"Spiritual Teachings of Quran"


What is 'Ibadah?


Dictionary meanings of the word ‘Abada عبد and its variants

I ‘abada: to serve, worship or adore; to render religious service, worship or adoration; to obey; to obey with humility or submissiveness; to be or become a slave or in a state of slavery [LL, LA]; to do what is approved (by God) [LL]; to serve or worship (ه a god); to adore, venerate (ه someone, a god or a human being); to idolize or deify (ه someone) [HW]; to accept the impression of a thing; to submit, devote, serve, worship, adore, venerate; to imbibe and reflect the Divine attributes or morals on one’s own person [AM]

Abida (y’abadu): to be or become angry [LL, LA, K]; to disdain or scorn [LL, LA, LQ]; to deny, disacknowledge or disallow [LL, K]; to repent or blame oneself [LL, K] for having been remiss or falling short of what one ought to have done [LL]; to mourn, grieve or be sorrowful [LL, LA]; to be covetous or inordinately or culpably desirous [LL, K]

II & X to take someone as a slave; to enslave; to bring someone under; to subdue; to render (someone) submissive so that he did the work of slaves; to render (a camel) submissive or tractable; to beat or tread a path or road to make it even or easy to walk or ride upon [LL]; to harness, control or direct a camel (or horse) so that its power is utilized for useful purpose. From this, it is said that ‘Ibada results in the harnessing, direction and control of man’s power, energy or abilities to useful purpose, and also keeps him from exceeding the just limits or from being immoderate, inordinate, exorbitant or straying away from the Right Path [Al-Quran (16:36) Al-Quran (19:44)][LQ]; to enslave, enthrall, subjugate, subject (ه someone); to make passable for traffic (ه a road) [HW]. Making the road passable needs a lot of effort or work but the result is well worth it [LQ]

V to devote oneself to the service of God; to show divine veneration (ل for someone); to deify or worship (ل someone) [HW]

Abd(un): a male slave; contr. of Hurr(un) [LL, LA]; a servant; a worshipper; a man or human being (male or female) whether free or a slave; ignoble or base-born (as Hurr(un) may also signify generous, noble or well-born)[LL]; a certain plant, of sweet odour [LL, K] , of which camels are fond because it makes the milk to become plentiful, and fattens. It is sharp or hot in temperament and when they eat it, they become thirsty and seek the water [LL, LQ]- from this, it is said that ‘ibada is such a work that is done fondly, and it may involve a temporary unease but the end result is very beneficial for him who does it [LQ].

Abeed(un): slaves [LL]

Ibaad(un): servants [LL]

Al-ibaad(un): mankind [LL]

Aabideen: (from abida/y’abadu) disdainers, scorners, deniers, the angry [43:81] [LL, LQ]; (from ‘abada) worshipers, obeyers, servants

Ibadat(un) عبادة: religious service, worship, adoration, devotion [LL, LA]; obedience [LL, K]; obedience with humility and submissiveness [LL, LA]; doing what God approves [LL]

Uboodiyyat(un) عبودية: the state or condition of a slave; slavery; servitude [LL, LA]

Aabid(un) عابد: a server, worshipper; an adorer of God; an obeyer of God with humility and submissiveness; a devotee [LL, LA]; a servant [LL]

Muta’abad(n) متعبد and Ma’abad(un) معبد: a place appropriated for the purpose of 'ibada

Mu’abbad(un): (applied to a camel) rendered submissive or tractable [LL, LA]; syn. Mudhallal [M]

How the word ‘Ibada and its variants are used in the Qur’an?

The word ‘abd has been used in the Qur’an in different meanings, at different places. Some of the meanings in which this word is used in the Qur’an, are given below:

- a slave or servant (as opposite to a free person)

- male slave or servant (as opposite to a female slave or maid)

- a human being (male or female)

- one who renders ‘Ibada to Allah (by complying with His Laws and Commands)

-In 2:178, the word ‘abd has been used to mean slave or servant as an opposite of free person

-According to 26:22, Pharaoh had enslaved (‘abbadta) the Children of Israel [see also 23:47]

-In 2:221 and 24:32, the word ‘abd has been used to mean 'male' slave or servant as an opposite of a ‘female’ slave or servant

-In 16:75, the word ‘abd has been used to mean ‘a slave’ {owned by someone, who has no power over anything}

-In 39:7, the word ‘abd has been used to mean a man or human being (male or female)

-In 2:23, 8:41, 17:1, 18:1, 25:1 53:10, 57:9, 72:19 Allah has called the Prophet Muhammad (a.s.), His ‘abd

-In 4:172, the word ‘abd-Allah has been used for Al-Maseeh (a.s.)

