and exuberance. Another aspect of serving the Lord is to have communion with Him. And as we see Him revealed to us, we then respond with our prayers and through our hymns and Psalms and the humble hearing of His word read and preached. It is two way of communication. the purpose of worship is that it is by nature covenantal and not evangelistic. Furthermore, edification is an outworking of communion with God. The means of grace are the Word, prayer, and sacraments, and though the Word and prayer are used privately, there is much greater blessing in using them corporately. As we commune with God, He is working in us, sanctifying us, mortifying our sin, and conforming us to the image of the Son, so that worship is then for us edifying.
God is not in need of our worship. Worship has been legislated in Islam and all other previous religions for the benefit of humanity, both in the individual and societal sense. Worship is essential for the maintenance of spirituality in the life of Muslims and its growth. Formal worship trains the individual to love his Creator and to develop constant awareness of God. Quran 2:21) (Quran 20:14). Acts of worship serve as a means through which one remembers God and maintains a relationship with Him. Muslims perform prayer a minimum of five times daily in order to maintain this relationship. When a one supplicates, implores, praises God, recites verses from His revelation, which has been called “the Reminder.along with other forms of worship throughout the day, they will gain the sense that the Power and Knowledge of God is present with them at all times, leading them to this sense of God-consciousness.
Worship also creates a strong sense within a Muslim to remove the evil within himself and in the community and environment and to establish the word of God throughout the world.(Quran 29:45).Again, when a person spends his day performing specific acts of worship, they are constantly reminded of the purpose of life and their final end, and this in turn helps them to accord their lives to the Will of God, doing what He is pleased with and avoiding what He dislikes. Worship also keep us Abstention From Lying, Faith And Self-Scrutiny, Shield For Protection From Sins, Temptation of Goodness and Allah gives us reward when we doing “iftar”.
One can clearly see the impact worship has on a collective level. Society is merely a conglomeration of individuals, and when individuals are spiritually and morally upright, the society itself will also be upright. Ideally, the society will be one which feels that God is ever-watching over them; one to which beneficent acts of kindness will be an inseparable adjective, and sin and vice will be confined and limited.
Although it may seem to some that worship and obedience to God is similar to imprisonment and slavery, the worship of God and servitude to Him actually liberates humans from all types of subjugation. A person break frees from the chains of society, peers, and family, and liberates him to please His One True Lord. This is true freedom that brings about security and contentment. Servitude to God is ultimate source of freedom. It leads to harmony and is, therefore, a reward in itself because it removes conflict and suffering. It follows that anything that accords with this must be a form of worship. with worship, A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking God’s pleasure through these activities. God’s Messenger, may the mercy and blessings of God be upon him.
If we are going to worship well, we must recover these purposes of worship and their principles. As we do, our worship will become increasingly God-centered and covenantal. We must not ignore the unconverted in our midst and we should explain and translate to them using rubrics; but we must structure our worship for God.
Worship consist of two meaning which is actual meaning and additional meaning and doings. The actual meaning is closed self to Allah the almighty and concentrate our aim and in any condition. With that aim, once could achieve the goodness and the wills of Allah in Hereafter. `
While additional meaning or doings consist of good things and good doings by humans such as solat, zikir, and fasting. Solat is to show that we are sincere in doing all Allah want and Allah asked to. Besides, all this good things can avoid us from doing bad things and could change us from bad to good. On the other hand, other than attend all this, worship could be done by relaxing our mind from the busyness of life and focus more towards helping others in realizing and go through the right path instead of wrong path. This good doings can help us from enter hell.
Worship also is to express gratitude to Allah, especially in devotional act. Worship also to cater the spiritual need of human being and nourishing of the soul. Thus, man is fond to remember Allah especially when confronting bad situation. To free human being enslaves to other master rather than Allah. Besides, worship is to fulfill Allah’s right. Allah has created man form nothing then becomes existence and also endowed with knowledge. Thus man is indebted of Allah. All creations are created to serve man and man is created to serve or worship Allah. Furthermore, by performing Ibadah, man is trying to fulfill Allah’s rights.
Purpose of worship is to seek protection from Allah. We can do worship through solat, fasting, zikrullah. Moreover, worship can be done by eating, sleeping and others by niat. For example, when we sleepy, we sleep to energize our body and to do more work after we take a nap or long sleep. Besides, worship could protect us from injuries and could protect us from bad things. Purpose of worship is to so seek reward from Allah and to express the fear from punishment. We can seek reward from Allah by doing good things such donating money to charity, help others who in difficulty and recite Al-Quran and understand the meaning of Al-Quran.
Purpose of worship is also to strengthen our believe and faithful to Allah. Worship also give us peace and comfort our mind.
It is an act of service performed of God's children unto Him. Worship is work. Thus, as you approach any other job, you need to think about it and study it enough to do it and increase in your skill and ability to do this work. One thing is to serve the Lord is to bring to Him praise and thanksgiving and adoration with great joy and exuberance. We are to revel in the greatness of our God. Much of Reformed worship today has become boring, the professor stated, not because we don't have the right things, but because our hearts are disengaged and we don't come into the Lord's presence with joy and exuberance. Another aspect of serving the Lord is to have communion with Him. And as we see Him revealed to us, we then respond with our prayers and through our hymns and Psalms and the humble hearing of His word read and preached. It is two way of communication. the purpose of worship is that it is by nature covenantal and not evangelistic. Furthermore, edification is an outworking of communion with God. The means of grace are the Word, prayer, and sacraments, and though the Word and prayer are used privately, there is much greater blessing in using them corporately. As we commune with God, He is working in us, sanctifying us, mortifying our sin, and conforming us to the image of the Son, so that worship is then for us edifying.
