The meaning given to Ibadah by many people is a very restricting explanation which only includes some of the types of Ibadah like prayer, fasting, pilgrimage, etc. But the real meaning of Ibadah is much more complex and includes more than only a few types of Ibadah.
Allah the Exalted says,
And He says,
Allah the Exalted says,
As ibadah is the purpose and reason for which mankind was created, then it is vital for us to clearly understand what this ibadah is, specifically what is its definition, what are its pillars and what are its conditions.
THE DEFINITION OF IBADAH:
Ibadah is total submission to Allah the Exalted in all aspects of our lives, minor and major. This submission emanates from the absolute obedience to Allah the Exalted while having total humility and deepest love to Him the Exalted.
There have been many definitions provided by the Scholars for the meaning of ibadah, before briefly mentioning them, we can mention the linguistic meaning of ibadah. In the language it means (الذل والخضوع), which is "lowliness, submissiveness", giving the meanings of humbleness, being lowered, being submissive, and thus there are expressions used in the Arabic language, from them, (بعير معبد), meaning a camel that has been humbled, made submissive. And likewise, (طريـق معبد), meaning a lowered path (due to it being frequently trodden upon). Also from the linguistic meanings of this word is "obedience" (taa'ah) and "compliance" (inqiyaad), "ta'alluh" (devotion).
As for the Sharee'ah definition, which is the precise reality of the ibadah which is requested in the Sharee'ah, then amongst the definitions provided are the following:
The Comprehensive Definition
It (ibadah) is a [comprehensive] term that brings together everything that Allah loves and is pleased with, from the sayings and actions, [both] inward and outward. This statement is explained by the Scholars of Ahl us-Sunnah with what can be summarized as follows:
A Term That Gathers ...
That (العبادة) is an (اسم جامع) a term (noun) that gathers together, it brings together, and what are those things?
It is everything that Allah loves and is pleased with.
So then how do we know that Allah loves something or is pleased with it, we know it by way of what is in the revealed texts and this is generally known in one of a number of ways:
a) Allah praises the action
b) Allah praises the doer of the action
c) Allah orders the action.
And the same can be said for those things which are prohibited:
d) Allah dispraises the action (which means He loves and is pleased with its avoidance)
e) Allah dispraises the doers of a particular action (which means He loves those who avoid doing such an action)
f) Allah prohibits the action (which means Allah loves and is pleased with its avoidance).
So when we find revealed texts in which we see the above, then we know what comes under ibadah- and this is the criterion, it is whatever Allah loves and is pleased with.
Innovations are Not Considered ibadah...
So this excludes all innovated forms of ibadah which are not sanctioned or for which no evidence exists in its basis (this is an absolute innovation, completely, from all aspects), or if it exists in its basis, then (no evidence exists) for the particular manner or detail in which it is performed (this is relative innovation, from some aspects), it agrees with the Sharee'ah in its basis but disagrees with the Sharee'ah in its details. So al-bid'ah al-haqeeqiyyah (an innovation in its essence, from all angles) and al-bid'ah al-idaafiyah (relative innovation, an innovation from some angles as opposed to others), then they do not come under the definition of ibadah, since there is no proof that Allah loves them or is pleased with them. And it is established that Allah perfected the religion and left nothing and that the Messenger (alayhis salaam) fulfilled the trust and conveyed the complete truth.
So ibadah is only what Allah loves and is pleased with, and this excludes the innovations. And each act of ibadah which has a basis in the Sharee'ah, it must agree with the Sharee'ah in at least one or more of the following parameters (depending on what it is):
a) in its number ('adad),
b) in its place (makaan),
c) in its time (zamaan),
d) in its species (jins),
e) in its form or manner (kaifiyyah),
f) in its reason or cause (sabab).
So with this, the act of ibadah is in accordance with the Sunnah and Sharee'ah.
Inward and Outward Speech and Action
Then the sum whole of what Allah loves and is pleased with is made up of speech (qawl) and action ('amal), and this covers both what is inward and outward, and this then provides us with four categories into which everything that is ibadah enters into:
The inward speech, which is the speech of the heart, which is its belief, meaning the beliefs held in the heart, these are the sayings of the heart.
Then the outward speech, which is the speech of the tongue, what is expressed with the tongue, which includes testifying with the kalimah, and remembering Allah, and asking forgiveness, and enjoining good and forbidding evil and so on.
Then the inward actions which are the actions of the heart, its emotions and feelings, such as love, fear, hope, reliance and so on.