-In 12:24 , the Prophet Yusaf (a.s.) has been called ‘abd

-In 17:3, 37:81 and 66:10 , the Prophet Nuh (a.s.) has been called ‘abd

-In 18:65-82, an account of one of Allah’s ‘abd and the Prophet Musa (a.s.) is given

-In 19:2, the Prophet Zakariya (a.s.) has been called ‘abd

-In 19:30 and 43:59, the Prophet Isa (a.s.) has been called ‘abd

-In 38:17, the Prophet Dawood (a.s.) has been called ‘abd

-In 38:30, the Prophet Sulaiman (a.s.) has been called ‘abd

-In 38:41, 38:44, the Prophet Ayyub (a.s.) has been called ‘abd

-In 38:45, the Prophets Ibrahim, Ishaq and Yaqoub (a.s.) have been called ‘ibaad

-In 37:111 , the Prophet Ibrahim (a.s.) has been called ‘abd

-In 37:122 , the Prophet Musa and Haroon (a.s.) have been called ‘ibaad

-In 37:132 , the Prophet Elias (a.s.) has been called ‘abd

-In 66:10 , the Prophet Lut (a.s.) has been called ‘abd

-In 37:171 , the Messengers (a.s.) have been called ‘ibaad

‘Ibada as elaborated in the Quran

‘Ibada, (in the Proper sense, when the object of the word is Allah) has been elaborated in the Qur’an. Some points are given below:

-‘Ibada is likened with Sirat-e-Mustaqeem [3:51, 19:36, 36:61, 43:64], which is related to: Allah’s Guidance [5:15-16]; Holding fast to the Revelation of Allah [43:43]; Deen-e-qayyam and Millat-e-Ibrahim [6:161]; and Ittiba-e-Rasool [43:61]

-‘Ibada is the absence to Istikbaar (i.e. haughtiness or insolence) [4:172-173, 7:206, 21:19, 40:60]. So it implies humility and submissiveness (to Allah)

-‘Ibada is related to Allah’s Command (Al-Hukm) and has been termed as Deen-ul-Qayyam [12:40]. Also compare la yushriku fi hukmihi ahada in 18:26 with la yushriku bi ibaditi rabbihi ahada in 18:110

-‘Ibada is related to Deen (i.e. the obedience to Allah) [39:2, 39:11, 39:14, 98:5]. The phrase lahu ad-deen in these verses means ‘the obedience is due only to Him’, as when the preposition ‘la’ is used with the word deen, the word deen means ‘obedience’. Hence ‘ibada also means obedience to Allah.

-terms ‘ruku’, sajda’ and ‘Ibada have been used distinctly in 22:77 (also see 53:62, 66:5)

-terms ‘ibada, iqamat-e-salat and I’ta-e-zakat have been used distinctly in 98:5 (however, ‘wao’ between these terms may be wa-e-tafseeri). Also compare 98:5 with 12:40]

Characteristics of 'Ibad-Allah

Some of the characteristics of 'Ibad-Allah (in Proper sense), as given in the Qur’an, are as follows:

-Those who do not deviate from the Right Path [15:39-42]

-Those on whom Shaitan has no authority or influence [17:65]

-Those who listen to the Word (of Allah) and follow it the best, are on the Guidance from Allah and are men of understanding [39:17-18]

-Those who believe and do righteous deeds [42:23]

-Those who believe in Allah’s Ayaat and submit [43:68-69]

-Those who keep their vows and give food to the poor, the orphans and the captives, without wishing any return from them, not even any thanks [76:6-9]

-Those who are proactively steadfast, truthful in word and action, ever submitting to the Commandments, keeping their wealth open for the society, and seeking protection early against any forthcoming challenge from the bottom of their hearts [3:15-17]

-Those who turn away from evil and indecency [12:24]

-Those who establish salat and spend of the provisions, on others, secretly and openly [14:31]

-Those who act according to Allah’s Commands [21:26-27]

-Those who walk on earth in humbleness, pass their nights preparing themselves to make a rightful submission and take a rightful stand, spend their wealth, on others, and are neither extravagant not stingy [25:63-68]

Some verses in which the object of the verb ‘abada is Allah: 1:5, 2:21, 2:83, 2:133, 2:138, 2:172, 3:64, 4:36, 5:72, 5:117, 6:107

Some verses in which the object of the verb ‘abada is idol: 14:35, 26:71, 37:95

Some verses in which the object of the verb ‘abada is Shaitan:19:44, 36:60

A verse in which the object of the verb ‘abada is a human (Pharaoh): 26:22

A verse in which the object of the verb ‘abada is At-taghoot: 39:17

A verse in which the object of the verb ‘abada is Jinn: 34:41

When the object of the verb ‘abada is an idols or anything that cannot give commands or instruction or guidance, or cannot devise laws, it can mean nothing more than the ritual worship or adoration. The obedience or the compliance with the commands of the idols is out of the question.

When the object of the verb ‘abada is Shaitan it may signify the worship or obedience of Shaitan which might be anything that takes man away from the Path prescribed by Allah

When the object of the verb ‘abada is At-Taghoot it may signify the worship or obedience of At-taghoot which may be anything that makes man to exceed the Limits prescribed by Allah

When the object of the verb ‘abada is a human being, it might mean the obedience, adoration or servitude of human master or compliance with his commands. It might also include some rituals of adoration or worship of human lords, by their followers. By obeying, adoring or serving human beings rather than Allah is elevating their status and making them equal or comparable to Allah.

When the object of the verb ‘abada is Allah, it would mean the obedience of Allah with humility and submissiveness and to do what Allah has approved, instructed or commanded, in all walks of life and conform to His Laws and comply with His Guidance. To do only the worship and adoration of Allah but not follow His commands is reducing the status of Allah to a mere idol.

