Implications of Ibadah Akhlaq & Manner in Shariah

Implications of Ibadah

Akhlaq & Manner

in Shariah

Professor Dr. ABM. Mahbubul Islam

Published By

AHSAN PUBLICATION

www.ahsanpublication.com

First Edition

January 2012

Compose

Ahsan Computer

Cover Design

Nasir Uddin

ISBN

978-984-8808-24-5

Epub Formatting &

International Distribution

DOTNPIX MEDIA LTD

www.dotnpix.com

Dedication

The book is dedicated to my respected father Marhūm Mohammad Lutfur Rhahman and my mother Marhūmah Mrs. ‘Óishah Khatun.

Acknowledgement

My first and for most acknowledgment is for Almighty Allah Ta’ala who has enabled me to come up with this book. My appreciation would go to Prof. Dr. M. Korban Ali, the formen Vice-Chancellor, Mr. Nurul Islam Bulbul, former Registrar, Bangladesh Islami University for their valuable support in the preparation stage of this book. My sincere thanks and appreciation goes to my beloved wife

Mrs Majedah Khatun too for her valuable support and sacrifice in all respects.

Lastly my acknowledgement goes to

Mr. Mohammad Mizanur Rahman and Mawlana Farid uddin Ahmad for their carerful typing and correction of this book. Finally, Ulmost thanks and appreciation is deserved for Mr. Golam Kibria for taking initiative for its publication.

Abstract

The book Implication of -Ibādah, Akhlāq and Manner in SharÊ-h is consisted of three dimensions that is -Ibādah (worship), Akhlāq (character) and Manners (Adāb). These are the most important basic elements of Islam which are essential to know and put in practice by each andevery individual. -Ibādah is so important for which man and jinn are created. Akhlāq is so important for which the Messenger of Allah was sent and assigned for and manner is so important the observance of which is imperative of having paradise. As regards -Ibādah Allāh Ta-ala says Indeed I have not created man and jinn but they should worship Me and as regards Akhlāq or character the Messenger of Allāh says that Indeed I have been sent to perfect the character (of man) and as regards manner (in responding toward a favor)  Allāh Ta’ala command when you are greeted with a greeting; greet in return that which is better than it or (at least) return it equally. Certainly, Allah is Ever Careful Account Taker of all things. The outcome or findings of this writing is firstly have shown that -Ibādah, in addition to the meaning of worship–is the obedience of the entire set of laws of Allāh without any reservations whatsoever. Secondly, performance of all permissible acts and avoidance of all prohibited acts in one’s life time is -Ibādah provided these are done in carrying out one’s obligation for the pleasure of Allah and reward in the hereafter. Hence, a man can be a good -ābid/worshiper of Allah while he is a Politian, or a professional if he leads his all of his actions, duties, obligations etc., in conformity with the law of Allāh.  Thirdly, the sole objective of sending the Messenger of Allāh is to perfect the character means to purify the soul of human being as the soul is responsible for producing good actions, reactions and behaviors. Hence, character of a person good means the soul of a person is good and having of good soul is the way either to paradise and bad soul is the hell. Fourthly, Adāb or etiquette referred to the obligation, duties or responsibilities of a man towards his own body, own soul, towards all other human and non human beings to be shown as per the ways and methods prescribed by sharÊ-ah. Fifthly, the write up is of the conclusion that, the true objectives of the creation of man could only be realized in its true sense in knowing and observing these three as dimensions. Leaving and observing of them would lead its followers towards the learning and practicing of entire set of sharÊ-ah which is the ultimate objective of the law of Islam.

Preface

In the name of Allāh the Most Compassionate the Most Merciful.

I am thankful to Almighty Allah for enabling me to complete the work and came up with this book. The sole objective of man’s creation is to perform ‘Ibadah and sole function of the Messenger of Allāh is to buildup good character at its highest standant and manner is the ways or method of performance or discharge of obligations. Unfortunately there is no comprehensive work on these three topic together to satisfy need of the higher level learners.

There are several public and private universities offer the course on ‘Ibadah, Ethics or Akhlāq but they do not have any text book on this topic. It is hopped that this book would cater the need of that demand.

