1.1.3 Worship (ʿIbādah) as the Ultimate Goal

The Central Purpose: Worship of Allah

Allah clearly informs humanity in the Qur’an why He created jinn and mankind. The purpose is not hidden or left to speculation. Allah says:

“And I did not create the jinn and mankind except to worship Me” (Qur’an 51:56).

This verse defines the very goal of existence. It explains that worship, ʿibādah, is not a small part of life, but the central meaning of life itself.

The same truth appears in many other verses. Allah says:

“O mankind, worship your Lord, who created you and those before you, that you may become righteous” (Qur’an 2:21).

Here Allah links worship with taqwā, God consciousness and righteousness. Worship is the path to purification and success, not a burden without purpose. In another verse, Allah states:

“Blessed is He in whose hand is dominion, and He is over all things competent, who created death and life to test you as to which of you is best in deed” (Qur’an 67:1-2).

Life and death are a test, and the test revolves around deeds that please Allah, which is the essence of ʿibādah.

The Prophet ﷺ summed up this purpose when he conveyed Allah’s words in a hadith qudsī: “O My servants, I did not create you to benefit Me, but I created you to worship Me” (reported in meaning in various narrations, see Ṣaḥīḥ Muslim for similar wording about Allah’s independence from His servants). Allah is perfect and free of all need. Worship is not for His benefit, but for the benefit of His creation. It gives direction, meaning, and value to human life and prepares the servant for the meeting with his Lord in the Hereafter.

The Meaning of ʿIbādah as a Life Purpose

When worship is described as the goal of creation, it must be understood more broadly than just rituals. In the Qur’an, ʿibādah means humble submission, love, obedience, and devotion to Allah. Salah, fasting, zakah, and hajj are among the greatest acts of worship, but the concept itself is wider. Allah says: “Say, indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims” (Qur’an 6:162-163). This verse describes an entire life given over to Allah. Prayer and sacrifice are named, but then life and death themselves are included.

The Prophet ﷺ explained that ordinary actions become ʿibādah when they are done sincerely for Allah. He said: “Indeed, actions are only by intentions, and every person shall have only what he intended” (Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim). Eating, working, seeking knowledge, or caring for family can all become worship when the intention is to please Allah and obey His commands. In another hadith he ﷺ said: “In the sexual act of one of you there is charity.” The Companions were surprised and asked how fulfilling desire could be a charity. He replied: “If he were to place it in the unlawful, would he not bear a sin? Similarly, if he places it in the lawful, he has a reward” (Ṣaḥīḥ Muslim). This shows how lawful actions in the right context and with a sincere intention become ʿibādah.

At the same time, ʿibādah cannot be reduced to inner feelings alone. It includes beliefs, words, and outward deeds. Allah praises “those who believe and do righteous deeds” in many verses, such as: “Indeed, those who have believed and done righteous deeds, they will have the Gardens of Paradise as a lodging” (Qur’an 18:107). Belief without action is incomplete, and action without belief lacks its true foundation. Worship as the purpose of creation joins both together in a single path of servitude to Allah.

Worship and the Rights of Allah

Describing worship as the ultimate goal is also a description of the greatest right that exists, which is the right of Allah over His servants. The Prophet ﷺ explained this in a famous hadith. He said to Muʿādh ibn Jabal: “O Muʿādh, do you know what the right of Allah upon His servants is, and what the right of the servants upon Allah is?” Muʿādh replied that Allah and His Messenger know best. The Prophet ﷺ said: “The right of Allah upon the servants is that they worship Him and do not associate anything with Him, and the right of the servants upon Allah is that He will not punish the one who does not associate anything with Him” (Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim). Here the Prophet ﷺ places worship and pure monotheism at the center of the relationship between Creator and creation.

Allah repeatedly commands exclusive worship in the Qur’an. He says: “And your Lord has decreed that you worship none but Him” (Qur’an 17:23). In another verse He says: “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion” (Qur’an 98:5). The command is simple and clear. Worship is to be for Allah alone, with sincerity and with no partners.

The Qur’an condemns those who direct worship to other than Allah, whether in the form of idols, saints, prophets, or unseen beings. Allah states: “And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him” (Qur’an 9:31). This emphasis shows that worship is not a vague spirituality, but a clear obedience and devotion that must be pure, undivided, and directed only to the One who created and sustains everything.

