(Mohammad Masood Ahmed (2025), Would You Like To Know Something About Islam, Second Edition, Crescent Books Inc., New York, USA. Pg. 137-148)

Human are created with an innate desire to worship, making them naturally inclined to seek a higher authority whom they can worship. This inherent desire and natural urge to worship a higher authority compel individuals to inquire about and understand who that being might be or actually is. The higher authority that people, whether individually or collectively, choose to worship provides some degree of mental and/or physical satisfaction, partially fulfilling that intrinsic desire. Nevertheless, we often distract ourselves with other personal needs and wants, frequently suppressing this innate longing to worship. In our quest, we often struggle to seek and comprehend who this higher being is or should be and how we can genuinely worship to satisfy this inner longing.

We aim not only to fulfill our need for worship but also to please a Higher Being. Through this worship, we try to establish a connection to receive protection, assistance, favor, and security. If we fail to recognize the higher being from whom these blessings flow, our worship may become misguided, unproductive, and ultimately unsatisfying. Thus, it is essential to first comprehend who this higher being is.

As time passed and human knowledge advanced, individuals have come to recognize and believe in a singular Creator who is the All-Controlling, Almighty, and All-Powerful. Our collective understanding and reasoning have guided us to realize that there exists, and indeed can only be, one Supreme Being.

Whether we practice religion or not, we believe in an Almighty Lord, whom some call God and others call Allah. Religion strengthens our belief in Him and provides direction, a path to reach Him. Muslims believe in one Lord, Allah, while others refer to Him by different names. Regardless of the terminology, since we acknowledge one Lord, the subsequent questions arise: how should we worship Him, fulfill our innate desire, and obtain His pleasure? Who determines the process of worship? How can we deepen our relationship with Him?

Honestly, if we fail to grasp what delights or annoys others, building strong relationships with friends, family, and colleagues becomes challenging. Likewise, if we are unaware of what pleases Allah/God, how can we seek to gain His favor and avoid His displeasure? Therefore, to ensure the satisfaction of others, it is vital to discover, comprehend, and confirm their preferences before jumping to conclusions ourselves.

Every religion features a variety of practices and rituals for its followers, enabling them to fulfill their inner desires and connect with the one true Lord. It establishes guidelines, specific times, and sacred spaces for adherents, who gradually align with its principles and objectives. Some derive fulfillment from these practices and maintain their observance, while others do not see a reason to continue their rituals.

Currently, many religions are primarily reduced to rituals and are largely practiced in places of worship. Numerous people regard religion as just another aspect of life, one that exerts little influence on their everyday secular activities. Adherents often conform to societal norms, believing that religion does not affect them. This perception may stem from the lack of practical guidelines offered by the religion for secular issues or a lack of awareness of its teachings. Alternatively, some simply prefer that religion remain separate from their secular lives. Religion holds a minimal significance for these individuals and is often only acknowledged during special occasions or religious observances. Consequently, the gap between religious and secular life remains notably significant.

However, Islam encompasses a complete way of life, offering guidance for every aspect, and cannot be restricted to just a place of worship. It does not permit followers to stray outside its teachings or congregate solely in places of worship. Islam provides for and governs the entire life of its followers, from the cradle to the grave, spiritually speaking, from the womb to the tomb, and even beyond. Consequently, Islam represents more than a religion; it is a din (complete way of life) ordained by Allah. Worship in Islam is not limited to a masjid (place of worship) or specific times, days, or occasions. Instead, it plays a significant role in a Muslim's life and carries a broader meaning.

As Islamic acts and all aspects of worship are divinely revealed, not man-made and prescribed by the Almighty Himself, they completely fulfill our innate desires. By adhering to each commandment and fulfilling every duty, Muslims experience peace, harmony, and satisfaction. This practice fosters a deep connection with Allah. Therefore, Muslims seek to please the Lord not through their own interpretations, but by following the divine guidelines established by the Almighty. In doing so, they earn Allah’s pleasure, enjoy a fulfilling life on Earth, and ultimately succeed in the Hereafter.