As far as the word ‘worship’ is concerned, there is no single agreed-upon definition. Some of the definitions (given in English Dictionaries) are as follows:

-A feeling of profound love and admiration

-Love unquestioningly and uncritically or to excess; venerate as an idol

-Show devotion to (a deity)

-Attend religious services

-The obligation of God's creation to give to Him all honour, praise, adoration, and glory due Him because He is the holy and divine creator

-The activity of praying in a church, temple, mosque, etc. in order to show respect and love for a divine being

-Homage rendered to God which it is sinful (idolatry) to render to any created being

-The ascribing ultimate worth, worth-ship

-The act of prayer or actions dedicated to praising God

The phrase I‘bubu Allah is better NOT rendered as ‘worship Allah’ because the purpose of 'Ibada, according to the Qur'an, is taqwa (or preservation) of man [2:21] and ultimately, falah (or the success and prosperity) of man [2:189, 3:130, 3:200, 5:35, 22:70]. 'Ibada of a man does not, and cannot, do any good to Allah but it is for his own benefit, i.e. his preservation, success and prosperity which can be judged and seen objectively and is not just an abstract idea.

The phrase I‘bubu Allah is better also NOT rendered as ‘serve Allah’ as some English dictionaries define the word “service” as “Work done by one person or group that benefits another” or “Employment in duties or work for another”. Since Allah is Al-Ghani (i.e. beyond any needs) [3:97] and none can benefit Him (He does not need to be benefited), hence the phrase I‘bubu Allah is better rendered (in the light of 3:97) as “Comply with Allah’s commands, orders, or instructions” or “Act in accordance with Allah’s laws, rules, commands, or guidance” . This rendition is not only in accordance with the Arabic dictionaries but also conforms to the Quranic explanation of the term I'bada, and the characteristics of 'Ibad-Allah as given in the Quran.

The phrase “abd-Allah” (when used in Proper sense) is better NOT rendered as ‘the slave of Allah’ or ‘the servant of Allah’ because slave and servant may have a derogatory connotation while Allah says about man that He has honoured the Children of Adam [17:70] and man is not supposed to do any service or benefit to Allah but only to himself and that benefit is his own preservation (taqwa) and success (falah). Not only Allah has honoured man but unlike human masters of slaves or servants, He gives them full choice of their actions [Fa’abudoo ma shi’tum (Render ibada to whomever you like) {39:15}, I’maloo ma shi’tum (Do whatever you like) {41:40}]. He gives man choice of actions and also gives them guidance about actions which would result in their preservation and prosperity, and actions which would result in their ruin and misery. He also minds them that the result of their actions is built-in in their actions [7:147, 7:180, 28:84, 34:33, 83:14, 83:36], just like the health benefits of a morning walk are built-in in the walk. There is no external agency at your home that gives you health benefit as a reward when you come back home after a morning walk. The beneficial effect of the walk is in the walk itself, which occurs according to the Laws defined by Allah. The phrase “abd-Allah” (when used in Proper sense) is better rendered as ‘the one who complies with the Laws and Commands of Allah’ or ‘the one who acts in accordance to the Guidance of Allah’

The phrase “abd-Allah”, when used in general sense, may be rendered as ‘the men of Allah, the humankind’

Since the characteristics of Ibad-Allah include much more than prayer, fasting, Zakat and Hajj, the term ‘ibada (when the object of the word is Allah) is better not restricted to prayer, fasting, Zakat and Hajj only but it should be defined as ‘compliance with the Laws and Commands of Allah, with humility and submissiveness’ or ‘acting in accordance with Allah’s Guidance (in humility and submissiveness)’. This definition encompasses all the characteristics of Ibad-Allah as given in the Qur’an and also conforms to the elaboration of the term ‘ibada as given therein.

...

References:

Al-Qur'an

LL: Lane’s Lexicon by E. W. Lane

LA: Lisan-ul-Arab by Ibn-e-Manzoor

M: Mufradat fi Gharib-ul-Quran by Raghib

K: Kamoos-ul-Muheet by Muhammad bin Yaqoob Al-Feroz Abadi

LQ: Lughat-ul-Quran by G.A. Parvez

AM: Dictionary of the Quran by Abdul Mannan

HW: Hans-Wehrs dictionary of modern Arabic’

-------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------

What is Tazkiya?

The word TAZKIYA [when applied to NAFS] has the following meanings:

-Increase and augmentation [in goodness and righteousness]

-Growth and development [in goodness and righteousness]

-Personal development

-Development of self [i.e. NAFS]

-Self-actualization

TAZKIYA is different from TAHAARAT, which is

-Freedom from dirt, dust or filth

-Freedom from evil or sins

-Distance or remoteness from evil or sins

TAHAARAT encompasses all the following aspects:

Physical: Freedom from dirt, dust and filth/ cleanliness of body

Mental: Freedom from evil and sinful thought; Freedom from wrong beliefs, prejudices, etc.