Worship as Guidance and Mercy, Not Burden

When worship is described as the purpose of life, some might imagine that this turns religion into a series of heavy demands. The Qur’an corrects this misunderstanding. Allah says: “Allah intends for you ease and does not intend for you hardship” (Qur’an 2:185). He also says: “Allah does not charge a soul except [with that within] its capacity” (Qur’an 2:286). Obligations of worship are within human ability, and they are designed as a mercy and a discipline that benefits the person in this life and the next.

The Prophet ﷺ reminded his community that this path is one of balance and mercy. He said: “This religion is easy, and no one makes the religion harsh except that it overwhelms him. So be moderate, seek to come close, and receive glad tidings” (Ṣaḥīḥ al‑Bukhārī). Worship is continuous striving, not perfection in a single moment. The daily prayers, fasting in Ramadan, zakah, and hajj are all arranged by Allah as steps of purification and growth, not as punishments.

At the same time, the Qur’an shows that turning away from this purpose causes loss and ruin. Allah says: “And whoever turns away from My remembrance, indeed he will have a depressed life, and We will gather him on the Day of Resurrection blind” (Qur’an 20:124). A life that ignores worship and remembrance of Allah becomes empty and troubled, even if it seems successful outwardly. The heart was created to know and worship Allah. When that purpose is forgotten, inner peace disappears. Another verse connects success directly to fulfilling the purpose of worship: “By time, indeed mankind is in loss, except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience” (Qur’an 103:1-3). Faith and righteous deeds, which are the core of ʿibādah, are the only way to escape loss.

Worship as a Comprehensive Way of Life

Because worship is the ultimate goal of creation, it shapes every part of a Muslim’s life. It is not limited to the mosque or to specific times. Allah describes those who fulfill this purpose as people whose hearts are always connected to Him even while they live in the world. He says: “Men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will [fearfully] turn about” (Qur’an 24:37). These believers carry out business, trade, and daily responsibilities, but nothing turns them away from their central purpose of loving, obeying, and remembering Allah.

The Prophet ﷺ showed this in his own life. He ﷺ was a husband, father, leader, teacher, judge, and military commander. In all these roles he was the best of worshippers. ʿĀʾishah رضي الله عنها described him and said: “His character was the Qur’an” (Ṣaḥīḥ Muslim). His worship was not isolated from his dealings with others. It appeared in his kindness, justice, patience, and mercy, as well as in his prayers at night and his remembrance of Allah during the day. He ﷺ said: “The most beloved deeds to Allah are those that are continuous, even if they are few” (Ṣaḥīḥ al‑Bukhārī, Ṣaḥīḥ Muslim). This points to a life of steady worship, not occasional intense effort followed by neglect.

The Qur’an connects correct worship with noble character and social behavior. About salah, Allah says: “Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater” (Qur’an 29:45). Prayer here is described as an act of worship that improves the worshipper’s character by turning him away from shameful and unjust acts. Similarly, Allah commands: “And worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbor, the neighbor farther away, the companion at your side, the traveler, and those whom your right hands possess. Indeed, Allah does not like those who are self‑deluding and boastful” (Qur’an 4:36). The verse begins with worship of Allah and immediately moves to good treatment of others, showing that the purpose of worship includes building a just and compassionate life.

Worship as the Path to Success in the Hereafter

Since worship is the goal of creation, it is also the basis on which people will be judged in the Hereafter. Allah says: “So whoever hopes for the meeting with his Lord, let him do righteous work and not associate in the worship of his Lord anyone” (Qur’an 18:110). The two conditions for acceptance are mentioned plainly: righteous deeds and pure intention free of shirk. Worship in this life is preparation for that meeting with Allah.

The Qur’an frequently links worship with entering Paradise. Allah says: “Indeed, those who have believed and done righteous deeds, they will have the Gardens of al‑Firdaws as a lodging, wherein they abide eternally. They will not desire from it any transfer” (Qur’an 18:107-108). In another place, Allah describes the people of Paradise and says: “They used to sleep but little of the night, and in the hours before dawn they would ask forgiveness, and in their wealth there was a known right for the beggar and the deprived” (Qur’an 51:17-19). Their nights and their giving are acts of worship that lead to eternal joy.