In Islam, every rule and action is linked to the ultimate purpose of human life: seeking Allah’s pleasure and preparing for the Hereafter. The concept of worship and its requirements embrace the entirety of human existence. Whether an action is religious or secular, obligatory or voluntary, related to the divine or His creations, physical or mental, moral or commercial, when Muslims engage in any of these with the sincere intent to seek Allah’s pleasure, it is considered worship. The good intentions of Muslims turn their deeds into continuous worship, and for all they do, they are rewarded by Allah.

As previously stated, Allah reveals in the Holy Quran:

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ 56¹

And I did not create jinn and man, but to worship Me.

This Holy Verse reveals that the purpose of our lives is to worship Allah. If we define worship in the conventional sense as occurring solely within a designated place of worship, could we just spend our whole lives in there, worshiping, if that is indeed the essence of life? Who would handle all the other necessary daily tasks of our lives? Clearly, Allah must have intended worship of Him to encompass a broader meaning, allowing us to carry out other essential activities and seek Allah’s pleasure through them. This is precisely the wider meaning of worship in Islam, for which Allah created us. Islam elevates every human action into an act of worship, provided it aligns with Islamic teachings and principles.

In the Qur’an, humans are referred to as ‘abd, while Allah is recognized as our Ma‘bud. The term ‘abd translates to slave, and Ma‘bud signifies what this ‘abd worships. Therefore, the bond between humans and Allah resembles that of a master and slave. Acknowledging Allah as our Master compels us to respect this relationship, ensuring we do not step beyond its limits or sever it in any way. Understanding the connection between ‘abd and Ma‘bud is vital, emphasizing that Allah is our Master and we are His slaves. By diligently fulfilling all obligations He has outlined, we preserve this bond. Our love, loyalty, and good deeds, in addition to our necessary duties, help us enhance our relationship with Him.

We must demonstrate our relationship with Him by overcoming all forces of evil, both internally (nafs, meaning one’s base self, and Satan) and externally (the material world), particularly when our faith faces challenges. We should never overstep the boundaries of this relationship by disobeying His commandments, violating the contract of ‘abd and Ma‘bud, neglecting our responsibilities towards Him, infringing upon the rights of others, causing them harm, exceeding the limits set by Him, or disregarding the conduct rules outlined by the Holy Prophet in any manner.

In essence, all mental and physical efforts we exert to stay within the bounds of the relationship between ‘abd and Ma‘bud are viewed by Islam as acts of worshiping Allah and are rewarded as such. Upholding the rights of Allah alongside those of our fellow humans is part of the overarching concept of worship in Islam. Allah considers every human action to be worship when performed with the intention of pleasing Him, be it an act of direct worship or something done for His creatures. Where else can we find such a generous and merciful Lord? Allah embraces our positive interactions and the good we do for others as forms of worship towards Him and rewards us for these deeds. Even the direct acts of worship undertaken to fulfill His rights do not serve Him; instead, they benefit our own selves—our bodies, minds, and souls. He rewards these actions merely because we have adhered to His commandments with the intention to please Him and nurture the relationship between ‘abd and Ma’bud.

Islam imposes two types of responsibilities on its adherents, guiding them toward their greater purpose. Muslims are expected to honor Huquq Allah (the rights of Allah) and Huquq al-Ibad (the rights of people). They must adhere to these duties to attain the pleasure of Allah and ultimately succeed. Consequently, fulfilling these rights and undertaking all related responsibilities embodies the broader meaning of worship in Islam.

Rights and Duties

Islam does not emphasize demanding right any more than it demands and prepares its adherents to fulfill their duties. There is a great difference in the outcomes for demanding rights and the demand for performing duties. The demand to perform duties creates a different kind of society, where its social and moral outlook, as well as the mentality of citizens, are uniquely different.

