1.3. TAWHEED AL-‘EBAADAH (MAINTAINING THE UNITY OF WORSHIP)
In spite of the wide implications of the first two categories of tawheed, firm belief in them alone is not sufficient to fulfill the Islamic requirements of tawheed. Ta-wheed ar-Ruboobeeyah and Tawheed a l-Asma a ’ was-Sifa a t must be accompanied by their complement, Tawheed al-’Ibaadah, in order for tawheed to be considered complete according to Islam. This point is substantiated by the fact that Allah Himself has related in clear terms that the mushrikoon (idolaters) of the Prophet’s time confirmed many aspects of the first two forms of tawheed. In the Quran Allah tells the Prophet to say to the pagans:
“Say: ‘Who is it that gives you sustenance from the sky earth, governs sight and hearing, brings forth life from the dead (matter) and death from the living; and plans the affairs of man?’ They will all say: ‘Allaah’.”34
“If you asked them who created them, they would surely say, ‘Allaah’.”35
The pagan Makkans all knew that Allah was their creator, sustainer, their Lord and Master; yet that knowledge did not make them Muslims according to God. In fact, Allaah said:
“Most of them do not believe in Allah except while joining partners to Him.”36
Mujaahid’s commentary on this verse was as follows: “Their belief in Allah, represented by their statement, ‘Allah created us, provides for us and takes our lives, did not stop them from worshipping other gods along with Allah.”From the previously mentioned verses, it is clear that the kuffaar (disbelievers) knew of Allah’s sovereignty, dominion and power. In fact, they used to faithfully devote various types of worship to Him like Hajj, charity, animal sacrifices, vows and even prayers in times of dire necessity and calamity. They even used to claim that they were following the religion of Abraham. Because of that claim, Allaah revealed the verse:
“Abraham was not a Jew, nor was he a Christian, but (he) was a true Muslim and not among those who joined partners with Allaah.”39
Some pagan Makkans even believed in the Resurrection and the Judgement and others in predestination (qadar). Ample evidence of their belief can be found in pre-Islamic poetry. for example, the poet Zuhayr was reported to have said: about punishment:
“It is either delayed, placed in a book and saved for the Day of Judgement, or hastened and (injustice) avenged.”
‘Antarah was quoted as saying:
“O ‘Ebil, to where will you run from death, if my Lord in the sky has destined it?”In spite of the Makkan’s confession of tawheed and their knowledge of Allah, Allah classified them as disbelievers (kuffaar) and pagans (mushrikoon) simply because they worshipped other gods along with their worship of Allah.
Consequently, the most important aspect of tawheed is that of tawheed al- ’Ibaadah, maintaining the unity of Allaah’s worship. All forms of worship must be directed only to Allah because He alone deserves worship, and it is He alone who can grant benefit to man as a result of His worship. Furthermore, there is no need for any form of intercessor or intermediary between man and God. Allah emphasized the importance of directing worship to Him alone by pointing out that this was the main purpose of man’s creation and the essence of the message brought by all the prophet. He said:
“I did not create the jinn and mankind except for My worship.”41
Verily, We have sent to every nation a messenger (saying), ‘Worship Allah and avoid false gods.”42
Understanding the purpose of creation in a complete sense is beyond man’s innate abilities. Man is a finite created being and cannot reasonably hope to fully comprehend the actions of the infinite Creator. Hence, God made it a part of man’s nature to worship Him, and He sent prophets and books of divine revelation to clarify the aspect of the purpose of creation which was within man’s mental ability to grasp. That purpose is, as previously mentioned: the worship of God (‘ebaadah) and the main message of the prophets was to worship God alone, (Tawheed al-’Ibaadah). Consequently, the gravest sin is shirk, the worship of others instead of Allaah or along with Allah.
