The concept of worship in Islam
differs from that found in other religions and is, therefore, subject to
misunderstanding. In general, worship is understood to mean the observance of
certain rituals: prayer, fasting, giving charity, and other 'good' works. In
Islam, however, worship is much more; it is one's entire life. The definition
goes something like this: "Worship is an all-inclusive term for those
internal and external sayings and actions of a person that are pleasing to
Allaah." In other words, worship is that which is done in obedience to Allaah's
will, which obviously includes rituals but goes far beyond to the realms of
one’s beliefs, social activities, and personal contributions to one's society
and fellow human beings.
Islam looks at the individual as a
whole. He is required to submit completely to Allaah, as the Quran instructed
Prophet Muhammad sallallaahu 'alayhi wasallam to do; Allaah Says (what means):
“Say: ‘Indeed, my prayer, my rites of
sacrifice, my living and my dying are for Allaah, Lord of the worlds. No partner
has He. And this I have been commanded, and I am the first [among you] of the
Muslims.’” [Quran: 6:162-163]
The natural result of this
submission is that one's activities should conform to the instructions of the
One to whom the person is submitting - Allaah. Islam requires that its followers
conduct every aspect of their lives according to its teachings. This might sound
strange to those who view religion as a personal relationship between the
individual and his Lord and which should have no relevance to those activities
that are not connected specifically with any religious
rituals.
The Prophet Muhammad taught his followers that Islam is much more than a private
personal matter. Islam attaches no value to rituals that are performed
mechanically and have no influence on one's inner life. This issue was addressed
in an incident when Muslims, as well as local Jews and Christians, disputed
about the prayer direction being changed from Jerusalem to the Ka'bah (the
Sacred Mosque) in Makkah: Allaah Says (what means): “Righteousness
is not that you turn your faces toward the east or the west, but [true]
righteousness is [in] one who believes in Allaah, the Last Day, the Angels, the
Book, and the prophets and gives wealth, in spite of love for it, to relatives,
orphans, the needy, the traveller, those who ask [for help], and for freeing
slaves; [and who] establishes prayer and gives Zakaah; [those who] fulfil their
promise when they promise; and [those who] are patient in poverty and hardship
and during battle. Those are the ones who have been true, and it is those who
are the righteous.” [Quran: 2:177]
The deeds mentioned in the above
verse are indications that a person is righteous.
Honest work is considered a type of
worship. The Prophet said: "Whoever finds himself at
nightfall tired of his work, Allaah will forgive his sins." Seeking
knowledge is one of the highest forms of worship. The Prophet told his companions that "Seeking
knowledge is a (religious) duty on every Muslim." Social courtesy and
cooperation, when done for the sake of Allaah, are also a part of worship:
"Receiving your friend with a smile is a type of
charity, helping a person to load his animal is a charity, and putting some
water in your neighbour's bucket is a charity."
In Islam, the performing of one's
duties is also considered an act of worship. The Prophet told us that whatever one spends on his family will be counted as an
act of worship for which he will be rewarded, provided what he spent was
acquired by Islamically acceptable means. Kindness to family members, no matter
how small, is also viewed as an act of worship. Even activities that we enjoy
very much, such as sexual relations with one's spouse, are considered acts of
worship as long as they are performed in accordance with the relevant Quranic
and prophetic guidelines. For example, the Prophet once told his Companions that they would be rewarded even for
engaging in sexual intercourse with their wives. They were astonished and asked:
"Are we to be rewarded for doing something that
we enjoy very much?" The Prophet replied: "If you satisfy your desires
illegally, will you be punished?" They replied: "Yes."
So the Prophet said: "So for satisfying it legally
with your wives, you will be rewarded."
It is clear from the previous
discussion that the concept of worship in Islam is a comprehensive concept that
includes all of the positive activities engaged in by an individual. This is in
agreement with the all-inclusive nature of Islam, which regulates life on the
individual, social, economic, political, spiritual, and all other levels of
one's life.
Discussing non-ritualistic types of
worship first does not mean those that are ritualistic are of less importance.
In fact, if the latter are performed correctly and sincerely, they elevate the
individual both spiritually and morally and actually help him to live a
righteous life according to the guidance of Allaah.
Islam has several ritualistic
activities that all Muslims are expected to perform. The most important one is
the prayer (Salaah), which must be performed according to a specific style. Its
importance derives from the fact that it serves as the distinctive trait of a
Muslim and because it prevents a Muslim from engaging in sinful activities by
putting him into direct contact with Allaah five times a day. Thus, the ritual
prayer is a chance for him to renew his covenant with Allaah and to seek His
guidance anew.