God is not in need of our worship. Worship has been legislated in Islam and all other previous religions for the benefit of humanity, both in the individual and societal sense. Worship is essential for the maintenance of spirituality in the life of Muslims and its growth. Formal worship trains the individual to love his Creator and to develop constant awareness of God. Quran 2:21) (Quran 20:14). Acts of worship serve as a means through which one remembers God and maintains a relationship with Him. Muslims perform prayer a minimum of five times daily in order to maintain this relationship. When a one supplicates, implores, praises God, recites verses from His revelation, which has been called “the Reminder.along with other forms of worship throughout the day, they will gain the sense that the Power and Knowledge of God is present with them at all times, leading them to this sense of God-consciousness.
Worship also creates a strong sense within a Muslim to remove the evil within himself and in the community and environment and to establish the word of God throughout the world.(Quran 29:45).Again, when a person spends his day performing specific acts of worship, they are constantly reminded of the purpose of life and their final end, and this in turn helps them to accord their lives to the Will of God, doing what He is pleased with and avoiding what He dislikes. Worship also keep us Abstention From Lying, Faith And Self-Scrutiny, Shield For Protection From Sins, Temptation of Goodness and Allah gives us reward when we doing “iftar”.
One can clearly see the impact worship has on a collective level. Society is merely a conglomeration of individuals, and when individuals are spiritually and morally upright, the society itself will also be upright. Ideally, the society will be one which feels that God is ever-watching over them; one to which beneficent acts of kindness will be an inseparable adjective, and sin and vice will be confined and limited.
Although it may seem to some that worship and obedience to God is similar to imprisonment and slavery, the worship of God and servitude to Him actually liberates humans from all types of subjugation. A person break frees from the chains of society, peers, and family, and liberates him to please His One True Lord. This is true freedom that brings about security and contentment. Servitude to God is ultimate source of freedom. It leads to harmony and is, therefore, a reward in itself because it removes conflict and suffering. It follows that anything that accords with this must be a form of worship. with worship, A person can turn everyday activities into acts of worship by purifying his or her intention and sincerely seeking God’s pleasure through these activities. God’s Messenger, may the mercy and blessings of God be upon him.
If we are going to worship well, we must recover these purposes of worship and their principles. As we do, our worship will become increasingly God-centered and covenantal. We must not ignore the unconverted in our midst and we should explain and translate to them using rubrics; but we must structure our worship for God.
ALL IS IBADAH
By Muhammad Fareed Bin Tarmizi
1 -- Al-Mubaah (the permissible) acts, such as walking, eating, standing and wearing clothes, should not be considered acts of worship themselves. This is why the Prophet, sallallaahu `alayhi wa sallam, criticized Abu Israel when he saw him standing in the sun. When he asked why he was standing, they told him, "This is Abu Israel! He made a vow to stand and not sit down, to avoid the shade, to keep silent and to fast." The Prophet said, "Order him to speak, seek the shade, sit down and let him continue his fast (which is the only act of worship Abu Israel vowed to perform)." [Abou Dawood, ibn Majah & others, also al-Bukhari related the Hadith without mentioning standing in the sun]
2 -- When Al-Mubaah is a means of performing acts of worship. Ibn Ash-Shaat said, "When one intends to be stronger and able to perform the various acts of worship by performing the Mubaah, such as eating, sleeping and earning money, it (each of these permissible acts) will become an act of worship." It must be noted here, however, that Al-Ezz ibn Abd As-Salam said that in this case, the Muslim will only gain a reward for the intention and not for the act itself. Ibn Taymiyyah said, "One should only perform the acts of Al-Mubaah that will enable him to perform acts of worship, and should also intend by doing them to be able to perform the acts of worship."
3 -- To perform Al-Mubaah believing that it is legislated by Allah. When the Muslim performs Al-Mubaah, he should do so believing that Allah has permitted it for him. Allah likes that His permissibles be made use of, just as He likes that one fulfills His obligations. Also, Allah does not accept from one to be difficult with himself, going to the extreme and becoming like monks. What Islam legislates is the middle and the best way to demonstrate and prove one's slavery to Allah. One conducts himself according to a complete, yet reasonable set of codes of conduct. The Halal is what Allah has made Halal, the Haram is what Allah has made Haram and Al-Mubaah is what Allah has made Al-Mubaah. Those who treat Al-Mubaah in this manner will gain Allah-s reward, Allah willing.
4 -- When an act of worship is conditionally permitted (Mubaah), like voluntary fasts, then one is not allowed to exhaust or physically harm himself by going to the extreme with regards to this Mubaah. In this case, it is an obligation that one breaks his fast and eat and drink to save himself from harm. If he does not do this, then he may be punished for harming himself. On the other hand, if people abandon and avoid various Mubaahs, such as marriage, commerce, agriculture or industry, they will all be committing a sin. These areas are required in our Muslim Nation.
Meaning of ibadah
Meaning of al-Ibadah: The basic meaning of al-Ibadah is humility and submission. In the Sharee’ah, it has numerous definitions, but their meaning is one. From them are;
- It is to worship Allah in conformity to what He has ordered upon the tongues of His Messenger.
- It is utmost submission with utmost love for Allah.