As regards ‘Ibadah the book explained the meaning, objectives and special characteristics of ‘Ibadah. It also make a brief idea and objective of some specific ‘Ibadah, such as, prayer, paying of zakāt and Performance of Íaj- characteristics that is some qualities of a servant of Allah and the ways or conditions of making all human actions into ‘Ibadah. As regards Akhlāq or character the book discussed the meaning and definition of Akhlāq, role or benefit of the possession of good Akhlāq, elements or behavior that make an Akhlāq either good or bad, ways of making bad Akhlāq into good Akhlaq. As regards manner it has discussed various aspects of manner under one chapter. The manner it discussed are: manner with regard to the cleanliness of body, dress, respecting the parents, husband and wife, friends and children, manner of dressing, talking, walking.

Due to the absence of proper teaching of Islam in education system, more particularly in higher education, the students in general and Muslim students in particular are going to lose their faith in Islam and Islamic disciplines. It is hopped this book would be valuable source reference for them to learn and having an attempt to regain their faith. It is also hopped that, by actualization of the contents of the book the learner would be able to know the implication or significance of -Ibadah and Akhlāq and be able to be model for others at least in the field of ‘Ibadah, Akhlaq and manner.

Due to time constraint and non-availability of enough materials the author had to rely upon on few books only. However, I have tried my humble best to put my own idea here that was gathered during my study on Islamic Ethics and -Ibadah as an additional subject in International Islamic University Malaysia (IIUM). Despite all those attempt still there remains some mistake or shortcomings, for that I earnestly seek the apology to the readers. My heartfelt thanks goes to the Publisher and all those who have assisted me in this regard. more particularly the subscribers of this book.

May Allah accept all of our endeavors as ‘Ibadah.

Part-I : Implications of -Ib-dah

1.0 Chapter: One

1.1. Meaning and Significance of -Ibādah

The word -Ibādah (عبادة) originates from root word ‘abada (عبدً) which literally means to serve, to adore, to worship, to submit, to surrender, to obey, to be degraded, to be loyal, to lie flat to the last degree etc. The person performs -Ibādah is called (عبد) -abd which means a slave or servant.[1] The action of an -abd is -Ibādah that is service, slavery, servitude, obedience, submission, surrender, loyalty, degradation, devotional service or worship. The doer of -Ibādah is called -Ābid (عابد) or worshiper. To whom -Ibādah is rendered is called Ma-būd (معبود) and the place where the -Ibādah is to be taken place is called Mab-ad (مبعد). Ragib Al-Ispahani wrote in his Dictionary "Mufradat that -Ibādah means (غاية الخشوع والتدليل) degradation of the last degree and extreme humbleness and it also means submission.[2]

1.2. Definitions of -Ibādah

There are several definitions of -Ibādah as given by the scholars. Such as:

(i) -Ibādah is the name of all hidden and expressed sayings and actions that have been performed for the love and pleasure of Allāh Ta’ala.

اَلْعِبَادَةُ اِسْمُ جَامِعِ لِكُلِّ مَايُحِبَّه اللهَ وَيَرْضَاهُ مِنَ الاَقْوَالِ وَالاَعْمَالِ الْبَاطِنِيَّةِ وَالظَّاهِرِيَّةِ.

(ii) -Ibādah is a permissible action of a slave of Allāh that have been performed in accordance with the principle of Shari-ah. It is also an abstention from doing of all those actions which are forbidden in Shari-ah.

(iii) According to Mufassirūn (Interpreter of al Qurān) and MuÍaddithun (Tdaditionists), -Ibādah is to believe in the Unity of Allāh and to glorify Him and learn them with the objectives to know and put them into practice with submission and humiliation.

اَلْعِبَادَةُ هِىَ تَوْحِيْدُ اللهِ وَلِعَظِيْمَتِهِ وَغَايَةٍ لِتَعْلِيْمِ مَعَ التَّدْلِيْلِ وَالْخُضُوْعِ.

According of Ahal al Akhalāq (scientists of ethics), -Ibādah is the action of physical dictation of a slave of Allāh which is in agreement with Shari-ah.[3]

العبادة هى العمل باطعاعة البدن لله وتعينه بالثراع

(iv) According to Sufi, `Ibādah is an action of a legal person against his self desire that he does for the glorification of

his Lord.