The second most important pillar of
Islam is Zakaat, a term that signifies giving to the less fortunate a certain
percentage of one's earnings and holdings. Giving the poor their due and
performing the prayer are usually mentioned together in the Quran, for they are
both visible manifestations of one's Islamic faith and belief that Allaah is the
sole owner of everything in the universe, which He allows man to enjoy as His
trustee for a specific period of time.
In addition, this act provides a
means to redistribute society's wealth in a way that reduces differences between
classes and groups. It makes an important contribution to social stability, by
purging the soul of the rich person from selfishness and the soul of the poor
from envy and resentment against society. This blocks the channels leading to
class hatred and makes it possible for the springs of brotherhood and solidarity
to gush forth. Such stability is not merely based on the personal feelings of
the rich; it stands on a firmly established right that, if denied by the rich,
would be exacted by force, if necessary.
The month-long fast of Ramadhaan
(Siyaam) is the third pillar of Islam. Its main function is to make the Muslim
pure from "within," just as the external legal code (the Sharee'ah) makes his
external actions pure. This process of purification makes it possible for him to
respond to what is true and good and to shun what is false and
evil.
Fasting, then, awakens an
individual's conscience and permits it to share in a communal experience that is
engaged in by the entire Muslim world at the same time. Fasting also reminds
Muslims of those who are deprived of life's necessities throughout the year or
throughout their lives. It makes them realise the suffering of their less
fortunate Muslim brothers, a feeling that promotes in them a sense of sympathy
and kindness towards Muslims and other people in
general.
Lastly, we come to the annual
pilgrimage to the House of Allaah (the Ka'bah) in Makkah. This ritual, known as
the Hajj, is unique to Islam.
Muslims from all corners of the
world, all attired in the same clothing, respond in one voice and one language
with the following phrase upon entering the sacred precincts: "Labbayk
Allaahumma Labbayk" (i.e., Here I am n response to your call, O Lord!). This is
a time of strict self-discipline and control where not only sacred things are
revered, but even the life of plants and birds is made inviolable. Pilgrimage
gives an opportunity for all Muslims, regardless of their affiliations with
certain groups, classes, organisations, and governments, to meet annually in a
great congress. All Muslims are invited to attend, for no individual or
government can deny any Muslim the right to do so. Every Muslim who attends is
guaranteed full safety and freedom as long as he does not violate its
sanctity.
Thus, worship in Islam, whether
ritual or non-ritual, trains the individual in such a way that he loves his
Creator even more, which causes him to gain an unyielding will and a means to
wipe out all evil and oppression from his society and to make the word of Allaah
triumphant.
differs from that found in other religions and is, therefore, subject to
misunderstanding. In general, worship is understood to mean the observance of
certain rituals: prayer, fasting, giving charity, and other 'good' works. In
Islam, however, worship is much more; it is one's entire life. The definition
goes something like this: "Worship is an all-inclusive term for those
internal and external sayings and actions of a person that are pleasing to
Allaah." In other words, worship is that which is done in obedience to Allaah's
will, which obviously includes rituals but goes far beyond to the realms of
one’s beliefs, social activities, and personal contributions to one's society
and fellow human beings.
Islam looks at the individual as a
whole. He is required to submit completely to Allaah, as the Quran instructed
Prophet Muhammad sallallaahu 'alayhi wasallam to do; Allaah Says (what means):
“Say: ‘Indeed, my prayer, my rites of
sacrifice, my living and my dying are for Allaah, Lord of the worlds. No partner
has He. And this I have been commanded, and I am the first [among you] of the
Muslims.’” [Quran: 6:162-163]
The natural result of this
submission is that one's activities should conform to the instructions of the
One to whom the person is submitting - Allaah. Islam requires that its followers
conduct every aspect of their lives according to its teachings. This might sound
strange to those who view religion as a personal relationship between the
individual and his Lord and which should have no relevance to those activities
that are not connected specifically with any religious
rituals.
The Prophet Muhammad taught his followers that Islam is much more than a private
personal matter. Islam attaches no value to rituals that are performed
mechanically and have no influence on one's inner life. This issue was addressed
in an incident when Muslims, as well as local Jews and Christians, disputed
about the prayer direction being changed from Jerusalem to the Ka'bah (the
Sacred Mosque) in Makkah: Allaah Says (what means): “Righteousness
is not that you turn your faces toward the east or the west, but [true]
righteousness is [in] one who believes in Allaah, the Last Day, the Angels, the
Book, and the prophets and gives wealth, in spite of love for it, to relatives,
orphans, the needy, the traveller, those who ask [for help], and for freeing
slaves; [and who] establishes prayer and gives Zakaah; [those who] fulfil their
promise when they promise; and [those who] are patient in poverty and hardship
and during battle. Those are the ones who have been true, and it is those who
are the righteous.” [Quran: 2:177]
The deeds mentioned in the above
verse are indications that a person is righteous.
