In Islam: Worship is a Multifaceted Concept:

In the context of my research, worship signifies a sacred act performed to glorify God (Allah almighty) and Islamic rituals with the intention known in Islam as ‘Niyyah’. ‘Niyyah’ is the intention or purpose behind an action; in the context of worship, it is the conscious decision to perform an act for the sake of Allah. The act inherently carries spiritual weight and is viewed as a direct communication channel with Allah Almighty.

Islam defines worship, or ‘Ibadah’, as a comprehensive term that extends beyond the traditional acts of prayer, fasting, and almsgiving. It encompasses any action or deed done with the intention to please Allah Almighty, following Islam’s teachings. As al-Jawhari and others in the Al-Mu’jam al-Jame dictionary state, Worship comprises everything Allah loves and is pleased with, visible or hidden, from sayings and deeds. These actions can range from a simple prayer to a detailed ceremony, executed individually or collectively, informally or formally. The fundamental purpose of worship is to honour Allah Almighty.

What Is Considered Worship in Islam?

– The Five Pillars of Islam are the foundation of a Muslim’s faith and practice. They include ‘Shahada’: the declaration of faith, ‘Salah’: the five daily prayers, ‘Zakat’: the giving of alms to the needy, ‘Sawm’: fasting during the month of Ramadan, and ‘Hajj’: the pilgrimage to Mecca at least once in a lifetime if one is able.
– ‘Ikhlas’: The oneness of God and sincerity to Him.
– ‘Dhikr’: Remembrance of Allah through the recitation of His names, phrases like ‘SubhanAllah’: Glory be to Allah, ‘Alhamdulillah’: Praise be to Allah, and ‘Allahu Akbar’: Allah is the Greatest, or through meditation and contemplation.
– Quranic Recitation and Study: Engaging with the Quran through reading, recitation, and seeking to understand its meanings.
– ‘Du’a’: Supplications involve praying to Allah and asking for His assistance, forgiveness, and guidance.
– Seeking Knowledge: Knowledge that brings a person closer to Allah.
– Reflection and Meditation: Contemplating Allah’s creation and recognising His signs in the universe.
– Halal Livelihood: Earning a living through permissible means and being just in one’s business dealings.
– Family Stewardship: caring for all family members, raising children with Islamic values, spending on wife and kids.
– Social Responsibilities: Islamic brotherhood, maintaining kinship ties, contributing to the community’s welfare, and strongly communicating with the community.
– Acts of Righteousness: Any good deed done for the sake of Allah, such as helping others, being honest, showing kindness, observing good manners, and upholding justice.
– Personal Development: Striving to improve character, patience, and anger control.

Types Of Worship in Islam:

1. Heartfelt Worship
2. Physical Worship.
3. Financial Worship.
4. Combined Financial and Physical Worship.

What Is Considered Tawaf in Islam?

Tawaf, a unique form of circumambulation, is an act of worship performed exclusively around the Kaaba in the Holy Mosque of Makkah. It is a ritualistic act of worship that requires participants to complete a circular path around the Kaaba at least seven times, typically once in a lifetime. It is an orbital motion moving forward and simultaneously being pulled by the gravity of the Kaaba. The act of Tawaf is not merely a physical act; it is a deeply spiritual and symbolic one, implying that hearts and spirits move around the love of Allah. Tawaf signifies Allah’s unity, oneness, transcendence, and the equality of Muslims regardless of their social or cultural differences. Through the repeated and focused movement of Tawaf, Muslims strive to detach themselves from worldly distractions and immerse themselves in Allah’s presence. In addition, as known, Bait-AlMamur is the heavenly counterpart of the holy mosque in Makkah; angels walk around Allah’s Throne above on the upper sky like Pilgrims on earth.

