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What is worship (ibadah)?
By: Hojjat al-Islam Muhsin Qaraati
Worship {ibadah} is the purpose behind our creation. The Quran states:
 
I did not create the jinn and humans except that they may worship Me. [1][1]
If the work we are doing is for the sake of seeking the pleasure of God, then it is an act of worship. It is so even though it may be a business or professional venture, the pursuit of knowledge, marriage, service to people, or anything that is meant to meet our needs or that of society.
That which makes an action an act of worship {ibadah} is the sacred motives behind its performance and in the parlance of the Quran, it has the divine baptism {sibghat Allah}.[2][2]
Natural disposition {fitrah} and worship {ibadah}
Some of our actions or activities are based on worship {ibadah} while others are anchored in natural disposition {fitrah}. A habit can be meritorious such as sports or not meritorious such as smoking. But if an action was anchored in natural dispositionthat is, if it was done based on the natural disposition and pure mold which God has bestowed on the constitution of every human beingthen it would always be meritorious.
The merit of natural disposition compared to worship is that time and place, gender and race, and age and condition have no effect on it, and every human being, on account of his being a human, possesses it. An example of this is the affection given to ones child that is not true only to a particular generation and period rather, it is common for every parent to do so.[3][3] Issues such as form and style of dress or food are governed by habit and they vary in different times and places. In some regions, a certain thing is a custom while the same is not regarded as such in other places.
Worship and devotion are also among those actions that pertain to the natural disposition of man, and thus, the most ancient, beautiful and durable buildings constructed by man are related to worship such as temples, churches, mosques, and fire-temples.
Of course, many differences can be seen with respect to forms and types of devotion. One difference pertains to the objects of worship extending from stone, wood and idols to the Beloved Lord, and another difference is in the form and style of worship, which varies from dancing and singing to the most profound and subtle litanies {munajat} of the awliya {saints} of God.
The objective of the prophets (a) has not been to create the spirit of devotion in man but rather to reform worship in terms of its object and form.
The large sums of money spent on the construction of churches, synagogues, Hindu temples, and mosques; considering as sacred the national flags and heroes; and praising the excellences and values of individuals and even objects are all manifestations of the spirit of devotion which exists in man.
Even those who do not worship God worship their spouses, children, credentials, ideology, creed, or path and they are ready to move forward along this way even to the extent of sacrificing themselves. Worship has a deep natural root in man although he may be unaware of it, as Mawlawi (ar-Rumi)[4][4] says:
Just like the childrens fondness of their mothers,
He regards not the satisfaction of his desire in frankincense.
God, the All-wise, has endowed man with all desires and instincts while also creating outside of man the means to satiate and meet these desires. If man ever becomes thirsty, water is created (to quench it), and if there is hunger, food also exists. If man is endowed with the sexual instinct, spouses have been created for him, and if the sense of smell is created, things to smell have been created too.
Among the profoundest feelings of man are the desire for eternity, love of perfection and the yearning for immortality. A relationship with God and worshipping Him guarantee the fulfillment of these natural inclinations. Prayer and worship are the relationships of man with the Fountainhead of Perfections, familiarity with the Real Beloved, and seeking refuge in the Eternal Power.
The Root of Worship
Who could recognize God with all His perpetual qualities and perfections without resorting to subservience and obeisance to Him? Through stories and historical accounts, the Quran expresses the signs of His power and grandeur.
It states that God gave a child to Maryam (Mary) without her having a husband; He split the Nile River for Musa (Moses) (a)[5][5] and drowned Firawn (Pharoah) therein; He made the prophets (a) victorious while being empty-handed, against the superpowers of their respective times, and rubbed the nose of the taghuts [6][6] in the ground.[7][7]
It is He Who created you out of lifeless clay, and your life and death as well as honor {izzah} and humiliation {dhillah} are in His hand. Is there anyone who could perceive his own weakness, impotence, ignorance, and limitation as well as predictable and unpredictable perils and mishaps, but could not sense the need for the Power of Salvation and for him to submit to It?
In various verses, the Quran reminds man of his weakness, saying: At the time of birth, you had no awareness of anything; you were utterly in a state of weakness such that after acquiring strength, you shall also be heading toward weakness again.
In every moment, you are under the threat of different types of dangers.
If the movement (both rotation and revolution) of the earth should slow down or should the day stand still, who could expedite its movement and change it?
Say, Tell me, should your water sink down {into the ground}, who will bring you running water?[8][8]
If We wish We can make it (water) bitter. Then why do you not give thanks?[9][9]
If We wish, We surely turn it (plant) into chaff, whereat you are left stunned (or regretful).[10][10]
If We like, We can make the earth swallow them, or let fall on them a fragment from the sky.[11][11]
The Quran mentions these and tens of other examples so as to take man out of his negligence, obliterate his pride and invite him toward worship and submissiveness to the Creator.
The profundity of worship
Worship is an act, which we outwardly consider as a type of humility, but it has deeper profundity.
Worship stems from the soul; it springs from gnosis {marifah}; it emanates from cognition; it originates from piety {taqaddus}; it radiates from adoration; it derives from admiration; it comes from seeking refuge and assistance; and it arises from the love of the perfections {kamalat} of the Worshipped Being {mabud}.
Yes, worship is outwardly a simple act, but if it is other than the above, worship will not be entertained by man. Worship means emptying the heart of material things, letting the spirit fly, and allowing the feet to make steps beyond the seeable and hearable things. Worship guarantees the love of man whose politeness in relation to his Lord is sometimes expressed through eulogy and adoration; at other times through glorification {tasbih} and sanctification {taqdis}; and yet at some other times, through gratitude and gestures of submission.
Indifference toward worship
Hadrat[12][12] Ali (a) says:
ٱ .
May I get blind if after having passed so many years of my life (and with the possession of all talent, capabilities, facilities, intellect, knowledge, and inspiration), I now turn into an animal in human form!
Yes, civilization, technology and the progress of new instruments have made life more comfortable, bestowing comfort and welfare as a gift (to us), but does the perfection of man lie in attaining such material comforts?
If this is so, then the animals are more advanced than man in food, clothing, habitation, and the satisfaction of carnal desire!
In terms of food, they eat better, are more comfortable, and have no need of cooking and preparation!
In terms of clothing, they have no need for sewing, washing and ironing!
In terms of carnal desire, they satisfy it without difficulty and predicament.
In procuring a place for habitation, there are so many birds and insects whose technique in making nests and dens astonishes man.
In essence, has this technological advancement brought about progress in our humanness as well?
Have individual and collective corruptions lessened?
Has this comfort also brought tranquility?
In any case, just not placing the hand of man in that of the infallible and just leaders would be an injustice to humanity, if the heart of man is not linked to God, an insult would have been made to the station of humanity.
The pleasure of God as the axis of worship
Just as heavenly bodies and the earth always have a fixed axis though they make diverse rotations and revolutions, worship, with all its various forms and appearances, is also anchored in a fixed axis, which is the pleasure of God. This is in spite of the fact that spatial and temporal as well as individual and collective circumstances determine the type of movement along this axis.
For example, travel makes (a four-cycle {rakah}) prayer a two-rakah prayer; illness may necessitate changes in the form of the prayer. Yet, the two-rakah or shortened prayer is still a prayer and it is based on the axis of remembering God, seeking His pleasure and performing His command:
And maintain the prayer for My remembrance.[13][13]
The spirit of worship
Worship is the nourishment of the soul and the best food is that which is absorbed by the body. Similarly, the best act of worship is that which is internalized by the soul; that is, if it is performed with enthusiasm and presence of heart. Eating too much food is not beneficial. What is important is eating useful food.
The Holy Prophet (S)[14][14] said to Jabir ibn Abd Allah al-Ansari:
ٰ ٰ .
Indeed this religion is firm. Therefore, act moderately in relation to it (and when you have no spiritual readiness for worship, do not impose it on yourself) so that the worship of Allah would not be detested by you.[15][15]
In another hadith, we also read that the Holy Prophet (S) said:
ٰ .
Blessed is he who loves worship and is always fond of it.[16][16]
Moderation in worship
The spirit of worship and devotion remains alive when man is moderate in its performance. This has been narrated in the books of hadith under the heading, bab al-iqtisad fil-ibadah {section on moderation in worship}.[17][17]
Man is healthy when there is proportionality in his bodily limbs, and if a certain body member is bigger or smaller than the normal size, it is considered deformed (or defective in general). In spiritual affairs, man should also harmoniously nurture all that is valuable in himself.
It was reported to the Holy Prophet (S) that under the pretext of worship, a group of his ummah {community} had abandoned their spouses and children and had secluded themselves in the mosque. The Prophet stated in a loud voice: This is not my way and method. I myself am living with my spouses and reside in my house. Anyone who acts contrary to this does not belong to me.[18][18]
Imam as-Sadiq (a) narrates the story of a Muslim who had a Christian neighbor that embraced Islam. That Muslim had awakened the former Christian during the first dawn (prior to the time for the dawn prayer {salah as-subh}), brought him to the mosque and said to him: Perform your supererogatory night prayers {tahajjud} till the time for the dawn prayer and thereafter, engage in supplication {dua} till the sunrise.
Then, read the Quran up to the time for the noon prayer {salah az-zuhr}. In this manner, the Muslim urged the former Christian to engage in prayer, recital of the Quran and supplication day and night. When the new Muslim returned home, he abandoned Islam and did not go to the mosque anymore.[19][19]
Yes, such extremism and lack of moderation in worship will drive people away.
The martyred professor, Murtada Mutahhari,[20][20] narrates that Amru ibn al-As had two sons. One was a votary of Hadrat Ali (a) while the other was a supporter of Muawiyah. One day, the Prophet (S) said to the good son of Amru ibn al-As (named Abd Allah): I have heard that you spend your night in worship and your day in fasting. He said: Yes, O Messenger of Allah. The Prophet (S) said: This way is not acceptable to me.[21][21]
We read in the traditions:
.
Indeed, there is inclination and disinclination in the heart (of man).[22][22]
You have to take advantage of wherever it inclines and leans to. And whenever it is not ready, do not exert pressure on it otherwise it will unconsciously show a negative reaction.
In the Islamic instructions it is mentioned that you have to divide your time into four parts, and allot time for entertainment and enjoyment, for if you do so, you will also have enthusiasm for other activities.[23][23]
The Holy Quran gives the title of violators to the Jews who engaged in work and went fishing during the Sabbath Day:
And certainly you know those of you who violated the Sabbath.[24][24]
In any case, keeping zeal and ardor in worship is a principle which comes into being through moderation.
Management in worship
Management is confined not only to social, political and economic issues. In fact, devotional affairs are also in need of management.
The principles discussed in management are: Planning and work design; selection of an efficient workforce; discipline and supervision; encouragement and control and the like. In the domain of worship, these principles should also be observed in order to engender advancement and perfection.
Prayer has a specific design; it starts with takbir {utterance of Allahu akbar} and ends with salam or taslim {salutation}. Its number of rakahs {cycles}, ruku {bowing down} and sujud {prostration} is specified. Its time of performance is determined and its direction is toward the qiblah {the Kabah in Mecca}.
The mere design, however, is not enough. Its performance also necessitates the selection of a competent and socially oriented congregational prayer leader {imam}. Through good manners, morality, supervision, and enthusiasm, the people encouraged and persuaded to perform prayer and attend the mosque.
Order and arrangement in the lines of the congregation as well as in following the Imam should be observed. In any case, it requires perfect management for it to be conducted in the best possible manner.
Worship as a 24-hour pharmacy
Anyone can have communion with God at any time, under any circumstance, and without any prior arrangement and mediation. Although special times such as the time of dawn, sunset on Friday, after the deliverance of the Friday prayer sermons, when it is raining, and the Night of Power {layla al-qadr}[25][25] have particular importance for supplication {dua} and worship {ibadah}, supplication and devotion are not confined to these periods.
Worship, at any rate, is the medicine for negligence, oblivion and disobedience: And maintain the prayer for My remembrance.[26][26] It is the source of tranquility and serenity and the effacer of anxieties and worriesLook! The hearts find rest in Allahs remembrance![27][27]
Worship as the source of tranquility
You know of ruffian taghuts, big capitalists, and possessors of knowledge, industry and technology, but do you know anyone among them who has peace of mind and tranquility of heart?
Do Western societies today have peace of mind and tranquility of heart?
Have the possession of power, industry and wealth brought about serenity, friendship, tranquility, and peace of mind?
Yet, worship and obedience to God bring about such a state for the saints of God that under no circumstance whatsoever would they experience anxiety. At this juncture, it is appropriate for me to narrate two recollections of the Great Leader of the Islamic Revolution, Imam Khomeini (q):[28][28]
After the escape of the Shah from Iran, even though his subservient puppet, Shapur Bakhtiyar was ruling, Imam Khomeini decided to return to his country after 14 years in exile. A reporter in the airplane asked him: What do you feel now? He replied: Nothing!
This is while millions of enthusiastic Iranians were worrying for the safety of the Imam. Having peace of mind, the Imam was busy in the night supererogatory prayers and remembrance of God.
This tranquility was only because of his constant remembrance of Him.
The other recollection, which I heard from the son of the Imam, the late Hajj Sayyid Ahmad Khomeini, is this: On the day of the Shahs escape from Iran, tens of reporters and photo journalists from around the world gathered in the house of the Imam in Paris in order to relay his speeches to the world. The Imam stood on a chair and uttered a few statements.
Then, he turned to me and asked: Ahmad, has the time for the noon prayer {salah az-zuhr} arrived? I said: Yes. Without any delay, the Imam concluded his speech and came down from the chair for the performance of prayer at its initial (and best) time. All were perplexed as to what had happened. I said: The Imam performs his prayer on time.
What the Imam did in Paris was a lesson he had learned from his leader, Imam ar-Rida (a). It has been recorded in history that the chief of the group of Sabeans, a group that has been mentioned in the Quran,[29][29] was an arrogant and fanatic scholar.
Whenever he would sit down in a dialogue with Imam ar-Rida (a), he would not surrender and concede until when, during a certain intricate discussion, his mind became so confused that he said: Now, my heart has softened and I accepted your logic. At that time, the call to prayer {adhan} was recited. Imam ar-Rida (a) left the assembly in order to pray.
Although the companions of the Imam (a) insisted that if he continued the discussion for some moments, the chief of the Sabeans and all his followers would become Muslims, he (a) said: To perform the prayer at its earliest (and best) time is more important than discussion. If he really deserves it, he can also accept the truth after the prayer. The Sabean scholar, who saw this dignity, decisiveness, obedience and love for the truth in the Imam (a), became more interested.[30][30]
Worship and acquisitions
Worship is a means to acquire divine help and graces.
And worship you Lord until certainty (or death) comes to you.[31][31]
Hadrat Musa (Moses) (a) engaged in worship and litanies for 40 days and nights on the Mount of Tur for the acquisition of the heavenly book, Tawrah (Torah). The Holy Prophet of Islam (S) was busy in the performance of acts of worship in the cave of Hira for a long time before the acquisition of divine revelation. It is thus stated in the traditions:
ٰ .
He who sincerely worships Allah for forty days, springs of wisdom shall appear from his heart to his tongue.[32][32]
Yes, sincere worship is an academy that trains in the course of forty days the sage who would acquire wisdom from the divine fountain and share it with others.
The reciprocal effects of faith and worship
Just as faith draws man toward worship, worship is also effective in strengthening faith. Their similitude is that of a root which delivers water and food to the branches, and in turn, the branches transfer heat and light to the root. Yes, whenever worship improves and increases, mans enthusiasm toward the Object of Worship is also enhanced.
The philosophy of worship according to the Quran
The Quran regards the remembrance of God as the philosophy of prayer: And maintain the prayer for My remembrance.[33][33] And the remembrance of God is the source of tranquility of the heart: Look! The hearts find rest in Allahs remembrance![34][34]
And the consequence of tranquility of the heart is soaring to the celestial realm: O soul at peace! Return to your Lord![35][35]
In other cases, the Quran considers gratitude to God as the reason behind worship:
Worship you Lord, who created you.[36][36]
٭
Let them worship the Lord of this House, who has fed them {and saved them} from hunger, and secured them from fear.[37][37]
In some verses, the educational function of prayer has been pointed out:
Indeed the prayer prevents indecencies and wrongs.[38][38]
For the sake of the authenticity or acceptance of prayer, the performer of prayer has no option but to observe the religious precepts as a whole, the observance of which is itself a strong foundation for abstaining from sin and indecency. Yes, anyone who would wear a white garment will naturally not sit on a dirty and polluted ground.
After enjoining prayer, the Quran states:
Indeed good deeds efface misdeeds.[39][39]
Thus, prayer is a practical repentance for past sins, and through this verse, God gives hope to the sinner that if he would perform meritorious acts such as prayer and worship, his misdeeds will be erased.
Prayer in the words of ImamAli (a)
Hadrat Alis (a) many references to prayer and the remembrance of God as recorded in Nahj al-Balaghah[40][40] have been compiled in a book entitled, Namaz dar Nahj al-Balagheh {Prayer in Nahj al-Balaghah}. Here, I shall quote a statement of the Imam (a) concerning the philosophy of glorification and the remembrance of God whose most important manifestation is prayer:
.
Certainly, Allah, the Glorified, the Sublime, has made His remembrance the light for hearts which hear with its help despite deafness, see with its help despite blindness and become submissive with its help despite unruliness.[41][41]
Then, concerning the blessings of prayer, the Imam (a) said:
.
The angels have surrounded them (performers of prayer) and peace is showered upon them. The doors of heaven are opened for them and abodes of blessedness, of which He had informed them, have been prepared for them.[42][42]
In another sermon, the Imam (a) says:
.
Certainly, prayer removes sins like autumn strips leaves off from trees, and it liberates you from the rope (of sins) tied around your neck.[43][43]
In continuation, he narrates an interesting comparison from the Holy Prophet (S): Prayer is like a hot spring situated at someones door. If he takes a bath in it five times a day, will then any dirt remain on him?[44][44]
In Sermon 196, the Imam (a) enumerates some of the moral vices such as pride {kibr}, disobedience and oppression {zulm}, and then he (a) says: It is on account of these perils that God has encouraged His believing servants to perform salah and zakah,[45][45] to fast during the days when it is made obligatory. Then, concerning the effects of prayer, he (a) says:
.
{This act of worship} gives their (Gods believing servants) limbs peace and rest, casts fear in their eyes, softens their spirits, cultivates a sense of humility in their hearts and purges them from pride. At the time of fear, anxiety and loneliness, remembrance of You gives them enthusiasm and intimacy.[46][46]
Of course, it is obvious that everyone does not receive such benefits from prayer; rather, it is only that group which is enamored by prayer and the remembrance of God. This group will not exchange them for the entire world.
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