Spiritual: Freedom from the evil effects [on the personality/self] of sinful deeds

TAHAARAT is a negative virtue in that it does not develop any positive virtues in man but just it gets rid of negative and undesirable things.

TAZKIYA is a positive virtue in that it develops in man positive attributes

Physically, it means, physical development, growth and wellbeing

Mentally, it stands for the development of the mind

Spiritually, it means development of the SELF, i.e. developing in oneself the Divine attributes such as ILM, KHABR, TAKHLEEQ, QUDRAT, MUADDAT, RAHMAT and so on. Or it would mean to become better in goodness and righteousness.

Why attain TAZKIYA?

The following benefits of TAZKIYA are given in Quran:

1. FALAAH which means, success, prosperity, felicity, fortune, good state, the attainment and acquisition of what one desires; the conversion of latent potentialities into actualities [91:9, 87:14]

2. The attainment of Paradise and permanence therein [20:76]

How to attain TAZKIYA?

Quran gives the following means and modes for attaining TAZKIYA:

1. By spending money in the cause of Allah [9:103, 92:18]

2. By developing Divine attributes in oneself according to humanly possible capacity [87:14-15]

3. By following Allah's instructions in all routine and specific affairs [2:232, 24:28]

4. By lowering the gaze and guarding the chastity [24:30]

SHUKR has the following common meanings:

-To be thankful [for a benefit or benefits received]

-To be grateful

-To praise

-To eulogise

-To acknowledge beneficence and speak largely of it

-To acknowledge beneficence of Allah and act in a manner incumbent upon us in rendering Him obedience and abstaining from His disobedience

SHUKR has three main aspects when it is rendered by man to Allah:

-Being humble, lowly or submissive [in heart and mind]

-Praising, eulogising and acknowledging the beneficence of Allah [with the tongue]

-Obeying and submitting oneself to Allah [in deeds and actions] [39:60]

SHUKR rendered to Allah rests upon five main foundations:

-Humility towards Him to whom it is rendered

-Love of Him to whom it is rendered

-Acknowledgement of His beneficence to whom it is rendered

-Eulogising Him to whom it is rendered

-Not using the benefit received in a manner which He [who has conferred it] dislikes

SHUKR has the following meaning when it is rendered by Allah to man:

-To be liberal and bountiful in giving benefits or rewards to others. One of the attribute of Allah is Ash-Shakoor and another is Ash-Shakir, which means that Allah is very liberal and bountiful in rewarding or giving benefits to mankind

SHUKR has the following meanings when it is rendered by man to man:

-To be thankful [for a benefit or benefits received]

-To be grateful

-To be liberal and bountiful in giving benefits or rewards to others

Allah commands Momineen to render Shukr to parents [31:14]

But Allah says when Momineen do something for the welfare of others, in general, they do it for seeking the Countenance of Allah only. They do not wish any SHUKR or thanks from those for whom they do something good [76:8-9]



The word SHUKR also has some other meanings as follows:

-Act of uncovering and exposing to view [as opposed to Kufr, which means an act of concealing or hiding]

-Fullness of the udder of a she-camel with milk

-To become abundant with something. When Shukr refers to a result of some action, effort or work, it means "abundant, ample or huge reward of actions or efforts".

-Abounding, ample, bounteous, bountiful, copious, exuberant, filled, full, generous, liberal, luxuriant, plenteous, plenty, profuse, sufficient, teeming

-Be abundant with, be plentiful, flourish, thrive

How to render SHUKR to Allah?

-Be humble and submissive to Him [from heart and mind]

-Be thankful to Him and acknowledge His beneficence [with tongue]

-Obey and submit to Him [in actions and deeds]

-Use/utilize the benefits given by Him according to His Prescribed way

-Keep the benefits given by Allah open and exposed for the welfare of others [and do not conceal Allah's blessings from others]

-Be liberal and bountiful in sharing benefits given by Allah with others

What is Shukraan-e-Nemat?

-To use/utilize the benefits given by Allah according to His Prescribed way

-To keep the benefits given by Allah open and exposed for the welfare of others [and do not conceal Allah's blessings from others]

-To be liberal and bountiful in sharing and giving benefits given by Allah to others

What is Kufraan-e-Nemat?

-To NOT use/utilise the benefits given by Allah according to His Prescribed way

-To conceal or hide Allah's blessings from others

-To NOT share or give benefits given by Allah to others

Allah commands Momineen to render SHUKR [2:152]

But Most people do not render Shukr to Allah

Verily, man is [generally] ungrateful to his Lord [100:6]

Allah is full of bounty to mankind but most of mankind do not render any SHUKR [40:61]

Verily, your Lord is full of Grace to mankind, yet most of them do not render any SHUKR [27:73, 10:60]

It is He who has given you sense of hearing, sight and understanding but little SHUKR you render [23:78]

Allah is Shakir and Shakoor

Allah is Ash-Shakir [2:158, 4:147] and Ash-Shakoor [35:30, 35:34, 64:17], i.e. most ready to appreciate good deeds and recompense with great rewards.