- A more general meaning of al-Ibadah is that it is a comprehensive term for everything that Allah loves and is pleased with from speech and actions inwardly and outwardly.
Worship is categorized as worship of the heart, tongue and limbs. Fear, hope, love, reliance, desire, reverence are worships of the heart. Tasbeeh, Tahleel, Takbeer, thanking Him by the tongue and heart are worships of the heart and tongue. Salaat, Zakaat, Hajj are worships of the limbs and heart. There are many other worships of the heart, tongue and limbs.
It is for the purpose of Ibadah that Allah brought into existence all the creation. Allah says, ‘And I (Allah) created not the jinn and humans except they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allah is the All-Provider, Owner of Power, the Most Strong.’ [Soorah adh-Dhariyat (51): 56]
Allah informs us (in this verse) that the wisdom behind creating the Jinn and humans is that they establish His worship. However, Allah is not in need of their worship, but they are in need of Him due to their penury before Him, so they (ought to) worship Him in compliance with His Sharee’ah.
So, he, who does not worship Allah is arrogant.
He, who worships Him and others with Him is a Mushrik (one, who associates partners with Allah).
He, who worships Him by other than what He has legislated is a Mubtadi (an innovator).
And He, who worships Him with that which He has legislated is a Mumin (believer) and Muwahhid (one who establishes Tawheed in its correct manner). orms of Ibadah and what it Comprises
Ibadah has many forms, and it includes all forms of outward obedience of the tongue and the limbs and inward obedience of the heart, like remembrance of Allah, Tasbeeh, Tahleel, reciting the Qur’aan, Salaat, Zakaat, Siyam, Hajj, commanding the good and forbidding the evil, doing good to the relatives, orphans, poor and travelers. Similarly, love of Allah and His Messenger, fear of Allah and returning to him, sincerity in the Deen, (Sabr) being patient with His Rule and (Radaa) being pleased with His Decree, (Tawakkul) reliance upon Him, (Rajaa) hope in His Mercy, (Khauf) fear from His punishment (are worships of the heart). Thus, Ibadah includes all the actions of a Mumin (believer), if he intends to worship Allah with them or that which aids this purpose, even his habit (qualify to come under worshipping Allah) if he intends to worship Allah with them, like sleep, food, drink, buying and selling, seeking provision and marriage. Thus, all actions if accompanied by a good intention, develop into worship and worship is thus, not limited to the known rituals.
OUR PROFESSION IS OUR IBADAH
All those who profess the Islamic beliefs should naturally submit to Allah and worship Him alone, by doing whatever He commanded and by avoiding whatever He has forbidden, which is Tawheed ul `Ibaadah. Without this aspect of Tawheed, one's belief in Allah's Oneness is not complete.
We Muslims often use the term `Aqeedah, but what do we mean by it? Is `Aqeedah something that is memorized and simply rattled off on one's tongue? And what is the relationship between one's `Aqeedah and one's actions?
`Aqeedah is the firm creed that one's heart is fixed upon without any wavering and doubt, creed which excludes any supposition, doubt or suspicion. The Qur'an uses the term "Emaan" in its stead. In the understanding of Ahl us-Sunnah wal-Jama`ah, it is well known that Emaan is profession in the heart and by the tongue, and action by the heart, tongue and the limbs. [al-`Aqeedat ul-Wasitiyyah of Ibn Taymeeyah]. Therefore, Emaan is much more than just a mere profession. For that reason, we find that early Makkans refused to say the Shahada - even though mere saying of it is not a difficulty - as they understood its implications. They understood that one's belief in Allah which is stated by tongues must be present in the heart and must manifest in one's actions of heart (such as love and fear of Allah), of tongue (dhikr, saying of the Shahada...) and of limbs (prayer, enjoining good and forbidding evil...).
Today, however, some people pronounce the Shahada without a second thought and without realizing the intended meaning and implications of the testimony of faith..
To profess the Islamic belief is to believe in:
The unity of Allah's Lordship (Tawheed ur-Ruboobeeyah): That Allah is the One who creates, owns and administers what He created, the One who brings benefit and averts harm, and the sole Power in the universe.
Allah's unity regarding His Perfect Names and Attributes (Tawheed Asmaa' Allah wa Sifatih)- describing Allah according to the names and attributes by which He has described Himself in the Qur'an or by those used by Prophet Muhammad to describe Him.
All those who profess these beliefs should naturally submit to Allah and worship Him alone, by doing whatever He commanded and by avoiding whatever He has forbidden, which is Tawheed ul `Ibaadah. Without this aspect of Tawheed, one's belief in Allah's Tawheed (Oneness) is not complete. In fact, if any of the above aspects of Tawheed is missing, one's realization and maintaining of Tawheed in one's life is lacking and defective.
However, an aspect of Tawheed that perhaps needs to be stressed in particular is Tawheed ul-`Ibaadah, as it is often either not understood properly or is neglected to a varying degree. Absence of such understanding and practice leads to various deviations, from believing that faith is mere statement on the tongue and thus not fulfilling one's true purpose of creation, to the very common ritualism, wherein the religion is taken as a set of ritualistic actions without much meaning and impact on one's life.
