Basic Principles of the Acts of Worship

Certain qualifications enable the benefits and wisdoms of acts of worship, also known as ibadah, to be realized and, most importantly, made suitable for the rida (pleasure) of Allah. Only with these qualifications does our worship attain its meaning, essence, and spirit.

The primary purpose of worship is to do it for the sake of Allah, gain His pleasure and be grateful for His blessings. No one should be worshipped but Allah. Because He is the only One who creates people, gives them life, which He has endowed with unique blessings. For an act to be considered ibadah, it must be done with faith, sincerity, good intentions and with the awareness of fulfilling Allah's command. This is called “the understandingof ta’abbud.” Ta’abbud means to perform ibadah only because it is ibadah and express devotion and respect to Allah's command. This is the basic principle in acts of worship.

Worshipping is both a natural result of faith and a need inherent in human nature. The point that the Qur'an emphasizes the most is that ibadah is done only for Allah. In one of the verses that draw attention to this situation, it is stated as follows: “Surely, I am Allah. There is no god but Myself. So, worship Me, and establish salah for My remembrance.” (At-Taha, 14)

There is no doubt that ibadah has individual and social benefits.However, these benefits are the result, not the purpose, of worship. Muslims do not pray to obtain these benefits; the ibadah they perform to gain Allah the Exalted’s pleasure produces these beautiful results. These are called “secrets and wisdoms of acts of worship.”

For instance, salah brings a person closer to their Lord (Rabb), strengthens the spirit and will, and accustoms them to showing patience and gratitude. In particular, salah performed in congregation develops community consciousness and contributes to social solidarity. Fasting benefits human health, improves feelings of helping the poor, and provides a better understanding of the situation of the people living in poverty. Zakat helps to get rid of negative emotions such as stinginess and selfishness. For a person who is commanded to worship, thinking about the wisdom that ibadahs intrinsically possess is contemplation, and it can contribute to the consciousness of servitude.

Acts of worship are immutable

Acts of worship constitute the field of religion that is not open to change (ta’abbud-related provisions). Therefore, ibadahs should be done in the way the Qur'an commands and the Prophet (sallallahu alayhi wa sallam) outlines. He outlines their form, modality and boundaries with his practices. The passing of ages and change of circumstances do not give anyone the authority to change the form of prayer, nature of fasting, or the way of carrying out pilgrimage. Regardless of their position and level of knowledge, no one but the Prophet (sallallahu alayhi wa sallam) has such authority. That is the meaning of acts of worship being immutable.

It is falsehood (batil) to try to change the current forms of worship on the grounds of “modernization and making room for practicality.”Interfering in and disrupting the nature of worship, which forms the basis of religion, directly means "tahrif,” meaning falsification, and damages and shakes people's loyalty and sincerity towards religion.

On the other hand, the forms and methods determined by the Prophet (sallallahu alayhi wa sallam) provide unity, order, and feasibility in worship at the same time. Otherwise, a form of prayer would emerge for every person and every age. That would mean the end of the all-encompassing comprehensiveness of religion and the unifying essence of worship. Regardless of the time and place, the forms of worship must be preserved and carried out in accordance with their wisdom. In this sense, worship is a direct indicator of devotion to religion and piety.

In short, acts of worship are performed just as Allah has ordered and how our Prophet (sallallahu alayhi wa sallam) has practiced and taught them. No one can make additions or reductions to the ibadahs specified in the Holy Qur'an and the Revered Sunnah, nor can they be changed in form. This is because additions to worship are considered bid'ah (innovation), and alterations are considered tahrif, that is, falsifying the essence of the religion.

Ibadah is easy and well within people’s capacity

Allah the Almighty is highly merciful to His servants. For this reason, he has charged them with responsibility in proportion to their power. In the holy verse, it is stated that "Allah does not obligate anyone beyond his capacity." (Al-Baqarah, 286)

Our religion has provided convenience in the performance of worship. If the person who needs to make wudu cannot find water, he performs tayammum. People who have such a health problem that they cannot stand up perform their prayers sitting down. A person who is a traveler may not fast and can make up later. The following is stated in the Holy Qur'an: "Allah intends (to provide) ease for you and does not intend (to create) hardship for you.” (Al-Baqarah, 185)

The reason why the acts of worship commanded by Allah the Almighty are perceived as difficult is because the nafs is not accustomed to worship, the necessary effort is not made in this regard, and the person is under the influence of the shaytan.