العبادة هى فعل المكاف على خلاف هوى نفسه تعظيما لِرَبِّه

(v) According to legal expert (ahal al fiqh), -Ibādah is that action which is performed for desiring the pleasure of Allāh and seeking of reward in the hereafter.[4]

العبادة هو مااديتها اتبعاء لوجه الله وطالبه ثواب الاخرة

(vi) -Ibādah also defined and explained by some well know scholars of Islam, such as Abu Hanifa, shafi-i, Syed Mawdudi, Golam Sarwar and so on. According to Imām Abu Hanifa, `Ibādah is the actions of a Muslim that are against his self desire (النفس الهوى) and which are done for the respect and pleasure of his Lord. According Shafi`i, -Ibādah is all those activities which Allāh authorises His slaves to perform and that is against his self desirous action.[5]5 According to Syed Mawdudi, Islamic concept of -Ibādah is very wide, such as, it is the keeping away of a speech that are filthy, falsified, maliceious and to advise and speaking the good things, with the view that Allāh commands for doing so, is -Ibādah. According to Golam Sarwar, -Ibādah is an Arabic term includes any activities which are done to gain the favor and pleasure of Allāh. As such, Solah, Zakāh, Sawūm and Ĥaj are the main forms of -Ibādah.[6]

Technically -Ibādah is the total submission and obedience towards the commands of Allāh by His slave (man) in all aspects of his life ranging from birth to death, no matter these are material or spiritual. It means, all actions of a Muslim so long as such actions are done for carrying out of the commands of Allah Ta-ala- is -Ibādah.

Importance to Know the Real Meaning of -Ibādah

The term -Ibādah has prime importance, as the sole purpose and objective of the creation of man and jin is to provide -Ibādah only nothing else. As Allāh Ta-ala says,

وَمَا خَلَقْتُ الْجِنَّ وِالاِنْسَ اِلاَّ لِيْعْبُدُوْنَ. (الذاريات, 56:51)

Indeed I have not created man and jin except that they should worship Me alone.[7]7

`Ibādah or obedience is an action relates to man’s soul (RuÍ), the unseen component of human composition. As regards its identity, Allāh Ta-ala says,

يَسْئَلُوْنَكَ عَنِ الرُّوْحِ قُلِ الرُّوْحِ مِنْ اَمْرِ رَبِّىْ وَمَا اُوْتِيْتُمْ مِنَ الْعِلْمِ اِلاَّ قَلِيْلاً. (الاسراء, 85:17)

They ask you concerning RuÍ (spirit) say, the ruÍ is one of the things, the knowledge of which is only with My Lord. And of knowledge, you have been given only a little.[8]

Since it is the command of Allāh, then it is immortal; Allāh alone knows its identity of it at the exclusion of the knowledge of men. Whatever it’s form is, but it is for sure that, it (ruÍ) wants to remain in perpetual communion with its Creator Allāh Ta-ala. It also wants its possessor (man) to observe ceaseless vigilance over his desire so that his life becomes a source for his welfare in the life here and hereafter. It is possible only by keeping the soul clean and pure.

As He says,

وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الاخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلاَ تَبْغِ الْفَسَادَ فِي الاَرْضِ إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ (القصص، 28:77).

Seek a home in the hereafter through whatever God has given to you and do not forget your portion of lawful enjoyment in this world and do good as Allāh has been good to you and seek not mischief in the land. Verily Allāh does not like the (mufsidÊn) mischief makers.[9]

At another ayah Allāh Swt., the commands,

فَإِذَا قُضِيَتِ الصَّلَاةُ فَانتَشِرُوا فِي الْأَرْضِ وَابْتَغُوا مِن فَضْلِ اللَّهِ وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ (الجمعة، 62:10)

"Then when the Solat is ended, you disperse through the land, and seek the bounty of Allāh (by working etc) and remember Allāh much that you may be successful.[10]10

Through these two ayāt Allāh Ta`ala commands

(a) to seek the good home of the hereafter

(b) to work for the wellbeing of this world

(c) to behave well as Allāh did with man

(d) not to seek mischief on earth as Allāh does not like the one who commits mischief

(e) to perform Solāh

(f) upon completion of the prayer to disperse from the mosque

(g) to seek the bounty of Allāh or to work for sustenance and

(h) to remember Allāh (dhikrullāh) as this is the way of success.

Application of these instructions requires to work hard for the success of both here and hereafter, because, Islam considers for both life to have equal importance. For this reasons, actions of a Muslim as per religious instruction, no matter whether these are for here or hereafter, to be considered as an act of -Ibādah. For this reason, the scope of -Ibādah is so wide and comprehensive.

