Worship

Worship is submission engulfed with love.

It is not the surrender of the defeated for the victorious, nor the enslaved for the cuffs.

It is the obedience of the one in love for the one he honors and respects. It is a (wholehearted) devotion to the one you cherish and glorify.

It is a state that doesn�t suit any except a Man with his Lord.

This why they are mistaken those who call someone � an idol�.


Adoration with what�s in it from admiration and longing, magnificence and fear is to be performed to Allah the Lord of the worlds only, in such meaning that can never be used except for Him.

It seems that some orientalists didn�t understand the meaning of worship and thought that it carries the meanings of the defeat of the soul and the dissolving of its signs in the face of a force of absolute power. Or terrorism descending from the sky to earth!

After this ill understanding they started stabbing Islam from behind by saying: it is a religion that builds the relation between people and their creator on fear and lowliness not on love and compassion.

This is a strange thing to say.
Islam is a religion describing the facts only. It is a religion that acquaints people with their Creator the most exalted without increase or decrease.

Upon this description builds up the inevitable feelings.

If people were told that Allah is their benefactor then it is intuitively that they should praise this benefactor!

If it were mentioned that He is the arranger of all matters then it is intuitively that He be addressed in all matters!

If it were known that the reference is inevitably to Him is we should make an account to this coming back with what follows from reward or punishment.

If Allah gathered from the characteristics of perfection and glory what He deserves to be praised and honored with. How come we not honor and respect Him?

If Allah possesses severe punishment how can we not fear Him?

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Worship doesn�t mean more than this sensible position from Allah the exalted and honored. When we meditate the Quran�s calls we find nothing but this reality: O men! Call to mind the grace of Allah unto you! is there a Creator, other than Allah, to give you sustenance from heaven or earth? There is no god but He: how then are ye deluded a way from the Truth? [35:3]

O men! Certainly the promise of Allah is true. Let not then this present life deceive you, nor let the Chief Deceiver deceive you about Allah. [35:5]

O ye men! It is ye that have need of Allah: but Allah is the One Free of all wants, worthy of all praise. [35:15]

O mankind! Reverence your Guardian-Lord, who created you from a single Person, created, of like nature, his mate, and from them twain scattered (like seeds) countless men and women; fear Allah, through Whom ye demand your mutual (rights), and (reverence) the wombs (that bore you): for Allah ever watches over you. [4:1]

Accepting these calls with awareness and acceptance is the meaning of worship, then what do these orientalists deny?

We should worship Allah alone, praise Him with only what he�s worthy of, and not to be overtaken by just longing or fear from Him:
Say: "To whom belongeth all that is in the heavens and on earth?" Say: "To Allah. He hath inscribed for Himself (the rule of) Mercy. That He will gather you together for the Day of Judgment, there is no doubt whatever. It is they who have lost their own souls, that will not believe. [6:12]

Sometimes a son may hold ingratitude to his father, might dare on his father and accuse him with improper things, and probably deny his relationship to him.

What would be the true description of this corruption? What would be the cure?
This kind of behavior is unrighteous and unjust.
It is a must that things are returned to their original position in order for it to straighten up. Some people might even deny the existence of their Lord and renounce what he asked them to do.
This kind of manner holds as much inferiority in it as it holds from ignorance.

Worship is for us to know Allah in certainty because this is the reality, to follow his legislation because it would be better for us, in addition for Him being Allah the almighty the great.

No wonder then for the weak to seek aid from the capable, the ignorant to seek enlightenment from the knowledgeable, the creation to follow the creator, and to seek sustenance from the sustainer.

This is worship and this is what it means in Islam.

It is a report of reality, an explaining of the natural function of the creation, and Allah�s obvious right.
I have only created Jinns and men, that they may serve Me. No Sustenance do I require of them, nor do I require that they should feed Me. For Allah is He Who gives (all) Sustenance, - Lord of Power - steadfast (forever). [51:56-58]

Worship is a direct relationship between man and his Lord and no one has anything to do with this relation.

Islam on the other hand is so clear in explaining this relation in away that casts away mediators and intercessors.

