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Saturday, January 31, 2015

Obligations to God - The First Duty – Personal Submission


The First Duty – Personal Submission

The following four Qur’anic terms express the essence of personal submission in slightly different ways: Islam, obedience (ita`ah), abstinence (taqwa) and worship (`ibadah).

1. Islam
Islam is the most basic of these four terms.  Literally it means to completely surrender, to give up resistance, and unquestioningly obey Divine commandments.  The Qur’an requires of us that we enter Islam wholly:

O ye who believe! Enter into Islam wholly (Al-Baqarah 2:208)

There is no such thing as partial acceptance of Islam or partial obedience to God.  It is unacceptable to obey certain commands and disregard others.  If one is not prepared for an attitude of total submission then he/she must choose another path.  Islam represents a case of “take it all or leave it all”.  There cannot be any compromise in this principle.

2. Obedience (ita`ah)
Obedience represents the spirit of Islam from an enhanced perspective.  While Islam signifies surrender and giving up any resistance, obedience denotes one’s willing submission in an active and positive sense.  One’s resolve to observe the dictates of faith willingly is branded as obedience. The Qur’anic position is:

“Obey Allah and obey the Messenger, but if you turn away, the duty of our Messenger is only to convey clearly.”  (At-Taghabun:  64:12) 

What is stated in the definition of Islam also lies at the core of obedience (ita`ah), which is the “all or none” law.  The Messenger, Prophet Muhammad  (SAW), had the duty of conveying the Divine message, a duty that he discharged in an exemplary fashion.  If one who has received the message turns away from it, he/she will be solely responsible for this defiance and rebellion.  There is no room for partial obedience.

3. Abstinence (taqwa)
The term abstinence approaches the concept of Islam from the opposite direction of `ita`ah. Whereas obedience represents an active and positive response to the requirements of Islam (submission), abstinence is its active but negative dimension.  Implicit in the term are the following connotations:  Avoiding any disobedience to divine commands, shunning any disobedience to God, entertaining the fear of His displeasure and striving for avoiding His punishment. Taqwa is a very comprehensive attitude and it is difficult to define this term in a single expression.  The Qur’an comprehensively uses the term Taqwa in the following ayah: 

O believers! Fear Allah as He should be feared, and die not except in a state of Islam.   (Al-i-‘Imran 3:102)
  
4. Worship (`ibadah)
This is perhaps the most comprehensive term regarding personal submission.  As a term it might be defined as, “To surrender oneself completely out of love.  The Qur'an declares that the very purpose of the creation of human beings is to worship God, a point made in ayah 56 of Surah AzZariyat:

I have only created Jinns and men, that they may serve Me. (Az-Zariyat  51:56)

The Arabic word "`ibadah" stands for both worshipping and praising, embracing the twin connotations of obedience and love.  A person’s relationship with God is similar to the relationship between a master and his slave.  A slave by definition submits his/her entire life to the will of the master.  The distinction between a slave and a servant is crucial to understanding this concept.  A slave is at the master’s beck and call twenty-four hours of the day, fulfilling every command, whereas a servant is merely an employee who is there for part of the day and then free to live as he/she desires.  The former serves the master all the time and constantly, while the latter merely fulfils the terms of a mutually agreed upon contract.  If a servant has chosen to work as a clerk, he/she is not obliged to do any other task unless there is an amendment to the contract and salary.  Furthermore, a servant who is employed for particular hours will be paid overtime salary if asked to stay longer, and has the option of refusing to do so.  The Persian poet, Sheikh Sa'di, draws attention to this truth in his profound couplet:   

  Life has come for slavery      Life devoid of slavery is shame

Let us be absolutely clear that God’s servitude alone does not constitute worship.  It should be permeated by extreme love and devotion.


Saturday, January 24, 2015

Obligations to God - Concept of Religious Duties

My Concept of Religious Duties


In light of my limited study of the Qur’an and Sunnah and of the insights into faith flowing from it (all blessings are due to God), and which I strictly follow according to my capacity and understanding, I will narrate my understanding of the duties of a Muslim.  By so doing I do not rule out the possibility that my understanding is imperfect.  What is presented here is my understanding of our religious duties, which I have learnt from my study of the Qur’an, Seerah and Sunnah, account of the companions, and our history in general. 

