The Worship and Servitude Life
Throughout his life, he dedicated his religion solely to God and worshipped only Him. His heart overflowed with the knowledge of God; his eyes constantly observed His signs in every place; all his senses were exhilarated and surged with the spiritual pleasures that came from Him. He was awakened to the Truth, set sail toward reality, and with an insatiable desire, he continuously uttered “God” wherever he went.
The concepts of ibadah (worship) and ubudiyyah (servitude), which refer to fulfilling God’s commands, worshipping Him, and being conscious of servitude, have sometimes been interpreted as having the same meaning. However, according to the majority, these words differ in meaning as well as in wording. While ibadah means “fulfilling the commands of the Almighty Lord, living by them, and representing the responsibilities of servitude,” ubudiyyah is understood as “being in a state of servitude and awareness of being a slave.” 1 Regardless of the distinction, worship and servitude are the greatest honors bestowed upon humans by the Creator, the Almighty.
For this reason, when God the Exalted mentions His Beloved Prophet Muhammad (peace and blessings be upon him) in the blessed words of the Kalima Shahada, He first refers to him as عَبْدُهُ (His servant), and then crowns this with رَسُولُهُ (His Messenger). Similarly, when inviting the Noble Messenger (peace and blessings be upon him) to the Ascension (Mi’raj), Allah states, أَسْرَى بِعَبْدِهِ (He took His servant on a journey) (Surah Al-Isra, 17:1), thereby indicating the superiority and distinctiveness of his servitude. Indeed, during this unparalleled celestial journey, among the countless praiseworthy attributes he possessed, his servitude was emphasized first and foremost, as seen in the verse: فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى (He revealed to His servant what He revealed) (Surah An-Najm, 53:10), which is highly significant.
The Messenger of God (peace and blessings be upon him) is the best example for us in every aspect of life, including “worship and servitude.” To fully grasp his servitude to God in its most perfect sense, we need to look at certain aspects of his life. For servitude is a comprehensive concept that encompasses every dimension of life.
Accordingly, his exemplary life in terms of servitude and worship can be analyzed under the following aspects: His life of remembrance and worship, his ascetic lifestyle (his perspective on worldly life), and his fear of God.
1) His Life of Remembrance and Worship
One of the most significant manifestations of being a servant to God is undoubtedly remembering and mentioning Him (dhikr). The Messenger of God (peace and blessings be upon him) expressed his servitude and the immense love he carried in his heart for God by constantly engaging in dhikr. He was always conscious of being in the presence of God—whether standing, sitting, lying down, rising, sleeping, or awake—and he remained occupied with remembering Him. Everything he commanded and forbade, the principles he established, the rulings he gave, the actions he performed, and the words and supplications related to the names and attributes of God are all considered forms of his dhikr.
The remembrance and worship life of the Prophet (peace and blessings be upon him) serves as a perfect example for believers who wish to lead a life that is neither excessive nor negligent, but rather in accordance with Allah’s pleasure. In this regard, he paid great attention to certain aspects:
The Messenger of God (peace and blessings be upon him) described gatherings where God is remembered as “gardens of Paradise” and encouraged people to benefit from them as much as possible. (Tirmidhi, Da’awat 82) In a hadith narrated by Abu Sa’id al-Khudri (RA), one of the prominent companions, the Prophet (peace and blessings be upon him) said:
“Whenever a group of people gathers to remember God, the angels surround them, mercy covers them, tranquility descends upon them, and God mentions them with pride among those in His presence (such as the angels).” (Muslim, Dhikr 39)
Devotion to Night Worship
The Messenger of God (peace and blessings be upon him) would wake up every night to remember God, supplicate, seek forgiveness, and perform prayer. God the Almighty commanded His Messenger to spend a portion of the night in worship in the best manner:
“And during the night, wake up and pray, as an additional worship for you; it may be that your Lord will raise you to a praised station.” (Surah Al-Isra, 17:79)
The Prophet (peace and blessings be upon him) encouraged his Companions and all believers to engage in night worship, disapproving of those who slept through the entire night without waking up. In a hadith narrated by the respected Abu Huraira, the Prophet (peace and blessings be upon him) said:
“When a person sleeps, Satan ties three knots at the back of his neck. If he wakes up and remembers Allah, one knot is untied. If he performs ablution, another knot is untied. And if he prays, all the knots are undone, leaving him refreshed and in good spirits. Otherwise, he will wake up feeling lazy and sluggish.” (Bukhari, Tahajjud 13)
According to the respected Ibn Abbas, who spent a night with the Prophet (peace and blessings be upon him) , the Messenger of God (peace and blessings be upon him) woke up at night, first cleaned his mouth with a miswak (tooth-stick), then performed ablution, and recited some verses from Surah Aal-e-Imran. Afterward, he prayed thirteen rak‘ahs, and when the respected Bilal called the morning adhan, he prayed two rak‘ahs of Sunnah before Fajr and then made the following supplication:
“O God! Place light in my heart, on my tongue, in my hearing, in my sight, behind me, in front of me, above me, and beneath me. O Lord! Grant me light!” (Bukhari, Supplications 10)
On some nights, the Prophet (peace and blessings be upon him) prayed so long that his feet became swollen. When the respected Mughira ibn Shu‘ba asked, “O Messenger of God (peace and blessings be upon him)! Why do you exert yourself so much when God has already forgiven your past and future sins?”, he replied: “Should I not be a grateful servant?” (Bukhari, Riqaq 20)
The Prophet (peace and blessings be upon him) often chose the night hours for voluntary worship (nafl), possibly because his daytime was occupied with state affairs and guiding people. He also informed his followers that night prayers were more virtuous than prayers performed at other times. (Nawawi, Adhkar, pp. 83–84) He sometimes prayed the Witr prayer at the beginning, middle, or end of the night. (Abu Dawood, Tafree‘ Abwab al-Witr 7,8)
The Prophet (peace and blessings be upon him) also performed voluntary worship during the day. He observed Sunnah prayers before and after obligatory prayers, Duha (mid-morning) prayer, prayer for rain, Kusuf and Khusuf (prayers during solar and lunar eclipses), prayer while traveling, and Tahiyyat al-Masjid (prayer upon entering the mosque).
When the respected Mother Aisha was asked about the Prophet’s voluntary prayers, she replied: “Before the obligatory Dhuhr prayer, the Messenger of God (peace and blessings be upon him) would pray four rak‘ahs at home (meaning the Sunnah of Dhuhr). Then he would lead the obligatory prayer in the mosque. After returning home, he would pray two more rak‘ahs.” (Abu Dawood, Tatawwu‘ 1)
Engaging in worship, remembrance, and supplication quenches the thirst of the heart and makes worldly matters appear insignificant. A believer should not grieve over losing worldly possessions nor rejoice excessively over gaining them. What truly matters is that spiritual and eternal rewards obtained through sincere acts of worship are far more valuable in the sight of God. (Surah Ash-Shura, 42:20)
Consistency and Moderation in Worship
The Messenger of God (peace and blessings be upon him) did not recommend spending the entire night or all of one’s time in worship. (Nasa’i, Siyam 35) He even disapproved of some of his Companions continuously gathering in the mosque for voluntary night prayers. The respected Zayd ibn Thabit, one of the Prophet’s scribes, narrated that during Ramadan, the Prophet (peace and blessings be upon him) prayed Taraweeh in congregation for a few nights. However, when he noticed that the congregation was growing larger, he refrained from leading them again and explained: “I see that you are eager to pray Taraweeh in congregation. However, I fear that if this prayer were made obligatory upon you, some of you might not be able to fulfill it. Therefore, O people! Perform this prayer in your homes, for the most virtuous voluntary prayer a person can offer is the one performed in his house, except for the obligatory prayers.” (Bukhari, I‘tisam 3)
Despite his long prayers on some nights, the respected Aisha stated that the Prophet (peace and blessings be upon him) was never seen praying the entire night until dawn or fasting continuously for a whole month, except in Ramadan. (Muslim, Musafirin 141)
He also warned against excessiveness and negligence in acts of worship, saying: “Avoid extremism (in worship and deeds)! Know that no one will enter Paradise solely based on their deeds. The most beloved deeds to God are those that are consistent, even if they are small.” (Bukhari, Riqaq 18) Thus, rather than relying on their deeds, the Prophet (peace and blessings be upon him) encouraged believers to seek God’s mercy and strive for closeness to Him through consistent, heartfelt worship. A true believer should understand that even a small but sincere and continuous act of devotion is accepted in the sight of God.
Ultimately, worship and remembrance of God are the highest expressions of servitude, love, humility, respect, and obedience toward Him.
