Ta'abbud (obedience to a command as worship)

التعبّد وطاعة الأمر

Ta'abbud, in Sha'rawi's account, is to carry out a legal command because God commanded it, not because of an apparent worldly reason. He takes the change of qibla and the number of daily prayers as showing that the sanctity of the Ka'ba and of Jerusalem lies in God's command and not in the places themselves. 12

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The Prophetic Era
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Worship and the pillarsScripture and its sciences

Summary

Ta'abbud, in Sha'rawi's account, is to carry out a legal command because God commanded it, not because of a visible worldly reason that must be found first. 1

Qibla and the daily prayers

Sha'rawi says the believer prays five times a day without asking why five, and that zakat, fasting and the pilgrimage are performed the same way, in obedience to God. 1 He reads the change of qibla as a test of obedience: turning east or west takes the same effort, and what distinguishes obedience is that the command comes from God. 1 2

Sanctity lies in the command

Sha'rawi holds that sanctity belongs to God's command concerning a place, not to the place in itself. He gives the prostration of the angels to Adam: they bowed to God's command, not to Adam's person. The Ka'ba is God's house by God's choice, while every mosque is God's house by the choice of those who build it. 1

Limits of this block

This is Sha'rawi's view alone, from these pages. The usul scholars' positions on whether rulings have reasons, the academic view and other views are not yet entered, because their sources have not been read and cited.

Opinions on the question

The question: Should acts of worship be understood through their visible reasons, or followed because God commanded them?

First opinion · Sunni tradition (the museum's frame)Main reference

God's command is the ground for following the ruling; no place is sacred in itself

Sha'rawi holds that the believer prays five times a day without asking why five, and faces the qibla in obedience rather than from belief that God is in one place. He says the Ka'ba is God's house by God's choice, while every mosque is God's house by the choice of its builders {cite:tafsir-sharawi-khawatir-scan-pp-501-1000 p.510}{cite:tafsir-sharawi-khawatir-scan-pp-501-1000 p.513}.

Held by: Muhammad Mutawalli al-Sha'rawi

More opinions (1)

Sunni tradition (the museum's frame)Main reference

The other view on giving reasons for rulings is not yet entered from a source

This block does not yet enter the usul scholars' positions on whether rulings have reasons, nor the academic or other views.

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Based on
Qur'an 2:144

People and things also explored

Command, prohibition and capacity· The ruling on one who abandons prayer· Ada' (performance of an obligation within its time)· Adhan (the call to prayer: its ruling, wording, conditions, recommended features and the muezzin)· Bone (adhm): purity, use and retaliation· The adornment of desires and the goods of this world· The people of the bench (ahl al-suffa)· The seven ahruf

Sources

  1. Sha'rawi's Tafsir (al-Khawatir), scanned copy , p.510
  2. Sha'rawi's Tafsir (al-Khawatir), scanned copy , p.513
Cite this page

islam.museum contributors. “Ta'abbud (obedience to a command as worship)”. islam.museum, https://islam.museum/en/concept/al-taabbud/. CC BY-SA 4.0. Last updated 2026-10-23.

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Related

Command, prohibition and capacity

The duty of complying with prohibitions by avoidance, and with commands according to one's capacity; in Abu Hurayra's hadith 'what I forbid you, avoid, and what I command you, do of it what you can' — its occasion, per Ibn Rajab, being the questioner who asked when hajj was imposed 'every year?' until he said it three times and was told 'had I said yes it would have been obligatory and you could not have managed'; Ibn Rajab derives from it the prohibition of asking about what is not needed, of asking out of obstinacy, frivolity or mockery, of asking about what God has hidden from His servants, and of questions on the lawful and unlawful that might draw stricter rulings, noting that licence to ask was for bedouins and delegations, not the residents of Medina; and in Abu Sa'id al-Khudri's hadith — the thirty-fourth — the three grades of changing evil by hand, then tongue, then heart, according to capacity, that being the weakest of faith, corroborated by Ibn Masud's report that whoever struggles against the successors who say what they do not do with hand, tongue or heart is a believer, and beyond the heart there is not a mustard-seed of faith (pp. 218–222, 698–699).