Benefits of rendering SHUKR

-Allah likes those who do Shukr [39:7]

-Allah rewards those who do Shukr [3:144]

-Allah gives more benefits and blessings to those who do Shukr [14:7]

-Allah protects those from harm who render Him Shukr [54:34-35]

Disadvantages of Kufraan-e-Nemat & not rendering SHUKR

-Fear and hunger [16:112]

-Loss of blessings from Allah [34:15-17]

SHUKR, as a result of certain deeds

There are various verses of Quran where according to context, some of the following meanings of SHUKR seem more appropriate, in my humble understanding.

Abounding, ample, bounteous, bountiful, copious, exuberant, filled, full, generous, liberal, luxuriant, plenteous, plenty, profuse, sufficient, teeming, Be abundant with, be plentiful, flourish, thrive.

-Observe SIYAAM [i.e. abstinence in Ramadhan] …so that you may thrive in your human potential [laallakum tashkuroon] [2:185]

-Observe TAQWA [i.e. be careful in your duties assigned by Allah and guard yourself against disobedience of Allah's command] so that you may thrive in your human potential [laallakum tashkuroon] [3:123]

-Wash & clean yourself ….. so that you may be exuberant with purity [laallakum tashkuroon] [5:6]

-Allah bestows upon you various blessings …so that you may have sufficient and become bountiful and generous and be grateful [laallakum tashkuroon] [8:26, 16:14]

What is Sabr?

SABR has been described in the Quran as one of the great virtues of the believers

What is SABR?

SABR has the following meanings:

Patience: the capacity to endure hardship, difficulty, or inconvenience with calmness, self-control and without complaint

Forbearance: Tolerance and restraint in the face of provocation

Composure: A calm or tranquil state of mind

Equanimity: The quality of being calm and even-tempered

Steadfastness: Quality of being, firmly loyal, unswerving and unchanging

Firmness: determination and resolution

Perseverance: Steady persistence in adhering to a course of action, a belief, or a purpose

Endurance: The act, quality, or power of withstanding hardship or stress

Self-constraint & Self-control: fettering, shackling of various urges, violent emotions and bad desires

In the Quran, SABR has been used in all the above meanings at different places as well as in the following meanings:

- To maintain patience, composure, equanimity, self-control and endurance in the face of difficulties, hardships, stress or inconveniences that may come in living and doing things in the way Prescribed by Allah

- To maintain determination, resoluteness, steadfastness and perseverance in abiding by Allah’s commands

- To steadily adhere to the statutes of the Quran

- To maintain constancy with Allah

In 70:5, Allah commands:

Faisbir sabran jameelan

Which means:

- Persevere with the beautiful perseverance

- Be patient with a beautiful patience

- Be steadfast with the best steadfastness

Allah says in the Quran:

-O you who believe ! Be steadfast and be supreme in your perseverance [3:200]

-For your Lord’s [cause], be patient and steadfast [74:7]

-For every hardship, there is a relief or ease [94:5-6]

-Allah does not impose on any self any more burden that it can bear [2:286]

When to show SABR?

- In harm, injury, mischief, damage, poverty, bodily affliction, distress, lack of means of subsistence, misfortune, calamity, a state of pressing want [show patience, endurance, equanimity and adherence to the Laws of Allah] [2:177]

- In the state of war [show steadfastness] [2:250]

- In fear

- In hunger

- In case of loss of money

- In case of loss of lives

- In case of loss of fruits [of your toil] [show patience, endurance, equanimity and adherence to the Laws of Allah][2:155]

- On whatever may befall [of calamities] [show patience, endurance, equanimity and adherence to the Laws of Allah] [22:35]

- In the face of rejection [show patience and endurance][6:34]

- When people make you a laughing stock for your True convictions [show equanimity and composure] [23:110-111]

- In seeking your Lord’s Countenance [show steadfastness and perseverance][13:22]

- When wealth, fortune, plenty or ease comes after poverty, misfortune, scarcity, or hardship [show equanimity and adherence to Allah’s laws][11:9-10]

- While waiting for Allah’s judgment [and results of your actions] [show patience, calm and tranquility of mind] [7:87]

- In sexual matters [show Self-constraint and self-control] [4:25]

What are the Rewards for SABR?

- Glad tidings [2:155]

- Allah is with those who are Sabireen [2:153, 2:249, 8:46, 8:66]

- Allah loves Sabireen [3:146]

- Allah’s salawat [blessings] and Rahmat [2:157]

- The help of Angels [i.e. the Forces of nature], (as a result of SABR and TAQWA [3:125]

- The reward in full, without reckoning [39:10]

- Double reward (as a result of SABR, repelling evil with good and spending in the cause of Allah ) [28:54]

- The best reward [11:115, 12:90, 16:96]

- Leadership (of nations) [32:24]

- Goodly residence in this world and much better reward in the hereafter [16:41-42]

- The highest place and paradise [13:23-24, 25:75, 29:58, 76:12]

- Success (in the both worlds)[24:111]

- A good end (result)[13:22]

- Victory over the disbeliever enemy even if the enemy is double in number [Twenty believers who are SABIROON [steadfast] can defeat two hundred of those who are disbelievers. A hundred believers who are SABIROON [steadfast] can defeat a thousand of those who are disbelievers] [With limited means and power a thousand steadfast believers can defeat two thousand disbelievers and a hundred steadfast believers can defeat two hundred disbelievers] [8:65-66]

- Inheritance on the Earth [7:128, 7:137]

- No harm from the disbeliever enemy (as a result of TAQWA and SABR) [If SABR [steadfastness] is combined with TAQWA [Careful observance of duties assigned by Allah and the Commanders of the government established in the name of Allah and a sound protection against the enemy], the enemy cannot do any harm ] [3:120]

- Enemies may also become close friends by SABR [41:34-35]



What is Tasbeeh?