2. The Ascetic Life (Perspective on Worldly Life)
Asceticism (zuhd) refers to renouncing greed and desire for worldly possessions. It is a state in which one redirects their desires and inclinations toward something superior. Zuhd is not about deprivation but rather about seeking something better and more meaningful.
A person who values nothing other than God is considered to have attained the highest level of zuhd. However, earning enough to support oneself and one’s dependents and possessing wealth is not contrary to zuhd. The essence of zuhd lies in giving away any excess wealth to those in need. The foundation of the ascetic life should be sought in the Qur’an. God describes the proper perspective on worldly life in many verses: “Do not strain your eyes with desire for the splendor of the worldly life We have given some of them as a test. The provision from your Lord is better and more lasting.” (Tāhā 20:131) “Whoever desires the harvest of the Hereafter, We increase for him in his harvest; and whoever desires the harvest of this world, We give him some of it, but in the Hereafter, he will have no share.” (Shūrā 42:20)
The Qur’an frequently reminds us that worldly blessings are merely a test, that their benefit is minimal, and that the reward granted by God is far superior. It teaches us how to interpret our existence and our experiences in this life (see: Mu’minūn 23:56; Nisā’ 4:77; Qaṣaṣ 28:80).
The Messenger of God (peace and blessings be upon him) was the most ascetic among people. Despite many conquests bringing significant wealth into his possession, he left this world with his armor pawned to a Jewish lender to provide for his family’s sustenance (Bukhārī, Buyūʿ 15).
A man once asked the Prophet (peace and blessings be upon him) to advise him on an act that would make him beloved to both God and people. The Prophet (peace and blessings be upon him) replied:
“Do not desire worldly possessions, and God will love you. Do not covet what others possess, and people will love you.” (Ibn Mājah, Zuhd 1)
Our mother, the respectedʿĀʾishah, reported that from the time they arrived in Madinah until the Prophet’s passing, they never ate their fill of wheat bread for three consecutive nights (Bukhārī, Riqāq 17). Sometimes, a month would pass in the Prophet’s house without a fire being lit for cooking, and their only sustenance would be dates and water (Muslim, Zuhd 26).
The Prophet (peace and blessings be upon him) led a life detached from worldly wealth, not seeking material riches but instead striving for spiritual wealth (Bukhārī, Riqāq 15). When God offered to turn the valley of Makkah into gold for him, he declined and instead prayed:
“O Allah, the day when I am hungry I turn to You in humility and supplication, and the day when I am full I praise and give thanks to You.” (Tirmidhī, Zuhd 35)
The Qur’an also highlights this principle: “Do they think that by giving them wealth and children, We are hastening to reward them with good? Rather, they do not perceive the reality.” (Mu’minūn 23:55)
However, these verses and hadiths should not be understood as advocating poverty to the extent of dependence on others. Islam does not encourage destitution that leads to humiliation. The Prophet (peace and blessings be upon him) sought refuge in God from the trials of poverty and from a state of extreme destitution that could make one forget everything else (Ibn Ḥanbal, Musnad 6/57). He even warned that poverty could be close to disbelief (Bayhaqī, Shuʿab al-Īmān 5/267).
In conclusion, zuhd is the source of love for God, inner peace, wisdom, happiness, detachment from worldly illusions, and devotion to the Hereafter. It fosters compassion and mercy toward people and nurtures a genuine love for humanity.
Fear of Allah
At first glance, fear may seem contradictory to love for God, but in reality, it is deeply intertwined with it. Love is the fruit of ma‘rifah—truly knowing and recognizing God—while fear is a natural consequence of knowing Him as He deserves to be known. The greater one’s understanding (ma‘rifah) of God, the deeper their reverence and fear of Him. The Prophet (peace and blessings be upon him) indicated this when he said:
“By Allah, I am the one who knows Allah best among you, and I fear Him the most.” (Bukhārī, Adab 72)
Those who truly recognize God and fear only Him attain the joy of life and the pleasure of existence. The one who fears God overcomes all other fears and attains closeness to Him. Knowledge of God and fear of Him lead to modesty before Him, reverence, self-awareness, love, reliance (tawakkul), exclusive devotion in worship, seeking His pleasure, and submission to His commands.