People who do not see life consisting of just the world, feel grateful for blessings, and listen to their soul's desire for eternity, perhaps spontaneously feeling the need to worship Allah Almighty, the Lord of the Worlds. 

Especially if they have tasted the blissful spiritual peace of worship, they will never feel forced. Even if they feel difficulty from time to time, they persevere by thinking about the reward this difficulty awards them and are always steadfast in their worship.

“So, Woe to those performers of salah, who are neglectful of their salah, who (do good only to) show off.” (Al-Maun, 4-6)

What should the characteristics of ibadah be?

There are certain qualifications that enable the benefits and wisdom of acts of worship to be realized and, most importantly, to be in line with the divine will. We can summarize them as follows: 

Only for Allah and untainted by riya (show-off)

Acts of worship should be performed only for the sake of Allah, clear of hypocrisy, and without expecting any worldly benefit. This is the purpose of worship and is a requirement of tawhid (oneness of Allah). The following is stated in the holy verse: “So, Woe to those performers of salah, who are neglectful of their salah, who (do good only to) show off.” (Al-Maun, 4- 6)

Imam Birgivi (rahmatullahi alayh) characterizes showing off in worship and the use of worship for some worldly interest as "pursuing worldly gains with the deeds of the Hereafter" and emphasizes that it is a sin. 

Consciously and with ikhlas (sincerity)

Allah Almighty knows exactly and completely what is in the hearts of every single being, just as He knows the full extent and purport of what is expressed. One should try to perform ibadah with sincere feelings and ikhlas.

We can clearly understand that sincerity constitutes the essence and spirit of worship from the following holy verse: “It is neither their flesh nor their blood that reaches Allah, but what does reach Him is the taqwa (the sense of obedience) on your part…” (Al-Hajj, 37)

Knowingly and willfully

Acts of worship performed under pressure or reluctantly do not give a person the desired delight and inner peace. Since human beings are servants of Allah the Exalted, they are obliged to worship Him. However, they should feel this obligation themselves, turn to their Rabb with contemplation and prayer, and try to carry out their prayers voluntarily and sincerely by using their will.

Reluctance in worship is expressed as a characteristic of hypocrites in the Holy Qur'an as follows: “…And when they stand for Salāh, they stand up lazily…” (An-Nisa, 142)

Constant and uninterrupted

The quality of human beings’ being a servant to their Lord is not limited to a time or period; it is continuous. In that case, worship, which is a requirement of servitude, must be constant and lifelong. The holy verse “And worship your Lord until there comes to you the certainty [i.e., death]” (Al-Hijr, 99) expresses this situation.

Obligatory acts of worship such as salah and fasting are a lifelong endeavor. It is also recommended that nafilah (supererogatory) prayers be performed as consistently as possible. The Prophet (sallallahu alayhi wa sallam) says: “The most beloved deed to Allah is the most regular and constant even if it were little." (Muslim, Musafirin 218)

Moderation (itidal) and balance

Ifrat (extremeness) and tafrit (neglect) should be avoided in worship. The holy verse, “O you who believe, do not hold as unlawful the good things that Allah has made lawful for you, and do not transgress. Verily, Allah does not like the transgressors,” (Al-Maidah, 87) and Our Prophet’s (sallallahu alayhi wa sallam) noble hadith forbidding “sawm al-wisal (fasting without breaking the fast)” (Bukhari, Marriage 1; Muslim, Marriage 5) point out to this balance. As it is known, sawm al-wisal means "fasting day and night for one or a few days."

Extremism in religion leads to tedium and disinterest after a while, and neglect brings along carelessness. However, the essential thing in worship and obedience is to do it willingly and continuously. This can only happen with a balanced life of worship.