Skip to main content

Rules (Ahkam) of Worships (‘Ibadat) are Tawqifi

The following is the translation of a chapter from the Arabic book 'Al-Fikr al-Islami' (The Islamic Thought) by Sheikh Mohammad Mohammad Ismael Abduh, an Assistant Professor at the Egyptian University (now known as Cairo University) in the past.
 
‘Ibadat are the ultimate degree of sanctification (taqdees). It is innate (fitri) in man, for it is the response, to the instinct of religiousness (tadayyun). ‘Aql (the mind) is associated with the emotion (shu’oor) in that so as man worships the one worthy of worship, who is the Creator. This is in order that wijdan (sentiment) does no go astray by worshipping that which is not worthy of ‘ibadah (worship), or it mistakes by seeking nearness from the worshipped (thing) with that which distances him from it. Thus the role of the ‘aql in the ‘ibadah is inevitable in discovering what is worshipped and defining it, which is the Creator.

As for the manner by which the creature performs the ‘ibadah to the Creator, the ‘aql has no role in it, nor it can know it. This is because this manner is the ahkam in accordance of which man worships Allah (swt). In other words it is a system that organises the relationship of the creature with the Creator, ie, the one who worships with the One who is worshipped. This system can’t come from the creature at all. This is because the creature can’t comprehend the reality of the Creator so as to organise his relationship with Him. Nor he knows His essence so as to know he worships Him. Thus, it is impossible that man can place, by his ‘aql, a system for ‘ibadat between him and the Creator, by which he organises his relation with the Creator, ie he organises his sanctification (taqdees) to the Creator. This is because putting this organisation requires comprehending the reality of the Creator, a matter that is impossible. Then it becomes impossible for man to put down, by his ‘aql, the ahkam of ‘ibadat. Thereupon, the system of ‘ibadat must come from the creator, and not from the created, ie, it should come from the worshipped, and not from the worshipper. Thus, it is necessary that the rules of ‘ibadat must come from Allah (swt) alone, and not from man. Man has no role whatsoever in that, whatever little it might be, because it is impossible for him to put it.

This system must be conveyed from the Creator to the created, so as he worships the god in accordance with it. Thereupon, it is inevitable that there is a need for messengers to convey to people the ahkam of ‘ibadat; for it is impossible that people put down ahkam in ‘ibadat, and because they do not come except from Allah (swt).

It might be said there is no need for man to have a system of ‘ibadat; he can rather perform the ‘ibadat without a system. For they are the ultimate degrees of sanctification, so man undertakes the ‘ibadah the way he likes, because it is a response to satisfy the instinct of religiousness; which needs satisfaction only. So he satisfies it by any action of sanctification that leads to this satisfaction. What is the need to organise the sanctification, ie, the need for ahkam to ‘ibadat? The answer to that is that the response of any instinct necessitates organising the actions that achieve this response. This is because the absence of their organisation would lead to anarchy, which would lead to the wrong or the abnormal satisfaction; where both of these contradicts the origin upon which the instinct is built. So if the reproduction instinct required sexual satisfaction while it has no system for this satisfaction, it would try to satisfy it with anything that achieves it. This would lead it either to the abnormal satisfaction or a party that is not a place for satisfaction. This means the destruction of the human kind for which the instinct existed; or to the wrong satisfaction, which is the satisfaction of a party that is the place of satisfaction, but only for the temporary satisfaction. This also leads to deviate from the result of the satisfaction that is giving birth, thus leading to reduce the offspring if not even stopping it. This again deviates the instinct from the purpose it existed for, which is the continuation of the human race.

Therefore, it is necessary there should be a system that regulates the reproduction instinct.

