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As worship (العبادة) is the purpose and the reason why mankind was created, then it is vital for us to understand clearly what this cult is specifically what is your definition, what are their pillars and what are its conditions.
ibaadah Defining
There have been many definitions given by scholars for the meaning of ibaadah, before briefly, we mention the linguistic meaning of (العبادة). In the language means (الذل والخضوع), which is "humility, submission," giving the meaning of humility, being low, being submissive, and therefore are not terms used in Arabic, of which (بعير معبد), ie, a camel was humiliated, made submissive. And in the same way (طريق معبد), which means a low road (due to is often flouted). In addition to the linguistic meanings of this word is "obedience" (taa'ah) and "compliance" (inqiyaad), "ta'alluh" (devotion).
Regarding the definition Sharia, which is the exact reality of worship called for in the Shari'ah, then the definitions are as follows:
ar-Raghib al-Asfahani: The action chosen deliberately lacking bodily desires arising from an intention, by which nearness to Allah and obedience to the Shariah is intended. (Tafseel Nash'atayn Tahseel wa-a-like Sa'aadatayn p. 157).
Al Baghawi: cultured (Ibaadah) [es]: Obedience (taa'ah) along with the humiliation of oneself (tadhallul) and submission (khudoo '), and the slave (' abd) is named as such due to his humility ( dhillah) and compliance (inqiyaad). (Sharh us-Sunnah 1 / 53).
Ibn al-Qayyim: worship (ibaadah) combines two principles: The end of love with the tip of humility and submission. So anyone who loved you but they were not submissive to, you're not an admirer of him and who was subjected to no (sample) love, you're not an admirer (on him) until (both) loving and submissive. (Madaarij as-Saalikeen 1 / 74). Ibn
Kathir: in law is an expression that combines the perfection of love (mahabbah) submission (khudoo ') and fear (khawf). (Tafsir Ibn Kathir 1 / 25). Ibn Taymiyyah
: A term that combines the perfection of love of Allah, at the highest level, and the perfection of humility, at its highest level. For the love devoid of humility and humility devoid of love, is not considered worship, worship is the place that combines between the perfection of these two issues (Minhaaj us-Sunnah 3 / 290). Ibn
Uthaymeen: worship (ibaadah) applies to two meanings. [Servant] The act of worship (al-ta'abbud) and that which is worship (-muta 'Abbad bihi al.) So the first meaning, the meaning of worship is that a person is humiliated in his Lord, keeping His commandments and prohibitions to prevent, for love (Hubb) for him and worship (ta'dheem). Following this description, (ta'abbud) returns to action on the server.
As to the second meaning, that worship (ibaadah) applies to mean that with which one is worship (-mutated 'Abbad bihi others), then Sheik ul-Islam Ibn Taymiyyah (rahimahullaah) has been defined in a definition that is the best of the definitions ... by So prayer is, therefore, worship, worship is obligatory charity, fasting is worship and pilgrimage is worship. (Majmoo 'Fataawaa wa Rasaa'il 7 / 330)
The full definition
This now brings us to the definition that is used for the purpose of this article, mentioned by Shaykh Ibn Uthaymeen (rahimahullaah), which is to Sheikh ul-Islam Ibn Taymiyyah, it is the exact, precise and comprehensive definition of religion (ibaadah):
هي اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمال الظاهرة والباطنة
is (ibaadah) is a full-] term [which 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 meets ...
That (العبادة) is a (اسم جامع) a term (noun) that collects, collects and what are those things? Is all that Allah loves and is pleased with.
what Allah loves and is pleased with ...
So how do we know that God loves something or be pleased with him, I know from what is in the revealed texts and this is common knowledge in one of several ways:
one Allah) praises the action
b) Allah praises the doer of the action
c) Allah orders the action.
The same is true of the things that are forbidden:
d) Allah infamy of the action (which means that He loves and is pleased with its avoidance)
e) outrages Allah makers of a particular action (which means that He loves to avoid making such action)
f) Allah prohibits the action (which means that Allah loves and is pleased with its avoidance).
So when we find the revealed texts in which we see this, then we know what comes in worship - and this is the criterion, which is what Allah loves and is pleased with.
innovations are not considered worship ...
So this excludes all forms of innovative worship that are not sanctioned or for which there is no evidence at its base (this is a completely new, completely, in all respects), or if there is at the base, then (no evidence) to the particular form or detail that is carried out (This is on innovation, in some respects), which agrees with the Shari'ah in its database but does not agree with the Shari'ah in its details. So al-al-haqeeqiyyah bid'ah (an innovation in its essence, from all angles) and al-al-idaafiyah bid'ah (on innovation, an innovation of some angles in comparison with others), then they are not under the definition of worship, as there is no proof that Allah loves and is pleased with them. And it shows that Allah perfected the religion and anything that the Messenger (peace be upon him) fulfilled the trust and convey the whole truth. So worship is only what Allah loves and is pleased with him, and this excludes innovations. And every act of worship that has a basis in the Shari'ah, which should be in accordance with the Sharia in at least one or more of the following parameters (depending on what it is):
a) in number ('adad) , b) instead (makaan), c) at the time (Zamaan), d) of its kind (jins), e) form or manner (kaifiyyah), f) reason or cause (sabab).
So with this, the act of worship is in accordance with tradition and Sharia.
voice inputs and outputs and action
Then the whole sum of what Allah loves and is pleased to be composed of the word (Qawl) and action ('amal), and this covers what is inward and outward, and this then provides us with four categories in which all that is cult in:
discourse in, which is the speech by heart, which is his belief, ie, beliefs held in the heart, these are words from the heart.
then speaking out, which is the discourse of language, which is expressed in the language, including testimony on the kalimah, and remembering Allah and seeking forgiveness, and enjoining good and forbidding evil and so on.
Then the action within that are the actions of the heart, emotions and feelings, like love, fear, hope, trust and so on.
then external actions, which are the actions of the limbs, prayer, fasting, charity and so on.
So (العبادة) is a term that brings to what? What Allah loves and is pleased with, and this is summarized as assets and liabilities and actions, and this includes what happens in the heart (in words and action) and what takes place in the language (word ) and what happens in the extremities (of action). And all this is linked by the Sharia, only what Allah loves and is pleased with, which means worship is only what Allah has legislated and we know that it has legislated, that is, He loves you and is happy with it, and we know that something worship is through the way mentioned in the Book and the Sunna.
know and understand this definition
So this is the understanding of Ahl us-Sunnah wal-Yama-ah (العبادة), worship, and what to learn and memorize this definition, along with its concise explanation, so that if asked by anyone, a non-Muslim, or Muslim, then you should be able to explain it thinly, you should be able to explain exactly what is worship in Islam, and how it differs from what is found in other religions and what is among the sects of Islam that have errors and mistakes in this field and have gone the way of the nations before us, which departed from His Prophets and Messengers brought, and tahrif (distortion) and tabdeel (alteration, substitution) of their religion, and therefore began to worship Allah that for which no authority.
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