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Worship in Judaism, Christianity, and Islam

Worship in Judaism, Christianity, and Islam


Dictionaries give the definitions of worship as 'The reverent love and devotion accorded a deity, an idol, or a sacred object' or 'The ceremonies, prayers, or other religious forms by which this love is expressed'. Worship, however, can be public as well as private. Major religions like Judaism, Christianity and Islam include both these aspects of worship.

Interior worship is to be differentiated from exterior worship (Oliphant, 2002). Interior worship is not manifested by external acts, but involves internal adoration; but when this inner sentiment is expressed by words or actions, prostration, genuflexion, some sign, or any other gesture, it becomes exterior worship (Oliphant, 2002). Again worship is private or public; the former, which may be an act of external worship, is performed unseen by men or seen by only a few; the second is official worship rendered by men assembled for a religious end and forming a religious society properly so called. But it is natural that men who believe in the same God and experience towards Him the same sentiments of adoration, gratitude, and love should assemble to praise and thank Him (Catholic Encyclopedia) (Oliphant, 2002).

Christianity follow both internal and external mode of worship. Christian worship is interior and exterior, public and private. According to few versus in Bible, worship should be interior, otherwise it would be mere comedy, a purely pharisaical worship such as Christ condemned when He told His disciples that they should worship in spirit and the truth (Sabatier, 1908, p. 5). But it should not be purely interior worship, as Sabatier, with certain Protestants and most Deists, maintains (Sabatier, 1908, p. 5); for man is not a pure spirit but composed of body and soul, and he should adore God not only in his soul but also in his body. This is the justification of all external manifestations of worship - genuflexion, kneeling, prostration, standing, the sign of the cross, the lifting-up or imposition of hands, jumping etc. Moreover, on the same principle it is clearly understood that, in offering homage to God man may have recourse to animate or inanimate creatures (sacrifice of animals, incense, lights, flowers, etc.) (Sabatier, 1908, p. 5). Neither is it difficult to prove that, since man is a social being, his worship should be public and in common with others. Worship in private or even individual worship in public, is not sufficient. Society as such should also deliver to God the honor due to Him (Sabatier, 1908, p. 5). Protestantism like some Protestants has come to the opinion that worship should be purely individual and private. Each man should make his worship, like his religion and his creed, in accord with the principles of free inquiry (Sabatier, 1905, p. 5). However, external mode of worship is becoming very popular with various Christian groups like Pentecostal groups.

However, for Islam, the term worship (Arabic, 'ibadah) does not merely signify the ritualistic activities such as prayer, fasting, charity, or pilgrimage (Morgan, 1987). It involves all the activities of a believer; in fact it stands for everything a Muslim (i.e. a person who submits peacefully to the Creator; a genuine believer in Islam) believes, says or does (Brown, 2003). When a Muslim believer does all the activities of his life for the pleasure of their God then all his deeds become 'ibadah or worship. Naturally, this includes his ritualistic worship such as prayer and fasting (Morgan, 1987). Islam demands a person to submit himself wholeheartedly and completely to God, as God commands in the Holy Scripture, "Truly, my prayer and my service of sacrifice, my life and my death, are [all] for God, the Cherisher of the Worlds." (Al-An'am 6:162). Submitting all the areas of one's activity to God, leaving nothing to the interest of anyone else is in fact Islam (Morgan, 1987). God says what means, "Have We not made for him a pair of eyes? And a tongue, and a pair of lips? And shown him the two ways?" (Al-Balad 90:8-10) God says in the Qur'an what means, "It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and give zakah (obligatory charity); to fulfill the contracts which you have made; and to be firm and patient in pain [or suffering] and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing." (Al-Baqarah 2:177) This shows that if rituals do not have any influence on day-to-day life, they then would have no value. Similarly, when daily duties are carried out with sincerity and faith expecting God's reward, they become important acts of worship (Brown, 2003). The five daily ritual prayers in Islam that are called salah are a form of worship that is mostly performed in congregation in the mosque (Morgan, 1987). Optionally, prayers can be done alone or in the privacy of one's home. The weekly congregational prayer called Jumu`ah is performed in the mosque on Fridays (Brown, 2003). Jumu`ah is a public act of worship. Obligatory fasting during the month of Ramadan, paying "blank" zakah, the pilgrimage known as "blank" Hajj all include 'Worship' (Morgan, 1987). Worship in Islam, whether ritual or non-ritual, public or private, trains the individual to lead a life in perfect obedience and submission to his Creator, thereby wiping out all evil from his life and enabling him to lead a life fully dedicated to the service of God (Brown, 2003).

Judaism also includes both private and public forms of worship. However, public mode of worship is more important in Judaism. Recitation of prayers is the main characteristic of Jewish worship ("Judaism." Encyclopædia Britannica, 2005). These prayers, often with instructions and commentary, are found in the siddur, the traditional Jewish prayer book. Observant Jews are expected to recite three prayers daily and more on the Sabbath and Jewish holidays (Robinson, 2000). While solitary prayer is valid, attending synagogue to pray with a minyan (quorum of 10 adult males) is considered ideal. Jewish worship also includes standing (parts of the services are recited standing), bowing (done at certain points in the services) and several other formalities (Robinson, 2000). Even visitors are supposed to stand and bow in the congregation. They do have Shacharit: Morning Prayers, Mincha: Afternoon Prayers, Ma'ariv (or Arvit): Evening Prayers, Friday Night Services, Saturday Morning Services and several other services that are supposed to be performed without fail. Majority of them are performed publicly (Robinson, 2000). They have numerous ceremonies in their worship. A distinction is made between individual prayer and communal prayer in a minyan (quorum). Communal prayer is generally preferable, as it includes components that can not be performed without a quorum (Robinson, 2000). Most of the Jewish liturgy is sung or chanted with traditional melody or trope (Nigun). Depending upon the size and platform, many synagogues designate or employ a professional or lay hazzan (cantor) for the purpose of leading the congregation in prayer ("Jewish services." Wikipedia)






Works Cited
Daniel W. Brown, A New Introduction to Islam, Blackwell Publishing, 2003.
George Robinson, Essential Judaism, Pocket Books, 2000, pp. 7-54.
Hughes Oliphant, Worship: Reformed According to Scripture
Old Westminster John Knox Press, 2002. (Oliphant, 2002)
"Jewish services." Wikipedia, the free encyclopedia. Available at < HYPERLINK "http://en.wikipedia.org/wiki/Jewish_services" \l "Shabbat_services" http://en.wikipedia.org/wiki/Jewish_services#Shabbat_services>
"Judaism." Encyclopædia Britannica. Encyclopædia Britannica Premium Service, 2005. Encyclopædia Britannica 
Kenneth W. Morgan, Islam the Straight Path: Islam interpreted by Muslims, Motilal Banarsidass Publ., 1987.
Sabatier, Esquisse d'une philosophie de la religion, 1908, p. 5.
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