If you desire to pray to Allah then neither angels nor humans can prevent you from doing so. You definitely have the right to stand at your Lord�s door without the need to take any one with you.

If you made a mistake then none can stop you from going to Him for apology.

You have the right to repent to him without any interference from any big or small.

Worship is a link between people and their Lord alone and as much of extending this worship has in the soul the more value it has and the higher the person�s state is.

Having a Prophet, a pious person, a monk, or a pope talking for them never elevates mean souls. The only thing that elevates such a soul is for it to get rid of its meanness.

Its own efforts and success should purify this soul or no body can spare it anything.

High level soul can�t be held back from its degree by anything or any one in heavens or earth. This soul can with seeking perfection and elevation reach the highest levels even if everybody else denied that:
Say: "Shall I seek for (my) Cherisher other than Allah, when He is the Cherisher of all things (that exist)? Every soul draws the meed of its acts on none but itself: no bearer of burdens can bear the burden of another. Your goal in the end is towards Allah: He will tell you the truth of the things wherein ye disputed." [6:164]
That man can have nothing but what he strives for That (the fruit of) his striving will soon come in sight Then will he be rewarded with a reward complete. [53:39-41]

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It is a pity that a group of imposters tried to involve themselves.
In the way of this link between Allah and His servants claiming that they are intercessors of some kind and that pious acts should be taken to them first.
They also alleged having the ability to give forgiveness and repentance in behalf of Allah. Those imposters claimed- in order to establish a position for themselves- that worship is never accepted except if offered through them.

But the Quran was decisive in proving thee lies: And the Unbelievers say to those who believe: "Follow our path, and we will bear (the consequences) of your faults." Never in the least will they bear their faults: in fact they are liars! They will bear their own burdens, and (other) burdens along with their own, and on the Day of Judgment they will be called to account for their falsehoods. [29:12-13]

And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins; and who can forgive sins except Allah? And are never obstinate in persisting knowingly in (the wrong) they have done. [3:135]

And if anyone earns sin, he earns it against his own soul: for Allah is Full of Knowledge and Wisdom. [4:111]

Give this warning to those in whose (hearts) is the fear that they will be brought (to Judgment) before their Lord; except for Him they will have no protector nor intercessor; that they may guard (against evil). [6:51]

What! Do they take for intercessors others besides Allah? Say: "Even if they have no power whatever and no intelligence?" Say: "To Allah belongs exclusively (the right to grant) Intercession: to Him belongs the dominion of the heavens and the earth: in the end, it is to Him that ye shall be brought back." [39:43-44]


With these verses people would clearly find that they have no way in front of them to ask anyone but Allah alone, and that they should be absolutely desperate from any but Him. With these verses Man would have the sense that everyone is responsible for himself, and that his deeds and actions are the only things that might drive him forward or hold him back, making him honored or contempt.

With these verses the class of clergymen vanished from the Islamic society. Every one knew that his matters are in his own hands not in the hands of another person just like him.

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Worship is a name given to two kinds of actions:
First, is what was established by the legislator in reality and form and can�t be known without Him like prayer, fasting�etc.

The other one includes all the various types of human activities only if disciplined by these two conditions: a good intention and an honorable cause.

Under this type, religion associates with some behavioral and social philosophies that encounters man�s conditions and life affairs.

The difference between a Muslim�s behavior and others is that a Muslim characterizes what ever happens to him with the divine nature. A certain intention and a specific aim always color a Muslim�s public manners and accustomed behaviors.

This kind of worship needs some explaining.

Trade, as an example is a regular action performed by people from all walks of life and they build upon it an important aspect of their lives and earnings.

This regular deed is transformed automatically into worship if a Muslim intended from it to refrain from asking others, to raise his children, and to honor his people.

The Prophet considered work in this case a kind of Jihad - strife for the sake of Allah- and the Quran considered it equal to Jihad and acquitted those performing it from the extra night prayers and a lot of reading of the Quran.

