Category Archives: IV – Ibaadah of Allah

a- The Concept of Ibaadah in Islamb –
b- Pillars of Ibaadah
c – Love
d – Fear
e – Hope

The Fruit of the Belief that Allah is the All-Hearer and the All-Seer – Shaykh Ibn Uthaymeen

“There is nothing like unto Him, and He is the All-Hearer, the All-Seer” (Ash-Shura 42:11)

The fruit of a person’s faith in this, is that it leads the servant to give Him the utmost reverence, because there is nothing like Him among the creatures. So, exalt this Magnificent Lord that does not have an equal; Or else there will not be any benefit here to your faith that; “There is nothing like unto Him”

When you believe that He is the All-Hearer, you Will soon be cautious regarding every statement that angers Allah, because you know that He hears you, and You fear His punishment. You will soon avoid every statement that involves disobedience of Allah, the Mighty and Sublime, because you believe He is the All-Hearer. If this belief does not make this happen to you, know that your belief that Allah as the All-Hearer, is without a doubt, deficient.

If you truly believe that Allah is the All-Hearer, you would not say anything except that which pleases Him, particularly when you are talking about His Shari’ah, as in the case of a Mufti or a scholar. For this is indeed worse. Allah, Glorious is He, says:

(Then who does more wrong than one who invents a lie against Allah, to lead mankind astray without knowledge. Certainly Alla’h guides not the people who are Zalimz’n (wrongdoers)) (Al-An’am 8:144)

Indeed this is among the worst forms of wrongdoing. That is why He said:

(Verity! Allah guides not the people who are Zalimin wrongdoers)) (Al-Ahqaf 46:10)

This among the punishments for the one who gives religious verdicts without knowledge; that he will not be guided, because he is a wrongdoer.

Be warned my brother Muslim, against saying anything that does not please Allah, whether you say that regarding Allah, or otherwise.

The fruit of the belief that Allah is the All-Seer, is that you will not do anything that angers Allah, because you know that whenever you are looking at something that is prohibited, while the people do not know it is an unlawful glance, Allah, the Exalted sees this glance, and He knows what is in your heart:

{Allah knows the fraud of the eyes, and all that the breasts conceal}(Ghafir 40:19)

When you believe in this, it is not possible that you ever do anything that does not please Him.

You should be shy before Allah, as you are shy before the nearest of the people to you, the most respected of them before you. Therefore, if we believe that Allah is the All-Seer, we will soon guard against every action that will lead to angering Allah; otherwise, our faith in that will be deficient.

If somebody points with his finger, his lip, his eye, or head, to something that is unlawful, while the people around him are unaware, Allah, the Exalted, sees him. Whoever believes in Him, then he should beware of this; If we believe in What is implicated by Allah’s Names Attributes, then we would have a complete state steadfastness (Istiqamah) among ourselves. And the One whose Help is sought.

Source : Al-’Aqidah Al-Wasitiyyah (2 Vol. Set) – Author: Muhammad bin Salih Al-’Uthaimin – Publisher: Darussalam Publishers & Distributors


Manhaj Point: Unity upon What? – Shaykh Muhammad ibn Saalih Al-‘Uthaymeen

As for uniting the Ummah, without doubt, this is obligatory. As Allaah, the Majestic and High, has said:

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعاً وَلا تَفَرَّقُوا
And hold fast to the Rope of Allaah, altogether, and be not divided.
(Aali Imraan 3:103)

However, it is obligatory upon what? Upon the guidance of the Prophet (sallallaahu alayhi wa sallam) and his companions, not upon desires. Allaah said: “And hold fast to the Rope of Allaah.” He began with the Rope of Allaah before saying: جَمِيعا“…altogether,” And the Rope of Allaah is His religion and His Legislation.

As for us being in agreement based upon compromise, this is an error. Due to this, we find the scholars–may Allaah have mercy upon them–refuting the innovators and deeming it to be obligatory to upon them to return to the Truth.

Translated by Raha ibn Donald Batts
Source: Silsilah Liqaa’aat Al-Baab Al-Maftooh no. 194

b – Making Fun of Parts of the Sunnah

Making fun of the beard or clothes whose length etc. is in accordance with the Sunnah or other aspects of the Sunnah makes a person a kaafir, if he knows that this was proven from the Prophet (peace and blessings of Allaah be upon him), because he is thereby making fun of the words and actions of the Prophet (peace and blessings of Allaah be upon him). In this case he is opposing the Prophet (peace and blessings of Allaah be upon him) and making fun of his Sunnah, and the one who makes fun of the Sunnah and knowingly mocks things that are proven to be part of the Sunnah is not a Muslim.

Allaah says (interpretation of the meaning):

“Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger that you were mocking?’

Make no excuse; you disbelieved after you had believed”

[al-Tawbah 9:65-66]

If a person is called to observe one of the rulings of Islam and says that piety is in the heart but he does not follow the shar’i ruling, he is an evil liar. For faith includes both words and deeds, it is not simply the matter of what is in the heart. This view is the same as that of the evil innovators of the Murji’ah who restricted faith to the heart and said that it had nothing to do with outward actions. Moreover, if the heart is sound and filled with faith, that will be manifested in a person’s actions. The Prophet (peace and blessings of Allaah be upon him) said: “In the body there is a piece of flesh which, if it is sound, the entire body will be sound, and if it is corrupt, the entire body will be corrupt. Indeed it is the heart.” (Narrated by al-Bukhaari, 52; Muslim, 1599). And he also said: “Allaah does not look at the outward appearance or wealth of any one of you; rather he looks at your hearts and deeds.” (Narrated by Muslim, 2564).

