| Kaafir:"The
coverer". One who hides or covers up the truth. According
to Thomas Patrick Hughes, the word is generally used to define
one who is an unbeliever in the ministry of Muhammad (Peace
be upon him), and the Quran, and it seems to have been used
in this sense.
"Those who misbelieve,
and call Our (Allah's) Signs lies, they are fellows of the
Fire, they shall dwell within for ever."2-39
"They indeed are
infidels,
who say ‘god is Al-Masiihu ibn Maryam’,(Jesus
son of Mary),
But Christ said: ‘O Children of Israel!
Worship Allah,
My Lord-Master-Owner-Sustainer, and your Lord-Master-Sustainer’
Verily, him who associates anything with God,
has God forbidden Paradise for him, and his resort
is the Fire.
For the wrong-doers, there is none to help.”
"5-72
"They are infidels
who say: Verily, God is the third of three "5-73
"The Quran
uses the term ‘Kufr ' in the sense of ‘denial
' and this is of two kinds, ‘simple' and ‘offensive'.
Simple Kufr or denial may take several forms. A person may
not agree, or understand.., or appreciate.., either because
he has no urge to know a new thing , or he is content with
his own way of life. This is simple denial…On the other
hand.. ‘offensive denial' differs ..in this that one
willfully sets face against.. and tries by every possible
method to harm and ruin ..and allows no time to speak out
the truth":
"Hearts have
they with which they understand not,
and eyes have they with which they see not,
and ears have they with which they hearken not.
They are like brutes ; yea, they go more astray;
These are the heedless" 7-179
"Whenever
there has been a call going forth in the history of man, some
have accepted it, some have refused to accept and some have
deliberately and violently opposed it. The Quran had to deal
with all the three categories of people. "The first
category, it received into its fold and gave them
the training they needed. To the second ,
it conveyed its message and left them to reflect over it.
‘There is no compulsion in religion', it announced.
With the third , it remonstrated in strong
terms”.
(A.K.Azad ,Tarjumaanul Quran,
Vol-I, pp.84-85.)
“The
existence of God is not in question.. In the Koran an unbeliever
(Kaafir Bi Na’mat Allah) is not an atheist
in our sense of the word, somebody who does not believe in
God, but one who is ungrateful to Him, who can see quite clearly
what is owing to God but refuses to honour Him in a spirit
of perverse ingratitude.” (Karen Armstrong ,A History
of God, p.166 ).
IYYAAKA
NA'BUDU
It is the Ash-shahadah i.e.: (i) Testimony of Faith, (ii)
None has the right to be worshiped, and (iii) Only Allah One
Alone is to be worshiped. For detailed note on Ash-shahadah,
see relevant portion in the Chapter titled "Bismillaahir-Rahmaanir-Rahiim".
The pronoun in Iyyaaka Na'budu is placed before the verb for
the sake of emphasis, and a very strong one is intended by
prefixing the noun with ‘Iyyaaka '. When we look at
our shortcomings and sins, the only hope and refuge for us
is Allah's Love and Care, His Grace and Benevolence, and His
Mercy and Justice. The immediate response, for His favours,
from within is that we fall in prostration and worship.
“The Church ..never ceased to offer prayer to Christ
with the Father. (ERE,I, p.104)”.. In contrast see the
strictly monotheistic tone of the Islamic prayer (in 1-5).
Not only is there to be no creature-worship but even invoking
for help of any saint, prophet, angel, son, daughter, or mother
is absolutely forbidden.. There is no place in Islam for any
son-prophet or angel-worship. Consider this with the open
and avowed worship of Christ in the Christian Church. From
Allah Alone is the Perfection. He Alone must be invoked. Contrast
this with the doctrine of the Roman Church..that saints who
reign with Christ offer to God their prayers for man; that
it is good and useful to invoke them by supplication and to
have recourse to their aid and assistance in order to obtain
from God His benefits through His son' (Nauuz billaahi minahaa).
(Ebr. XIX, p. 820).."In Hinduism the invocations to Indra,
Agni, Soma and many others are too well known to need description."
(Tafsir Majidi, p.4).
In the Catholic Church there are three distinct kinds of worship:
(i) Latria (due to God), (ii) Hypudulia (Due to the Virgin
Mary), and (iii) Dulia (Due to the saints). Islam recognizes
no such classes of worship. In Islam there is only one class
of worship, that is due to God Alone. In this connection the
Quran defines the very purpose of creation of man.
"I (Allah) have not
created the jinn and the mankind except to worship-obey Me".