By instilling a sense of duty, Islam aims to make its followers sincere and responsible. In contrast, a feeling of entitlement may lead to demanding behavior and potential dissatisfaction. Islam encourages prioritizing the fulfillment of duties and promotes contentment and patience. Only secondarily does Islam permit individuals to seek their rights, particularly when those rights are willfully denied. This does not imply that people should become passive or refrain from asserting their rights. In fact, it highlights that Islam places greater emphasis on fulfilling duties rather than demanding rights. Indeed, as individuals meet their obligations to others, everyone receives what is rightfully theirs. Nevertheless, Islam provides all the necessary means to claim one’s rights and resist oppressors and their oppression.

When every member of a Muslim community willingly fulfills their duties to Allah and to others, the government’s role is limited. However, if rights are only achieved through constant demands, the government must act as a comprehensive overseer to ensure respect for individuals' rights. In Islam, the act of fulfilling others' rights with the intention of pleasing Allah turns every action into a good deed, whereas fulfilling these rights grudgingly lacks the quality associated with truly successful individuals. Thus, Islam prioritizes the fulfillment of duties over the demand for rights.

Islam encourages its followers to remain ever mindful of Judgment Day, when Allah will deliver His justice based on individuals’ actions. The more willingly and humbly we perform our duties, the greater the love and harmony that develop in society, leading to more peace and happiness. In contrast, consistently and selfishly demanding rights, even if lawfully, gradually fosters arrogance, unhappiness, and self-centeredness, distancing individuals from others and increasing the likelihood of loneliness and depression. Thus, one may experience loneliness even in a crowd of millions. The law is cold, while love is warm. Relationships rooted in love are everlasting and abundantly fruitful.

Everyone is expected to fulfill their prescribed duties towards one another, taking into account individual circumstances, capacities, and capabilities. On Judgment Day, Allah will not hold anyone accountable beyond their abilities. No one will be responsible for others or answer for them unless their responsibilities overlap. The Quran reveals:

لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ... 286²

Allah does not burden any soul with more than it can bear…

Rights of Allah

The rights of Allah include, but are not limited to, the following. We must:

• Have unshakeable faith, recognize tawhid (the Oneness of Allah), and never commit shirk (polytheism)
• Recognize Allah as the Lord and recognize all of His attributes
• Worship no one but Allah
• Submit our will to the will of Allah
• Fear Allah’s wrath
• Glorify Allah’s majesty and sublimity
• Invoke Allah in our supplications
• Never call upon anyone besides Allah to seek repentance

Worshipping Allah requires offering the highest respect, demonstrating profound humility and gratitude, fully surrendering to Him, bowing in acknowledgment of His greatness and glory, consistently remembering Him, and following His commandments. We should devote our wealth, time, and energy to seek His pleasure in every way possible. In this process of worship, some practices are made obligatory, such as the five pillars of Islam, while others are categorized as desirable and voluntary. These duties are to be performed daily, weekly, monthly, and yearly, or once in a lifetime, as prescribed.

Specific duties demand physical actions, others require financial expenditures, and some involve both. A follower can carry out these responsibilities alone or with others, in private or public settings, within a masjid or elsewhere. Islam distinctly specifies the benefits of performing these duties and the consequences of neglecting them. I want to remind you that these actions and duties do not serve any benefit to Allah, but rather to the worshiper. Consistently adhering to His rules leads to success both in this life and the Hereafter.

Rights of People

The second duty is to fulfill the rights of people. The Qur’an and Sunnah consistently alert Muslims that violating the rights of others incurs Allah’s wrath. ³ On the Day of Judgment, Allah will not forgive these wrongdoings; rather, the offenders must first ask for forgiveness from their victims to attain Allah’s mercy. ⁴. In numerous instances, offenders may need to abandon their good deeds to their victims, leading to a reduction in the number of good deeds they perform. ⁵. They may have performed numerous good deeds; however, by failing to uphold the rights of others, they may ultimately find themselves in Hell until their punishment is complete or until Allah forgives them in other ways.

In the court of Allah, victims possess the power to forgive their oppressors and may decide not to request any good deeds as compensation. On Judgment Day, when everyone will seek salvation and need good deeds, only a few will be generous enough to forgive those who caused them pain without anticipating anything in return. In today’s world, where no one forgives anyone without compensation, how can one expect forgiveness during such crucial moments without receiving anything in return?