But Allah doth appoint Night and Day in due measure. He knoweth that ye are unable to keep count thereof. So He hath turned to you (in mercy): read ye, therefore, of the Quran as much as may be easy for you. He knoweth that there may be (some) among you in ill health; others travelling through the land, seeking of Allah's bounty; yet others fighting in Allah's Cause. Read ye, therefore, as much of the Quran as may be easy (for you); and establish regular Prayer and give regular Charity; and loan to Allah a Beautiful Loan. And whatever good ye send forth for your souls, ye shall find it in Allah's Presence, yea, better and greater, in Reward, and seek ye the Grace of Allah: for Allah is Oft-Forgiving, Most Merciful. [73:20]

Trade is considered worship only if accompanied by this high intention and with something else; being away from bad manners that are detested by Islam like cheating, swaggering, lying, harshness, usury�etc.
What applies to trade applies also in agriculture as a public work performed by people with or without religion.
Such kind of work is considered worship only if accompanied by the aims and purposes explained earlier.

The Prophet pbuh said, � Whoever plants a tree then was patient in looking after it and keeping it until it bared fruits then it will be considered - by Allah - charity from him if anybody or thing eats from it. (Ahamd)

Anas bin Malik narrated that the Prophet (pbuh) said, � Seven deeds a servant would still get good rewards from them even after he is buried in his grave; whoever teaches some knowledge, dug a river, dug a well, planted a tree, built a mosque, bequeathed a Quran, or left a son or daughter who would ask Allah�s forgiveness for him after death. (Al-Baz�zaz)

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Considering everyday actions worship when these actions gather the honor of intention and nobility of purpose, is an established rule in Islam that has countless examples as a support. Most of the worship done by a believer is from this kind because it involves his whole life. religion cannot be established or followed without that.

What needs to be taken into consideration is that Islam is not mere actions that can be counted on the fingers. No, it is the appropriateness of man to proceed in life while carrying a certain message.

An engineer who makes a machine is not concerned with the amount of quantities or tolls it produces instead he is keen on the readiness of this instruments to be able to function at all times it is required to do a certain job.

The adequacy of a plane for flight, the gun for shooting, the pen for writing�all these adequacies are the foundations for judgment over the value of things.

If we were certain of their being then we would accept them and expect their benefits. So is Man!

Islam wants Man�s soundness in his psychological systems as a starter.

If adequacy was provided to them through honest certainty and safe direction then every work they would encounter in life will automatically be transformed into worship.

A �coin minting� machine takes raw metal and transforms it into coins with certain value and price and engraves on them various colors, stamps and signs which makes them something totally different from the beginning.

A Muslim also deals with different matters of life but reflects on them from the nature of his faith and brightness of his destination what would transform this work into a precious worship�

With this psychological soundness Allah almighty refused the claim of those who are deluded:
And they say: "None shall enter Paradise unless he be a Jew or a Christian." Those are their (vain) desires. Say: "Produce your proof if ye are truthful." Nay, whoever submits his whole self to Allah and is a doer of good he will get his reward with his Lord; on such shall be no fear, nor shall they grieve. [2:111-112]


In matters of life good deeds are countless and can�t be restricted to a certain form. Good deeds in Islam are surrendering one�s face to Allah almighty, reforming one�s deeds, and seeking the desired perfection in them.

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Many are worships which were created by Islam, formed and molded by it, and signs and times were given by it�, but despite that they remain specific.

The Prophet (pbuh) gave patterns of them in his sayings and according to those whom he is addressing at that time.

Of the most famous of these saying the Hadeeth of the Prophet (pbuh), �Islam was built on five foundations: to testify that there is only one God and that Mohammad is his messenger, to perform the prayers, to pay charity, to fast the month of Ramadan, and to make pilgrimage to Mecca for those who can.�
(Bukhari)

This Hadeeth is a correct one, but another Hadeeth is closer than this one in picturing Islam and its comprehensiveness.
The Prophet pbuh said, �Islam is eight shares, and disappointed is the one who doesn�t have a share: Faith is a share, Prayer is a share, Fasting is a share, charity is a share, Pilgrimage is a share, Jihad is a share, asking people to do good is a share, and abstaining them from doing wrong is a share�� (Al-Monziri)


The Sunna (the way the prophet lived and said) is full of good, nourished with advice and from it we pick up medicines for what we face from illnesses.

