Worship and Sunnah. Topic 4 Three dimensions of worship, taqwa (righteousness) and Sunnah. Worship and Sunnah

Transcription

1 Topic 4 Three dimensions of worship, taqwa (righteousness) and Sunnah

2 Definition of Worship ( Ibadah) Worship means showing God one s love, reverence and obedience. It means maintaining a particular manner of conduct and having certain behaviours in place with the intention of gaining God s pleasure. The meaning is sometimes broadened to include thoughts, emotions and words that one utters (Islamic Encyclopaedia). Worship means fulfilling God's commands in one's daily life and fulfilling the obligations of being His (God s) servant (Gulen, 2006, p. 53).

3 Worship in the Qur an The Divine purpose behind creation of humans is for them to worship God. و م ا خ ل ق ت ال ج ن و الا نس إ لا ل ی ع ب د و ن I have not created the jinn and humankind but to (know and) worship Me (Dhariyat, 51:56). و م ا خ ل ق ت ال ج ن و الا نس إ لا ل ی ع ب د و ن So, whoever is looking forward to meeting his Lord, let him do good, righteous deeds, and let him not associate any partner in the worship of His Lord (Kahf, 18:110).

4 What Worship Entails Rituals of religious practices Social interactions taught by the Qur an and the Prophet Personal acts of good behaviour Community service to help others Abstaining from sins Every action performed with the intention of pleasing God, or carrying out His commands is considered worship. Personal and social acts can be converted to worship through one s intention (Khan, 2003, p. 155). Imam al-shafi i stated that even the sleep of a student of Islam would be an act of worship.

5 Definition of Sunnah (Prophetic Practices and Teachings)

6 Definition of Sunnah In Arabic lexicon, Sunnah literally means a trodden path, a precedent, an exemplary conduct. In the Islamic context, Sunnah refers to all that is narrated from the Prophet, his acts, his sayings and whatever he has tacitly approved, plus all the reports which describe his physical attributes and character. In the Qur'an' the word 'Sunnah' and its plural, sunan, have been used on a number of occasions (16 times to be precise) (Kamali, 2001).

7 The Position of a Muslim Towards Sunnah

8 The Place of the Sunnah The Sunnah of the Prophet is the detailed pattern for the life of the individual Muslim and of the Muslim society. It is the Qur an interpreted It is the practical exegesis of the Qur an It is the application of Islam in reality as well as the ideal It is Islam embodied in life It is for this reason that when asked about the Prophet s (pbuh) character, Aisha said His character was the Qur an.

9 The Place of the Sunnah The Chosen One by Maher Zain This is an Islamic song which brings together a whole lot of Sunnah practices. It demonstrates how the Sunnah impacts on all facets of life for a Muslim.

10 The Place of the Sunnah To practical ways of Islam are elaborated and embodied in the Prophet s Sunnah. The Sunnah represents the Wisdom of the Prophet, in explaining Islam, and in his teaching of the Community:...He has sent down on you of the Book and the Wisdom wherewith He exhorts you (to guidance)... (Al-Baqarah, 2:231)

11 Model Reflected in Sunnah According to Muslims, the following verse indicates that the human model that God loves is the model of the Prophet (pbuh). This model is reflected in the Sunnah: ق ل إ ن ك نت م ت ح ب ون ف ات ب ع ون ي ی ح ب ب ك م و ی غ ف ر ل كم ذ ن وب ك م و غ ف ور رح یم Say (to them, O Messenger): "If you indeed love God, then follow me, so that God will love you and forgive you your sins. God is All- Forgiving, All-Compassionate (Imran 3:31).

12 Hadith on Sunnah The following hadith highlight the importance of practicing the Sunnah to ensure one stays on the right path: You will not deviate as long as you grab hold onto the two things I am leaving behind the Qur an and my Sunnah (Hadith)

13 The Need for Sunnah In principle, although everything is in the Qur an, a lot of detail regarding Islamic practice is in the Hadith. The Qur an repeatedly commands people to perform salat. It is the Sunnah that provides details on how to pray. Prophet Muhammad said, Pray as you have seen me praying (Hadith). God makes the Hajj pilgrimage obligatory without explaining its rites. Prophet Muhammad (pbuh) explains this by saying: Take the rites of Hajj from me (Hadith).