Then the outward actions, which are the actions of the limbs, the prayer, fasting, giving charity and so on.
So (العبادة) is a term that brings together what?
Whatever Allah loves and is pleased with, and this is summarized as the inward and outward sayings and actions, and this includes what takes place in the heart (of speech and action) and what takes place upon the tongue (of speech) and what takes place on the limbs (of action). And all of this is bound by the Sharee'ah, only what Allah loves and is pleased with, which means ibadah is only that which Allah has legislated and we know that He has legislated it, meaning He loves it and is pleased with it, and we know that something is ibadah through the manner in which it has been mentioned in the Book and the Sunnah.
From these statements you will realize that ibadah has a very wide meaning and is comprised of many matters. It will also become clear to you that many people have an incorrect and fragmented understanding of ibadah. Most commonly they limit the meaning of ibadah to prostrating, bowing, Fasting, Hajj and other acts of worship. However, this is only one aspect from the many aspects of ibadah.
In essence, the word ibadah in the language and in the Revelation has three meanings:
[1] Humbleness, Lowliness (Dhillah) and Submissiveness (Khudoo')
[2] Obedience (Taa'ah) and Compliance (Inqiyaad)
[3] Devotion, Sacrifice (Tanassuk) and Worship (Ta'alluh)
CONDITIONS OF IBADAH
When we talk about ibadah (acts of worship) of Allah the Exalted, we have to fulfill two conditions so that ibadah will be accepted from us by Allah, beneficial to the worshipers in this life and in the Hereafter.
1- The first condition is that ibadah has to be performed exclusively for Allah the Exalted with a pure and sincere intention; not for reputation or to show off.
Allah the Exalted says in surah Al-Kahf, (verse 110),
2- The second condition is that ibadah must be performed exactly as described by the prophet peace and blessings be upon him. Because ibadah is to be followed and not to be invented.
So, Allah the Exalted is not worshipped except with what he ordered and the way he dictated. For this reason, ibadah orders came in the Qur'an in a general form and were detailed and clearly explained by the sunnah of the prophet peace and blessings be upon him so that there is no room for innovation, an addition of something to it or taking something out of it.
The unification of ibadah for Allah Azza wa jall alone
The unification of ibadah for Allah Azza wa jall alone and the avoidance of the ibadah of everything that is besides Him is that end for which the Messengers were sent, may the prayers and blessings of Allah be upon them all.
Allah the Exalted said:
Furthermore, this aim or objective (unifying all worship for Allah alone) is the cause of the dispute of the messengers with their respective peoples and due to it mankind has become divided into two parties: a party in Paradise and a party in the Blazing Fire.
As for those who are in the Fire then they are those who deny Allah Azza wa jall absolutely; or acknowledge Allah's Ruboobiyyah (Lordship) over the universe (meaning that He created, owns and regulates the heavens, the earth and all that is between them by Himself without any partners or helpers) but do not worship Him in His Uloohiyyah by making their ibadah exclusively for Him alone or paying part worship to others besides Him.
Such was the case of the pagans of Makkah to whom the Messenger (sallAllahu-alaihi-wasallam) was sent.
The Exalted says:
Uloohiyyah means denoting that Allah is the only One to Whom all forms of worship should be directed in truth, whether actions of the heart (feelings), words and statements or actions of the limbs.
The word Ilaah is derived from it meaning: Something that is adored, worshipped, turned to i.e. an object of worship, subservience and adoration. There is nothing else besides Him who deserves that, and this is the meaning of the testimony 'Laa ilaaha illAllaha' (There is no Ilaah which is deserving of worship/subservience except Allah), the truth and certainty of which every messenger came to establish.
So they believed in Allah's Ruboobiyyah, even in some of His Names, but that did not make them Muslims. Rather, Allah the Exalted called them disbelievers and made their abode the Hellfire, inspite of their affirmation of His Ruboobiyyah.
As for those who are in Paradise then they are those who have affirmed their belief in Allah, the Exalted and everything that is due to Him from His Names and Attributes, who have believed in His Messengers and have responded to their call by making all their ibadah purely for Allah alone; who travel upon their way, in both belief and action, and who then remain steadfast upon the Truth and strive for its dominance.
So they acknowledge His Ruboobiyyah due to their saying "Our Lord is Allah" and then they worship Him alone on the path of Istiqaama. [Steadfastness and patience upon the Straight Path or upon good deeds.]
