Reflections on the Reality of Worship: Interpretation of the Verse إِيَّاكَ نَعْبُدُ

of Nekounam, (Session 48)

Introduction

The Srah al-amd, like a radiant gem amidst Quranic knowledge, encapsulates a synopsis of theoretical and practical wisdom. The verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You alone we worship, and You alone we seek for help) constitutes the central theme of this treatise, which, through a philosophical and mystical approach, elucidates the reality of worship and the challenges inherent in its actualisation, particularly within the framework of alh (prayer). Worship, beyond a mere external act, is a perilous journey requiring sincerity, avoidance of spiritual impediments, and attainment of the status of the special servant. This work, employing a lofty and scholarly language, comprehensively presents the entire content of the lecture series with detailed explanation for academically trained audiences, while employing literary metaphors and allusions to manifest the profundity and allure of the knowledge imparted.

Section One: The Difficulty of Realising True Worship

1.1. Worship as a Complex and Burdensome Process

Worship, especially as expressed in the verse إِيَّاكَ نَعْبُدُ (You alone we worship), transcends verbal utterance. Entering the reality of worship is akin to employment in a scientific or executive institution, demanding competence, testing, and perseverance. The actualisation of worship necessitates embodiment (concrete manifestation), mastery, and actualisation within the worshippers being, a process both intricate and arduous.

1.2. Neglecting the Gravity of Worship

Neglecting the difficulty of worship has led to its trivialisation. Many presume that one can effortlessly perform prayer, reap its benefits, and attain the rank of musall (one who prays) or mirj a-alh (ascension through prayer). Such simplification prevents the comprehension of the profound dimensions of worship, such as the necessity of sincerity and avoidance of spiritual hindrances.

1.3. The Metaphor of Employment and Worship

Worship is likened to an individual striving for employment in a reputable institution. Just as employment requires aptitude and diligence, worship demands inner readiness and deep commitment. One who claims to be employed in an office (e.g., in Zanjn) but does not actually commence work resembles a worshipper who professes worship but does not attain its reality.

Section Two: Empirical and Quranic Evidence of the Difficulty of Worship

2.1. Empirical Evidence: Absence of Spiritual Effects

Experience demonstrates that many prayers, even with the addition of nawfil (supererogatory prayers) and night prayers, lack the expected spiritual effects. These observations critique the quality of worship and indicate that mere external performance without inner transformation is fruitless. The question of the new generation, You have prayed for fifty years; what benefit did it have? highlights the challenge of missing spiritual effects.

2.2. The Metaphor of Professional Learning

Worship is compared to learning a profession such as blacksmithing. Just as one year of work in a craft leads to learning, years of worship must culminate in spiritual transformation. One who claims employment but spends time in a coffeehouse is akin to a worshipper who prays yet lacks its effects.

2.3. The Quranic Verse and the Gravity of Prayer

وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ
(Seek help through patience and prayer; indeed, it is difficult except for the humble in spirit) (al-Baqarah: 45)

This verse emphasises the gravity of prayer. The word لَكَبِيرَةٌ indicates the difficulty of entering the reality of prayer, except for the humble (khshin) who, through meekness, facilitate this process.

2.4. The Salutation in Prayer as a Sign of Success

The salutation at the conclusion of prayer signifies success in entering the reality of worship. This salutation acts as a testament to the realisation of spiritual communion with God, reserved only for those who have performed worship with sincerity and heartfelt presence.

Section Three: Obstacles to Worship and the Role of Sincerity

3.1. The Four Molten Substances: Obstacles to Worship

Four principal obstacles to worship are metaphorically likened to molten substances (copper, lead, petroleum, pitch), namely disbelief (kufr), polytheism (shirk), arrogance (istikbr), and insincere worship. These impediments, like destructive materials, render worships actualisation impossible. The Qurn frequently references these obstacles: disbelief (546 times), polytheism (166 times), arrogance (7 times), and worship (287 times).

3.2. The Verse on Ibls Arrogance

فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
(All prostrated except Ibls; he refused and was arrogant and became one of the disbelievers) (al-Baqarah: 34)

This verse highlights Ibls arrogance, presenting it as a fundamental obstacle to worship.

3.3. The Verse on the Majoritys Disbelief

فِي هَٰذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَىٰ أَكْثَرُ النَّاسِ إِلَّا كُفُورًا
(In this Qurn We have presented every kind of example, but most people refuse except disbelief) (al-Isr: 89)

This verse indicates the prevalence of disbelief as a barrier to worship.