1 -- Al-Mubaah (the permissible) acts, such as walking, eating, standing and wearing clothes, should not be considered acts of worship themselves. This is why the Prophet, sallallaahu `alayhi wa sallam, criticized Abu Israel when he saw him standing in the sun. When he asked why he was standing, they told him, "This is Abu Israel! He made a vow to stand and not sit down, to avoid the shade, to keep silent and to fast." The Prophet said, "Order him to speak, seek the shade, sit down and let him continue his fast (which is the only act of worship Abu Israel vowed to perform)." [Abou Dawood, ibn Majah & others, also al-Bukhari related the Hadith without mentioning standing in the sun]
2 -- When Al-Mubaah is a means of performing acts of worship. Ibn Ash-Shaat said, "When one intends to be stronger and able to perform the various acts of worship by performing the Mubaah, such as eating, sleeping and earning money, it (each of these permissible acts) will become an act of worship." It must be noted here, however, that Al-Ezz ibn Abd As-Salam said that in this case, the Muslim will only gain a reward for the intention and not for the act itself. Ibn Taymiyyah said, "One should only perform the acts of Al-Mubaah that will enable him to perform acts of worship, and should also intend by doing them to be able to perform the acts of worship."
3 -- To perform Al-Mubaah believing that it is legislated by Allah. When the Muslim performs Al-Mubaah, he should do so believing that Allah has permitted it for him. Allah likes that His permissibles be made use of, just as He likes that one fulfills His obligations. Also, Allah does not accept from one to be difficult with himself, going to the extreme and becoming like monks. What Islam legislates is the middle and the best way to demonstrate and prove one's slavery to Allah. One conducts himself according to a complete, yet reasonable set of codes of conduct. The Halal is what Allah has made Halal, the Haram is what Allah has made Haram and Al-Mubaah is what Allah has made Al-Mubaah. Those who treat Al-Mubaah in this manner will gain Allah-s reward, Allah willing.
4 -- When an act of worship is conditionally permitted (Mubaah), like voluntary fasts, then one is not allowed to exhaust or physically harm himself by going to the extreme with regards to this Mubaah. In this case, it is an obligation that one breaks his fast and eat and drink to save himself from harm. If he does not do this, then he may be punished for harming himself. On the other hand, if people abandon and avoid various Mubaahs, such as marriage, commerce, agriculture or industry, they will all be committing a sin. These areas are required in our Muslim Nation.
Meaning of ibadah
Meaning of al-Ibadah: The basic meaning of al-Ibadah is humility and submission. In the Sharee’ah, it has numerous definitions, but their meaning is one. From them are;
- It is to worship Allah in conformity to what He has ordered upon the tongues of His Messenger.
- It is utmost submission with utmost love for Allah.
- A more general meaning of al-Ibadah is that it is a comprehensive term for everything that Allah loves and is pleased with from speech and actions inwardly and outwardly.
Worship is categorized as worship of the heart, tongue and limbs. Fear, hope, love, reliance, desire, reverence are worships of the heart. Tasbeeh, Tahleel, Takbeer, thanking Him by the tongue and heart are worships of the heart and tongue. Salaat, Zakaat, Hajj are worships of the limbs and heart. There are many other worships of the heart, tongue and limbs.
It is for the purpose of Ibadah that Allah brought into existence all the creation. Allah says, ‘And I (Allah) created not the jinn and humans except they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures). Verily, Allah is the All-Provider, Owner of Power, the Most Strong.’ [Soorah adh-Dhariyat (51): 56]
Allah informs us (in this verse) that the wisdom behind creating the Jinn and humans is that they establish His worship. However, Allah is not in need of their worship, but they are in need of Him due to their penury before Him, so they (ought to) worship Him in compliance with His Sharee’ah.
So, he, who does not worship Allah is arrogant.
He, who worships Him and others with Him is a Mushrik (one, who associates partners with Allah).
He, who worships Him by other than what He has legislated is a Mubtadi (an innovator).
And He, who worships Him with that which He has legislated is a Mumin (believer) and Muwahhid (one who establishes Tawheed in its correct manner). orms of Ibadah and what it Comprises
Ibadah has many forms, and it includes all forms of outward obedience of the tongue and the limbs and inward obedience of the heart, like remembrance of Allah, Tasbeeh, Tahleel, reciting the Qur’aan, Salaat, Zakaat, Siyam, Hajj, commanding the good and forbidding the evil, doing good to the relatives, orphans, poor and travelers. Similarly, love of Allah and His Messenger, fear of Allah and returning to him, sincerity in the Deen, (Sabr) being patient with His Rule and (Radaa) being pleased with His Decree, (Tawakkul) reliance upon Him, (Rajaa) hope in His Mercy, (Khauf) fear from His punishment (are worships of the heart). Thus, Ibadah includes all the actions of a Mumin (believer), if he intends to worship Allah with them or that which aids this purpose, even his habit (qualify to come under worshipping Allah) if he intends to worship Allah with them, like sleep, food, drink, buying and selling, seeking provision and marriage. Thus, all actions if accompanied by a good intention, develop into worship and worship is thus, not limited to the known rituals.
OUR PROFESSION IS OUR IBADAH
All those who profess the Islamic beliefs should naturally submit to Allah and worship Him alone, by doing whatever He commanded and by avoiding whatever He has forbidden, which is Tawheed ul `Ibaadah. Without this aspect of Tawheed, one's belief in Allah's Oneness is not complete.
We Muslims often use the term `Aqeedah, but what do we mean by it? Is `Aqeedah something that is memorized and simply rattled off on one's tongue? And what is the relationship between one's `Aqeedah and one's actions?