Whatever the case, these words of those who stubbornly refuse to follow the truth and carry out the commands of Islam is a sign of their lack of faith by means of which they want to stop those who seek to call them to Islam and advise them.

Sheikh Muhammed Salih Al-Munajjid

Islam Q&A.

Pillars of Ibaadah

These are the motivational factors of worship. To perfect our worship needs 3 important factors. To have only one is a weakness and will lead to deviation. Full spirituality is based on these 3 emotions: Love, Fear, and Hope.


These 3 pillars are all combined in one ayah,

Those whom they call upon [like ‘Iesa] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they [‘Iesa (Jesus), ‘Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of! (17:57)


Surah al-Fatihah also alludes to this. The first ayah shows love, the second shows hope, and then the next ayah shows fear. And then based on this we do worship Allah as occurs in the 4th ayah. Amazingly, the ayaat showing us the categories of tawheed also show the pillars of ibaadah.


The parable of a bird can explain this. The heart of a bird is love, and the 2 wings are hope and fear.

Love is the primary emotion, but the other two are needed as well. Love is the heart of the bird, but the wings of fear and hope propel it forward.


People at different levels should focus on what they need most. For example, a person involved in a major sin should try to focus on fear. None of them can be done at complete exclusion of the other. One example of this is the Christians who worship based on love only.



Some of the Salaf have said, ‘He, who worships Allah with love alone is a Zindeeq (heretic). He, who worships Allah with hope alone, is a Murjee, and he, who worships Him with fear alone, is a Hurooree (meaning from the Khawarij). He, who worships Allah with love, fear and hope, is a Mumin Muwahhid. Shaikhul-Islam Ibn Taymiyyah has mentioned this is his essay, ‘al-Ubodiyah,’ and he also said, ‘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” [end quote] [See, Majmoo at-Tawheed an-Najdiyah, p.549] These are the pillars of al-Ubudiyah. Al-Allamah Ibnul-Qayyim (rahimahullah) said in Nuniyyah:

‘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.’


He (rahimahullah) likened 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. And he mentioned that the revolution of worship is by the command of the Messenger 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 has ordered revolves the orbit of worship, not innovations, desires or blind-following of the forefathers.


Taken from As-Sunnah Newsletter


The Concept of Ibaadah in Islam

Ibn Katheer defines ‘ibaadahas, “a state which combines the perfection of love, submission, and fear.”

Generally speaking these 3 emotions are never combined and directed to only one object. When they are channeled to one object that is when worship occurs.

Ibn Taymiyyah defined it to be, “a comprehensive term, encompassing all apparent and hidden acts and statements that are beloved to Allah.”

In other words, ibaadah can be defined as a state and it can also be defined by actions.

Many other religions consider worship to be simply killing your desires, or trying to benefit mankind. This is incorrect. The Islamic position is that worship is any act that is beloved to Allah.

In general, actions can be worldly or spiritual/religious. Examples of worldly actions are things like wearing clothes, or eating. They are done by humans irrelevant of religion or time. The opposite is spiritual or religious. For example the way Christians worship God are very specific and religious in nature.

 For any spiritual or religious act to be accepted by Allah in Islam, it must meet 2 conditions,

  1. Sincerity
  2. Conformity

 Sincerity means to do it solely for the sake of Allah. The second condition means it must agree with the Sunnah of the Prophet (saw). No human being has the right to legislate an act of worship.

The Prophet (saw) said, “Actions are but by intention and every man shall have but that which he intended. Thus he whose migration was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated.”(Related by Muhammad ibn Ismaa’eel Al-Bukhari and Muslim) 

“You alone we worship.” (Al-Faatihah, 1:5)

If the condition of sincerity is not met, then a person will fall into shirk. If the condition of conformity is not met, then a person falls into bid’ah.

The Prophet (saw) said, “Whoever adds anything to this matter of ours (our religion) will have it rejected. “ (Bukhari)

 Every act of worship we do will have two registers opened on its behalf.

The first register will address the issue of: WHY?

Why did we perform that action? Was it out of habit? Was it out of the desire to show off? Or was it done sincerely for Allah?

The second register will address: HOW?

How did we perform this act? Did our act conform to the teachings of our beloved Muhammad (SAS)? Or did it oppose the sunnah?

For every act we do, we should always remember these two basic components: WHY and HOW. (Adapted from the works of Ibnul Qayyim)

Worldly actions on the other hand, are not rewarded or punished unless of course it is a sin like drinking alcohol. For example, there is no merit to drinking Pepsi instead of Coke. You are neither punished nor rewarded for either.

In Islam, worldly actions can become spiritual actions with only one condition, that of sincerity. However, if a worldly action is not done for the sake of Allah it is not shirk. There is no shirk or bid’ah in worldly actions.

“And whatever you spend is an act of charity for you, even the bite of food that you raise to the mouth of your wife.” (Reported by Al-Bukhari)

“I seek reward in my sleep as I seek reward in my standing for prayer.” (Mu’aadh ibn Jabal- Reported by Al-Bukhari)


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