51-56.
It signifies that the
species called man (Adam) was not created and given innumerable
and upgraded faculties to disobey his Creator-Sustainer. The
upgraded versions of faculties were provided for ease of operation
and allowing latitude in selection from options (freedom of
will) which the nature offers.
Freedom
of will and option of selection:A question
arises why freedom of will or option of selection has been
given to man? At the point of time in the history of the planet,
when human being (homonid or homo sapien or so on) and then
Adam entered the scene, very important and fundamental developments
had already been implemented: (i) Sciences had progressed
from the first Physics to the Bio-upgradations. (Genetics,
now, explains many such developments), (ii) Adam, was provided
the upgraded modules like, (a) speech, articulation, logic,
(b) memory, etc, etc., (iii) The stage had been reached where
administration of the Planet and self administration of species
called man was assigned to his own person (Adam), (iv) Because
of endless variety of reactions, for example, in Chemistry
and an array of possible situations in Physics, etc, there
is a process of selection or choice in nature, which settles
for the best. The rationale which triggers this process has
been provided in all matter, organic and inorganic, both.
This very process of selection or choice led to order in cosmos.
Natural sciences, particularly biology, present beautiful
phenomena involved in selection of the best. (v) A stage had
been reached where this very principle, further extended and
perfected, with capacity for greater freedom of choice and
selection, was embedded in the human species, (vi) Free will
and choice are not let loose, but in fact they are guided
by the very nature with considerations for selection from
out of the available or possible options. Therefore free will
is not absolutely free. It is, in fact, limited by the rationale
and logic, and also availability or possibility of options,
etc, etc.
The upgraded versions were provided in the physique
and in the genome (self) to humanbeing, for his own benefit
and for the benefit of his own- kind. They work well and flourish
only when he acts in a manner which is conducive to the natural
working of his existence in the scientific reality.
Dependence
Demands Discipline and Obedience:M.M.M.Shafi
explains this principle in detail in 'Maariful Quran’,
(pp.70-71): "The first two verses of the Surah ‘Alhamdu
Lillaah’ (All Praise belongs to Allah) and ‘Ar-Rahmaanir-Rahiim’
(The All-Merciful, The Very-Merciful), remind man that, as
far as his past and present are concerned, he owes everything
to Allah Alone, for it is Allah Who created him.., endowed
him with the best form in the universe, and with reason and
intuition, and continues to sustain and nurture him in the
present. The third verse; ‘Maalik Yaumiddiin’
(Master of the Day of Judgement) tells him that in the future
too he will have to depend on Allah Alone, for on the Day
of Requital one can not possibly have a helper other than
Allah. The three verses having made it clear that man is totally
and absolutely dependent on Allah in all the three states
of his life, it logically and naturally leads to the conclusion
that Allah Alone is worthy of being worshiped, for in Arabic
the word ‘Ibaadah' (worship) connotes showing the utmost
humility and submissiveness out of an intense respect and
love for someone, and such an attitude of willing self-abasement
cannot justly be adopted towards anyone except Allah.. So,
the phrase ‘Iyyaaka Na'budu’ (You Alone we worship)
expresses this very natural and logical conclusion. And once
it has been understood that there is Only One Being Who can
satisfy all our needs, it is equally natural and logical to
turn for help in everything to Him Alone. Hence the phrase
‘Iyyaaka Nastaiin’ (To You Alone we pray for help).
Besides these two aspects, the fourth verse has another dimension
as well. It teaches man not to worship anyone except Allah,
not to consider anyone else as being really capable of satisfying
his needs, and not to beg anyone else to satisfy these needs.
"It (the prayer) generalizes the idea of
the request to cover everything from acts of worship to all
possible worldly or other concerns..The acts of worship (Ibaadah)
are not limited merely to prescribed prayers or fasting. Imaam
Al-Ghazali in his book ‘Arba'iin' has enumerated ten
forms which worship can take: 1.Prayers, 2. Prescribed Alms-giving,
3. Fasting, 4. Hajj or Pilgrimage to Makkah, 5. Reciting the
Holy Quran, 6. Remembrance of Allah in all possible situations,
7. Earning one's livelihood in accordance with the regulations
of the Shari’ah, 8.Fulfillling one's obligations towards
one's companions and neighbours, 9.Pursuading people to act
righteously and dissuading them from what is reprehensible
and forbidden, 10. To follow the ‘Sunnah,' or the practice
of the Holy Prophet (Peace be upon him).