The Prophet ﷺ defined true success as success in the Hereafter that results from fulfilling the purpose of worship in this life. He ﷺ said: “Whoever loves to be saved from the Fire and admitted into Paradise, let his death come to him while he believes in Allah and the Last Day, and let him treat people as he would love to be treated” (Ṣaḥīḥ Muslim). Belief, righteous action, and good treatment of others, all of which are forms of ʿibādah, are made the way to salvation.

At the same time, the Qur’an warns those who turn away from this purpose. Allah says: “And whoever disbelieves and denies Our signs, those will be the companions of the Fire; they will abide therein eternally” (Qur’an 2:39). The one who rejects worship and refuses to submit to Allah differs from his true purpose. The result is loss in the next life. The reality of Paradise and Hell gives weight and seriousness to the concept of worship as the ultimate goal.

The Honor of Being a True Servant

Some might think that being a “servant” or “slave” diminishes the human being. In the Qur’an and Sunnah, servitude to Allah is honor and elevation. Allah uses the word “ʿabd” (servant) to describe His prophets in their highest states. About the Prophet Muhammad ﷺ at the moment of revelation, Allah says: “Exalted is He who took His servant by night from al‑Masjid al‑Ḥarām to al‑Masjid al‑Aqṣā” (Qur’an 17:1). During the extraordinary journey of al‑Isrāʾ, the Qur’an chooses the word “servant” for him. About Prophet Nūḥ, Allah says: “Indeed, he was a grateful servant” (Qur’an 17:3). About Prophet Ayyūb, Allah says: “Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah]” (Qur’an 38:44). In each case, being a servant to Allah is praise, not humiliation.

The Prophet ﷺ taught his community to seek this honor. In his supplications he would say: “O Allah, I am Your servant, son of Your servant, son of Your maidservant” (reported in a comprehensive duʿāʾ in Musnad Aḥmad and others). He recognized that his identity, and the identity of all people, is most complete when defined as a servant of Allah. He ﷺ also made clear that worldly positions and titles are insignificant without this servitude. He said: “The strong believer is better and more beloved to Allah than the weak believer, though in both there is good” (Ṣaḥīḥ Muslim). Strength here is strength in faith, worship, and reliance on Allah.

Servitude to Allah frees a person from slavery to creation, desires, and false gods. When a person lives for wealth, status, or people’s approval, he becomes a servant to those things. The Prophet ﷺ warned: “Wretched is the slave of the dinar, the slave of the dirham, the slave of the fine garment. If he is given, he is pleased, and if he is not given, he is displeased” (Ṣaḥīḥ al‑Bukhārī). Such a person has replaced the true goal of ʿibādah with devotion to worldly things. Worship of Allah alone restores dignity and balance, since the heart bows only to the One who is perfect, eternal, and deserving.

Conclusion: Living for the Ultimate Goal

The Qur’an and Sunnah return again and again to the same central point. Creation is not random. Human life is not empty. Allah created jinn and mankind to worship Him. He says: “Does man think that he will be left neglected?” (Qur’an 75:36). The answer is no. The purpose has been revealed. The prophets were sent to call people back to it. The books were revealed to explain it. The laws of Islam were given to help people live by it. Reward and punishment in the Hereafter are based upon it.

The Prophet ﷺ described the one who understands this purpose and lives by it in a beautiful hadith: “Tuba (glad tidings and a tree in Paradise) is for a servant who holds the reins of his horse in the path of Allah, his hair disheveled and his feet dusty. If he is placed on guard, he is on guard. If he is put in the rear, he is in the rear. If he seeks permission, he is not permitted, and if he intercedes, his intercession is not accepted” (Ṣaḥīḥ al‑Bukhārī). This is a simple believer whose value lies not in status but in pure devotion. His entire life is service.

Whoever wishes to live according to this purpose begins by turning his heart to Allah with sincerity, affirming His Oneness, and then shaping every part of life according to His guidance. With each act of obedience and each act done for Allah’s sake, life moves closer to the meaning expressed in the verse: “Say, indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds” (Qur’an 6:162). In that statement lies the secret of existence and the true peace of the servant who knows why he was created.