Fear of God is also the path to taqwā—piety, which encompasses all aspects of human action. The Qur’an emphasizes fear of God as much as love for Him. God says:
“Indeed, it is only those who have knowledge among His servants who fear Allah.” (Fāṭir 35:28)
For it is the knowledgeable who truly understand and reflect (cf. ‘Ankabūt 29:43). The Prophet (peace and blessings be upon him) also said: ‘’It is sufficient knowledge for a person to fear Allah.” (Dārimī, Muqaddimah 30)
The Prophet’s cousin, the respected Ibn ʿAbbās said: “True scholars are those who know that Allah has power over everything, who do not associate anything with Him, who deem lawful what He has made lawful and unlawful what He has made unlawful, who follow His commands, and who firmly believe that they will meet Him and be held accountable for their knowledge.” (Ibn Kathīr, Tafsīr 6/531)
The Qur’an describes guidance and mercy as attributes of those who fear Allah (cf. A‘rāf 7:154). It also states: “God is pleased with them, and they are pleased with Him. That is for those who fear their Lord.” (Bayyinah 98:8) The most honorable in the sight of God are those who have the most fear of Him (cf. Ḥujurāt 49:13).
The Prophet Muhammad (peace and blessings be upon him) embodied the Qur’an’s teachings on fearing God in the most perfect way. When one truly loves, they fear displeasing their beloved. This type of fear is entirely related to love. The fear observed in the Prophet’s life was proportional to his immense love for God. His love, fear, and obedience were the result of his deep knowledge (ma‘rifah) of God. The Messenger of God (peace and blessings be upon him) said: “The beginning of wisdom is the fear of Allah.” 2
The Prophet (peace and blessings be upon him) shed tears out of fear of God, encouraged weeping in reverence, and stated that such tears lead to the forgiveness of sins and entry into Paradise. The respected Abū Umāmah narrated that the Prophet (peace and blessings be upon him) said: “There is nothing more beloved to God than these two drops: a tear shed out of fear of Allah and a drop of blood shed in the path of God.” (Tirmidhī, Faḍā’il al-Jihād 26)
The Prophet (peace and blessings be upon him) was often sorrowful, thoughtful, and in a state of unease. He once addressed his followers: “O people of Muhammad! By Allah, if you knew what I know, you would laugh little and weep much.” (Bukhārī, Kusūf 2)
Natural occurrences sometimes caused the Prophet (peace and blessings be upon him) great concern, entirely due to his fear of God. If he saw dark clouds forming in the sky, his face would change color. He would look at the clouds, then enter his house, then come back outside—his actions reflecting anxiety. He once explained: “I do not know—perhaps this cloud is carrying a punishment. The people of ʿĀd saw a similar cloud and thought it would bring them rain, but instead, it brought them a painful torment.” (Muslim, Istisqāʾ 14)
This incident illustrates the Prophet’s constant vigilance and his desire to instill the same awareness in others.
However, in everyday life, the Prophet (peace and blessings be upon him) never displayed fear in the face of worldly dangers. He was extraordinarily brave and fearless. The Prophet (peace and blessings be upon him) sought refuge in God from baseless fears, and his courage was evident in battle. During the Battle of Ḥunayn, when the army scattered in fear, he stood firm with great valor, helping to rally his troops by God’s will (Bukhārī, Jihād 52).
We conclude with a narration from the respected Alī, who reported that when the Prophet (peace and blessings be upon him) was asked about his way (sunnah), he replied:
“My capital is knowledge, my faith is the foundation of my religion, love is my principle, longing (for God) is my means of travel, remembrance of God is my companion, sincerity is my treasure, sorrow is my friend, wisdom is my weapon, patience is my garment, contentment is my wealth, helplessness is my pride, asceticism (zuhd) is my craft, certainty (yaqīn) is my power, obedience is sufficient for me, struggle (jihād) is my character, and prayer is the light of my eyes.” 3
May endless peace and blessings be upon the Pride of Humanity, our beloved Prophet Muhammad (peace and blessings be upon him)!
Prof. Dr. Osman Güner / January-February-March 2009, Year: 22, Issue: 83
Ondokuz Mayıs University, Faculty of Theology, Lecturer
oguner@yeniumit.com.tr
Footnotes:
- M. Fethullah Gülen, Emerald Hills of the Heart, 1/86
- Ismail ibn Muhammad al-Ajluni, Kashf al-Khafa wa Muzil al-Ilbas, 1/421
- Qadi Iyad, al-Shifa bi Ta‘rif Huquq al-Mustafa, 1/289