Tawaf is one of the pillars of the ‘Hajj’: pilgrimage rituals at a specific time each year. However, it can be done as a separate worship at any time of the year. In Islamic jurisprudence, the physical act of performing Tawaf around the Kaaba is a specific form of worship with defined spatial parameters and conditions, so it is not a space of freedom but not creativity. This space of freedom within the act of Tawaf demonstrates the inclusivity and flexibility of the faith, accommodating and considering the needs and circumstances of its followers. It makes Islam a faith not just for a specific group of people but for all of humanity. While the act of Tawaf is prescribed with specific parameters, there is a degree of flexibility within these boundaries. The Proximity to the Kaaba is due to the pilgrim’s ability; Tawaf can be performed at a distance or close to the Kaaba. The time taken to perform is not fixed; it depends on the crowd, the pilgrim’s physical ability, and their personal pace. Continuity of Tawaf is also a choice; it is preferred that Tawaf performs the seven circuits without interruption. However, if there is a valid reason, pilgrims may pause and then resume where they left off. In addition, there is no limit to the number of Tawafs a pilgrim can perform during their stay in Makkah or their entire life. This offers a degree of freedom for individuals to engage in this act of worship as much as they desire or are able to.

As with all worship, there are numerous spiritual rewards associated with Tawaf. However, the intention behind the action plays a significant role in earning rewards. Intentions judge actions, and a good deed performed with the sincere intention to please Allah carries more weight and is more rewardable than an action done for other reasons. The concept of reward, or “Ajer” in Arabic, refers to the spiritual reward a believer receives from Allah for performing good deeds, worship, and fulfilling obligations. These rewards are believed to increase a person’s rank in the Hereafter and can lead to eternal bliss in Paradise. The promise of “Ajer” motivates Muslims to perform good deeds, adhere to Islamic teachings, avoid sinful behaviour, and encourage a moral and ethical lifestyle. It is viewed as compensation for the struggles, sacrifices, and hardships that a person endures in the path of righteousness. It is a reassurance that no effort or suffering goes unnoticed or unrewarded by Allah but infinite mercy and generosity.

Indeed, the concept of worship in Islam is all-encompassing and offers various ways to receive divine rewards. One way for those who, due to disability, health issues, financial constraints, or other reasons, may not be able to participate in the Tawaf is Ishraq prayer, which equals Tawaf in terms of its rewards and its ‘Ajer’. The Ishraq prayer is a voluntary prayer performed approximately 10-15 minutes after sunrise. As narrated by Tirmidhi, Prophet Muhammad (peace be upon him) said, “Whoever prays ‘Fajr’ in the congregation, then sits remembering Allah until the sun rises, then prays two Rak’ahs, will have a reward like that of Hajj and Umrah,” further emphasising, “In full, in full, in full.” However, the Ishraq prayer does not replace the spiritual significance and unique rewards of the Tawaf; it opens a path of worship that brings immense rewards and can be performed by all Muslims, regardless of physical ability or geographical location.

The rewards associated with performing Tawaf are contingent upon physically completing the circumambulation around the Kaaba seven times. However, the concept of Virtual and Metaverse Tawaf, as an act of guiding or engaging with a digital simulation of the Tawaf experience, is an innovative concept that raises numerous theological and jurisprudential questions. From an Islamic jurisprudence, a virtual Tawaf would not replace the physical Tawaf regarding spiritual rewards since physical presence and action are required. However, the concept of virtual Tawaf could be considered a form of remembrance or meditation on the acts of worship. It may serve as an educational tool, a means of spiritual connection for those unable to perform the pilgrimage, or an artistic expression that inspires contemplation and reverence for the rituals of Hajj and Umrah. It can be considered worship because it glorifies Islamic rituals but cannot be validated and authenticated as religious Tawaf within an actual domain. This could offer insightful reflections on the evolving relationship between technology and spirituality, challenge traditional notions of worship and prompt a re-evaluation of how faith is expressed and experienced in a digital age.

For Me:

What Is Considered Worship in My Research?