History of prayer beads/rosary/TASBEEH beads

Before we explore the meaning of TASBEEH in the light of the Quran, let us go through some history of prayer beads. The use of prayer beads originated in ancient India with the Hindus. In India, sandstone representations have been found which date back to 185 BC, showing people holding prayer beads. Most of the scholars agree that the use of prayer beads had become widespread in 8th century BC in ancient India.

Around 500 BC, Buddhism was born in India, which adopted the Hindu practice of using Mala for repeating mantras. Although no definitive date is known but most scholars agree that Muslim traders and explorers brought the tradition of bead prayers from Buddhism to Islam. European Christians began using bead prayers around 7th century AD.

The meaning of TASBEEH

Now, let us see the meanings of word TASBEEH from nowhere else but within the Quran. I shall refer to existing prevalent translations:

See the following two verses which contain the word "YASBIHOON". The meaning of this word has been underlined.

021.033

YUSUFALI: It is He Who created the Night and the Day, and the sun and the moon: all (the celestial bodies) swim along, each in its rounded course.

PICKTHAL: And He it is Who created the night and the day, and the sun and the moon. They float, each in an orbit.

SHAKIR: And He it is Who created the night and the day and the sun and the moon; all (orbs) travel along swiftly in their celestial spheres.

036.040

YUSUFALI: It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).

PICKTHAL: It is not for the sun to overtake the moon, nor doth the night outstrip the day. They float each in an orbit.

SHAKIR: Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere.

See the following two verses in which the word "SABHAN" has been used:



079.003

YUSUFALI: And by those who glide along (on errands of mercy),

PICKTHAL: By the lone stars floating,

SHAKIR: And by those who float in space,



073.007

YUSUFALI: True, there is for thee by day prolonged occupation with ordinary duties:

PICKTHAL: Lo! thou hast by day a chain of business.

SHAKIR: Surely you have in the day time a long occupation.



As a verb, sabaha means:

-To swim

-To float

-To travel along swiftly

-To glide along

-To swim along



As a noun, sabhan, means:

-Duties

-Business

-Occupation



TASBEEH means 'carrying out the assigned duties swiftly and expeditiously']. [Allah's TASBEEH, means to carry out duties assigned by Allah swiftly and expeditiously]. [SUBHANALLA, means to come to Allah (and Allah's way) quickly and swiftly]



Keep these meanings in your mind and see the following verses:



057.001

Whatever is in the heavens and on earth,- does TASBEEH of Allah: for He is the Exalted in Might, the Wise.



059.024

He is Allah, the Creator, the Evolver, the Bestower of Forms (or Colours). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, does His TASBEEH: and He is the Exalted in Might, the Wise.



061.001

Whatever is in the heavens and on earth, does TASBEEH of Allah: for He is the Exalted in Might, the Wise.



062.001

Whatever is in the heavens and on earth, does TASBEEH of Allah,- the Sovereign, the Holy One, the Exalted in Might, the Wise.



064.001

Whatever is in the heavens and on earth, does TASBEEH of Allah: to Him belongs dominion, and to Him belongs praise: and He has power over all things.

Now think,

Is whatever in the heavens and on earth, having prayer beads in their hand and uttering names of Allah?

OR

Is whatever in the heavens or on earth, doing expeditiously the duties that Allah assigned to them?

I hope you would have known by now that TASBEEH does not mean uttering Allah's name on the prayer beads but

TASBEEH means, doing the duties assigned by Allah swiftly and expeditiously. TASBEEH is not saying something on prayer beads but doing what Allah has asked us to do.





Hamd

The word Hamd حمد has the following meanings/implications:

1. Praise, eulogy, commendation, admiration. حمد is different than مدح in that حمد is only of such acts as are volitional [see 3:188] and done by choice, and not are just accidental. For example, describing a pearl as clear and beautiful is not حمد but مدح because the beauty of a pearl is not because of the pearl’s will. The Creator of the pearl is worthy of all حمد.

2. It also embodies the idea of thankfulness. حمد is different from شكر in that شكر is only on account of favour received whereas حمد is sometimes on account of favour received and sometimes on account of other causes.

3. It also implies magnifying and honouring of the object thereof.

4. It also implies lowliness, humility and submissiveness in the person who offers it.

5. It also implies spontaneity and complete absence of any pretension, compulsion or hypocrisy in the person who offers it.

