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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 sallallaahu 'alayhi wa sallam 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 sallallaahu 'alayhi wa sallam 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 sallallaahu 'alayhi wa sallam 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 sallallaahu 'alayhi wa sallam 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 sallallaahu 'alayhi wa sallam 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 sallallaahu 'alayhi wa sallam replied:"If you satisfy your desires illegally, will you be punished?"They replied:"Yes."So the Prophet sallallaahu 'alayhi wa sallam 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 Ramadan )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.
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With this part, we come to the conclusion of this issue, during which we will highlight the consequences of being heedless of worship and the fruits gained by being heedful of it.
The consequence of abandoning worship:One should fear Allaah and beware of all things that invalidate worship or remove its reward. Among these are associating partners with Allaah and showing off. Allaah says )what means(:“If they had joined in worship others with Allaah all that they used to do would have been of no benefit to them.”]Quran 6:88[.
Another act that invalidates worship is innovation. The Prophet sallallaahu alayhi wa sallam said:“Whoever does a deed upon which there is no order from us will have it rejected.”
Doing injustice to others also destroys one’s worship. The Prophet sallallaahu alayhi wa sallam said:“The bankrupt among my Nation is the one who comes on the Day of Resurrection with prayer, charity and fasting and yet has abused someone, slandered someone, taken someone’s money illegally, shed someone’s blood and beaten someone. Each of these people will be given for his good deeds )by way of compensation(. If his good deeds however finish before judgement is passed on him, parts of their sins will be thrown on him, and he will then be cast into Hell.”)Muslim(.
Of these things that invalidate one’s worship is filthy words uttered by some people without thinking of their consequences. The Prophet sallallaahu alayhi wa sallam said:“A man may utter a word )carelessly( which displeases Allaah without thinking of it’s gravity and because of that he will be thrown into the Hell-fire.”)Ibn Maajah(. The Prophet sallallaahu alayhi wa sallam also told us of a man who said:“By Allaah! Allaah will not forgive so and so.” Allaah then said: “Who is that person swearing by Me that I will not forgive so and so? I have indeed forgiven him and render your own deeds fruitless!”)Muslim(.
The fruits of worship:Worship has many praiseworthy and beneficial results, such as:
· Making the entire life of the Muslim for the sake of Allaah and in His service. One of the most obvious results of worship can be noticed in the performance of prayer; Allaah says)what means(:“…Indeed, prayer prohibits immorality and wrongdoing…”]Quran 29:45[
· Resulting in one leading a prosperous life, as Allaah Says )what means(:“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward ]in the Hereafter[ according to the best of what they used to do.”]Quran 16:97[
· Worship is a training for the soul and the source of its satisfaction.
· Freeing the person from being enslaved to other than Allaah.
· Purifying the believer.
· Reforming the community.
· Being granted victory from Allaah; He Says )what means(:“…And Allaah will surely support those who support Him ]i.e., His cause[. Indeed, Allaah is Powerful and Exalted in Might. ]And they are[ those who, if We give them authority in the land, establish prayer and give Zakaah and enjoin what is right and forbid what is wrong. And to Allaah is the outcome of ]all[ matters.”]Quran 22:40-41[
Having possessed honour and having been worthy of the support of Allaah, the Muslims then neglected Jihaad and favoured lives of comfort and relaxation over this act of worship. They, therefore, began following their vain desires, endeavouring to fulfil every one of them to the maximum, which resulted in them losing the support of Allaah to become subdued, oppressed and controlled by their enemies.
· Entitling the person to the protection of Allaah; Jundub bin ‘Abdullaah, may Allaah be pleased with him, reported that the Messenger of Allaah sallallaahu 'alayhi wa sallam said:“When anyone offers the Fajr )dawn( prayer, in congregation, he is under the protection of Allaah.”]Muslim[
· Enabling oneself to be safeguarded and preserved by Allaah; Ibn 'Abbaas, may Allaah be pleased with him, reported that the Messenger of Allaah sallallaahu 'alayhi wa sallam said:“Be watchful of )the commandments of( Allaah and He will )therefore( preserve you.”]At-Tirmithi[
· The angels supplicate for the worshipper.
· Entitling the person to the love of Allaah.
· Attaining tranquility.
· Relieving the person during times of hardship, as in the story of the three men who were trapped in a cave and received relief from Allaah due to their righteous deeds.
· Elevating one's rank inParadise.
To conclude:It has become evident that the most important and the greatest obligation for the slave of Allaah to fulfill is his servitude to Allaah. The core of this servitude is to perform all types of worship such as prayer, fasting, pilgrimage and others, sincerely and exclusively for Allaah. Included in this is obeying Him in all He has commanded and refraining from all that He has prohibited. Additionally, these acts of worship must establish according to the teachings and guidelines of the Sunnah of the Prophet, sallallaahu alayhi wa sallam, as adhering to the Sunnah is what leads to people's prosperity.
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In the second part of this topic the word Muhsin )a doer of good( was mentioned in one of the quoted verses of the Quran which is derived from Al-Ihsaan which is the performance of good; but what then is Al-Ihsaan )good deed( that attracts such a high position before Allaah and makes the slave deserving of such a great description?