`Aqeedah is the firm creed that one's heart is fixed upon without any wavering and doubt, creed which excludes any supposition, doubt or suspicion. The Qur'an uses the term "Emaan" in its stead. In the understanding of Ahl us-Sunnah wal-Jama`ah, it is well known that Emaan is profession in the heart and by the tongue, and action by the heart, tongue and the limbs. [al-`Aqeedat ul-Wasitiyyah of Ibn Taymeeyah]. Therefore, Emaan is much more than just a mere profession. For that reason, we find that early Makkans refused to say the Shahada - even though mere saying of it is not a difficulty - as they understood its implications. They understood that one's belief in Allah which is stated by tongues must be present in the heart and must manifest in one's actions of heart (such as love and fear of Allah), of tongue (dhikr, saying of the Shahada...) and of limbs (prayer, enjoining good and forbidding evil...).
Today, however, some people pronounce the Shahada without a second thought and without realizing the intended meaning and implications of the testimony of faith..
To profess the Islamic belief is to believe in:
The unity of Allah's Lordship (Tawheed ur-Ruboobeeyah): That Allah is the One who creates, owns and administers what He created, the One who brings benefit and averts harm, and the sole Power in the universe.
Allah's unity regarding His Perfect Names and Attributes (Tawheed Asmaa' Allah wa Sifatih)- describing Allah according to the names and attributes by which He has described Himself in the Qur'an or by those used by Prophet Muhammad to describe Him.
All those who profess these beliefs should naturally submit to Allah and worship Him alone, by doing whatever He commanded and by avoiding whatever He has forbidden, which is Tawheed ul `Ibaadah. Without this aspect of Tawheed, one's belief in Allah's Tawheed (Oneness) is not complete. In fact, if any of the above aspects of Tawheed is missing, one's realization and maintaining of Tawheed in one's life is lacking and defective.
However, an aspect of Tawheed that perhaps needs to be stressed in particular is Tawheed ul-`Ibaadah, as it is often either not understood properly or is neglected to a varying degree. Absence of such understanding and practice leads to various deviations, from believing that faith is mere statement on the tongue and thus not fulfilling one's true purpose of creation, to the very common ritualism, wherein the religion is taken as a set of ritualistic actions without much meaning and impact on one's life.
SEEKING DIVINE PROTECTION BY IBADAH
Seeking divine protection by ibadah means ask something from Allah to protect us. To get protection by Allah, we can do dua. Once Prophet Muhammad passed by a people who were suffering from some affliction. "Why don't they make dua (pray ) to Allah for protection," he said. With all the suffering and disasters Muslims are facing in various parts of the world, the question can be directed to all of us today. Dua is conversation with Allah, out Creator, our Lord and Master, the All Knowing, the All Powerful. This act in itself is of extraordinary significance. It is the most uplifting, liberating, empowering, and transforming conversation a person can ever have. We turn to Him because we know that He alone can lift our sufferings and solve our problems. We feel relieved after describing our difficulties to our Creator. We feel empowered after having communicated with the All Mighty. We sense His mercy all around us after talking to the Most Merciful. We get a new commitment to follow His path for that is the only path for success. We feel blessed with each such commitment
In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose our condition without His Command; that the best treatment plan will not succeed without His Permission. We make dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been delivered. The same is true of all other difficulties we may encounter.
The thing that we need to do to attain allah’s protection
To attain allah’s protection, we have to fulfill some of thing like do daily the prayers (salah). By praying in the best way we can and by performing it on time. We also need to maintain our cleanliness and purity .Besides that, we need to guard our senses. We should ensure that what we see or hear or say pleases Allah and we should fear Allah and not use these senses in the wrong manner. Next, we need to ensure that we do not consume, via food or drink, anything that is not halal and observe that our dealings and transactions are halal. Lastly the important thing to attain allah protection is by protecting our hearts from being involved in maksiah, e.g. zina' (adultery) while the moment a person is weak and does a maksiah, he should repent because of his fear of Allah. If we are “mindful of Allah”, that is we observe and fulfil His obligations/commandments, “Allah will protect us”.
Types of protection
There two kinds of protection from Allah. The first one is Allah will protect or look after His servants in this world / in worldly matters. For example, our health and our senses. We will be enjoying Allah’s mercy and bounty for our sight, hearing and speech all of our lives – even as we grow old, Allah will still allow us to see and hear properly, or he will take care of our intellect and mental health. Another example is Allah will protect our family and our property, belongings and money. Also, if one is mindful of Allah during his youth, Allah will protect him during his adult years.
Secondly, Allah will protect His servants’ deen (religion) and iman (faith). He will protect us from misunderstandings and being misled or influenced by misconceptions and self-desires. He will help us and give us guidance so that we are protected from negative influences.
Allah will also protect our deen when we leave this world. When we leave this world, we will leave with iman for being a mua'min (believer). We will be protected from shaitan’s influence to lead us astray right at the very last moment in our life. We may not be aware of when Allah is protecting our deen. It may even cause us to be unhappy. There may be a situation where Allah prevents us from doing something (something which we want to do) – this is actually a protection from Allah, preventing us from a disaster or problem or from committing a sin.
If we are mindful of Allah, we will find Him close to us or beside us or in front of us. Allah is close to His servants (the mua'minin) by giving them guidance, support, help, protection, victory, etc.
The other narration of this hadith states that if we become beloved to Allah during times of ease, He will know us during times of hardship. During our times of ease or prosperity, if we use it for the pleasure of Allah, He will be with us to look after us in our times of hardship, weakness, sickness, etc. Even in terms of receiving reward from Allah. If we are sick and are no longer able to do something which we used to do during our times of ease, we will be given the reward for that act.