Therefore making all of ibadah for Allah Azza wa jall alone is the basis of the Deen of Islaam as the meaning of Laa ilaaha illAllaha is "that there is nothing which has the right to ibadah in truth except Allah alone". This meaning is indeed the straight and firm Deen which most of mankind are heedless of.
The Exalted said:
PRINCIPLES OF IBADAH
From amongst the most important principles related to ‘ibadah are the following:
[1] KNOWLEDGE COMES BEFORE ACTION:
Imaam al-Bukhaaree (d.256H) - rahimahullaah - said in his Saheeh,
So knowledge is a condition for the correctness of the statement and action. So these two (statement and action) are not held in high esteem, except due to it (knowledge), so it must take precedence over them; since the correctness of the intention is a prerequisite for the correctness of action.
So knowledge is a tree, and actions are its fruit. The one who does not act upon his knowledge is not to be counted as being a scholar. And it is said, the knowledge is the father, and actions are its offspring. And action comes after knowledge, and narration comes after investigation. So do not feel content with action, as long as you are deficient in knowledge.
[2] SINCERITY TO ALLAH:
Indeed sincerity to Allah is singling out the truth with the intention of obedience.
As for ikhlas, then that is one of the meanings of the testimony "there is nothing which has the right to ibadah except Allah" in that your ibadah must be exclusively and sincerely for Allah. Iman by itself is not sufficient for our ibadah to be accepted by Allah. Rather it is necessary that your action is out of iman in Allah and complete ikhlas to Him so that you do not make anyone a partner with Him.
The Exalted said:
Injustice here means shirk as was explained by the Messenger (sallallahu 'alayhi wa sallam) to the companions (radiallahu anhum) and as has been recorded by Imam al-Bukhari in the Kitab at-Tafsir of his Sahih.
Allah ta’ala has laid down a condition for the perfection of iman, which gives its possessor security, guidance and freedom from shirk and that is ikhlas; the abundance of which is necessary for ibadah to be accepted.
The Exalted has said:
And the Exalted also said:
And there is also the Qudsi Hadith reported by Muslim:
Ikhlas is the sanctification of your speech and action from every blemish of the soul's desire. For example, desiring your beautification in the hearts of people, desiring their praise so that they say 'a scholar', 'what a brave man' or 'a doer of good'. Also included in this is running away from the criticism of the people (i.e. abandoning certain actions because people may criticize or become angry), seeking people's magnification of yourself, their aid and assistance, the fulfillment of your needs or desiring other peoples wealth and possessions - while being contented with all of that because your soul is deceived and your amazement with yourself.
Know also that ikhlas is not correct until you are truthful in your speech, action, striving and while you desire nothing but the Face of Allah and the Home of the Hereafter.
The Exalted said:
There are some other useful definitions of ikhlas:
It is the freedom of the desire for nearness to Allah from every blemish or impurity;
It is singling out Allah with one's intention in all acts of worship;
It is forgetting the sight of the creation by continual observance of the Creator; and
It is to hide your good deeds just like you would hide your evil deeds.
So be warned that no action is acceptable to Allah if somebody else is given a share in it. Reflect carefully upon the words of Yusuf ibn al-Husayn ar-Razi: "Indeed the hardest thing (to achieve) in this world is ikhlas. How many times have I struggled to extinguish riya' (showing off) from my heart except that it only appeared again in a different colour.
Also reflect upon this words, "Indeed mankind, all of them, are destroyed except those with knowledge and all those with knowledge are destroyed except those who act upon it and all those who act are destroyed except those who are sincere in their action and all those who are sincere are in great danger (of associating other than Allah in their actions)."
[3] CONFORMITY TO THE SUNNAH:
Our ibadah to Allah has to be as He and His Messenger peace and blessings be upon him have commanded us.
Allah says:
Allah the Exalted says,
And He says,
As for Ittibaa' then that is also one of the meanings of the testimony that "Muhammad is the Messenger of Allah" in that one's ibadah should be in agreement with and in accordance with what the Messenger (sallAllahu-alaihi-wasallam) came with.
Every form of worship which is introduced and invented and which the Messenger (sallAllahu-alaihi-wasallam) did not come with is false and rejected, not being accepted from the one who acts upon it even if he has Imaan and Ikhlaas.
From the above-mentioned hadeeths you should know that:
1. The Messenger's guidance is complete and perfect, nothing has been omitted.
2. Anything introduced into the religion which was not present at the time of the Messenger (sallAllahu-alaihi-wasallam) and his Companions (radiAllahu-anhum) will be rejected.