The Suranic style in counting worship is based on gathering a balanced number of disciplinary human behaviors in one context.

Read for example:
Every soul will be (held) in pledge for its deeds. Except the Companions of the Right Hand, (They will be) in Gardens (of Delight) they will question each other, What led you into hell fire? They will say, "We were not of those who prayed; Nor were we of those who fed the indigent; But we used to talk vanities with vain talkers; And we used to deny the Day of Judgment, Until there came to us (the Hour) that is certain. [74:38-47]


In the previous verses and in other similar ones that gathered texts of worship we notice two things:

1. Worship ordered by Islam are many but not tiring to a degree that would cause fatigue or consume the strength.
On the contrary worship in Islam is like food that nourishes the body and preserves health. The path of life is long and is full of risks.
Man walking in a city like Cairo for example between the green threshold field and the liberation field- a short distance- will be interrupted by many traffic lights. The positioning of these traffic lights ordering and forbidding people is not intended to disable traffic or people rather they are put to insure safety, control movement and organize directions.

Allah almighty didn�t leave His servants wander in life according to their desires because this if happened it would fill the earth with damage and corruption:

Then, is it to be expected of you, if ye were put in authority, that ye will do mischief, in the land, and break your ties of kith and kin? Such are the men whom Allah has cursed for He has made them deaf and blinded their sight. [47:22-23]

That�s why Allah kindly cared for his creatures and sent them down His revelation to get them out of their ignorance and rescue them from confusion.

The number of lessons and the many directions shouldn�t bother us because it�s for our behalf not against us.

2. We notice that this worship varies so its not one kind of spiritual nourishment rather it is from different types and kinds of education and politeness mixed by the Quran in a way that coincides with the reality of the human nature.
That is: the Holy Quran doesn�t include special chapter designed for creation, another for creed, another for society, and another for prohibitions�etc.
No, it views Man�s changes in this life and confronting his matters then it drives for him a set of orders that associate between this and that distributed are on artistic scholastic divisions.

It will take us a long time if we brought a number of verses that would explain this point, but we will be satisfied with mentioning these insights from Surat (chapter) Al-Forqan (the division between right and wrong).

They are advice that speak highly of great manners, kind social life then moves to being overtaken by sincere prostration and long standing then by asking Allah in supplication to rescue us from the Hell fire�then�then�etc.

The verses mingle between Behavior, worship, dealings, and belief, as we will see:
And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, Peace! Those who spend the night in adoration of their Lord prostrate and standing; Those who say: "Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous, Evil indeed is it as an abode, and as a place to rest in" [25:63-66]

In these verses there is a mentioning for the characteristics that might nominate their holders to be servants of the Merciful because being related to the Merciful is a status not reached by everyone.
Only those who prepared and worked hard for it can reach it.
You can see the way these verses handled parts of manners, worships and creeds.

In the first verse you find a sign for a double virtue that adds for being humble with people the manner of keeping away from the impudent.
They urge the Muslim to be kind and easy going, peaceful and calm even if provoked by the ignorant to fight them.

In the second verse you find them talk about bright nights, nights of being with Allah, reading his revelation, showing submission to him in the night which is by nature is the time of calming down for creatures but Islam liked welcoming it with worship and leaving it with worship.


In a Hadeeth narrated by Othman Bin Affan the prophet pbuh said, � Whoever performs Isha (night) Prayer in congregation it would be as if he spent half the night praying for Allah, and whoever performs Fajr (dawn) Prayer in congregation it would be as if he spent the whole night praying.� (Malik)

The purification of the soul with the preceding and the following prayer and in what a Muslim would want to add from Tahajud (extra prayer late at night) would be urged by doing another thing, that is to start sleeping with complete cleanness and purification.
Ibn Abbas narrated that the prophet pbuh said, � Purify these bodies may Allah purify you, because whenever a servant sleeps on cleanliness an angel would spend the every hour of the night asking Allah Oh Allah forgive your servant because he went to bed on purity. (Al-Tabarani)

The last two verses carry a sign to Muslim�s fear from Hell fire which is a punishment one should keep away from and be cautious to.
Frankly speaking punishments whether instant or delayed are a must to prevent wild and mean natures in human�s life.

