CORRECT UNDERSTANDING
OF RELIGION
The commands of religion are similar in form, but they don’t apply to us in the same way. For example, the Quran commands: “Establish prayer” and also commands: “Give zakat.” On the surface, both are expressed as imperatives, yet our relationship to each is different. The obligation to pray is absolute; it applies to every believer at all times. However, the obligation to give zakat depends on possessing the minimum required wealth (nisaab). A person who does not have that amount is not required—neither to pay zakat nor to try to acquire wealth just to fulfill this duty.
The flaw in the ideology being discussed is that it fails to recognize the different relationships between Shariah (divine law) and mashru‘ lahu (the person for whom the law is legislated). It assumes a uniform relationship between us and all religious commandments, reducing all obligations to a single duty: to establish and practice Islam as a complete way of life. However, within the “Islamic way of life,” there are commands that are absolutely required and others that depend on specific circumstances. The obligation of any command applies to us only in the way it was originally intended. If the specific condition exists, then it is obligatory; if not, we are not obligated, nor should we try to put ourselves in circumstances that make it mandatory.
This is why, even though the list of religious duties covers every part of life, the way this thinking relates to those commands—and how it defines the Islamic mission—is not actually derived from any specific verse of the Quran. The information I’ve presented in the previous pages has already made this point clear.
Let me clarify how we should properly see our relationship to various religious commands:
From the Quran it is clear that the central thing God requires from His servants is worship:
“I created the jinn and humankind only so that they might worship Me.” (51:56)
This idea is mentioned multiple times throughout the Quran. For example:
“O people, worship your Lord.” (2:21)
“Worship your Lord until certainty comes to you.” (15:99)
“We sent no messenger before you without revealing to him that there is no god but Me, so worship Me.” (21:25)
These verses state that the very purpose of human creation and its primary responsibility is to worship God.
In these verses, the purpose of human creation and his responsibility is explained as worshiping God. The literal meaning of ‘ibadah is to bow down and humble oneself before another: asl al-‘ubudiyyah al-khudu’ wa-al-tadhallul (Lisan al-‘Arab, Vol. 3, p. 271). Likewise, asl al-‘ubudiyyah al-khudu’ wa-al-dhull (al-Sihah by al-Jawhari, Vol. 2, p. 503), that is, the essence of worship is submission and humility.
The literal sense of ‘ibadah is the same as its legal or religious sense. Abu Hayyan al-Andalusi wrote: al-‘ibadah: al-tadhallul, qalahu al-jumhur (Al-Bahr al-Muheet, vol. 1, p. 41). Worship is (defined as) humility; this was said by the majority of scholars.
For this reason, in the Quran the opposite of worship is expressed with the word istikbar (arrogance): inna alladhina yastakbiruna ‘an ‘ibadati sayadkhuluna jahannama dakhirin (40:60)—“Those who act arrogantly, turning away from My worship, will enter Hell humiliated.”
Here we cite the opinions of some scholars and commentators regarding worship:
‘Abdullah ibn ‘Abbas (RA): iyyaka na‘budu—ya‘ni iyyaka nuwahhidu wa-nakhafu wa-narju rabbana la ghayrak (Tafsir al-Tabari, Vol. 1, p. 157). Meaning: “We worship You”—that is, we affirm Your oneness, we fear only You, we place our hopes only in You. O Lord, in these matters we associate no one else with You.
Fakhr al-Deen al-Razi: al-‘ibadah ‘ibarah ‘ani al-fi‘l al-mushtamil ‘ala nihayat al-ta‘zim, wa-nihayat al-ta‘zim la taliqu illa biman yasduru ‘anhu nihayat al-in‘am (Tafsir al-Razi, Vol. 20, p. 321). Meaning: Worship is an act that embodies the utmost reverence, and such reverence is only appropriate for one from whom the utmost beneficence has come.
‘Ala’ al-Deen al-Baghdadi: al-‘ibadah aqsa ghayat al-khudu’ wa-al-tadhallul, wa-summiya al-‘abdu ‘abdan li-dhillatihi wa-inqiyadihi (Tafsir al-Khazin, Vol. 1, p. 20). Meaning: Worship represents the greatest level of submission and humility. A slave is called ‘abd because of their low status and full obedience.
Nizam al-Deen al-Qummi al-Nisaburi: inna al-‘ibadah ‘ibarah ‘an nihayat al-ta‘zim fa-la taliqu illa li-man sadara minhu ghayat al-in‘am wa-huwa Allah ta‘ala (Tafsir al-Nisaburi, Ghara’ib al-Quran, Vol. 1, p. 103). Meaning: Worship is the highest reverence, and it is fitting only for the One from whom the greatest blessings come—namely, God Almighty.