The answer was provided by the Messenger of Allaah, sallallaahu alayhi wa sallam )may Allaah exalt his mention( when he said, “Al-Ihsaan is to worship Allaah as if you see Him. And even though you do not see Him, He sees you!” )Muslim(. This narration means that man should worship Allaah, mindful of his closeness to Him and his standing before Him just as if he is seeing Him plainly. This state brings about Allaah-consciousness and love of Allaah and purifies ones acts of worship. Anas bin Maalik, may Allaah be pleased with him, narrated that a man said: “O Messenger of Allaah! Tell me a short word that could benefit me.” The Prophet, sallallaahu alayhi wa sallam, said:“Pray as if you are in your farewell prayer, for if you do not see Allaah, He sees you.”And the meaning of the phrase “if you do not see Him, He sees you” is that if one cannot worship Allaah as if one sees Him, he should then worship Him with the conviction that Allaah does see him and that none of his affairs is concealed from Allaah. Haarithah, may Allaah be pleased with him, related: “The Prophet sallallaahu alayhi wa sallam told me:“O Haarithah! How do you find yourself this morning?”I replied: “A true believer.” then the Prophet sallallaahu alayhi wa sallam told me:“Watch what you say, for every word has a reality, so what confirms what you claimed”I then said: ‘O Messenger of Allaah, I keep myself away from the )leisure of this( world, spend my nights in prayer and fast during my days. I am now as if I am looking at the throne of my Lord appearing. I am also as if I am looking at the inhabitants ofParadiseas they visit one another. And it seems as if I am looking at the dwellers of hell as they howl therein!” The Prophet sallallaahu alayhi wa sallam then said:“You have indeed seen )what you claimed to have seen(. Therefore continue on your state of worship, O slave whom Allaah has illuminated his heart with faith!”
Al-Ihsaan is to observe prayer in the best form, moving closer to Allaah and beseeching Him secretly during the night when people are asleep, and it is also being benevolent to people. Allaah Says )what means(:“Verily, they were before thisMuhsins - plural of Muhsin )i.e. doers of good(. They used to sleep but little by night )invoking their Lord and praying with fear and hope(. And in the hours before dawn they were )found( asking )Allaah( for forgiveness. And in their properties there was the right of the beggar )who asked( and the poor )who do not ask others(.”]Quran 51:17-19[.
Al-Ihsaan also means striving against one’s soul, struggle against Satan, hypocrites and unbelievers. Allaah Says )what means(:“And many a Prophet fought )in Allaah’s cause( and along with him )fought( large bands of religious learned men. But they never lost heart for that which did befall them in Allaah’s way, nor did they weaken nor degrade themselves. And Allaah loves the patient ones. And they said nothing but, ‘Our Lord! Forgive us our sins and our transgressions )in keeping our duties to you(. Establish our feet firmly and give us victory over the disbelieving folk! So Allaah gave them the reward of this world, and the excellent reward of the hereafter. And Allaah loves theMuhsins )doers of good(.”]Quran 3: 146-148[.
It is also an aspect of Al-Ihsaan to spend in the way of Allaah whether one is rich or poor and to suppress ones anger and forgive the ignorant ones when they misbehave. Allaah Says )what means(:“Those who spend )in Allaah’s cause( in prosperity and in adversity, who repress anger and who pardon men; verily, Allaah loves theMuhsins )doers of good(.”]Quran 3: 134[.
It is a part of Al-Ihsaan to surrender to the truth, to love it and to listen to the revealed Book of Allaah with sound and healthy minds and attentive ears. Allaah Says )what means(:“And when they listen to what has been sent down to the Messenger, you see their eyes overflowing with tears because of the truth they have recognised. They say, “Our Lord! We believe; so write us among the witnesses. And why should we not believe in Allaah and in that which has come to us of the truth )Islaamic monotheism(? And we wish that our Lord will admit us )inParadiseon the Day of Resurrection( along with the righteous people )Prophet Muhammad, sallallaahu alayhi wa sallam, and his companions(. So because of what they said, Allaah rewarded them with gardens under which rivers flow )inParadise(, they will abide therein forever. Such is the reward of theMuhsins )doers of good(.”]Quran 5: 83-85[.
Allaah has promised a great reward for the Muhsins in this world and the next. He promises them protection and good things of this life when He Says )what means(:“Truly Allaah is with those who fear Him )keep their duty unto Him(, and those who areMuhsins )doers of good(.”]Quran 16: 128[.
Among the reward of good deeds is that it makes Muhsins win Allaah’s love. Allaah Says )what means(:“Verily, Allaah loves theMuhsins )doers of good(.”]Quran 3: 134[.
Among the rewards of good deeds is that Allaah will impart knowledge into the heart of the Muhsins, which will enable him to differentiate between lawful and unlawful things, and between truth and falsehood. Allaah Says about Yoosuf )what means(:“And when he )Yoosuf( attained his full manhood, We gave him wisdom and knowledge. Thus We reward those who areMuhsins )doers of good(.”]Quran 12: 22[.
Allaah also rewards Muhsins by praising them and making His slaves praise them as well. The Almighty Says about prophet Nouh )Noah( )what means(:“Salaam )peace( be upon Nouh )from Us( among the Alamin )mankind, jinn and all that exists(.”]Quran 37: 79[.
About the reward of the Muhsins in the hereafter, Allaah Says )what means(:“For those who have done Al-Ihsaan is the best )reward i.e.Paradise( and even more )i.e. having the honour of glancing upon the countenance of Allaah(. Neither darkness nor dust nor any humiliating disgrace shall cover their faces. They are the dwellers ofParadise, they will abide therein forever.”]Quran 10: 26[
The word “more” means having the prestige of seeing the Countenance of Allaah as it has been successively related in many narrations that the believers will see their Lord on the day of Judgement. As a matter of fact, having the privilege of seeing the Gracious Countenance of Allaah on the Last Day is a suitable reward for Al-Ihsaan, since Al-Ihsaan means to worship Allaah in this world as if one sees Him. Glancing at His Gracious Countenance plainly on the Day of Judgement then becomes the greatest reward for Muhsins. As regards the unbelievers, their eyes will be screened from seeing Allaah on that day, as their hearts were veiled from knowing Allaah and fearing Him in this world.
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