Therefore, the critical aspect that turns any permissible act into an act of worship is the intention (Niyyah) behind it. If the intention is to seek Allah’s pleasure and follow His commandments, the act is elevated to worship. This intentionality can potentially make my generative art and research a form of worship. It is a heartfelt worship (emotional and spiritual engagement) and physical worship (the act of creating art). I am not claiming that my art can be considered as physical Tawaf itself, but it is a form of meditation and reflection on the acts of worship, the nature of pilgrimage, and the attributes of Allah. It is a contemporary form of worship that underscores the importance of intention and the broader understanding of worship within the Islamic context, which can include creative acts that honour, venerate and revere Allah Almighty.

As I delve deeper into my practice, I’m constantly seeking ways to ensure that my generative art serves as a form of worship within the Islamic context. I start each project with a clear “Niyyah”, an intention to seek closeness to Allah and reflect on Tawaf’s spiritual experience. I use my art as a means of contemplation and reflection, Tafakur’, encouraging viewers to engage in a meditative state that resonates with the essence of Tawaf. By integrating elements of “Dhikr” into my work, I’m inviting a remembrance of Allah that transcends traditional forms of worship. I approach my artmaking with sincerity, “Ikhlas”, creating for the sake of Allah alone. I am not only an artist but also an ambassador of Islam, using my art to share the beauty and significance of Tawaf with a broader audience. In doing so, I adhere to Islamic ethics, ensuring my practice reflects my values. Through innovation, balanced with a deep respect for Islamic principles, I’m contributing to the dialogue on contemporary forms of worship. My ultimate goal is to forge a spiritual connection through my work, offering a new medium for expressing the timeless act of Tawaf and, in doing so, benefit the community by providing shared spiritual experiences.

I am conscious of the role “Dawah” plays. I strive to introduce viewers to the tenets of Islam, embedding educational narratives that shed light on the ritual of Tawaf. I carefully choose visual symbols and incorporate inspirational quotes from Islamic teachings that resonate with my artwork’s themes. Creating reflective spaces within my art practice allows viewers to contemplate and learn about Islam in a serene and inviting atmosphere. I intend not to proselytise but to create a catalyst for conversation, spiritual exploration, and religious dialogue. By focusing on universal themes, such as unity and peace, I aim to create a relatable bridge for viewers to connect with Islamic concepts. I design interactive elements within my art, inviting participation and reflection. I am also keen on facilitating cultural exchange, using my art as a platform for dialogue and understanding. Collaborations with other artists, including those from different faith backgrounds, are something I actively pursue, as these partnerships can open doors to meaningful conversations about spirituality and technology.

Through my generative art, I hope to contribute to a more nuanced appreciation of Islamic worship practices and the rich tapestry of spiritual life. To do so, I will examine the possibility of coding faith and considering it as devotional practice or worship. Coding faith is a metaphorical term that I use to describe incorporating my religious or spiritual beliefs, values, or principles into my practice of coding or programming. I have developed a generative art practice informed by Tawaf’s intentional and implicational meaning. My personal experiences, beliefs, practices, and cultural background become the primary data for analysis. This contributes to understanding the potential of considering generative art as a means of worship and exploring the intersection between personal and collective experiences and identities. Practising generative art to express Tawaf can enrich the discourse on its capacity to represent and facilitate spiritual experiences. To navigate these complex questions and to ensure that my work aligns with the values and practices of Islamic worship, I will engage with religious scholars and the wider Muslim community to receive their interactions and interpretations.

Art Might Be Worship, But Worship Is Not Art:

Although art and worship hold significant positions in human culture and history, they serve different purposes and should not be conflated. Both worship and art can express deep beliefs, values, and emotions and have the potential to deeply impact the individual, whether it’s through spiritual upliftment or emotional resonance, and can transcend the immediate and the mundane, offering viewers a contemplative experience that elevates the spirit. However, I recognise profound differences and intriguing similarities as I contemplate the relationship between art and worship, particularly within my generative art practice context. Art is a form of creative expression of human life, while worship is a committed expression of devotion to the divine. Art challenges societal norms and values freedom of expression and may not adhere to a predefined set of rules or patterns, while worship must follow prescribed specific actions and guidance structures. Worship, especially rituals like Tawaf, is typically a communal act shared among believers, reinforcing collective identity and unity, while Art can be both a solitary and a communal activity, depending on the context. It often starts as a personal endeavour of the artist and can extend to encompass audience engagement.

