| NABUDU
‘We worship-obey’:Two points are most significant
in this term: (i). Obedience (of the level or degree of worship),
and (ii). Plurality i.e. collective prayer. The later represents
the need of formation and development of a society as the
essential requirement for survival of the social being. This
necessitates discipline. The vastness and variety of aspects
of human society, including those of territory and pursuits,
further demand greater strengths of discipline than for any
other ‘society’ of creatures. At the same time
freedom and liberty are prerogatives of all creatures, man
being at the top of all. It is his basic human right.
Human history of sociology shows that brute force
and coercion fail to discipline societies. At the same time,
the greater the complexities of the society, the greater would
be the demand for an elaborate system of governance based
on equally strong discipline. It works best when it comes
from within and is based on human nature and reason. The religious
history also shows that with the growth of human society,
social laws governing life of man, as an individual and as
a group, became more defined and refined covering more and
more aspects of activity. In such a developed system based
on multiple strengths of reasoning and high character, even
the most oppressive apparatus of state subjugation and slavery
could not succeed against human nature. That is why the concepts
of human sociology and psychology presented in the Quran appeal
to human reason and his nature. The code of conduct (Ad-Diin),
raises levels of all of his activities as righteous deeds,
as a religious duty. One who, believing, adopts this ‘Diin’,
his every thought and action conforms to the standards of
righteous activity, elevated to the status of worship –
representing the highest degree of discipline in the life
of a being who, although, possesses most powerful faculties
and freedom of choice in the whole animal kingdom.
The plural ‘we’ signifies that the
Mercy of Allah and His succour are for all, who believing,
beseech Him Alone. The plural also signifies that we associate
and align ourselves with His slaves who also seek from Him.
Thus we strengthen ourselves, themselves and the mutual bond
of fraternity between all of us. We create basis for a homogenous
society, in which each component is supportive of the other.
Socialization is not an exclusive prerogative
of man. As the animal kingdom moves from lower to higher orders,
there appears to be a gradual transition to more disciplined,
organized and centralized animal society. Sometimes it appears
as a trend, where necessity must have taught the animals to
live together in their common interest of survival. We also
find social order and discipline ingrained even in such animal
species as are not very highly placed on the ladder of ‘evolution’.
No gradual evolutionary influences can be traced in
their highly disciplined order which seem to have been ingrained
as such in their specifically perfected form. All
that we can infer from the study of their institutionalized
existence is that it is naturally ingrained in them.
“And thy Lord-Master-Owner-Sustainer taught
the bee,
to build its cells in hills, on trees and in
habitations.(68)
Then to eat of all the produce,
and find with skill the spacious paths
of its Lord-Master-Owner-Sustainer.
There issues from within their bodies, a drink
of varying colours,
wherein is healing for men,
Verily, in this is a Sign, for those who give
thought.”(69) 16- 68 & 69
“
Verily in this (Quran), is a message for people, who obey-worship
Allah.” 21-106
For Lexicography
of Na’budu see Appendix-23.
IBAADAH
Since it is a very important term, explanations
given by different scholars are given here: According to Ibn
Kathir (Vol-I, p.p.77-78) linguistically Ibaadah means subdued.
For instance, a road is described as Mu’abbadah, meaning,
‘paved’. In religious terminology, ‘ Ibaadah’
implies the utmost love , humility and fear. S.A.A.Maududi
(‘The Meaning of the Quran, Vol-I, Note 6, p.41) has
explained that "The Arabic word "Ibaadat" is
used in three senses: (a) Worship and devotion, (b) Submission
and obedience, (c) Subjection and servitude. Here (in this
Surah) it implies all the three, that is: ‘We are Thy
worshipers, Thy subjects and Thy slaves’. ‘We
keep these relations with Thee and Thee Alone’ and ‘we
make none else the object of our worship in all the three
senses’."
The gist of discussion in Lughaatul Quran by Muhammad
Abdur-Rashid Nomani, is as follows: Ibaadah includes liturgical
(all actions including bowing and prostration), verbal, material
and all forms and aspects of obedience and devotion to God.
In this sense they include: (i) Bearing witness that there
is but Only One God Alone, (ii) Performing daily prayers,
(iii) Giving the prescribed alms, (iv) Observing fasts of
the month of Ramadhan, and (v) Performing Pilgrimage.
"Our first obligation as a Muslim is to live
a life of total obedience to Almighty God. This duty is described
in the Holy Quran as Ibaadah, which is often inaccurately
translated as worship or prayer. However, the true meaning
of the term Ibaadah can only be understood if we combine two
different concepts: one is: surrender, obedience, submission,
and other is love, adoration and devotion."(“Role
of Deen and Religion”, Prof. Muhammad Rafi, The Dawn,
March 28, 2003). Dr Fazlur Rahman in his article “Islam
and the modern man”, (The Dawn April,11 2003), explains:
"Islam revolutionizes the very concept of the nature
of worship. It lays down that any human activity, howsoever
materialistic or secular it may seem to be, is convertible
into an act of worship provided it is carried out while observing
certain limits and conditions and with good intentions".
For further understanding of liturgical prayer [physical (prostration
and bowing) submissions with a high purpose and design by
different creatures and objects in the universe], one has
to carefully reflect on different forms of worship in the
universe.