3. Any action (of worship) which is performed without the command of Allah or His Messenger (sallAllahu-alahi-wasallam) will be rejected.
4. Any action which is performed in a manner other than that of Messenger (sallAllahu-alaihi-wasallam) will be rejected.
The matter has been made clear for us in the Saheeh of Muslim who reports
[4] THE WORSHIP OF THE HEART:
So the actions of the hearts have a greater obligation upon the servants than the actions of the limbs. And how is it that the Believer is distinguished from the disbeliever, except by what is in his heart? And the servitude (’uboodiyyah) of the heart is greater and more enduring than the servitude of the limbs. So it becomes obligatory in every age.
Usool al-ibadah (Basic Principles of Worship)
Worship, obedience, uprightness, necessity of adhering to the Straight Path etc. are from the names by which one and the same is intended and which have two basic principles.
One of them is that nothing be worshipped except Allah.
The other is that He be worshipped by what He ordered and legislated, not with innovations.
Allah the Exalted says:
And He says:
Righteous deed is al-ihsaan, which is performance of good actions, and good actions are what Allah and His Messenger (sallallahu 'alayhi wa sallam) love, which, in turn, is what He ordered from obligatory and recommended matters. So whatever is from innovations in religion, i.e. that is not legislated, Allah and His Messenger (sallallahu 'alayhi wa sallam) do not love it, and it cannot be from good actions, and righteous deeds. Just as performing impermissible actions - such as acts of indecency and oppression - is not from good deeds and righteous actions.
As for His saying: "…and (let him) not associate in the worship of his Lord anyone" and His saying, "who submits his face [i.e. self] to Allah", it is being sincere to Him in religion.
Pillars of Ibadah (Worship)
Ibadah centers around three pillars; love, fear and hope. Verily, Ibadah comprises of all these; love with humbleness, fear with hope.
Allah says describing His believing slaves,
and,
He said describing His Messengers and Prophets,
Allah has commanded us
Allah says:
And the Messenger peace and blessings be upon him used to supplicate
Ibadah in the language is humbleness (dhillah). It is sometimes said 'a leveled and smoothed road (mu'abbad) and an uneven road (ghair mu'abbad)' meaning (one has been) humbled, lowered, debased. Its usage in the Revelation: an expression of what brings together the perfection of Love, Fear and Hope (in Allah's worship).
As worship is the sole reason for our creation. It is important for us to make sure that all our are acts of worship are performed in a correct manner. In order for an act of worship to be complete it must contain three vital elements:
1) Fear – which repels a person from those things that anger Allah.
2) Hope – which causes a person to anticipate the mercy of Allah.
3) Love – causes the hearts to be content with the commands and prohibitions of Allah.
So these three are the pillars of Ibadah (worship). Understanding how to combine these three qualities into the worship (ibadah) of Allah is one of the most essential things that every Muslim must grasp, not least because every sect which has drifted from the Straight Path has strayed in the aspect of worship.
This can be seen through contemplation of Surat Al-Fatihah.
First ayah:
We praise him for his favours he bestows upon us, his kindness and good treatment. So this necessitates that we have Love for Allah.
Second Ayah:
Allah is the Most merciful, the Bestower of Mercy. So we hope that Allah has mercy upon us.
Third ayah:
This contains intimidation and fear from the day of ressurection, and the verdict we may face due to our evil actions.
So if someone observes only one of them he is astray. Whoever worships Allah with love only, resembles the soofiyah, who say ‘we don’t worship Allah fearing the fire, or hoping in his mercy we only worship him because we love him. ‘ This is a clear error as the messengers and angels (the best of creation), fear Allah and place hope in him.
Whoever worships Allah upon Hope only, resembles the murj’ah, those who depend on hope only, not fearing their sins and disobedience.
Whoever worships Allah upon fear only resembles the khawarij, those who adhere to the texts of threat only, and abandon the texts of the promise, forgiveness and mercy.
After these three verses, the next ayah is:
‘You alone do we worship’, so we worship Allah with these three, love, Hope and fear. Because al-Ibadah is not actualized without these three. So these are the pillars of worship, love, Hope, and fear. And directing these to other than Allah is shirk.
The Murji'ah were a sect that emerged within the first century of Islaam. The people of this sect (known as murji'ees) believe that sins do not affect faith, i.e. no matter what sins a person commits, his eemaan (faith) is complete and perfect. They worship Allah only with hope because they belive that as along as one believed and testified to Islaam, they would enter Paradise regardless of their actions.