Honest work is considered a type of
worship. The Prophet said: "Whoever finds himself at
nightfall tired of his work, Allaah will forgive his sins." Seeking
knowledge is one of the highest forms of worship. The Prophet told his companions that "Seeking
knowledge is a (religious) duty on every Muslim." Social courtesy and
cooperation, when done for the sake of Allaah, are also a part of worship:
"Receiving your friend with a smile is a type of
charity, helping a person to load his animal is a charity, and putting some
water in your neighbour's bucket is a charity."
In Islam, the performing of one's
duties is also considered an act of worship. The Prophet told us that whatever one spends on his family will be counted as an
act of worship for which he will be rewarded, provided what he spent was
acquired by Islamically acceptable means. Kindness to family members, no matter
how small, is also viewed as an act of worship. Even activities that we enjoy
very much, such as sexual relations with one's spouse, are considered acts of
worship as long as they are performed in accordance with the relevant Quranic
and prophetic guidelines. For example, the Prophet once told his Companions that they would be rewarded even for
engaging in sexual intercourse with their wives. They were astonished and asked:
"Are we to be rewarded for doing something that
we enjoy very much?" The Prophet replied: "If you satisfy your desires
illegally, will you be punished?" They replied: "Yes."
So the Prophet said: "So for satisfying it legally
with your wives, you will be rewarded."
It is clear from the previous
discussion that the concept of worship in Islam is a comprehensive concept that
includes all of the positive activities engaged in by an individual. This is in
agreement with the all-inclusive nature of Islam, which regulates life on the
individual, social, economic, political, spiritual, and all other levels of
one's life.
Discussing non-ritualistic types of
worship first does not mean those that are ritualistic are of less importance.
In fact, if the latter are performed correctly and sincerely, they elevate the
individual both spiritually and morally and actually help him to live a
righteous life according to the guidance of Allaah.
Islam has several ritualistic
activities that all Muslims are expected to perform. The most important one is
the prayer (Salaah), which must be performed according to a specific style. Its
importance derives from the fact that it serves as the distinctive trait of a
Muslim and because it prevents a Muslim from engaging in sinful activities by
putting him into direct contact with Allaah five times a day. Thus, the ritual
prayer is a chance for him to renew his covenant with Allaah and to seek His
guidance anew.
The second most important pillar of
Islam is Zakaat, a term that signifies giving to the less fortunate a certain
percentage of one's earnings and holdings. Giving the poor their due and
performing the prayer are usually mentioned together in the Quran, for they are
both visible manifestations of one's Islamic faith and belief that Allaah is the
sole owner of everything in the universe, which He allows man to enjoy as His
trustee for a specific period of time.
In addition, this act provides a
means to redistribute society's wealth in a way that reduces differences between
classes and groups. It makes an important contribution to social stability, by
purging the soul of the rich person from selfishness and the soul of the poor
from envy and resentment against society. This blocks the channels leading to
class hatred and makes it possible for the springs of brotherhood and solidarity
to gush forth. Such stability is not merely based on the personal feelings of
the rich; it stands on a firmly established right that, if denied by the rich,
would be exacted by force, if necessary.
The month-long fast of Ramadhaan
(Siyaam) is the third pillar of Islam. Its main function is to make the Muslim
pure from "within," just as the external legal code (the Sharee'ah) makes his
external actions pure. This process of purification makes it possible for him to
respond to what is true and good and to shun what is false and
evil.
Fasting, then, awakens an
individual's conscience and permits it to share in a communal experience that is
engaged in by the entire Muslim world at the same time. Fasting also reminds
Muslims of those who are deprived of life's necessities throughout the year or
throughout their lives. It makes them realise the suffering of their less
fortunate Muslim brothers, a feeling that promotes in them a sense of sympathy
and kindness towards Muslims and other people in
general.
Lastly, we come to the annual
pilgrimage to the House of Allaah (the Ka'bah) in Makkah. This ritual, known as
the Hajj, is unique to Islam.
Muslims from all corners of the
world, all attired in the same clothing, respond in one voice and one language
with the following phrase upon entering the sacred precincts: "Labbayk
Allaahumma Labbayk" (i.e., Here I am n response to your call, O Lord!). This is
a time of strict self-discipline and control where not only sacred things are
revered, but even the life of plants and birds is made inviolable. Pilgrimage
gives an opportunity for all Muslims, regardless of their affiliations with
certain groups, classes, organisations, and governments, to meet annually in a
great congress. All Muslims are invited to attend, for no individual or
government can deny any Muslim the right to do so. Every Muslim who attends is
guaranteed full safety and freedom as long as he does not violate its
sanctity.
Thus, worship in Islam, whether
ritual or non-ritual, trains the individual in such a way that he loves his
Creator even more, which causes him to gain an unyielding will and a means to
wipe out all evil and oppression from his society and to make the word of Allaah
triumphant.