Qadi al-Baydawi: wa-al-‘ibadah aqsa ghayat al-khudu’ wa-al-tadhallul, wa-li-dhalika la tusta‘malu illa fi al-khudu’ li-llah ta‘ala (Tafsir al-Baydawi, Vol. 1, p. 29). Meaning: Worship is the highest form of submission and humility. Because of this, the term is used exclusively for submission to God.
Abu al-Su‘ud: al-‘ibadah aqsa ghayat al-tadhallul wa-al-khudu’ (Tafsir Abi al-Su‘ud, Vol. 1, p. 16). Meaning: Worship represents the ultimate level of humility and submission.
Alusi al-Baghdadi: al-‘ibadah a‘la maratib al-khudu’, wa-la yajuzu shar‘an wa-la ‘aqlan fi‘luha illa li-llah ta‘ala, li-annahu al-mustahiqqu li-dhalika li-kawnihi muwliyan li-a‘zam al-ni‘am mina al-hayat wa-al-wujud wa-tawabi‘ihima (Ruh al-Ma‘ani, Vol. 1, p. 89). Meaning: worship is the highest form of humility and submission, and it is not permissible—either in the Shariah or in reason—to direct it to anyone other than God, because as the greatest Benefactor, He alone truly deserves it.
Shaykh ‘Ali al-Maha‘imi: al-‘ibadah tadhallul li-ghayr ‘an ikhtiyar li-ghayat ta‘zimihi (Tafsir al-Maha‘imi, Vol. 1, p. 24). Meaning: Worship is to humble oneself by choice before another in order to honor him greatly.
Although the essential meaning of ‘ibadah is humility and submission, when used in relation to God it also includes love—for a believer’s humility before God cannot exist without it. Hence scholars often define Islamic worship as combining both.
Ibn Kathir writes: al-‘ibadah fi al-lughah min al-dhull, yuqal: tariq mu‘abbad, wa-ba‘ir mu‘abbad, ay mudhalla, wa-fi al-shar’ ‘ibarah ‘amma yajma‘u kamal al-mahabbah wa-al-khudu‘ wa-al-khawf (Tafsir Ibn Kathir, Vol. 1, p. 134). Meaning: The linguistic sense of ‘ibadah is lowliness. Thus one says tariq mu‘abbad (a road made smooth) or ba‘ir mu‘abbad (a tamed camel), both implying subjugation. In the Shariah, it refers to that which combines perfect love, humility, and fear.
Ibn Taymiyyah states: ‘wa-lafz al-‘ubudiyyah yatadamman kamal al-dhull wa-kamal al-hubb (al-Fatawa al-Kubra, Vol. 5, p. 196). Meaning: The word ‘ubudiyyah signifies both perfect humility and perfect love.
Ibn al-Qayyim writes: al-‘ibadah tajma‘u aslayn: ghayat al-hubb bi-ghayat al-dhull wa-al-khudu’ (Madarij al-Salikeen, Vol. 1, p. 115). Meaning: Worship consists of two elements: utmost love along with utmost humility and submission.
The core of worship is to completely humble oneself before God. This is the message the Quran conveys through words like khashyah (awe), tadarru’ (earnest supplication), ikhbat (devotion), inabah (turning back), khushu’ (humble submission), khudu’ (bowing low), and qunut (obedient devotion). To worship God means to surrender oneself fully before Him.
The One before whom this surrender occurs is not a tyrant or oppressor, but the most compassionate Being, whose blessings upon us are boundless. That is why this expression of humility naturally carries the essence of love. The relationship between the servant and God is one of profound love combined with deep humility. Even in those moments when the servant trembles in fear, when just the thought of God brings tears to the eyes, his innermost feelings remain wholeheartedly dedicated to Him. With ardent longing, he turns toward God, finding himself enveloped in the highest state of tender love—Those who believe love God most. (Quran, 2:165)
The humility before God is undoubtedly based on a deep fear of Him, but this fear isn’t like the reaction to something frightening. It is an emotion that can’t be easily summed up in a single word. It’s a mix of great hope and strong concern, where the believer can never decide which one comes first. It is a state of love and fear in which a person runs toward the very One they fear; from the One they feel could take away from them, they also hope to receive. It is a restlessness that is complete reassurance, and a reassurance that is complete restlessness.