Individual as well as international crime can never be deterred by speeches and advice rather there is no alternative for deterring evil with evil and to frighten people from being harmed in order to ablactate people from different kinds of evil deeds.
Asking Allah to keep us away from punishment in the Hereafter is not done by words alone but also with behaviors that keep us from it as mentioned in the other verses:
Say: "Verily, I am commanded to serve Allah with sincere devotion; "And I am commanded to be the first of those who bow to Allah in Islam." Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day." [39:11-13]

The following verses continue narrating the supposed characteristics of the servants of the Merciful:

Those who, when they spend, are not extravagant and not niggardly, but hold a just (balance) between those (extremes). [25:67]

This is considered a right economical directing, because being moderate in spending is better for the society and the individual:
Those who invoke not, with Allah, any other god, nor slay such life as Allah has made sacred, except for just cause, nor commit fornication, and any that does this (not only) meets punishment. (But) the Penalty on the Day of Judgment will be doubled to him, and he will dwell therein in ignominy, Unless he repents, believes and works righteous deeds, for Allah will change the evil of such persons into good, and Allah is Oft-Forgiving, Most Merciful, And whoever repents and does good has truly turned to Allah with an (acceptable) conversion. [25:68-71]

*�Not associating any with Allah in belief, work or destination; that is in intention, manner and ends.
*�To maintain the human blood; that is to feel that the right of life is a sacred one.
*� To establish relationship between Men and Women on total chasteness.

These three kinds of worship are foundations in the Islamic society and public life should be built on protecting and spreading them.

If a person commits a sin and declined to its low level the door will still be opened for him to rise again, he doesn�t need anything more than intention and repentance.

The doors of heaven are never closed for a repenting heart.
The chances for salvation from sins are available for everyone seeking the sake of Allah and longing to be from the servants of the Merciful:
Those who witness no falsehood and, if they pass by futility, they pass by it with honorable (avoidance). [25:72]
False testimony in private and public cases is from the worst sins done.
People suffer from false testimonies because their rights and bloods are lost through dealings and fighting among them, but their suffering should even be greater when this false testimony�s bad effects appear in public matters!


Wouldn�t nominating witless people for serious positions and electing them-while not deserving that- is considered kind of faking in which the best interests of the nation are sacrificed and compromised.

How much the faking is in elections that take place once in a while in order for the nation to benefit from the wise people in it but then faking deprived from them.


*�Servants of the Merciful are never associated with these kinds of sins, while some scholars see that Faking includes all the evil doings from misleading, distraction, and corruption.

It is not appropriate for people of high wills to attend such scenes, and it is from their nature to abstain from distraction and its people.

*�Servants of the Merciful are kinds of people who possess psychological flexibility that enables them to accept guidance and benefit from advice.

Other kinds of people don�t comprehend much or less no matter how often do you advice them.
They are those kinds whom Allah said about them:
If ye call them to guidance, they will not obey: for you it is the same whether ye call them or ye hold your peace. [7:193]
thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not. [ :198]

But people of wisdom and wits are not. If they were reminded they would pay attention:
Those who, when they are admonished with the Signs of their Lord, droop not down at them as if they were deaf or blind. [25:73]


* Servants of the Merciful would like to enjoy this life with a happy stable family so they would ask Allah to give them a wife that would bring them joy and happiness and children who would please and satisfy them.

In the same time you would find them race towards the lead positions in the hereafter and in what would make Allah pleased with them.
And those who pray, "Our Lord! grant unto us wives and offspring who will be the comfort of our eyes, and give us (the grace) to lead the righteous. Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace, Dwelling therein; how beautiful an abode and place of rest! [25:74-76]

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