The statement in which the Prophet, sallallahu ‘alayhi wasallam, tells ‘Abdullah bin Abbas to “ask of Allah” and to “seek help from Allah” is the fundamental basics of Tawhid. This is something we say in every salah (“iyya ka na’budu wa iyya ka nasta’in”). This shows us the importance of du’a, the importance of continuously asking Allah for His support and guidance. We need to show our need for Allah and our total dependency on Him by performing such forms of ibadah.
Allah subhana wa ta’ala has already written in Al-Lauhulmahfudz what is going to take place. There are events or occurrences that happen which we have no control over (e.g. being sick, losing someone we love, falling into hardship, etc.) and to face these events correctly we need to practice contentment (redha) which is the highest level of action required where we are pleased or contented with whatever Allah has chosen for us, whether it is positive or negative. The second highest level is tolerance (sabr), where we need to be patient and not panic or say anything that displeases Allah subhana wa ta’ala.
In the Qur’an there are several verses which emphasises this same meaning that is mentioned at the end of this hadith: Surah Yunus (10), ayat 107; Surah Fatir (35), ayat 2; Surah Al-Hadid (57), ayat 22.
In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose our condition without His Command; that the best treatment plan will not succeed without His Permission. We make dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been delivered. The same is true of all other difficulties we may encounter.
The thing that we need to do to attain allah’s protection
To attain allah’s protection, we have to fulfill some of thing like do daily the prayers (salah). By praying in the best way we can and by performing it on time. We also need to maintain our cleanliness and purity .Besides that, we need to guard our senses. We should ensure that what we see or hear or say pleases Allah and we should fear Allah and not use these senses in the wrong manner. Next, we need to ensure that we do not consume, via food or drink, anything that is not halal and observe that our dealings and transactions are halal. Lastly the important thing to attain allah protection is by protecting our hearts from being involved in maksiah, e.g. zina' (adultery) while the moment a person is weak and does a maksiah, he should repent because of his fear of Allah. If we are “mindful of Allah”, that is we observe and fulfil His obligations/commandments, “Allah will protect us”.
Types of protection
There two kinds of protection from Allah. The first one is Allah will protect or look after His servants in this world / in worldly matters. For example, our health and our senses. We will be enjoying Allah’s mercy and bounty for our sight, hearing and speech all of our lives – even as we grow old, Allah will still allow us to see and hear properly, or he will take care of our intellect and mental health. Another example is Allah will protect our family and our property, belongings and money. Also, if one is mindful of Allah during his youth, Allah will protect him during his adult years.
Secondly, Allah will protect His servants’ deen (religion) and iman (faith). He will protect us from misunderstandings and being misled or influenced by misconceptions and self-desires. He will help us and give us guidance so that we are protected from negative influences.
Allah will also protect our deen when we leave this world. When we leave this world, we will leave with iman for being a mua'min (believer). We will be protected from shaitan’s influence to lead us astray right at the very last moment in our life. We may not be aware of when Allah is protecting our deen. It may even cause us to be unhappy. There may be a situation where Allah prevents us from doing something (something which we want to do) – this is actually a protection from Allah, preventing us from a disaster or problem or from committing a sin.
If we are mindful of Allah, we will find Him close to us or beside us or in front of us. Allah is close to His servants (the mua'minin) by giving them guidance, support, help, protection, victory, etc.
The other narration of this hadith states that if we become beloved to Allah during times of ease, He will know us during times of hardship. During our times of ease or prosperity, if we use it for the pleasure of Allah, He will be with us to look after us in our times of hardship, weakness, sickness, etc. Even in terms of receiving reward from Allah. If we are sick and are no longer able to do something which we used to do during our times of ease, we will be given the reward for that act.
The statement in which the Prophet, sallallahu ‘alayhi wasallam, tells ‘Abdullah bin Abbas to “ask of Allah” and to “seek help from Allah” is the fundamental basics of Tawhid. This is something we say in every salah (“iyya ka na’budu wa iyya ka nasta’in”). This shows us the importance of du’a, the importance of continuously asking Allah for His support and guidance. We need to show our need for Allah and our total dependency on Him by performing such forms of ibadah.
Allah subhana wa ta’ala has already written in Al-Lauhulmahfudz what is going to take place. There are events or occurrences that happen which we have no control over (e.g. being sick, losing someone we love, falling into hardship, etc.) and to face these events correctly we need to practice contentment (redha) which is the highest level of action required where we are pleased or contented with whatever Allah has chosen for us, whether it is positive or negative. The second highest level is tolerance (sabr), where we need to be patient and not panic or say anything that displeases Allah subhana wa ta’ala.
In the Qur’an there are several verses which emphasises this same meaning that is mentioned at the end of this hadith: Surah Yunus (10), ayat 107; Surah Fatir (35), ayat 2; Surah Al-Hadid (57), ayat 22.