For Patterns of Worship, Comparison of Contents
of Worship, Synonyms and Contradistinctions, see Appendices
24, 25 and 26.
Continuity
of belief and worship:‘Ibaadatun’
is generally considered to finish with death in this world,
whereas, the basis of belief in the Oneness of Allah i.e.,
‘Ubuudatun’ ever continues - here and hereafter.
Worship in the sense of obedience implies that
it is obedience of the Laws of Allah i.e., it means submission
to the Governance ordained by Allah. The Quran clarifies meaning
and different connotations, e.g.: the believers were promised
governance so that they could establish obedience to the Rule
of / Law of Allah, e.g.: in 24-55. It is in the sense of subjugation
and enslavement to the rule of Pharaoh that it has been used
in 26-22. For further clarification, following may also be
carefully compared: 2-136 to 138, 21-105 & 106, 16-36,
3-79, 23-45 to 47, 39- 1 to 3, 39- 63 & 64, 9-111 &
112, 29-56 to 59, 12-40, 51-55 to 58.
Benefits
of Obedience to the Laws
i. Peaceful and progressive society
based on morals and ethics flourishes.
ii. Processes of decay and degeneration
in society are checked by following the commandments.
iii. Family, the basic unit of
society is preserved.
iv. Society is bound by bond
of love and respect.
v. Vices are eradicated at individual
and society’s level.
vi. Corruption is routed out.
vii. There is no living outside
the law.
The Prophet (Peace be upon him) said: “Allah
likes ethics and virtues”.
The Quran
elaborates these instructions in detail for easy understanding
of all people so that they appreciate them in totality and
abide by them sincerely. These are essential for maintenance
of a peaceful and progressive society. This is the basic theme
in brief of verse No. 6 of Al-Faatihah.
Further
Explanation of the Meaning:The basic concept
of the root word, ‘Abd’ implies acknowledgement
of someone other than oneself (ownself) as holding supremacy
or enjoying over-lordship. It also implies abdication of one’s
freedom and independence in his favour, without any resistance
to or disobedience of him. In other words it requires surrendering
oneself totally to his authority. This submission is with
feelings of gratitude and regard for the kindness and favours
of the Lord-Master-Owner-Sustainer. This involves mental attachment
too. The term has been used at different places in the Quran
in one or more or all of these senses, e.g: 23-45 to 47, 26-
18 to 22, 2-172.
Ibaadah of Taghoot means submission or bondage
to any authority or leadership etc, which is in transgression
against God. For example pagan Arabs had imposed various restrictions
upon themselves in eating and drinking in deference to the
dictates of their priests and out of superstitions: 16-36,
5-60, 39-17.
Submission
to satanic - rebellious forces: 36-60 to 62
Opportunism
in worship 22-11
Nobody
can demand submission for himself except for Allah:
3-79
Obedience
amounting to worship in relation to authority, rule and sovereignty:There
are certain aspects of worship of Allah in relation to His
Authority, Rule and Sovereignty, which are erroneously attributed
to a ruler or a sovereign or a government. (Page 670, ‘Ta'liimul
Quran , Mushtaq Ahmed Khan): In this connection examine following
verses:
"They have no ‘Walii' (Disposer of
affairs) other than Him (Allah),
and He (Allah) makes none to share in
His Rule-Authority-Sovereignty."18-26
"The Decision-Command-Rule
is for none but Allah Alone " 12-40
"That
you have made slaves (of your rule) the Children of Israel."26-22
Different
Shades of Meaning:Some more examples of different
shades of meaning may be seen in following:
Allah's servants submit
to his rule:2-136 to 138, 19-48 & 49,
40-66
Those who obey others:37-22,23,27
to 30, 9-31, 46-5 & 6, 72-6, 25-17 & 18, 34-40 &
41, 10-18, 39-3. In all these verses there is reference to
the worship in its one or the other sense. Only Allah Alone
is worthy of worship in any of the senses of the word: 7-194,
197, 21-26 to 28, 43-19, 37-158, 4-172, 55-5 & 6, 17-44,
30-26, 11-56, 19-93 to 95, 3-26, 16-36, 39-17, 9-31, 2-172.
Kinds of Ibaadah:
Ibaadah is of two kinds:
(i) Ibaadah by compulsion (by nature) in every
creation and all existence:
"And unto Allah (Alone) falls in prostration,
whosoever is in the heavens and the earth,
willingly or unwillingly,(constrained or unconstrained),
and so do their shadows, in the mornings and
in the afternoons." 13-15
"And
the herbs (or stars) and the trees,both prostrate themselves
(to Allah)" 55-6
(ii). Ibaadah
by choice - by rational beings:
"And
many of mankind, (prostrate themselves to Allah)". 22-18
The choice does not mean that it is optional.
It may be pertinent to quote above verse (i.e.22-18) in full
to highlight importance of worship by all and everything and
the mention of punishment for others who are disgraced because
they do not obey-worship.
"And see you not that whosoever is
in the heavens, and whosoever is in the earth,
and the sun, and the moon, and the stars,
and the mountains and the trees, and creatures
and many of mankind,
prostrate themselves to Allah.
But there are many on whom the punishment is
justified.
And whomsoever Allah disgraces, none can honour
him.
Verily, Allah does what He wills." 22-18
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