6. It also implies full comprehension of the object of praise by the person who offers it.

7. It also implies absolute perfection and tangible beneficence in the object of praise.

One of the attributes of the Believers (momineen), as given in the Quran, is that they are الحامدون al-hamidoon [9:112]. True حمد Hamd is spontaneous and based on full comprehension of the object of praise. It is not possible to comprehend Allah directly, as He has himself said in the Quran (لا تُدْرِكُهُ الأبْصَارُ) [6:103]. We can know Allah only through His Ayaat in the Quran and in the universe (الْعَالَمِينَ al-aalameen). In the Quran He has given His attributes as well as other ayaat. Al-aalam literally means ‘that by means of which one knows’ or ‘that by means of which the Creator is known’. So we can know Allah by pondering on the universe (i.e. al-aalameen). Ayat literally means ‘a sign by which something is known’. We can know Allah by pondering over His ayaat. His ayaat are in the Quran as well as in the universe. So in order to render true Hamd to Allah we need to ponder on the Quran as well as on the universe. Whenever, we will find a fascinating passage in the Quran and/or a captivating characteristic in any of His creation, His hamd will spontaneously come on our lips. Examples of some of His ayaat in the universe are mentioned in the Quran as are given in the following:

وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالأرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ

يُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَيُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ وَيُحْيِي الأرْضَ بَعْدَ مَوْتِهَا وَكَذَلِكَ تُخْرَجُونَ

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُمْ مِنْ تُرَابٍ ثُمَّ إِذَا أَنْتُمْ بَشَرٌ تَنْتَشِرُونَ

وَمِنْ آيَاتِهِ أَنْ خَلَقَ لَكُمْ مِنْ أَنْفُسِكُمْ أَزْوَاجًا لِتَسْكُنُوا إِلَيْهَا وَجَعَلَ بَيْنَكُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالأرْضِ وَاخْتِلافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ إِنَّ فِي ذَلِكَ لآيَاتٍ لِلْعَالِمِينَ

وَمِنْ آيَاتِهِ مَنَامُكُمْ بِاللَّيْلِ وَالنَّهَارِ وَابْتِغَاؤُكُمْ مِنْ فَضْلِهِ إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَسْمَعُونَ

وَمِنْ آيَاتِهِ يُرِيكُمُ الْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ السَّمَاءِ مَاءً فَيُحْيِي بِهِ الأرْضَ بَعْدَ مَوْتِهَا إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَعْقِلُونَ

وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالأرْضُ بِأَمْرِهِ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الأرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ

وَلَهُ مَنْ فِي السَّمَاوَاتِ وَالأرْضِ كُلٌّ لَهُ قَانِتُونَ

Seeing that the heavens and the earth bear an open testimony that all Praise is due to Him, whether you observe them in the darkness of the night or in full blast of the daylight.

He it is Who brings forth the living out of the dead and brings forth the dead out of the living. And gives life to the earth after it had been lifeless. And thus it is – that you will be brought forth. (And thus can His Guidance revive nations.)

And among His Signs it is that He created you out of dust - and then, behold, you become human beings ranging widely.

And among His Signs is this: He created for you mates from yourselves, so that you might find comfort in them. And He ordained between you love and kindness. In this, behold, are Signs for people who think. (AZWAJ = Husband + Wife, that are mates to, and complement each other towards fulfillment of each other’s personality).

And one of His signs is the creation of the heavens and the earth and the diversity of your tongues and colors; most surely there are signs in this for the learned.

And one of His signs is your sleeping and your seeking of His grace by night and (by) day; most surely there are signs in this for a people who would hear.

And one of His signs is that He shows you the lightning for fear and for hope, and sends down water from the clouds then gives life therewith to the earth after its death; most surely there are signs in this for a people who understand

And one of His signs is that the heaven and the earth subsist by His command, then when He calls you with a (single) call from out of the earth, lo! you come forth.

And His is whosoever is in the heavens and the earth; all are obedient to Him.

Al-Qur'an, 030.018-026 (Ar-Room)

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأرْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالأرْضِ لآيَاتٍ لِقَوْمٍ يَعْقِلُونَ

Verily, in the creation of the heavens and of the earth, and the succession of night and day: and in the ships that speed through the sea with what is useful to man: and in the waters which God sends down from the sky, giving life thereby to the earth after it had, been lifeless, and causing all manner of living creatures to multiply thereon: and in the change of the winds, and the clouds that run their appointed courses between sky and earth: [in all this] there are signs (i.e. ayaat) indeed for people who use their reason.

Al-Qur'an, 002.164 (Al-Baqara)



إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالأرْضِ وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ لآيَاتٍ لأولِي الألْبَابِ

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالأرْضِ رَبَّنَا مَا خَلَقْتَ هَذَا بَاطِلا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ

Verily, in the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs (i.e. ayaat) for all who are endowed with insight, who remember God when they stand, and when they sit, and when they lie down to sleep, and [thus] reflect on the creation of the heavens and the earth:"O our Sustainer! Thou hast not created [aught of] this without meaning and purpose. Limitless art Thou in Thy glory! Keep us safe, then, from suffering through fire!