Sadly, all too often nowadays we find a somewhat similar attitude amongst people today, which is why we find that so often when we try to advise someone to turn to the Deen and abandon sin, they just point to their hearts and say, "Allah knows what's in my heart", or that "Allah forgives" or something similar.
As for the Khawaarij, they worshipped Allah in fear only because they held that anyone who committed major sins was a disbeliever and would therefore dwell in Hellfire forever. This, of course, is gross extremism and a straying from the correct Path.
The Zanaadiqah - or the heretics - are groups, such as many of the Soofees who have become like the Christians and reduced the religion to just 'love' and so all their talk and all their mystical practices are centred around developing more 'love'.
Thus, the Deen of Allah is worship, obedience and submission to Him. As for Ibadah, its original meaning also denotes lowliness and submission. One says, 'a pathway that is mu'abbad,' i.e. it has become smoothed out because of being treaded upon. However, the Ibadah that has been enjoined (upon us) encompasses the meaning of submission along with the meaning of love. It embodies the utmost degree of submission to Allah through utmost degree of love to Him. One who submits to a person whilst possessing hatred for him is not an aabid (worshipper) of him and if he was to love someone and at the same time does not submit to him, he is likewise not an aabid of him, as is the case of a man who loves his child and friend. Consequently, only one of the two (qualities) is not sufficient as far as the Ibadah of Allah is concerned. Rather, it is necessary that Allah be the most beloved above all else to the abd (the slave) and that he holds Allah to be the greatest of all. Indeed, none other than Allah deserves total love and submission.
These are the pillars of al-Ubudiyah.
Worship of Allah is utmost love for Him, along with the worshipper's submission, these are the two axis (Qutban), upon which the orbit of Ibadah revolves. And it does not revolve until the axis are established, and that which causes it to turn is the command of the Messenger, not desires, soul or Shaytan.
The revolution of worship to be upon love and submission for the beloved, i.e. Allah, to the revolution of a celestial body upon its axis. The revolution of worship is by the command of the Messenger, salliAllahu alayhi wa sallam, and what he has ordered, and not desire, and what the soul orders him or the Shaytan, because this is not worship. So, what the Messenger, salliAllahi alayhi wa sallam, has ordered revolves the orbit of worship, not innovations, desires or blind-following of the forefathers.
Therefore, in all our actions we should fear Allah's displeasure and punishment and then balance this with hoping for His pleasure and reward. Furthermore, we must love Him and love obedience to Him.
After understanding the need to have love, fear and hope in our worship, the question that now arises is: in what proportions should these qualities be present in our worship? Again we turn to the Qur'aan for our answer.
And also:
So both fear and hope should be present in our hearts in equal proportions.
Therefore, whenever we do a good action, we should have hope that it has been accepted by Allah, but at the same time we should also have fear that maybe it isn't enough or that the good deed has not been worthy of acceptance.
Likewise when we sin, we should have hope that Allah will accept out Repentance and forgive us, but we should also fear that we may be accountable for it.
It is thus clear how imbalances in any of the three qualities of worship can lead to major deviation and straying from the True Guidance. Therefore it is important for every Muslim to inculcate all three things in his heart properly.
As was mentioned before, the fear and hope should be in equal proportions.
As for love, then that should be uppermost, as Fudayl ibn Iyyaad (d.187H) said:
Note that some scholars hold that fear is better than love. Allah knows best.
IHSAN
Another characteristic of ibadah is being aware of the presence of Allah, that His knowledge is with us and He sees and hears us. This point is Ihsaan.
And also in the hadeeth of Jibreel when the Messenger peace and blessings be upon him said:
SUMMARY OF IBADAH
A brief summary of ibadah in five points:
Acknowledgement of the purpose of our existence, which is to worship Allah alone without any partners. This is the requirement and meaning of the declaration of faith: There is none worthy of worship except Allah.
Extreme sincerity in fulfilling that purpose
The correctness of our ibadah and that is upon the Sunnah of the Messenger peace and blessings be upon him
Worshipping Allah by combining Love, Fear and Hope in all of our actions
And accompanying all of that with Ihsaan.
The example of the one who learns these five points concerning the ibadah of his Lord and builds all of his actions upon them and the one who does not and is careless about his worship is like the example Allah has given
TYPES OF IBADAH
Thus the first thing which a Muslim acknowledges is that he has been created for ibadah and that is due to his declaration of Laa ilaaha illAllaha (There is none worthy of worship except Allah alone). He must then know of its form and types.