3.4. The Verse on Oppression and Disbelief

جَعَلْنَا لَهُمْ أَجَلًا لَا رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إِلَّا كُفُورًا
(We have set for them a term which they cannot evade, but the wrongdoers refuse except disbelief) (al-Isr: 99)

This verse demonstrates the correlation between oppression and disbelief, both diminishing the value of worship.

3.5. Sincerity as an Acid Neutralising Obstacles

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ
(They were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth) (al-Bayyinah: 5)

Sincerity is presented as a condition for worship, acting like an acid that neutralises the obstacles of disbelief, polytheism, and arrogance.

Section Four: The Role of "Nbudu" in Eliminating Egoism

4.1. "Nbudu" Instead of "Abudu"

The use of نَعْبُدُ (we worship) instead of أَعْبُدُ (I worship) in the verse إِيَّاكَ نَعْبُدُ serves to eliminate egoism and emphasise the collective. This structure directs worship from self-centredness towards monotheism and sincerity. نَعْبُدُ indicates the anonymity of the worshipper within the collective, which eradicates egoism.

4.2. The Difference Between the Sincere (Mukhlin) and the Specially Chosen (Mukhln)

The mukhlin are on the path of sincerity, whereas the mukhln have attained the station of arrival. The narration وَالْمُخْلَصُونَ فِي خَطَرٍ عَظِيمٍ (The specially chosen are in great peril) emphasises the difficulty and danger of this station. The mukhln, like messengers, return to creation after traversing the path of monotheism.

4.3. The Special Servant and the General Servant

Worship is actualised at the rank of the special servant, not the general one. The special servant is one whose entire being is submissive to God. The verse إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ (Except Your specially chosen servants among them) (al-ijr: 40) emphasises the distinction of the mukhln from others.

Section Five: The Quality of Prayer and Its Effects

5.1. Prayer as a Purifying Spring

Prayer, like a refreshing spring, purifies the worshipper. The verse إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ (Indeed, prayer prohibits immorality and wrongdoing) (al-Ankabt: 45) underscores the purifying role of prayer. However, if after years it bears no effect, it signifies a failure to enter its reality.

5.2. Potential Harms of Insincere Prayer

Insincere prayer is like a plastic vase: outwardly beautiful but lacking real effect. Such prayer may cause hardness, violence, or habituation and instead of purification, be harmful.

5.3. The Example of Repeated Bathing

Bathing five times a day, if genuine, cannot be ineffective. Conversely, the absence of effect in prayer indicates lack of heartfelt presence and sincerity. In jurisprudence, repeated ghusl (ritual bath) for menstruation-related issues may be harmful, with jurists offering solutions such as tayammum (dry ablution). This example points to the outward and inward difficulties of worship.

Section Six: Practical Strategies for Entering the Reality of Worship

6.1. Avoidance of Oppression and Disbelief

To enter the reality of worship, one must avoid oppression and disbelief. These two diminish the value of worship and reduce it to a disreputable level.

6.2. Strengthening Sincerity

Sincerity is the sole factor capable of bringing the worshipper into the reality of worship. This process requires self-purification, contemplation, and elimination of egoism.

6.3. The Central Hadith on Prayer

إِنْ رُدَّتْ رُدَّتْ وَإِنْ قُبِلَتْ قُبِلَتْ
(If prayer is rejected, all other deeds are rejected; and if it is accepted, all other deeds gain value)

This hadith emphasises the central position of prayer and the importance of its quality and sincerity.

Final Summary

This treatise, like a blazing torch, has elucidated the reality of worship in the verse إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ (You alone we worship, and You alone we seek for help). Worship is a complex and burdensome process necessitating sincerity, avoidance of spiritual obstacles (disbelief, polytheism, arrogance, and oppression), and attainment of the status of the special servant. Quranic evidences, such as the verses from al-Baqarah, al-Isr, and al-Ankabt, underscore the gravity and purifying role of prayer. Experience shows that many prayers lack spiritual effects due to absence of sincerity. The use of نَعْبُدُ instead of أَعْبُدُ eliminates egoism and directs worship towards monotheism. The practical strategy involves avoidance of oppression and disbelief, strengthening sincerity, and continual contemplation. This work invites academically educated audiences to reconsider the quality of worship and embark upon the path of sincerity.

Under the supervision of Sadegh Khademi