Since the sole objective of the creation of man is to perform -Ibādah, therefore, he has to employ all of his endeavors, efforts exertions, abilities, and resources in the service of Allāh al one. As such, paying of Zakāt of wealth is -Ibādah. Similarly, spending wealth for the support of the family members, relatives, society, state is also -Ibādah if it is spent for the pleasure of Allāh with sincerity.

As Allāh Ta-ala further says,

إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ (الزمر، 39:2)

Verily, We have sent down the book to you (Muhamad) in truth, so worship Allāh (alone) by doing religious deeds sincerely for Allāh’s sake only.[11]11

He further commands,

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ (الزمر، 39:11)

Say (O Muhammad), verily I am commanded to worship Allāh (alone) by obeying Him and doing religious deeds sincerely for His sake only.[12]12

These ayāt clarify that, an act to be -Ibādah, must be performed with utmost sincerity. As such, even a good action like prayer, fasting, costly donation etc., can not be considered as -Ibādah if such actions are not done with khuluÎiat (Sincerity). To be sincere, an action, such as prayer, must perform for Allāh, for the pleasure of Allāh with the hope of getting reward in the hereafter and avoiding of humiliation in the hereafter. Moreover, such action must not be for ostentation or showing off. The action must meet all other shariatic requirements too.

1.4. Duty of a Servant and Objective of Creation of Man

As regards objective of creation of man Allāh Ta`ala says,

وَمَا خَلَقْتُ الْجِنَّ وِالاِنْسَ اِلاَّ لِيْعْبُدُوْنَ. (الذاريات, 56:51)

And I have not created man and Jin for any other purpose except that they should worship Me.[13]13

Based on this above ayāh it can be said that, the sole objective and purpose of the creation of man and Jin is obviously nothing but to worship Him or to provide -Ibādah for Him. Since the sole objective of creation of man is to do -Ibādah, therefore, it is incumbent upon man to know the real meaning of -Ibādah. Because, anyone does not know the meaning and purpose of his creation will not be able to be successful in his mission and profession. As Syed Mowdudi wrote, objective of a physician is to cure his patients, if he can not do so, it is said to be a failure in his profession. Objective of being a teacher is to teach his students. If he can not do so, is to be said a failure in his mission. Similarly, objective of creation of man is to do -Ibādah, if he can not do so, is to be said a failure of the creation of his life.[14]14 For doing so, one has to know who he is first. The status of man, in term of obligation, is an ‘abd or a slave. The understanding of worldly concept and duty of a slave of Allāh is to be helpful to know the duty of a slave of a master in our practical life.

1.5. Duty of a Slave

In the words of Syed Mawdudi, there are three basic duties of a servant towards his master, such as: (a) Firstly, acceptence of the master as his lord. It means to consider him only incumbent authority upon him at the exclusion of all others, to be faithful to him at all the time and all the matters. In short, he is to be loyal to him that is called loyalty.

(b) Secondly, a servant is to be always obedient to his master. It means, he is to carry out the orders or commands of his master without any reservation whatsoever and not to draw back from his service for a single movement. It also means, he is a servant of his master for 24 hours, for life long, for day and night. As such, he can not say that he is a servant for day and not for night, or he would obey some particular commands and not the rest, or he would follow some of his laws and not the rest or the rest but not that one and so on.

(c) Thirdly, a servant is to respect and revere his master. In matters of reverence and respect he has to follow the rules, methods, laws, regulations as laid down by his master. He has to place himself present before his master at a prescribed time fixed by him in a method ordains by the master, not by his own made method.

As such, these three things that is loyalty or fidelity, obedience and respect and reverence are essential elements for a servant to be rendered towards his master. Similarly, a slave of Allāh that is man, is also required to pay these three duties towards his Lord Allāh Ta-ala and these all together is called -Ibādah—that -Ibādah for which Allāh has created man and Jin. 15