14 Accepting the Sunnah In Islam, a requirement of believing in prophethood is to accept as true everything that God s Messenger said. God says: God knows best upon whom to place His Message. (An am, 6:124) God also says: Are the Messengers charged with anything but to convey the clear Message? (Nahl, 16:35)

15 Accepting the Sunnah Abdullah b. Amr used to write everything that Prophet Muhammad said but then stopped when he received criticism. The Prophet (pbuh) told him: Continue writing [what I say] for by Him in whose Hand is my soul, nothing comes out from my mouth except the Truth (Hadith).

16 Adhering to the Sunnah Acceptance of Sunnah and its importance is obligatory for Muslims: O you who believe! Obey God and obey the Messenger, and those from among you who are invested with authority; and if you are to dispute among yourselves about anything, refer it to God and the Messenger, if indeed you believe in God and the Last Day... (Nisa, 4:59). There are some Sunnah which are considered obligatory while others are considered optional.

17 Types of Sunnah

18 Types of Sunnah The Sunnah is divided into 4 types: Verbal Action 3. Part of the Prophet s (pbuh) Nature a) b) Exclusive to the Prophet (pbuh) Legal Implications Tacitly approved Attributes or Characteristics Physical Moral

19 1. Verbal Sunnah The verbal Sunnah consists of everything the Prophet said for various reasons on different occasions. "None of you will have faith till he wishes for his (Muslim) brother what he likes for himself" (Hadith).... whoever fasts during Ramadan out of sincere faith and hoping to attain Allah's rewards, then all his past sins will be forgiven (Hadith). Actions are judged according to intentions.. (Hadith).

20 2. Actions - Sunnah The actions of the Prophet include everything that the Prophet did that was related by his Companions. i. Actions as part of Prophet s (pbuh) nature ii. iii. Action s specifically for the Prophet (pbuh) Actions of the Prophet (Peace be upon him) carrying legislative consequences

21 a. Action s specifically for the Prophet (pbuh) Actions which are specifically for the Prophet. Other should not be replicating these acts at the level the Prophet (pbuh) did them. He was ordered to pray the tahajjud (prayer after midnight) and the ishraq (prayer after sunrise) prayers as compulsory on him. He was allowed to continue his (pbuh) fasting into the night. Whereas other Muslims need to break their fast at sunset.

22 b. Actions as part of Prophet s (pbuh) nature The way the Prophet (pbuh) ate, drank, sat, spoke etc. For example, when the Prophet (pbuh) turned to speak to someone, he would turn his whole body. When the Prophet (pbuh) said something he repeated it three times until it was fully understood and that when he encountered people he greeted them three times.

23 c. Actions of the Prophet (pbuh) carrying legislative consequences Acts which are compulsory Reciting Chapter Fatiha in prayer (salat) while standing is compulsory. Acts which are recommended Fasting 6 days in the month of Shawwal. Sunnah prayers (extra prayers) Acts which are permissible To have a child on your shoulders when praying.

24 3. Tacitly Approved The tacit approval of the Prophet may be inferred from his silence and lack of disapproval, or from his express approval and verbal confirmation. Anything that had the tacit approval of the Prophet is considered as valid as anything that he said or did himself. When the Prophet (pbuh) had his hair cut Abu Talha was the first to take his hair. This shows that he approved of the companions taking his hair and keeping it. Others he would have criticised the act when he saw it.

25 4. Attributes (Sifa) or Characteristics Al-Bara' was asked, "Was the face of the Prophet (as bright) as a sword?" He said, "No, but (as bright) as a moon (Muslim, Volume 004, Book 056, Hadith Number 752). Al-Bara' reported that Prophet Muhammad(pbuh) was of medium height, having broad shoulders, with his hair hanging down on the lobes of his ears. He put on a red mantle over him, and never have I seen anyone more handsome than Allah's Apostle (pbuh) (Muslim, Book 030, Hadith Number 5770).