Know that pure worship and Tawheed, which is the religion of Abraham, consists of worshipping Allah alone, of dedicating yourself sincerely to serving Him.
Allah said:
Once you know that Allah has created you to serve Him, you will realize that there can be no service except with Pure Monotheism (Arabic: Tawhid). Just as there is no formal prayer without purity, and there is no purity with uncleanliness, so there is no worship of Allah while worshipping others along with Him (Arabic: Shirk).
By associating others with Almighty Allah, man's worship is spoilt, his deeds are vain and he is doomed to eternal Hellfire. If you are cognizant of all this, you will realize that your most important care should be to have all the knowledge pertinent thereto, that Allah may save you from Hell's terrible abyss.
Almighty Allah said:
Al-'ibadah is a term which comprises everything that Allah ta’ala loves and approves of from the apparent and hidden sayings and deeds. In this context As-Salaat (prayer); Az-Zakaat (charity tax); As-Siyaam (fasting); Al-Hajj (pilgrimage); truthfulness in speech; trustworthiness; kindness to parents; maintaining kind relationship with relatives; fulfilling pledges; enjoining the good and forbidding the evil; striving against Al-Kuffaar (the faith rejectors) and the hypocrites; beneficence to the neighbor, the orphan, the poor, the wayfarer, and the owned beings whether human or animal; Ad-Du'aa (supplication); Adh-Dhikr (remembrance of Allah); Al-Qiraa-ah (recitation of Al-Quraan); and the like are all part of Al-'ibadah.
Likewise, loving Allah ta’ala and His Messenger, salliAllahu alayhi wa sallam, apprehension before Allah and returning repentantly to Him, sincerity in Ad-Deen for Him, patience with His Ordainment, thankfulness for His Bounties, contentment with His Decree, dependence on Him, hope for His Mercy, fear of His Punishment and the like are also part of Al-'ibadah due to Allah ta’ala.
In fact worshiping Allah ta’ala is the beloved purpose before Him, and which contents Him, it being the reason for which He ta’ala created the creation.
As Allah ta’ala said,
With this call to Al-'ibadah He ta’ala sent all the Messengers as when Prophet Nooh alayhi sallam said to his people,
And similarly Hood, Saalih, Shou'eyb alayhi sallam and other Prophets said this to their people. Allah Ta'aala (the Exalted) said,
He (SWT) also said.
and
also He (SWT) said in another Aayah (verse),
Know you, may Allah guide you to His obedience, that the Hanifiyyah is the creed of Ibrahim, which is to worship Allah alone, with pure religious devotion. It is this that Allah has ordered all people with; and indeed He created them for this purpose. The evidence is in His saying:
To "Worship Me" is “to believe in the oneness of Me” (Allah) alone without partners.
The greatest of that which Allah has ordered is Tawheed, that is to worship Allah alone. The greatest of that which He has forbidden is Shirk (polytheism), which means associating partners with Allah. The evidence is in His saying:
And His saying:
The "Lord" here is the one who deserves to be worshipped, the true Diety. The evidence to this is in His, Allah ta’ala’s saying:
It is only the creator of all these things who deserves to be worshipped.
Some of the forms of worship ordained by Allah are submission, faith, charity, invocation and supplications, fear, hope, trust, aspiration, awe, reverence, apprehension, repentance, appeal for refuge, call for help, sacrifice, to vow.
These as well as other forms ordered by Allah are all to Allah. The evidence is in His saying:
Consequently, if anyone performs one of these rites not exclusively to Allah then he is a polytheist and an unbeliever. The evidence to this is Allah subhana wa ta’ala’s saying:
Invocation:
It was narrated in the hadith: "Invocation is the essence of worship", and the evidence is in His saying:
Fear:
Evidence for fearing Allah alone is in His saying:
Hope:
Evidence of hope is in Allah subhana wa ta’ala’s saying:
Trust:
Evidence of trust is the statement of Allah, the exalted:
and His saying:
Aspiration, Awe, and Humility:
Evidence of aspiration, awe, and humility is in the statement of Allah:
Apprehension:
Evidence of apprehension is in His saying:
Repentance:
Evidence of repentance is in the statement of Allah:
Supplication:
Evidence of supplication is in His saying:
Also, it is related in the hadith:
Appeal for Refuge:
Evidence of appeal for refuge is in Allah ta’ala’s saying:
Appeal for Help:
Evidence of appeal for help is in His saying:
Sacrifice:
Evidence of sacrifice is in His saying:
And from the hadith:
Vows:
Evidence of vows is in His saying:
Hijrah
Jihad
Allāh has ordered the Believers:
Obedience
Another type of ibadah is obedience. Allah azza wa jall says:
Here ibadah to shaytan is obedience. The same Allahs word about Pharaoh and his Chiefs:
Ibadah here means obedience and subjugation in every thing. Obedience and following others than Allah in the Hukm and law-giving is shirk. There are many evidences that following and being obediant in the hukm and law-giving to others than is shirk. One of these evidences is:
Obeying the friends of shaytan is shirk and giving ibadah to someone else than Allah azza wa jall, because it is obeying in hukm and legislation; meaning in the making of halal and haram, which belongs to none but Allah azza wa jall.