1.6. Wrong Conception of -Ibādah

As -Ibādah means total submission, obedience and carrying out of the law of Allāh that implies that one should perform and follow the commands of Allāh in all matters of his life. But due to wrong understanding of the meaning of -Ibādah most of the people consider chanting the name of Allāh as -Ibādah only and a person does so as -Ābid or worshiper, who makes himself busy in performing Solah, fasting etc regularly. While some other people consider a person as -Ābid by seeing his long beard, big Jubba, long kurta and turban. It is they who the people consider as -Ābid and their actions as -Ibādah, even though they do not observe the commands of Allāh in their socio-political, legal, judicial, cultural, personal, family and economic life. To some extent, they keep themselves busy in the observance and development of the law of the enemy of Allāh. They are the people who some times even participate with the plan of the enemy of Allāh who could not tolerate Muslim and Islam. This type of people can be those, who pray, and fast, chant tasbih, observe religious dress but in their practical life they are the followers of anti Islamic ideologies like socialism, communism, capitalism, secularism, ultra nationalism Capitalism and so called Sufiism etc.

Therefore, -Ibādah is not to keep long beard and long dress and keeping the entire covering (for women) only but it is the absolute obedience of all ordinances, laws, commands, positive or negative or the ways of Allāh Ta-ala in all aspects of human life both in private and public affairs.

1.7. -Ibādah Other than Allāh

There are people who do not do -Ibādah of Allāh, but they do it for other than Allāh. Such as:

i. -Ibādah of Shytān

What does it mean? To understand this following Quranic ayāh can be referred to. As Allāh Ta-ala says,

اَلَمْ اَعْهَدْ اِلَيْكُمْ يبَنِىْ ادَمُ اَلاَّ تَعْبُدُوا الشَّيْطَانِ اِنَّهُ عَدُوٌّ مُّبِيْنٌ. وَاَنِ اعْبُدُوْنِىْ هذَا صِرَاطٌ مُّسْتَقِيْمٍ. (يس, 61 : 36)

Did I not enjoying on you O children of Adam that you should not worship SaiÏān, for, he was to you an enemy avowed? 16

Allāh Ta-ala further commands,

يَا أَبَتِ لَا تَعْبُدِ الشَّيْطَانَ إِنَّ الشَّيْطَانَ كَانَ لِلرَّحْمَنِ عَصِيًّا (19:44)

(Abraham says), O my father, serve not ShyÏan, for, Satan is a rebel against Allāh-the Most gracious. 17

ii. -Ibādah of Ţaghūt

Allāh Ta-ala says that, there are men who worship Ïaghūt.

As He says,

وَجَعَلَ مِنْهُمُ الْقِرْدَةَ وَالْخَنَازِيْرَ وَعَبَدَ الطَّاغُوْتَ فَاِنَّكَ شَرٌّ مَّكَانًا وَظَلَّ عَنْ سَوَاءِ السَّبِيْلِ. (المائدة, 63 : 5)

They are those who are cursed, who have been under His wrath, some of whom were turned into apes and swine, who worshiped Ţaghūt. 18

He further says,

(وَالَّذِيْنَ اَجْتَنِبُوا الطَّاغُوْتَ اَنْ يَعْبُدُوْهَا وَاَنَا هُوَ اِلَى اللهِ لَهُمُ الْبُشْرى. (71 : 39

Those who refrain from serving Ţaghūt and turned to God, for them there is good news. 19

Here Allāh Ta-ala accuses that men worship Satan and Ţaghūt. What does it mean? If -Ibādah means simply bow down or chanting the name or praise for master, then there is no human being to say who practically bow down to Satan or Ţaghūt, no body chant or count their names. no body says al ShyÏanu Rahmān or al ShyÏanu Karimun_ yet Allāh Ta-ala accuses human being of providing their -Ibādah for them. Again what does it mean? It means none but the obedience of the ways and foot steps of Satan and Ţaghut instead of obedience of Allah and His Messenger. As a matter of fact, such obedience or observance are deserved for Allāh alone.

As He says,

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ. (الزمر، 39:11)

Say! verily, I commanded you to obey Allāh with sincere devotion. 20

And He also says,

وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ (النحل، 16:36)

For, We assuredly sent amongst every people Messenger with the command that serve Allāh and Chew Ţaghūt. 21

Worship of Objects Other than Allāh

The Arabic word -Ibādah is used to mean worship of both Muslim and non Muslim. Some Qur`ānic ayāt in this regards are as follows:

As Allāh says,

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الأَصْنَامَ (ابراهيم, 14:35)

Remember, Abraham says, O my Lord! make this city one of place and security and preserve me and my sons from worshiping idols (Ya`abudun al AÎnām)". [15]22

He further syas,

وَيَعْبُدُوْنَ