26 Levels of Sunnah

27 Levels of Sunnah The Sunnah of the Prophet Muhammad (pbuh) has four varying levels of importance in the religious context which therefore demand varying levels of responsibility from Muslims. 1. Symbols of Islam 2. Worship 3. Moral conduct 4. Etiquette/Manners

28 1 st Level Symbols of Islam Some aspects of the Sunnah are very strong. Examples are: the building of a mosque for the Muslim community if no mosque exists adhan (the call to prayer) eid prayers praying as a congregation A Sunnah that falls into this category is termed a symbol of Islam in a land and is placed at a higher level than individual obligations.

29 2 nd Level Worship The practices of the Prophet that related to worship such as details of salat. To change a clear practice of the Prophet related to worship is considered as innovation. Muslims are strongly advised to follow this type of Sunnah to complete their worship.

30 Hadith on Worship Whoever prayed at night in the month of Ramadan out of sincere faith and hoping for a reward from God, then all his/her previous sins will be forgiven (Hadith). Hajj is Arafat (Hadith). Al-Abbas asked the Prophet (pbuh) about paying the charity (zakat) in advance before it became due, and he gave permission to do that (Hadith). The above type of hadith impact on the way worship is done.

31 3 rd Level Moral Conduct Covers moral conduct of the Prophet, who said, I was sent to complete the perfect moral conduct. This aspect of the Sunnah is very important for Muslims. Key words that come to mind are: respect, politeness, consideration, humility, modesty, tolerance.

32 Hadith on Moral Conduct "Nothing will be heavier on the Day of Resurrection in the scale of the believer than good manners. God dislikes one who utters foul or coarse language.' (Hadith) "The most perfect man in his faith among the believers is the one whose behaviour is most excellent; and the best of you are those who are the best to their wives.' (Hadith) The strong man is not one who is good at wrestling, but the strong man is one who controls himself in a fit of rage (Hadith).

33 4 th Level Etiquette/Manners It covers the Prophet s habitual actions in everyday life, whether in speaking, eating, sleeping, entering the home etc.

34 Hadith on Etiquette/Manners Gentleness adorns every act. Its absence will tarnish it (Hadith) After three knocks at someone s door, if there is no answer, leave their premises. (Hadith) When standing at the door, avoid facing the door directly. Instead stand to the right or the left of the door. "O young man, mention the Name of Allah, eat with your right hand and eat from what is close to you. (Hadith)

35 References Abdul-Rahman, M. S. (2008). Meaning and explanation of the glorious qur'an, the, volume 3: with Arabic script, transliteration, meaning, maududi's & ibn kathir's introductions and ibn kathir's abridged explanation (tafsir). MSA Publication. Ghazali,. (1995). Taqwa: The provision of believers. London: Al- Firdous. Ghazza li, A. H. (2009). The path of the worshipful servants to the garden of the Lord of all the Worlds. Bristol, England: Amal Press. Gulen, M.F. (2006). Emerald hills of the heart: Key concepts in the practice of Sufism 1. New Jersey: The Light Publishing. Al Haddad, A. I. A. (2010). Taqwa and Knowledge (From Al Nasaih al Diniyyah). Glasgow: Kitaba-Islamic Texts for the Blind. Kamali, M. H. (2001). Principles of Islamic jurisprudence. Cambridge: The Islamic Texts Society.

36 References Khan, A. (2003). Islam, Muslims, and America: Understanding the basis of their conflict. New York: Algora Pub. Nursi, S. (2004). Kastamonu laĥikası. Iṡtanbul: So z Basım Yayın. Nursi, S. (1991). A guide for youth: From the Risale-i nur collection. Cagălog lu, Istanbul: So zler Nesŗiyat, Ticaret ve Sanayi. Turkiye diyanet vakfı. (1999). Turkiye diyanet vakfı Islam ansiklopedisi: Cilt 19. (Turkiye diyanet vakfı Islam ansiklopedisi.) Istanbul: Turkiye diyanet vakfi. Zarabozo, J. D. M. (2002). Purification of the soul: Concept, process and means. Denver, CO: Al-Basheer Publications & Translations.