"Therefore, not associating anyone with Allah
in worship means that one should not love or fear or depend
on anyone else as one loves or fears or depends on Allah,
nor should one repose one's hope in anyone else, nor should
one consider obedience or submission or service to another
as obligatory as the worship of Allah, nor make a votive offering
or consecrate or dedicate anything to anyone or take a vow
in the name of anyone similar to the way one does these things
in the case of Allah, nor should one show complete self-abasement
and total humility before anyone as one is required to do
before Allah, nor should one engage in the particular God-oriented
acts of worship for anyone other than Allah, acts which symbolize
the farthest limits of self-abasement, such as, Rukuu’
and Sajidaah' (the bowing and prostrating in Salaah).
Principal
Forms of Worship in Islam: ‘Rukuu’
and ‘Sujuud’ were performed by ancient Jews also.
(Thomas Patrick Hughes, ‘A Dictionary of Islam’,(pp.10-11).
But the unique feature of all forms of worship in Islam is
that even in purely spiritual prescriptions and religious
ritual, they are conducive to enormous worldly benefits and
gains. Let us look into some of the aspects of principal forms
of worship in Islam:
Salaah:Everything
In The Universe Discharges Its Duty Diligently.
“See you not, that
Allah, He it is Whom glorify whosoever is in the heavens and
the earth,
and the birds with wings outspread?
Each one knows verily, its (mode of) prayer and
its praise,
And Allah is Ever All-Aware what they do.”
24-41
Working
In Conformity With The System Prescribed By God:
“They said: ‘ O Shuaib!
Does your prayer (Salaat) command that
we give up what our fathers used to worship,
or that we give up doing, what we like with our
property?
Verily, you are the forbearer, right minded !?”
11-87,
“Those
who, if We (Allah) give them power in the land,
establish worship and pay the poor due,
and enjoin the right and forbid the wrong,
And Allah’s is the sequel of events.”22-41,
“Those that repent,
and those that serve Allah , and praise Him;
those that fast, and those that kneel, and prostrate themselves;
those that enjoin the right, and forbid the evil, and
observe the commandments of Allah, shall be richly
rewarded.
And give glad tidings to believers.” 9-112,
“And those who answer
the call of their Lord-Master-Owner-Sustainer, and establish
worship, and
whose (conduct of) affairs is by mutual consultation,
and
who spend of what We have bestowed on them.”
42-38,
Also see
7-170, 19-59&60.
Regularity
in Prayer: 17-78,
Many
Aspects of Worship in Salaah:The five times
daily prayers, offered in all earnestness and true spirit,
particularly in congregation, bring enormous opportunities
and unlimited advantages for social progress and peace in
the society. See following verses: 9-17 to 19, 4-162, 2-2
& 3, 22-41, 42-38, 7-170, 75-31 & 32, 14-37, 31-17,
2-277, 24-41, 17-78, 2-238 & 239, 22-77, 35-29, 108- 1
& 2, 19- 58 to 59, 14- 31, 29-45, 73-20, 11-114, 4-43,
5-6, 62-9 to 11, 17-110, 4-101 to 103, 4-142, 107-1 to 6,
8-35, 74-40 to 48.
Different
Aspects of Worship in Zakat:Social and economic
benefits of Zakat are very well known. It alleviates poverty,
curbs miserliness, indifference and ego-centricity. It creates
an environment for mutual care and sharing of prosperity.
See these verses: 22-41, 23-4, 2-277, 21-73, 19- 54 &
55, 19-30 & 31, 2-83, 30-37 to 39, 73-20, 98-5, 41-6 &7
.
Different
Aspects of Worship in Hajj (Pilgrimage):Apparently
an important feature of this annual event is the endeavour
of the believers to renew and revitalize their spiritual communion
and primordial covenant with their Lord-Master-Owner-Sustainer.
But worldly benefits of wider platform for mutual understanding
and cooperation, exercise in tolerance, preparation for trials
and social solidarity are some of the self-evident examples.
Examine verses: 22-26to30, 22-67, 5-2, 3-97, 2-125, 5-96,
2-203, 2-196to199, 2-158.
Fasting:Obviously
it is an spiritual exercise in self-discipline. But it has
tremendous benefits for society besides those for the fasting
individual. It creates consciousness for plight of destitutes
and deprived sections in society, among many other advantages
like social restraint, etc. See 2-183 to185 & 187.
Zikr:Remembrance,
Glorification, Invocation: 65-10, 21-50, 6-90, 43-2 to 5.