For the religiousness instinct, it is also necessary to organise the actions that performs the response of sanctification. In other words, it is necessary, to organise the sanctification, which is the ‘ibadah. This is because the absence of its organisation leads to that man undertakes any action that performs sanctification. This would lead to the abnormal satisfaction by sanctifying a party that is not the place of sanctification, such as sanctifying the five as being a god, or sanctifying an idol made of dates, where man makes with his hand, worships it and then eats it. This deviates the instinct by making it sanctify other than the Creator, though the instinct is the feeling of deficiency and need to the Creator, the Sustainer. Thus, the sanctification becomes contradictory to the instinct that incites it. It might also lead to sanctify a party that is the place of sanctification, but only for the sake of satisfaction, and not for examining its reality. This is like the sanctification of an idol presuming that the god is incarnated in him near to Allah (swt). This would mean deviation of shukr (gratefulness) to the One who deserves thanking and praise, by performing this praise to other than who deserves it, which is the idol. This deviates the instinct away from what it existed for, that is the sanctification of the Creator, the Sustainer.

Therefore, there must be a system that organises the religiousness instinct as well as the reproduction instinct. The difference between the two instincts is that the reproduction instinct, man can put a system from his ‘aql for the actions that achieve its response, because they are from the relations of man with another man. He can comprehend man and organise his relationship with him; though it can’t be a perfect system. As for the religiousness instinct, he can’t place by his ‘aql a system for the actions that performs its response. This is because it is a relationship of man with his Creator and Sustainer. He can’t comprehend Him, so he can’t organise his relationship with Him. Rather, this system must come from the Creator.

Thus, the ahkam of ‘ibadat must come from the Creator and not from the created.

Comments

UJANG said…
Allahu Akbar.............SUBHANALLAH
Anonymous said…
Masha-Allah,v.good article
Anonymous said…
nice. A important concept explained in a manner.

Popular posts from this blog

An advice to Muslims working in the financial sector

Assalam wa alaikum wa rahmatullah wabarakatahu, Dear Brothers & Sisters, We are saddened to see Muslims today even those who practise many of the rules of Islam are working in jobs which involve haram in the financial sector. They are working in positions which involve usurious (Riba) transactions, insurance, the stock market and the like. Even though many of the clear evidences regarding the severity of the sin of Riba are known, some have justified their job to themselves thinking that they are safe as long as they are not engaged in the actual action of taking or giving Riba. Brothers & Sisters, You should know that the majority of jobs in the financial sector, even the IT jobs in this area are haram (prohibited) as they involve the processing of prohibited contracts. If you work in this sector, do not justify your job to yourself because of the fear of losing your position or having to change your career, fear Allah as he should be feared and consider His law regard

Q&A: Age of separating children in the beds?

Question: Please explain the hukm regarding separation of children in their beds. At what age is separation an obligation upon the parents? Also can a parent sleep in the same bed as their child? Answer: 1- With regards to separating children in their beds, it is clear that the separation which is obligatory is when they reach the age of 7 and not since their birth. This is due to the hadith reported by Daarqutni and al-Hakim from the Messenger (saw) who said: When your children reach the age of 7 then separate their beds and when they reach 10 beat them if they do not pray their salah.’ This is also due to what has been narrated by al-Bazzar on the authority of Abi Rafi’ with the following wording: ‘We found in a sheet near the Messenger of Allah (saw) when he died on which the following was written: Separate the beds of the slave boys and girls and brothers and sisters of 7 years of age.’ The two hadiths are texts on the separation of children when they reach the age of 7. As for the

Q&A: Shari' rule on songs, music, singing & instruments?

The following is a draft translation from the book مسائل فقهية مختارة (Selected fiqhi [jurprudential] issues) by the Mujtahid, Sheikh Abu Iyas Mahmoud Abdul Latif al-Uweida (May Allah protect him) . Please refer to the original Arabic for exact meanings. Question: What is the Shari’ ruling in singing or listening to songs?  What is the hukm of using musical instruments and is its trade allowed? I request you to answer in detail with the evidences? Answer: The Imams ( Mujtahids ) and the jurists have differed on the issue of singing and they have varying opinions such as haraam (prohibited), Makruh (disliked) and Mubah (permissible), the ones who have prohibited it are from the ones who hold the opinion of prohibition of singing as a trade or profession, and a similar opinion has been transmitted from Imam Shafi’i, and from the ones who disliked it is Ahmad Ibn Hanbal who disliked the issue and categorised its performance under disliked acts, a similar opinion has been tran