  • Usually the term religion is limited to the private affairs of the people. But here (and other places in this book) it includes the private as well as the public. Islam includes dogma, rituals and social customs at the private level as well as the political, social and economic system at the Public level. Therefore, in common use we describe Islam as a complete way of life. The arabic term for this is Deen which has no direct equivalent in English.

There are three fundamental duties of a Muslim, and three prerequisites for fulfilling them (which will be discussed later on).  While entering into our study, we must recognize that terminology has its own value and any real understanding of a branch of learning is obtained only through its own terminology.  Islam has its specific terminology and we will approach the subject at hand with reference to this terminology.


The first and foremost obligation of a Muslim to God is to submit to His commands at a personal level.  The second obligation is to disseminate the message of Islam to others, and the third and final obligation is to strive to establish Islam as a complete socio-politico-economic system.  We shall discuss each of these three duties one by one.

Saturday, January 17, 2015

Obligations to God - Introduction

Introduction


Let us first ascertain the significance of the topic under study through an example. Suppose someone has been employed to perform a certain number of tasks, and he does only half of the given tasks in a particular day. Even if he has performed his tasks efficiently, meticulously, sincerely and painstakingly, his job will remain undone. Furthermore, it is likely that the missed duties are the most important and vital ones to his company or employer. For this reason, we must reassess our obligations to God, since it is likely that our condition is not too different from the one in the above-mentioned example. Before commencing with the subject, however, let us understand its importance from yet another angle.

There are two main factors that determine one’s actions: 
(1) Intentions and 
(2) Clarity of purpose.  
Intentions, no doubt, occupy the pride of place.  These should be driven by our faith in God as the One True God without partners or associates, that the Prophet Muhammad (SAW) is His messenger, and that there will be reckoning in the life Hereafter.  In the absence of one’s intention to obey all of God’s commands, it is futile to proceed further since it plays a central and decisive role in the worthiness of one’s actions in Islam.  Equally important is the related point that one should have a clear understanding of his/her responsibilities on the basis of which there will be a Reckoning.  If one’s understanding is limited or faulty, the performance will also be limited or faulty, resulting in potentially devastating consequences in the Hereafter.


I will therefore take this opportunity to elucidate a bird’s eye view of our obligations as Muslims by developing a framework for understanding the entirety of Islam.  This framework should prompt soul-searching, self-reflection and criticism.  It may be that our own priorities and concepts are upside-down, and the duties we neglect are the most important in the eyes of our Creator, depriving us of the essential tasks while we will rest content with the secondary duties.  Let us not be like those who neglect the main obligations of our faith, remaining oblivious of our real duties under the delusion that we are observing the dictates of our faith in its totality. This misconception can only be corrected when we have a clear understanding of our duties.





Sunday, January 11, 2015

OBLIGATIONS TO GOD


OBLIGATIONS TO GOD
A COMPREHENSIVE ISLAMIC VIEW
Dr. Israr Ahmad


SHOBA SAMO BASR
MARKAZI ANJUMAN KHUDDAM-UL-QUR’AN



In the name of God, the Beneficent, the Merciful



O You who believe! Fear Allah as He should be feared, and die not except in a state of Islam. 

(Al-i--‘Imran 3:102)




And I created not the jinn and mankind except that they should worship Me. 
(Az-Zariyat  51:56)



Thus We have made you a just nation, that you be witnesses over mankind and the Messenger [Muhammad (SAW)] be a witness over you. (Al-Baqarah  2:143)



He (Allah) has ordained for you the same religion which He ordained for Nuh (Noah), and that which We have revealed to you, and that which We ordained for Ibrahim (Abraham), Musa (Moses) and Isa (Jesus) saying you should establish religion and make no divisions in it. (Ash-Shoora  42:13) 



Saturday, January 3, 2015

Posting Soon ...


A COMPREHENSIVE ISLAMIC VIEW

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The Obligations Muslims Owe to the Qur'an
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Lessons from History 
History as known in Islam



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In the Light of Noble Qur'an

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And it's Requisites

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(Discourse on Al-e-`Imran, 3:190-195)


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