In many instances, Allah may pardon our shortcomings and sins related to our duties to Him, except for the sins of kufr (infidelity) and shirk (polytheism). The primary objective of Judgment Day is to deliver justice to those oppressed by others and to hold accountable criminals, sinners, and transgressors. Fulfilling the rights of individuals is prioritized above many other concerns and is fundamental to the Islamic understanding of the broader significance of worship.

Duties must be fulfilled towards various individuals, including parents, spouses, children, siblings, relatives (both paternal and maternal), neighbors, travelers, distant relatives, friends, colleagues, employers, employees, dependents—particularly those whose needs you can assist—individuals entrusted to you, orphans, widows, the elderly and disabled, refugees, the impoverished, the ill, and non-Muslims residing under Islamic authorities. Islam mandates that Muslims also fulfill the rights of animals.

It is said that “Heaven lies at a mother’s feet." By fully serving her, Muslims can effortlessly earn their way to Heaven. A mother earns her children’s love, respect, care, and support due to her sacrifices, including enduring labor pains and many sleepless nights to keep them warm and healthy, among other things.

Allah’s pleasure is assured when Muslims treat their fathers with respect. Fathers dedicate themselves to nurturing their children, securing lawful incomes, and striving to educate them in the finest ways to prepare them for society. Therefore, the achievements of children rely heavily on their fathers’ dedication and sacrifices. The Holy Prophet states:

Whoever takes care of three daughters/sisters or two daughters/sisterseducates them/instills them with etiquette, gets them married, andis kind to them, will receive Jannah. ⁶

Parents are promised a prestigious position in Heaven when they nurture their children to become genuine and devoted Muslims, providing them with the essential tools for protection from Hellfire. Allah directly commands in the Holy Qur’an:

يَاأَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ ... 66⁷

O you who believe! Guard yourselves and your families against the fire, the fuel of which is men and stones…

Furthermore, a devoted and sincere wife who fulfills her responsibilities to her husband is promised Paradise. A husband receives abundant rewards for being trustworthy and just towards his wife and for caring for her and meeting her needs. A husband and wife are made for each other, and they must uphold each other’s rights.

The anger of Allah is removed from those who help the needy to earn His pleasure, and such givers are truly blessed. Great are the rewards for Muslims who fulfill their duties to others without discrimination or selfish motives. No single deed, however insignificant, will go unaccounted for ⁸

Islam encompasses a vast understanding of worship, evident in acts ranging from daily prayers and offering water to those in need, to constructing mosques and feeding the hungry. It includes leading a nation with integrity, providing shelter for orphans, and even donating millions, or simply sharing a smile. Where else can we encounter a Lord who directs our interactions and rewards our devotion? There is no other! Allah is the Lord of all, embodying ultimate compassion and mercy.

Spirituality in Islam

Human beings consist of body and soul. The soul alone cannot be referred to as human, and the body without the soul is a lifeless entity that belongs not to the earth, but rather beneath it. Islam addresses both, the body and the soul. Its teachings fulfill the body's needs while guiding us in spiritual upliftment. For example, food nourishes the body, while constant and unceasing remembrance of Allah nourishes the soul.

According to the principles of Islamic spirituality, the ruh (soul), while residing in the body, seeks to draw closer to Allah. The aim of Islamic spirituality is to achieve complete purification of the soul and the inner self and strive for unity with the Supreme Source (Kashf al-Mahjub). However, the seeker is not permitted to abandon the responsibilities of this life until death claims the body.

In other words, the seekers of spirituality—sages, saints, and mystics—live in this world but do not allow the world to live in them. Their famous sayings and teachings are accurate reflections of Islamic spirituality. For example, they say, “Let the boat be on the water, and let not water be in the boat,” and “Let the heart live in the world and let not the world live in the heart.” Throughout their lives, they keep their hearts empty of worldly desires and purify themselves to receive divine reflections of the Supreme Being and the light of ultimate truth. They attain a higher state of nearness to the Almighty and savor the genuine essence of existence and life.

