İbadet: Bilgi, Niyet ve Özgürlük

Worship/ibādah is commonly defined as the innermost capability of cognizing all rational beings existence God and sense gratitude towards Him. The oft-quoted verse from Qur’ān, Chapter al-Dhāriyāt, 56, interpreted to this cause: “And tell them that I have not created invisible men any end other than they may (know and) worship me.” intuitive knowledge requires with conscious willingness know His reality conform their own God. Analyzing worshipping act analyze worshipper his nature; so, it necessary engage in such a detailed probe composition human being vital our goal showing how personality satisfied act. Therefore, analysis brings us face-to-face terms intentionality (niyah), cognition (ma‘rifah) freedom (hurriyah). Through intentionality, transcend natural causal nexuses are part of. We nature always been called ponder about (how sky exalted, celestial bodies manifested ornament, etc.), which intended affect ‘will’ orient cause. Cognition, intentionality/willingness give deepest meaning what Qur’ān describes worship/ibādah, designed an instrument for inner development worshipper, who by conscious/intentional self-surrender all-pervading Creative Will encounters numinous One. Symbols every single conveys during remove tension encounter, phenomenological tide. transforms himself/herself into ethical agent. conditions before, after prayer meet essential end. Qur’ānic verse, “Surely Prayer forbids indecency evil” post-condition call create subject. And perseverance will turn subject subjected means codes norms willy-nilly arises him. Al-amr bi’l ma’rūf al-nahy ‘an al-munkar/enjoining doing right avoiding wrong but manifestation exposed (determined or oriented subject), behaviors necessarily become indispensable Worship demand recognition. It transpersonal act, aiming satisfy desire finite its finiteness. But at unification, on contrary total clarification limits borders between two becomes much more evident.