Xuddi boshqa ikki asosiy atama singari, ’ibadah atamasining ham bir-biri bilan bog‘liq bo‘lgan bir necha xil ma’nosi bor. Ildiz so‘z ’abd dan kelib chiqadigan asosiy tushuncha shundan iboratki: • Boshqa birovni o‘zidan ustun deb, unga hukmronlik yoki rububiyat huquqi berilganini tan olish va shu orqali o‘z erkinligi va mustaqilligidan lutf uchun voz kechish.

Like the other two basic terms already dealt with, the term ’ibadah too has several different meanings, though all related to each other. The basic concept implied by the root word, ’abd, is that • Of acknowledging someone other than oneself as holding supremacy or enjoying over lordship and of abdicating one’s freedom and independence in big favour.

• Uning ustidan har qanday qarshilik qilishdan yoki unga itoatsizlik qilishdan voz kechish.

• Of relinquishing any resistance to or disobedience of him.

Uning hokimiyatiga to'liq bo'ysunish haqida.

• Of surrendering oneself totally to his authority.

Qullik yoki bandalik ham shunga o'xshash holatga teng bo'lgani uchun, har bir arabning ongiga bu so'z birinchi bo'lib aynan shu omil, ya'ni qullik yoki bandalik tushunchasini keltiradi.

Since slavery or bondage too are tantamount to similar status, the first sense the word conveys to the mind of any Arab is of this very factor, namely, slavery or bondage.

Shuningdek, qul (quldan) ning asosiy vazifasi o'z xo'jayiniga itoat etish va uning istaklarini bajarish bo'lgani uchun, bu so'z bo'ysunish va itoatkorlik ma'nosini ham o'z ichiga oladi.

Also, since the primary role of a slave is to obey his master and carry out his wishes, the word also carries the sense of submission and obedience.

Keyin, qul o'z xo'jayinining irodasiga faqat jismonan bo'ysunibgina qolmay, balki ruhan ham uning hukmronligini qabul qiladi. Agar u shu bilan birga xo'jayinining mehr-shafqati va inoyatlari uchun minnatdorlik his qilsa, xo'jayinini ulug'lashga va unga hurmat hamda ehtirom bildirishga o'z-o'zidan intiladi. U chuqur bog'liqligini ko'rsatish uchun o'z majburiyatini ko'p usullarda ifoda etadi va namoyon qiladi, ba'zan deyarli ibodat darajasiga yetadigan tarzda. Albatta, bu faqat jismoniy qullikdan tashqari ruhiy bog'liqlik ham mavjud bo'lgandagina yuzaga keladi.

Next, a slave not only submits himself to the will of his master physically, but mentally too he accepts his supremacy, and if he at the same time has feelings of gratitude for his kindnesses and favours, he is inclined spontaneously to go out of his way in extolling the master and in showing respect and regard for him. He expresses and demonstrates his obligation in many ways to show his deep attachment, in a manner amounting almost to worship although, obviously, this comes into play only when, in addition to physical bondage, there is mental attachment too.

Bu so'zning yoki uning hosilalarining yana ikki ma'noda qo'llanilishi ham bor, lekin ular ikkilamchi bo'lgani uchun hozirgi bosqichda ularni batafsil ko'rib chiqish shart emas.

There are two other senses also in which the word or its derivatives are employed, but they are secondary, and hence it is not necessary to go into them at this stage.

Qur'onni o'rganish shuni ko'rsatadiki, bu so'z yuqorida tushuntirilgan uch ma'noning hammasida to'liq ishlatilgan, faqat ba'zan birinchi va ikkinchi ma'no birga nazarda tutilgan, ba'zan faqat ikkinchisi, boshqa joylarda faqat uchinchisi, yana boshqa joylarda esa uchala ma'no ham nazarda tutilgan.

On studying the Qur'ān we find that, the word is used wholly in the three senses explained above, except that on occasion both the first and the second senses are implied, on others the second only, on still others the third only and, in yet other places, all the three.

Quyidagi misollar birinchi va ikkinchi ma'nolarda qo'llanishini ko'rsatadi:

Here are examples of use in the first and second senses:

Keyin Biz Muso va uning akasi Horunni aniq dalillar bilan Fir'avn va uning ashrofiga yubordik, lekin ular hokimiyatdan tug'ilgan kibr tufayli ularni mensimadilar. «Biz o'zimizga o'xshagan ikki oddiy insonga, ustiga-ustak, bizning qullarimiz bo'lgan qavmga ishonishimiz kerakmi?» dedilar. (al-Mu'minun 23:45-47)

(i) Then We sent Musa and his brother Haroon, with clear proofs of their Prophethood to the Pharaoh and his nobles, but they treated them with disdain because of haughtiness born of power. ‘Should we,’ they said, ‘believe in two mere humans like ourselves, and that too of a nation which is in bondage to us?’ (al-Mu’minoon 23:45-47)

Fir'avn Muso'ga uni yoshligidan tarbiyalab, o'stirganini eslatdi. (Shunda) Muso shunday javob berdi: «Siz meni eslatayotgan bu minnat, Bani Isroilni o'z qullaringizga aylantirganingiz tufayli sodir bo'lgan emasmi? (Agar shunday qilmaganingizda, men sizning uyingizga kelib tushmagan bo'lardim)».

(ii) And the Pharaoh reminded Musa of having reared him from his childhood, (to which Musa replied):‘as for the obligation you remind me of, is it not a fact that happened only because you had made the Bani Israel your slaves (but for which fact I may never have come into your household)?”’(ash-Shu’araa’ 26:23)

Ushbu ikki oyatda qo‘llangan ’aabidoon va ’abbadta so‘zlari mos ravishda qullik, bo‘ysunish va itoatkorlikni anglatadi. Fir’avn birinchi so‘zni Hazrat Muso va Hazrat Horun qavmi haqida ishlatganda, uning nazarda tutgani shu ediki, Bani Isroil misrliklarning qulligida va ularga to‘liq bo‘ysunuvchi edi. Hazrat Muso (alayhissalom) Fir’avnga javoban ikkinchi so‘zni ishlatganda esa, uning nazarda tutgani shu ediki, Fir’avn Bani Isroilni qulga aylantirgan va ularni o‘z buyruqlarini bajarishga majbur qilgan edi.

The words ’aabidoon and ’abbadta employed respectively in the two verses imply bondage, submission, and obedience. When the Pharaoh used the first word in respect of Hazrat Musa and Hazrat Haroon’s nation, what he meant was that the Bani Israel were in bondage to the Egyptians and fully subservient to them. And, when Hazrat Musa (on whom be peace), used the second word in reply to the Pharaoh, he meant that the latter had enslaved the Bani Israel and made them do his bidding.