And this is what Hakim and others narrated with a saheeh chain from Ibn Abbas (ra): People from the mushrikin used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. Allah (swt) revealed: if you were to obey them, you would indeed be mushrikun. (A'nam 6/121)
Following and obeying them in this matter is shirk.
Giving preference to anyone's saying over the legislation of Allah is shirk. (..and if you obey them, then you would indeed be polytheists.) means, when you turn away from Allah's command and Legislation to the saying of anyone else, preferring other than what Allah has said, then this constitutes Shirk.
Hence who obeys the scholars, or the leaders, or the judges in anything what they declare as haram in their fatwas, or rules, or laws, but Allah (swt) has made that very thing halal, or anything they declare halal but Allah made it haram has taken lords besides Allah and has become a mushrik by doing so.
Another evidence for this is the word from Allah (swt):
And by "taking their rabbis ans monks to be their lords" is not meant, that they made sujud or rukuh to them; but they did it by obeying their legislation following them, when they allowed the impermissible for them and they prohibited the lawful for them. This obedience is ibadah like rukuh or sujud, and it is not allowed to be performed to anyone but Allah azza wa jall alone.
Allah says about those who are following and obeying other laws and legislations than His Sharia:
Tahakum – Judging
One of the meanings ibadah takes on is tahakum. If a servant of Allah (awj) in private or general in any of life’s aspects judges by the shariah of Allah (awj), this individual will have become a servant only to Allah (swt).
If an individual even in the simplest matter judges by any other than the shariah of Allah (swt) then he will have become a servant of that which is other then Allah (swt) and will have performed ibadah to that which is other than Allah (awj). The reason for this is, giving hukm, making shariah, having the right of laws and limitations are important attributes of uluhiyyah (divinity) which only belongs to Allah (awj).
Whoever claims these attributes belong to him on his own or in partnership with Allah (swt) will have claimed deity and will have equated himself with Allah (awj). Also whoever accepts the claim of this individual and is trialed by him (even if he himself accepts it or not or is aware of it or not) will have performed ibadah to that which is other than Allah (awj).
Allah azza wa jall says:
In this hadith, RasulAllah (saw) supplicated, praised and asked Allah (swt) for forgiveness. There are three things in this Du’aa; Tawakkul {depending upon Allah (swt)}, Inabah {turning in repentance to Allah (swt)} and Tahakum {abiding and surrendering to the Hukm of Allah (swt)}. And this is clear evidence that the act of tahakum is an act of worship, just like tawakkul and inabah.
To give you a better comprehension in the understanding of what the Ibadah, which Allah is pleased of is I will give you an example:
If you ask most of the people today -especially those who call themselves Muslim- 'What is ibadah?' They will answer: 'It is praying, fasting, giving charity, hajj' and similar things. And even you may find some people who are knowing, that performing any of these types of Ibadah to anyone else than Allah is shirk. But Allah azza wa jall informs us, that there is a type of ibadah which is not lesser than prayer, fasting, zakah and hajj, but most of the people do not know.
This ayah gives us evidence that the right of legislation in every matter, small and big, belongs to none but Allah alone. And giving this right to Allah alone is ibadah, as stated in the above ayah; The Command (Hukm) is for none but Allah. He hath commanded that ye worship none but Him.
Giving this right or a part of this right, and even if it would be a very small part only, to anyone of the creation is shirk al akbar and puts the doer out of Islam and nullifies all his deeds. And if he doesn't repent he will go to the Hellfire forever.
This ayah again states, that most of the people don't know, that giving the right of legislation to anyboday else than Allah is ibadah to them, like offering prayer, fasting, zakah or hajj to them. And they don't know that giving the right of Allah to anybody else indeed is worshiping him.