Islamic spirituality does not allow seekers to forsake worldly obligations, even when they have achieved the pleasure of and closeness to Allah. Instead, they must detach this world from their hearts and maintain Allah’s remembrance within them, while engaging with others and fulfilling all the responsibilities of this life. Islam redefines monasticism in a way that the world was not previously acquainted with.

If you choose to live in a cave or on a mountain peak, isolating yourself from the world but neglecting the Lord, then, according to Islam, you are not living a monastic life and will not attain spirituality. Conversely, if you live in society, uphold your worldly responsibilities, fulfill your duties to others, and remain attentive to Allah, even though you are not physically distanced from the world, you are leading a monastic life and can attain spirituality.

Moreover, the concept of monastic life in Islam is uniquely applicable, practical, and aligned with human nature. Instead of distancing its adherents from the material world, Islam emphasizes that the world exists for humanity, while humans are created for Allah. Followers are encouraged to utilize the world's resources as outlined in Islam and to pursue spiritual growth. Islam does not permit the total suppression of natural desires and needs for any reason.

In summary, a human represents a blend of primal urges and spiritual attributes. Islam does not encourage the total repression of our instincts and needs to attain spiritual elevation. We must satisfy both aspects to reach a higher, more enlightened state for our souls.

From Where Do True Muslims Draw Energy?

It is difficult for a person to live a life of utmost piety, refrain from every harmful act, and attain spiritual advancement. In essence, it is challenging to swim without getting wet, to play with fire without being burned, and to navigate the impurities of this world without being harmed. Resisting the worldly desires demands significant courage and energy, along with the patience to endure, the firmness to stay committed, and the diligent effort to uphold piety. The rewards of this struggle and spiritual growth are profoundly fulfilling, and the pursuit of divine energy is so immense that individuals must take the necessary steps to attain it.

Devout Muslims recall Allah with each heartbeat and endeavor to emulate every deed of the beloved Prophet Muhammad . They shape their lives in accordance with Allah’s will and develop their character by consistently emulating the example set by the Prophet . Even though they live among people, deep in their hearts and minds, they are always present in the company of the Almighty and His Holy Prophet . They derive unique pleasure from this spiritual company and attain a true state of everlasting peace and happiness that is felt solely by them and defies verbal description.

Faithful Muslims derive constant spiritual joy and contentment from their relationship with the Lord as well as from their interactions with others. They remain unaffected by the suffering or oppression they encounter. Overflowing with vitality, they are eager to do what is needed to preserve their spiritual well-being and their strong bond with their Master. They forgo personal desires and do not crave worldly possessions that could disrupt this state. They diligently fulfill every obligation without wavering and do not engage in anything that may displease Allah, nor do they disobey Him in any manner. They consistently adhere to the right path and avoid hypocrisy. Most importantly, out of humility, they choose not to reveal their higher level of spirituality.

By truly following the Qur’an and Sunnah, they show that they have achieved the purpose for which they were created, thereby becoming the embodiment of the broader meaning of worship. In such a purified state, they are the only ones living the true life on Earth, while others simply exist.

Please be aware that I have only mentioned those mu’minin (the faithful) who truly understand the deeper essence of worship in Islam and have woven it into their lives. I am not talking about the saints of Islam, whose existence is of a much higher order, along with their accomplishments, joys, happiness, and rewards. Certainly, their responsibilities and commitments are also considerably more substantial.

• ¹  Holy Quran, Adh-Dhariyat, 51: 56
• ²  Holy Quran, Al-Baqarah, 2: 286
• ³  al-Bukhari
• ⁴  al-Bukhari
• ⁵  al-Bukhari
• ⁶  Abu Dawood ibn Al-Asha’th Al-Sajistani (2009), Sunan Abi Dawood, Hadith: 5147-5148, Dar Al-Salam, Riyadh, Saudi Arabia, Pg. 1014.
• ⁷  Holy Quran, At-Tahrim, 66: 6
• ⁸  Holy Quran, Az-Zalzalah, 99: 7-8