In Soorah al-Faatihah, which every Muslim is required to recite in his or her daily prayers, verse four reads, “You alone do we worship, and from You alone do we seek help.” This is a clear statement that all forms of worship should be directed exclusively to the One who can respond: Allaah. The Prophet Muhammad confirmed the concept of unity of worship saying, “If you ask in prayer ask only Allaah, and if you seek help, seek it only from Allaah.”The absence of any need for intercession is further emphasized by the any verses indicating His closeness to man. For example:
“When My servants ask you (O Muhammad) about Me (tell them), ‘Verily I am close (to them); I listen to the prayer of every one who calls on Me. So let them respond to Me and believe in Me in order that they may be guided aright.”44
“It is We who created man and We know what his soul whispers to him, for We are nearer to him than his jugular vein.”45
The confirmation of Tawheed al-’Ibaadah conversely necessitates the denial of all forms of intercession or association of partners with Allah. If someone prays to the dead seeking their influence on the lives of the living or the souls of those who have passed away, they have associated a partner with Allah, because worship is being shared between Allah and His creation. The Prophet Muhammad said, in no uncertain terms, “Prayer (du‘aa) is worship.”46 And, Allaah, Most Great and Glorious, said:
“Do not worship besides Allah that which cannot help or harm you.”47
“Those on whom you call besides Allah are only slaves like yourselves.”48
If someone prays to the Prophet, or to jinn, angels or so called saints asking for help or asking them to request help from Allah on his behalf, he has also committed shirk. The concept of “Ghaus-i-Azam” (al-Ghawth al-A‘dHam), a title given by the ignorant to ‘Abdul-Qaadir al-Jeelaanee, is also an expression of shirk in this form of tawheed. The title literally means “ the greatest source of rescue; the one most able to save someone from danger,’’ and such a description only belongs to Allah. When misfortune occurs, some people call on ‘Abdul-Qaadir by his aid and protection, even though Allah has already said:
“If Allah allows harm to befall you none can remove it except Him.”50
According to the Quran, when the Makkans were questioned about directing their prayers to their idols, they answered,
“We only worship them so that they may bring us closer to Allah.”51
The idols were only used as intermediaries yet Allaah called them pagans for their practice. Those among Muslims who insist on praying to other than Allah would do well to reflect on this fact.
Christians, influenced by the teachings of Saul from Tarsus (later called Paul), deified Prophet Jesus and directed their prayer to him and his mother. The Catholics among Christians have saints for every occasion to whom they direct their prayers in the belief that these saints can directly influence the affairs of this world. The Catholics also use their priests as intercessors between themselves and Allaah in the mistaken belief that the priests are closer to Allah due to their celibacy and piety, and thus more likely to be listened to by Allaah. Most Shi‘ite sects have devoted certain days of the week and hours of the day for prayer to ‘Alee, Faatimah, Hasan and Husayn52 due to their distorted belief in intercession.
Worship (‘ebaadah) in the Islamic view, includes more than just fasting, paying zakah, Hajj and animal sacrifices. It includes emotions like love, trust, and fear, all of which have degrees which should only be directed to God. Allaah has addressed these emotions and warned against excesses in them as follows:
“There are among men those who take (for worship) others besides Allah as equals to Him. They love them as they should only love Allah. But those who believe have a much greater love of Allah…”53
“Will you not fight people who broke their oaths, plotted to expel the messenger and were the first to (attack) you? Do you fear them? Allah has more right to be feared if you are truly believers.”54
“Put your trust in Allah if you are truly believers.”55
Since the term ‘Ibaadah means total obedience, and Allah is considered the ultimate lawgiver, the implementation of secular legal systems not based on divine law (Sharee‘ah) is an act of disbelief in the divine law and belief in the correctness of such systems. Such a belief constitutes a form of worshipping other than Allah (shirk). Allaah said in the Quran:
“Those who do not rule by what Allah has revealed are disbelievers (kafiroon).”56
On one occasion, the Prophet’s companion, ‘Adee ibn Haatim, who was a convert from Christianity, heard the Prophet recite the Qur’anic verse,
“They have taken their rabbis and monks as lords besides Allah,”57
so he said: ‘Surely we did not worship them.” The Prophet turned to him and said ‘Did they not make forbidden (haraam) what Allah had made allowable (halaal) and you made it haraam, and did they not make halaal what Allah made haraam and you made it halaal?’ He replied, ‘We certainly did.’ The Prophet then said, ‘That was how you worshipped them.”
Hence, a significant part of tawheed al-’ibaadah involves the implementation of Sharee’ah, especially in the lands where muslims form the majority of the population. Divine law should be reintroduced in the many Muslims countries where governments now rule according to imported capitalist or communist constitutions, and Islamic law is either totally extinct or relegated to a few areas of minor importance. Likewise, Muslim countries where Islamic law is on the books but secular laws are in force, should implement the Sharee‘ah as it pertains to all aspects of life. The implementation of non-Islamic rule in place of Sharee‘ah in Muslim lands is an act of shirk and kufr as indicated by the previously quoted verse. However, as Ibn ‘Abbaas explained, it is not the major act of disbelief which takes one out of the fold of Islaam but a lesser form. Consequently, ruling by non-Islamic law does not automatically make the doer a disbeliever unless he or she actually believes that non-Islamic laws are superior or equal to divine law. Therefore, the currently common practice of some extreme groups of declaring all Muslim rulers and those who work under them to be disbelievers (takfeer) simply because they uphold un-Islamic systems is incorrect. However, it is the duty of those in positions of authority to change such systems, while those in positions of influence should advise the rulers in a way which would not incite rebellion and bloodshed among the masses. As for those not in such positions, they should despise un-Islamic government for the pleasure of God and for the upholding of tawheed.
By Bilal Philips
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