And this ayah states, that the right religion is this one, where the right of legislation in every matter, small and big, is given to Allah azza wa jall alone.
The right of legislation can be only for Whom has the attribute of Uluhiyya, because He is the only one who has the right to be worshiped. If this right is given to somebody else or to somebody together with him then it is shirk and the doer of this has worshiped someone else than Allah. But Allah orders us not to worship anybody other than him: He hath commanded that ye worship none but Him
Tahkim – Being judged/trailed
To be trialed has the meaning ibadah to the individual who is trialed. To understand this more in detail it must be proven that the authority to make shariah is one of the most important attributes of uluhiyyah, only Allah (swt) has the right of this and that Allah has no partner in this matter. As a result of an individual finding the right of giving hukm and making shariah within him, whatever his attribute or rank is with this action he will have acted as an ilah (god) and will raise himself to the rank of ilah. With this action he will equate himself to Allah (awj) in his most important attribute hakimiyyah and giving hukm.
Another ayah which contains the same meaning is the statement of Allah (swt):
The claim of those who state they believe the Qur’an revealed to RasulAllah (saw) and those revealed to the previous Nabi even though they request to be judged by the taghout and break their promise is bewildering meanwhile, Allah (swt) had commanded RasulAllah (saw) and the Nabi before him to reject the taghout.
In the ayah Nisa 65 Allah (swt), had certified by an oath He took by His mukaddas nafs that in usul, in furu, in hukm of shariah in all attributes and disagreements which can be come across in other matters unless RasulAllah (saw) is appointed as a hakem no one will have had iman. Iman will only be a reality if RasulAllah (saw) is appointed hakem in all matters. Also they can have no faith, until they make RasulAllah (saw) judge on all disputes between them, and find in themselves no resistance against his decisions, and accept (them) with full submission.
In private and in general parts of life the one who is trialed only by Allah (swt) will have completely worshiped Allah (swt). In private and general parts of life an individual who is trialed for the littlest matter to any other than Allah (swt) will have worshiped and become a servant of that other.
In this ayah Allah (swt) responds amazed to those who claim they have iman to Allah (swt) but are trialed by another. Because while requesting to be trialed by taghout the claim of having iman is astonishing and it is an open lie.
From the revelations of Allah (swt) it is clearly understood that when those who submit to the laws made by the partners of the shaytan become kafir and mushrik only will those similar to them who have been blinded by Allah (swt), will have doubts.
Whoever does not reject taghout and recognizes the courts and laws appointed for judgment will not have attested to la ilaha illa Allah.
In today’s world when we look at those who consider themselves to be Muslim under the light of this matter we will see that Islam has returned to being estranged just as it had begun; maybe even more estranged then it had begun. The reason for this is because the one who is hakim and who makes shariah is the taghut and the laws people abide by are the laws of the taghut.
Most of the individuals who claim to be Muslim are trialed by the courts of the taghut with no distress in their hearts. With or without knowledge they join those who worship the taghout. It is possible to see individuals who perform salah, sawm, who claim to be callers of the Muslim and even those who claim they are the warriors of deliverance namely the jihaadi.
These individuals shamelessly resolve disagreements in the courts of the taghut claiming to believe Allah is the legislator meanwhile seeking the judgment of the taghut believing it to be only a sin (most of them even don't believe that it is a sin; and more even don't think about it beeing a sin!!). With this action they assert the taghut as partner in uluhiyyah or even the sole ilah of tahakkum.
Above, there is clear evidence that to avoid going to the taghout for judgement, which is other than the Qur’an and Sunnah, is obligatory and that the one who goes to the taghut for judgement is not a believer (Mu’min) nor a Muslim.
The second meaning is that anyone who applies to the courts of the taghout has not rejected the taghout. Going to the taghut for judgment is belief in him and without doubt the belief in the taghut necessitates disbelief in Allah. Likewise the disbelief in taghut necessitates the belief in Allah.
clearly shows that going to the taghut for judgement is belief in him.
Wala - Loving for Allahs sake
And from the types of ibadah which Allah is pleased with and ordered us to do is making takfir upon the kuffar and mushrikin and to be hostile towards them, hate them, reject them and being free from them
The evidences are:
And:
And:
Allah, the Exalted, says:
Allah, the Exalted, says:
Allah, the Exalted, says:
And in a hadith from Abu Dawud:
And from the types of ibada is rejecting the false gods (kufr bi taghut)
The evidences are:
And Allahs word about Ibrahim (as):
And:
And:
