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Mazaahir Of Ibadah, Prescribed By God And Those Done By People
Hello there, my question is that in a previous thread,
Discussion 76977 • Reply 77019
It was asked that since mazaahir of ibadah, are not allowed for anyone else beside Allah which are done for reverence of Allah, even if the intention is not the glorification of that being beside Allah. Like sajdah, Ruku , qiyam for someone else.
So many people used full capitalization when writing the name of Allah as “ALLAH” for his glorification and reverence. So by the same token cannot it be said that now as this capitalization has taken a status that it is sometimes used for glorification of Allah, hence it is not permissible to use it for someone else? To either writing someone’s name respectfully or with intention to put strong emphasis on a point or adjective?
Then it was answered that the former is a prescribed ritual by Allah , hence it cannot be done for someone else. While the latter is adopted by humans themselves so they would not be prohibited if even they are used for other beside Allah (provided it is not intrinsically intended to make hold such a status of that thing that is of Allah), so it can be used for writing for example my father’s name in respect if in my heart my respect for father is in its right place and not exceeding Allah’s respect. But the former cannot be done whatever the intention is.
My question is that what are the evidences in religion from which we can say that the former is prohibited but the latter is not prohibited and this concept of mazaahir of ibadah cannot be extended to the latter case. Please if you can give examples from prophet’s time or evidences that would make it crystal clear and leave no room for the idea that the concept of mazaahir of ibaadaat can be extended to the things that people do on their own for reverence of Allah.
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12 Replies
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Mazaahir Of Ibadah, Prescribed By God And Those Done By People
updated 1 year, 11 months ago
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12
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This has been answered before. Kindly see the previous answer.
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@Irfan76 sir i guess it was just mentioned in the previous answer but i don’t think this question about a few evidences was answered there, if i am not wrong.
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This is matter of argument, not of evidence. On what basis we prohibit a thing. Use of capital words for reverence can also be used for God is one thing and a thing initiated originally and exclusively for God like prostration can not be extended to others. If the humanity decides to use capital letters only for God then we can say that they should not be used for others unless the human change their practice.
For example, in Urdu the word میاں is used to show respect like sir or janab. This word was adopted for God by humans, Allah Mian and at the same time it was used for husband and other people of honor and respect.
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@Irfan76 okay sir i understand. sir another thing is that within the postures of ibadah. we do some other things, for example in qiyam, scholars say that a person is to look down towards the point of sajdah and that they should not look here and there and “face” the qabah. so in the qiyam, the face is directed towards kabah, for additional reverence.
so if for example, if in our daily lives, if an elder enters a room and talks we all tend to keep our face directed towards them, to show them respect by making them feel that they are given proper attention and respect. so is this directing the face towards elderly, be allowed or not?
or for example in a culture it’s a custom to respect elders that when they scold or talk to you then you do not look straight to them, and you look downwards towards their feet etc, but we see that in qiyam also one has to look downward in reverence, at the place of sajdah, or in ruku he should look at those same points. so my question is that inside the postures of prayer, these branches of postures, that we do for reverence, is it permissible to do for someone else?
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The way we stand in the posture of Qiyam as a whole is not allowed to perform for others. Ignore the details, they are just nothing.
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@Irfan76 okay sir so looking at elders feet without tilting head down, looking down for respect is not a problem? i mean looking towards them but down towards their feet, is no problem, right sir?
and for example if in a culture it is a custom to respect elders by tying up hands but while sitting (like in a sofa and not while standing) so that tying of hands is also not a problem, right sir?
or for example in prayer when sitting in jalsa, for reverence we point the knees forward, so such a posture as a whole for respect in a culture would be prohibited, but if in a culture it’s a custom to respect elders by facing the knees towards them, while sitting like in a sofa, sitting like this and facing knees forward towards them is not prohibited right sir?
are these all 3 cases permissible sir?
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A whole posture of prostration, standing like in prayer or Ruku is not allowed. When whole postures are not there, the rest is just cultural demonstrations of respect.
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@Irfan76 sir after you answer the previous question above. can you explain me one thing?
Discussion 72777 • Reply 72825
here ghamidi says “yeh tamam cheezen, na apne juz me, or na apney qull me, ba haisyat e hayyait kisi ke Liye qabool ki jaasakti hain”
what did he mean when he said it’s not permissible as a qull (whole) na hi apne juzw me (part). so did he mean that even the parts or details we do in those postures, even those are not permissible?
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He might mean the postures which are near to the postures of sajda and ruku.
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@Irfan76 sir can you please explain me something?
what is the the root or the basis for the principle, from where does this prohibition arise that Mazaahir of ibaadaat are not to done before someone.
and sir what is the exact principle by which we can deduce if something is mazaahir of ibaadaat or no, hence it can be done for others or no?
for example, in Islam there is a concept of isbaal, now we all know the root principle, which is that anything that is generally perceived by the society to be something to display pride, so that thing would become isbaal and the same ruling applies. so intrinsically it’s not in garment going below ankle or silk or gold but it’s in that principle. so in this example if someone say to me that why do you say that silk is not Haram for me but a big mustache is Haram for me? then i can easily tell him that it’s because silk does not have this status anymore but the big mustaches are still generally perceived as pride related appearance.
so my question is that how can a person decide mazaahir of ibadah (postures of namaz or rituals of Hajj like circumambulation), and establish their premises. i mean why is it that if the whole posture of qiyam is made then it would be Haram, but it won’t be Haram if someone directs his face towards an elder in respect, when they talk. although we do both of these in namaz for Allah while doing ibadah. so from what principle can we evidently deduce that the former would be haram but latter would not be Haram. i mean what is the root principle or a statement of Quran or something evident enough that can be used just like a eyeglass, that when we wear, we can easily deduce what to do and what not to. there’s extreme confusion about this in my mind. so can you explain me in details sir? i would be really appreciative
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The postures God has prescribed for his worship are few and well known, these are the mazaahir e ibadat like, nazam, qiyaam, sajda, ruku, dua, tawwaaf, sacrfice of animals, fast, zakat, nazr. These cannot be performed for others to please them, as God has forbidden to worship any one else, and these demonstrations are the ways to worship others.
The other examples you mentioned are not about mazaahir, these are about involving something unethical or immoral which make them prohibited.
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@Irfan76 sir but the postures within the those postures, as i understand that you said before that it’s no problem for it. like the example of directing face towards elder when they are talking or for example in a culture pointing of knees towards elder while sitting is seen as respectable thing, but we see that in namaz also we point the knees forward.
so my question was where is the principle stipulated, by which we say that doing the whole posture is Haram. but the postures within that postures or the details of that postures, if done isolatedly for someone else then it’s no problem, as you mentioned in previous reply. so my question was if both thing are done for Allah, then why the former (the whole posture) would be Haram but doing isolated details within that posture (like pointing knees, or tying hands for example when sitting in a sofa, doing it for respect) would not be Haram. so can you explain this sir?
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