KNOWLEDGE
NAME : HAMIM B. FAISAL MATRIC NO :106459 SUBJECT : FIM 1233
In The Name Of Allah
The Most Gracious and The Most Merciful
Read! In the Name of your Lord, Who has created (all that exists). Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous.[1]
Intelligence is the capacity of our rational mind to consolidate and evaluate external stimuli by integrating sensory input with our memory and our programming. Both the quality and the quantity of our memory banks and our central processing unit, our cerebral cortex, depend on the genetic material passed on to us by our ancestors. These essential components are part of the hardware of our brain and express themselves in the number and connectivity of our neurons. Secondary to our genetic inheritance, our environment can affect our intelligence. Both our prenatal physiological development and our postnatal mental environment exert considerable influence on our intelligence. Genetic and environmental factors have a bearing on the quality of the hardware of our brain and thus on our ability to compute accurately and successfully. Severe nutritional deprivation and the resulting deficiencies in brain tissue are a known cause of mental sub-normality. Environmental factors are more apt to degrade than to enhance our mental processes. There is no evidence to indicate that our environment can increase intelligence more than 15%. The built-in degradation of mental processes is the result of entropy, the Second Law of Thermodynamics. This Law of Nature stipulates that all physical and physiological processes exhibit a constant degradation of order and a constant increase in randomness. The Law of Entropy demands that any energy-driven process must increase the randomness of its energy sources and is therefore predestined to diminish its efficiency. The same natural law also decrees that an engine will trend to break down but will not randomly eliminate defects and increase its efficiency. In short: Nature makes it easier to reduce complexity than to enhance complexity. It is inherently easier to degrade brain tissue than to create more complex brain tissue. Enhancements in brain structure require long periods of evolutionary selection, in addition to the availability of extraneous sources of energy. Our temperament effects our emotions and is part of our genetic heritage. It, too, asserts a definite influence on our intelligence. Laziness or lethargy are commonly inherited factors and consequently determine the input available from our environment. A person who is too lazy to study will not benefit as much from education as a highly motivated person with the same level of intelligence.[2]
Other genetic predispositions range from alcoholism to schizophrenia, from musical talent to color-blindness. Our genes are responsible for almost everything and anything that establishes the essence of a particular human being. Almost all human diseases are the result of our genetic predisposition, with the exception of infectious diseases or accidents. We even inherit part of our immunity, our resistance or susceptibility to some infectious diseases. Our brain, including hardware and software, is analogous to a computer, because we have designed computers with the human brain as a model. The methods used by our brain to process information have evolved over eons of time and can thus serve as the basic paradigm of computer technology. No information-processing method that might be superior to the basic architecture of the human brain has offered itself to computer designers. All processing of information involves sensory input, memory, the integration of both, and output.[3]
Our genes determine the quality of our intelligence, our ability to integrate and process information. The level of our intelligence determines how well we cope with changes in our environment. We express the processing capacity of our intelligence by a unit of measurement called the Intelligence Quotient, IQ for short. Our IQ represents the ratio of the measured level of intelligence to the physiological age of the subject, multiplied by 100. Some people are very smart; some people are not very smart. If we compile a large number of individual intelligence measurements, it is statistically inevitable that the graphic display of such results appears in the shape of a bell curve. The bell-curve represents a cross-section of the intellectual capacity of a population group. Caucasians of predominantly European ancestry were the first subjects of standardized intelligence tests. The mean achievement level of these tests was set at 100 and this arbitrary level represents the norm against which the intelligence of individuals and groups is measured. In the past, considerable conflict existed regarding the proportional importance of hereditary factors versus environmental factors, in determining the level of intelligence displayed by individuals or population groups. From the 1960s to the 1990s, a trend prevailed among sociologists in the United States to attribute 80% or even 100% of measured intelligence to environmental determinants, with negligible ascription to heredity. This anomaly was the result of political concessions, demanded by some members of the non-scientific academic community. These persons insisted on a strict interpretation of the Jeffersonian pronouncement that "all men are created equal". Evolution favors higher degrees of specialization in order to deal more efficiently with a change in human environments. Evolution achieves specialization by encouraging higher degrees of complexity. The increase in complexity of the human cerebral complex from Homo erectus to Homo sapiens enabled man to achieve ever-higher levels of intelligence. With higher levels of intelligence, man could deal more successfully and predictably with the ultimate objective of all living organisms: To enhance pleasure and happiness by the rational manipulation or elimination of adverse advents that originally manifest themselves as pain or unhappiness. Large segments of the population have different IQ levels and thus present diverging performance criteria. This knowledge allows us to be more efficient in allocating our resources to a specific task.