“They
remember God, while standing, sitting, and on their sides,
and they reflect upon the creation of the heavens and the
earth.” 3-191
Other religions also
believe in ‘Zikr’. Bhaktivedanta Swami while summarizing
the chapter on ‘Attaining the Supreme’ in ‘Bhagavad-Gita
As It Is’, writes (pp.281-304): “By remembering
(the) Lord.. in devotion throughout one’s life, and
especially at the time of death, one can attain to His supreme
abode, beyond the material world.”
Tasbiih:(Sabah):To
praise God, To work hard swiftly: 57-1, 17-44, 36-40, 24-41,
20-130, 62-1, 56-63 to 74, 32-15, 33-41 & 42.
Fundamentals
of Tauheed:This Ayah (1-5) makes it clear
that the fundamentals of ‘Tauheed’ (Oneness of
Allah ) are: (i). To pray Only Allah Alone One, and (ii).
To seek help from Only Him Alone One. This implies that polytheism
essentially involves praying anything or anything besides
Allah, and to supplicate or seek help from any other than
or alongwith Allah.
Tauheedul Uluuhiyah:
The essentials of Monotheism (Oneness of Allah) are:
Tauheedal-Uluuhiyah: It means that all prayers
and supplications can be made Only and Only to Allah Alone
The Ever Only One.
Tauheed Asmaa' was-Sifaat: It means Oneness of
Names and Attributes of Allah i.e. not to name or qualify
Allah except with what He or His Messenger (Peace be upon
him) has informed. None can be named or qualified with His
Names and Attributes. We must believe in all the Attributes
of Allah, pray and invoke Him with His Names and Attributes
in Oneness, as mentioned by Him in the Quran or by His Messenger
(Peace be upon him) without changing their meaning , or ignoring
them or twisting them or giving resemblances to His creations
Unity of Attributes: The Quran has given so perfect
a picture of Unity in Attributes that it closed the door forever
for every aberration. It did not simply lay its supreme emphasis
on the Unity of God, but blocked all avenues for polytheism
in the Attributes of Allah. This is the principal peculiarity
of the Quran. Faith in the formulation of Shahadah (i.e. There
is no god except Allah Alone) comprehends all these aspects
of Oneness.
Tauheed
Rabuubiyah:It means Oneness of The Providence-Lordship
of Only Allah Alone One, i.e., to believe that Allah is the
Only One Alone Ever All Planner, Originator, Creator, Organizer,
Protector, Sustainer, Cherisher, Nurturer, Developer, Evolver,
Lord, Master, Possessor, Owner, Inheritor of and Almighty
All Powerful Able over all matters and affairs of all universes-creations.
It includes the belief, to beg and beseech Him only, in all
matters.
"And verily,
if you ask them: Who created the heavens and the earth?
Surely, they will say: Allah.
Say:‘Tell me then, the things that you
invoke besides Allah -
If Allah intended some harm for me, could they
remove His harm?
Or if He intended some Mercy for me,
could they withhold His Mercy?'
Say:‘Sufficient for me is Allah;
In Him those who trust must put their trust"
39-38,
“Say:‘To whom belong the earth and all beings
therein?,
if you know.’(84)
“They will say: ‘It is Allah's!
Say:‘Will you not then remember?' (85)
"Say:‘Who is Lord of the seven heavens,
and Lord of the Great Throne?’ (86)
"They will say: ‘Allah'
Say:‘Will you not then fear Allah?' (87)
"Say:‘Who is He in whose Hand is the Sovereignty
of all things-
Who Protects (all), but is not protected (of
any)? If you know?’ (88)
"They will say: (it belongs) ‘To Allah'
Say:’ How then are you deluded.?,”
(89) 23-84 to 89
The worship with sincere
obedience and devotion requires belief in the Oneness of both
Uluuhiyah and Rubuubiyah with all the aspects
as explained by the Quran and the Prophet (Peace be upon him).
Ad-Dahaak narrated that Ibn Abbas said, ‘Iyyaaka Na'budu’
(You, we worship) means: ‘It is You (Allah) Whom we
single out, Whom we fear and Whom we hope in, You Alone, our
Lord, and none else.. Further Qatadah said that the Ayah [No.5:
You (Allah) we worship, and You, we ask for help from], contains
Allah's command to us to perform sincere worship for Him and
seek His aid concerning all of our affairs,.. because the
objective here is the worship, while Allah's help is the tool
to implement this objective.
(Pages 80-81,Vol-I, Tafsir
Ibn Kathir )
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