Where Art Meets Worship in My Practice?

Art is inherently a creative endeavour, a domain where freedom, innovation, personal expression, and exploration are allowed and encouraged, while the room for personal creativity in the physical enactment of worship is limited because the focus is on fulfilling the worship as taught by the Prophet Muhammad (peace be upon him). However, while the physical acts of worship are not the place for personal creativity in terms of altering the prescribed forms, the expression of the inner states experienced during worship can be creative. The feelings of spirituality, devotion, and connection with Allah can inspire artistic expression that is richly creative. In my generative art practice that represents Tawaf, while I respect the consistency of the worship ritual, I channel the creative aspect into how I interpret and represent these experiences through my work. Furthermore, there is a form of creativity within the bounds of worship regarding how one approaches the intention, depth, and personal reflections surrounding the acts. This internal dimension offers a space where the heart and soul can engage creatively with the divine, which can be reflected in various art forms.

I explore these differences and similarities in my research and practice, seeking ways to act worship when practising art. Generative art offers a unique space where the spiritual essence of worship can be represented and experienced in new and profound ways with its capacity for complexity and depth,

For audience/ visitors/ viewers:

The perception of my art project as a form of worship will largely depend on individual viewers’ cultural, religious, and personal perspectives. However, art is a subjective personal experience and open to interpretation; each viewer will bring their own understanding and interpretation. The beauty of art lies in this diversity of experiences and perspectives; different viewers may have different reactions and perceptions of Muslims and Non-Muslims as follows.

For Muslims:

– Viewing my art can be considered worship in many ways:
– Reflection and meditation on any symbolism in my art prompt viewers to think about the meaning and significance of Islam. This could lead to deeper spiritual contemplation and connection with Allah Almighty
– Seeking Knowledge about Islam, Tawaf, generative art, spirituality and technology.
– Halal Livelihood by choosing the more appropriate type of art which does not conflict with Islamic regulations but also serves it.
– Spiritual Connection serves as a visual reminder of Islam’s spiritual journey and faith commitment. It invokes memories of Hajj or Umrah or aspirations to perform these pilgrimages in the future.
– Art as Da’wah: an invitation to understand Islam by conveying the beauty and depth of Islamic principles and practices. This could reinforce the faith of Muslim viewers and inspire them to share these teachings with others.

For non-Muslims:

If a non-Muslim viewer appreciates, enjoys, or learns from my art project, these could be seen as positive, valuable experiences. Still, they would not be considered acts of Islamic worship per se because Islamic worship is specific in its intention (worshipping Allah) and action (following Islamic teachings). However, the broader concept of ‘worship’ outside the Islamic context can sometimes be understood more generally as showing reverence or admiration for something. In this wider sense, a person might be said to ‘worship’ art or adore beauty by profoundly appreciating it. But it’s important to note that this differs significantly from the Islamic worship concept. Non-Muslims perceiving my art can be considered as:

– Artistic Appreciation of art visually and conceptually.
– Cross-Cultural Dialogue, understanding, Reflection and reinterpretation.
– Interfaith Dialogue is a platform to encourage dialogue and exchange between different religions.
– Educational components of Tawaf and other Islamic practices.
– Appreciation of cultural and religious diversity to understand different perspectives and to increase cultural sensitivity and respect.
– Highlighting universality includes exploring identity, the complex interplay of tradition and innovation, spirituality and technology, the quest for spirituality, the expression of devotion, peace, diversity and other universal human Experiences.