We can save much time and effort if we know, on a statistical basis, that a Jewish practitioner of medicine or law has a higher level of performance than a Black practitioner has. The Black professional may have attended the same institution as the Jew. However, the dictates of Affirmative Action laws, rather than the merits of his intelligence and competence may have propelled the academic progress of the Black person. If we desire to enhance our ability to achieve happiness, we need to rely on our intelligence, our rational mind, to help us understand how life really works. It is inefficient and unworthy of our intellect to hope that, somehow, we may bump into happiness just by aimlessly running around in circles. We have to use our intelligence and our acquired knowledge to find ore deposits and to mine them successfully. Only if we use our intelligence to understand the nature of happiness, will we have the opportunity to achieve happiness. A clear understanding of the role intelligence plays in our lives, is an extremely important part our knowledge of how life works and thus, in our achievement of success and happiness.[4]
________________________________________
[1] Holy Quran (96 : 1-2)
[2] http//islamicviews.net.com
[3] Major themes of the Quran by Fazlur Rahman ,1994
[4] http//islamicviews.net.com
In The Name Of Allah
The Most Gracious and The Most Merciful
Read! In the Name of your Lord, Who has created (all that exists). Has created man from a clot (a piece of thick coagulated blood). Read! And your Lord is the Most Generous.[1]
Intelligence is the capacity of our rational mind to consolidate and evaluate external stimuli by integrating sensory input with our memory and our programming. Both the quality and the quantity of our memory banks and our central processing unit, our cerebral cortex, depend on the genetic material passed on to us by our ancestors. These essential components are part of the hardware of our brain and express themselves in the number and connectivity of our neurons. Secondary to our genetic inheritance, our environment can affect our intelligence. Both our prenatal physiological development and our postnatal mental environment exert considerable influence on our intelligence. Genetic and environmental factors have a bearing on the quality of the hardware of our brain and thus on our ability to compute accurately and successfully. Severe nutritional deprivation and the resulting deficiencies in brain tissue are a known cause of mental sub-normality. Environmental factors are more apt to degrade than to enhance our mental processes. There is no evidence to indicate that our environment can increase intelligence more than 15%. The built-in degradation of mental processes is the result of entropy, the Second Law of Thermodynamics. This Law of Nature stipulates that all physical and physiological processes exhibit a constant degradation of order and a constant increase in randomness. The Law of Entropy demands that any energy-driven process must increase the randomness of its energy sources and is therefore predestined to diminish its efficiency. The same natural law also decrees that an engine will trend to break down but will not randomly eliminate defects and increase its efficiency. In short: Nature makes it easier to reduce complexity than to enhance complexity. It is inherently easier to degrade brain tissue than to create more complex brain tissue. Enhancements in brain structure require long periods of evolutionary selection, in addition to the availability of extraneous sources of energy. Our temperament effects our emotions and is part of our genetic heritage. It, too, asserts a definite influence on our intelligence. Laziness or lethargy are commonly inherited factors and consequently determine the input available from our environment. A person who is too lazy to study will not benefit as much from education as a highly motivated person with the same level of intelligence.[2]
Other genetic predispositions range from alcoholism to schizophrenia, from musical talent to color-blindness. Our genes are responsible for almost everything and anything that establishes the essence of a particular human being. Almost all human diseases are the result of our genetic predisposition, with the exception of infectious diseases or accidents. We even inherit part of our immunity, our resistance or susceptibility to some infectious diseases. Our brain, including hardware and software, is analogous to a computer, because we have designed computers with the human brain as a model. The methods used by our brain to process information have evolved over eons of time and can thus serve as the basic paradigm of computer technology. No information-processing method that might be superior to the basic architecture of the human brain has offered itself to computer designers. All processing of information involves sensory input, memory, the integration of both, and output.[3]
Our genes determine the quality of our intelligence, our ability to integrate and process information. The level of our intelligence determines how well we cope with changes in our environment. We express the processing capacity of our intelligence by a unit of measurement called the Intelligence Quotient, IQ for short. Our IQ represents the ratio of the measured level of intelligence to the physiological age of the subject, multiplied by 100. Some people are very smart; some people are not very smart. If we compile a large number of individual intelligence measurements, it is statistically inevitable that the graphic display of such results appears in the shape of a bell curve. The bell-curve represents a cross-section of the intellectual capacity of a population group. Caucasians of predominantly European ancestry were the first subjects of standardized intelligence tests. The mean achievement level of these tests was set at 100 and this arbitrary level represents the norm against which the intelligence of individuals and groups is measured. In the past, considerable conflict existed regarding the proportional importance of hereditary factors versus environmental factors, in determining the level of intelligence displayed by individuals or population groups. From the 1960s to the 1990s, a trend prevailed among sociologists in the United States to attribute 80% or even 100% of measured intelligence to environmental determinants, with negligible ascription to heredity. This anomaly was the result of political concessions, demanded by some members of the non-scientific academic community. These persons insisted on a strict interpretation of the Jeffersonian pronouncement that "all men are created equal". Evolution favors higher degrees of specialization in order to deal more efficiently with a change in human environments. Evolution achieves specialization by encouraging higher degrees of complexity. The increase in complexity of the human cerebral complex from Homo erectus to Homo sapiens enabled man to achieve ever-higher levels of intelligence. With higher levels of intelligence, man could deal more successfully and predictably with the ultimate objective of all living organisms: To enhance pleasure and happiness by the rational manipulation or elimination of adverse advents that originally manifest themselves as pain or unhappiness. Large segments of the population have different IQ levels and thus present diverging performance criteria. This knowledge allows us to be more efficient in allocating our resources to a specific task.
We can save much time and effort if we know, on a statistical basis, that a Jewish practitioner of medicine or law has a higher level of performance than a Black practitioner has. The Black professional may have attended the same institution as the Jew. However, the dictates of Affirmative Action laws, rather than the merits of his intelligence and competence may have propelled the academic progress of the Black person. If we desire to enhance our ability to achieve happiness, we need to rely on our intelligence, our rational mind, to help us understand how life really works. It is inefficient and unworthy of our intellect to hope that, somehow, we may bump into happiness just by aimlessly running around in circles. We have to use our intelligence and our acquired knowledge to find ore deposits and to mine them successfully. Only if we use our intelligence to understand the nature of happiness, will we have the opportunity to achieve happiness. A clear understanding of the role intelligence plays in our lives, is an extremely important part our knowledge of how life works and thus, in our achievement of success and happiness.[4]
________________________________________
[1] Holy Quran (96 : 1-2)
[2] http//islamicviews.net.com
[3] Major themes of the Quran by Fazlur Rahman ,1994
[4] http//islamicviews.net.com
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