Al-Qur'an, 003.190-191 (Aal-E-Imran)



وَهُوَ الَّذِي أَنْزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجْنَا بِهِ نَبَاتَ كُلِّ شَيْءٍ فَأَخْرَجْنَا مِنْهُ خَضِرًا نُخْرِجُ مِنْهُ حَبًّا مُتَرَاكِبًا وَمِنَ النَّخْلِ مِنْ طَلْعِهَا قِنْوَانٌ دَانِيَةٌ وَجَنَّاتٍ مِنْ أَعْنَابٍ وَالزَّيْتُونَ وَالرُّمَّانَ مُشْتَبِهًا وَغَيْرَ مُتَشَابِهٍ انْظُرُوا إِلَى ثَمَرِهِ إِذَا أَثْمَرَ وَيَنْعِهِ إِنَّ فِي ذَلِكُمْ لآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ

And He it is who has caused waters to come down from the sky; and by this means have We brought forth all living growth, and out of this have We brought forth verdure. Out of this do We bring forth close-growing grain; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines, and the olive tree, and the pomegranate: [all] so alike, and yet so different! Behold their fruit when it comes to fruition and ripens! Verily, in all this there are signs (i.e. ayaat) indeed for people who will believe!

Al-Qur'an, 006.099 (Al-Anaam)



إِنَّ فِي اخْتِلافِ اللَّيْلِ وَالنَّهَارِ وَمَا خَلَقَ اللَّهُ فِي السَّمَاوَاتِ وَالأرْضِ لآيَاتٍ لِقَوْمٍ يَتَّقُونَ

Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil).

Al-Qur'an, 010.006 (Yunus)



وَهُوَ الَّذِي مَدَّ الأرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا وَمِنْ كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ يُغْشِي اللَّيْلَ النَّهَارَ إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

وَفِي الأرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَى بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الأكُلِ إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَعْقِلُونَ

And He it is Who spread the earth and made in it firm mountains and rivers, and of all fruits He has made in it two kinds; He makes the night cover the day; most surely there are signs in this for a people who reflect.

And in the earth are tracts (diverse though) neighbouring, and gardens of vines and fields sown with corn, and palm trees - growing out of single roots or otherwise: watered with the same water, yet some of them We make more excellent than others to eat. Behold, verily in these things there are signs for those who understand!

Al-Qur'an, 013.003-004 (Ar-Rad [The Thunder])



وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومُ مُسَخَّرَاتٌ بِأَمْرِهِ إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَعْقِلُونَ

He has committed in your service the night and the day, as well as the sun and the moon, and the stars are committed by His Command. These are sufficient signs for people who use their intellect.

Al-Qur'an, 016.012 (An-Nahl)



وَسَخَّرَ لَكُمْ مَا فِي السَّمَاوَاتِ وَمَا فِي الأرْضِ جَمِيعًا مِنْهُ إِنَّ فِي ذَلِكَ لآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ

And He has made subservient to you, from Himself, all that is in the heavens and all that is in the earth. Therein, behold, are Signs for people and nations who reflect.

Al-Qur'an, 045.013 (Al-Jathiya)



إِنَّ فِي السَّمَاوَاتِ وَالأرْضِ لآيَاتٍ لِلْمُؤْمِنِينَ

وَفِي خَلْقِكُمْ وَمَا يَبُثُّ مِنْ دَابَّةٍ آيَاتٌ لِقَوْمٍ يُوقِنُونَ

وَاخْتِلافِ اللَّيْلِ وَالنَّهَارِ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ رِزْقٍ فَأَحْيَا بِهِ الأرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ الرِّيَاحِ آيَاتٌ لِقَوْمٍ يَعْقِلُونَ

تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ فَبِأَيِّ حَدِيثٍ بَعْدَ اللَّهِ وَآيَاتِهِ يُؤْمِنُونَ

Behold, in the heavens and the earth are Signs for all who are willing to attain conviction.

And in your own creative design, and in all the animals which He has spread widely, there are Signs for those who explore and attain certainty.

And in the alternation of the night and the day, and in the means of sustenance which Allah sends down from the Height, reviving the earth which had been lifeless, and in the change of winds and seasons - in all this are Signs for people who use their reason.

These are the Messages of Allah We convey to you with Truth. Then, in what HADITH, if not in Allah and His Verses, will they believe?

Al-Qur'an, 045.003-006 (Al-Jathiya)



وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لا تَسْجُدُوا لِلشَّمْسِ وَلا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ

And among His signs are the night and the day and the sun and the moon; do not prostrate to the sun nor to the moon; and prostrate to Allah Who created them, if Him it is that you serve.

Al-Qur'an, 041.037 (Fussilat)



وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالأرْضِ وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ وَهُوَ عَلَى جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ

And one of His signs is the creation of the heavens and the earth and what He has spread forth in both of them of living beings; and when He pleases He is all-powerful to gather them together.

Al-Qur'an, 042.029 (Ash-Shura)



وَفِي الأرْضِ آيَاتٌ لِلْمُوقِنِينَ

وَفِي أَنْفُسِكُمْ أَفَلا تُبْصِرُونَ

And in the earth are signs for those who wish to attain conviction.

And also in yourselves, your individual psyche and soma, your folk and the unity in diversity among your human communities. Can you not then use your inner vision? (‘Anfusikum’ entails all the meanings rendered here).

Al-Qur'an, 051.020-021 (Adh-Dhariyat)