This explanation shows that ‘ibadah (worship), in its true essence, is an inner, existential reality rather than an external act. In their ultimate experience, a human being is a living, conscious entity; therefore, the highest form of worship for humans must be an inner, existential reality, not just an external act. That is why the Quran presents taqwa (God-consciousness) as the ultimate result of worship: People, worship your Lord, who created you and those before you, so that you may become righteous. (Quran, 2:21)
In its outward form, worship is a life of taqwa, or God-consciousness. In its deeper essence, worship is a strong awareness of God and a close connection with Him, where the servant becomes so focused on their Lord that they feel a deep sense of divine presence.
“The essence of ihsan (excellence in worship) is expressed in the words of the Prophet as follows: “Worship Allah as though you see Him.” (Sahih al-Bukhari, Hadith No. 50)
According to this Prophetic teaching, the highest form of worship is when a person becomes so absorbed in the remembrance and awareness of God that they feel as if they are in His presence, as if they are seeing Him. This state of closeness is the ultimate level of worship. All acts of worship, known as qurbat (acts of closeness), manasik (rituals), or marasim al-‘ubudiyyah (rituals of servitude), are ways to attain this state and are expressions of that worship, as established by God Himself.
If a person claims to worship God without these manifestations, or outside of them, their claim is false, because true worship cannot exist within a person without them, for genuine worship cannot exist without them. Although the essence of a human being lies in a spirit that we cannot see, it is equally true that in this world, the existence of a human being cannot be conceived without the human body.
Although the word ‘ibadah (worship) broadly covers the entire Shariah—as everything a servant does to please God and follow His commands is driven by the spirit of servitude—‘ibadah specifically refers to the unique act that exists only between the servant and God. How a person behaves with other people is the outcome of worship, whereas the act between God and a human being is worship in itself. For example, when a person prays, they are directly engaged in worship, bowing in submission to God without any intermediary. On the other hand, in ethical behavior and social interactions, when a person follows God’s commands, they are fulfilling the duties that come with their servitude to others. These duties are obligatory just like specific acts of worship, but it’s important to understand the difference in nature between the two, as this distinction is essential for a proper understanding of religion. Requirements are always sought in relation to something else, whereas the true reality is sought in itself.
For example, if it is said that “being a Muslim requires a person to distribute inheritance according to God’s law,” it does not mean that everyone must actively seek to acquire property to fulfill the laws of inheritance. Instead, it means that if a Muslim inherits an estate, their faith and Islam require them to manage it according to those laws. This obligation depends on acquiring property and does not apply universally to everyone.
This understanding of worship clarifies that love and fear of God are not merely “motivations” in practical life; they are the true goals we are to achieve in this world. The essence of all actions and practices is to create in us the spiritual wealth that scholars describe as wusul ila Allah (attaining closeness to Allah) and ta‘alluq bi Allah (connection with Allah). In other words, the relationship between us and God is not just a theoretical mental concept (i.e., that performing certain acts will please God in the heavens), but a direct connection.
Outwardly, a servant’s actions may seem like obedience to commands, but deep down, their goal is to elevate themselves to a place where they can connect with God—where they can whisper to their Lord, cry, and plead before Him, and cling to Him with passionate devotion. This sense of placing oneself at the feet of one’s Lord is the highest truth of religion in this world. All commands and manners serve to guide the servant to this ultimate level. Whoever attains this connection with their Lord in this life will also find their Lord in the Hereafter, while those who miss it here will also be deprived of the blessing of meeting their Lord in the Hereafter.
Let there be no misunderstanding that I am endorsing the view held by certain schools of thought which claim that human perfection in this world lies in merging with God or achieving a direct vision of Him. Some have even idealized the event of the Mi‘raj (ascension of the Prophet) as a goal to strive for. These people are indeed under a significant misconception. They regard closeness to God as a literal, physical reality, whereas it is only a spiritual or sensory experience in this life. True closeness to God, to the extent possible for a servant, can only be achieved in the Hereafter. However, this closeness will be granted to those who have become acquainted with this state in this world. The difference between the two is that the closeness we experience in this world is sensory, whereas the closeness in the Hereafter will be a real, tangible experience.
From this perspective, defining the ultimate goal of the faithful as—“Our purpose is to establish the system of truth in the world”—is incorrect. While it contains some truth, it is an inaccurate representation because it suggests that the ultimate reality of faith is an external perception. In reality, the ultimate reality of faith is an inner realization. The highest achievement in this worldly life is to recognize God as our true Lord and to establish a sensory connection with Him. It is not necessarily about building a social structure or aiming to establish one. However, when circumstances require, believers must work toward such goals, though their importance is secondary rather than primary.
