Worship is the core teachings of Islam

In essence, every work that is approved by Allah and accompanied by good intentions is worship. The Prophet Muhammad SAW said: "Whoever works for his wife and children through lawful means, they will be rewarded like those who strive in the way of Allah." Apart from that, another hadith reads: "Looking for halal work is fardhu after fardhu".

Worship is action, whether it is the actions of the mouth (words) or the actions of other body parts. So, worship is not limited to just prayer, fasting, zakat and hajj. Worship includes all physical activity, mind and spirit; so that includes seeking sustenance, seeking knowledge, educating and raising children, earning a living for the family, even removing thorns from the streets. All the movements we carry out in 24 hours are worship, they must have the value of worship. Let us not be confused with matters of the world or the hereafter, because all of them are acts of worship that have relevance to this world as well as to the hereafter.

Therefore, what determines whether a job is worthy of worship is not merely the type of work, but rather the intention, the way it is carried out, as well as the goals and benefits it produces. Working hard, developing knowledge, managing agriculture, trading, leading organizations, or serving the community can become worship if it is done halally, honestly, professionally, and does not violate God's provisions.

Islam even teaches the principle of ihsan, namely doing every job as well as possible, not just abandoning obligations. Thus, the quality of worship is not only reflected in a person's sincerity when dealing with Allah through rituals, but also in their sincerity, integrity, creativity and responsibility when carrying out daily work.

This understanding affirms that Islam does not set worldly life in opposition to the Hereafter; rather, worldly life serves as a realm for human beings to put their faith into practice and prepare for the reckoning in the Hereafter. The Qur'an teaches that one should seek the happiness of the Hereafter without neglecting one's share in this world, as stated in Surah Al-Qasas, verse 77.

And, seek what Allah has bestowed upon you (rewards) in the land of the afterlife, but do not forget your share in this world. Do good (to others) as Allah has done good to you and do not cause harm on earth. Indeed, Allah does not like those who do damage."

Therefore, a Muslim should not separate ritual piety from social piety, nor divorce acts of worship from productivity and hard work. The better one performs their work and the greater the benefits generated—combined with sincere intentions and proper methods—the more likely that work becomes a form of worship. This serves as the foundation for cultivating Muslims who are not only devout in worship but also excel in knowledge, work ethic, moral character, and service to others.

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The first act of worship known to the world required hard work to be fulfilled

 

One of the earliest lessons on worship that the Prophet Adam imparted to his children concerned the offering of sacrifices. To do this, one had to strive to offer the very best. Cain (Qabil) chose the path of a farmer, while Abel (Habil) became a herdsman. Ultimately, Abel’s offering was deemed superior and thus accepted, and he was united in marriage with Iqlima—the woman whom both had sought to marry. Abel’s offering was accepted because he presented the fattest, finest, and strongest sheep; the same could not be said for Cain’s offering.

This story conveys a fundamental lesson: worship is not merely a ritual or a symbolic act; it demands earnestness, sacrifice, and the effort to offer one's best. The Quran recounts the story of Adam’s two sons in Surah Al-Ma’idah verse 27, describing how Allah accepted the offering of one of them but not the other.

While the Quran does not detail the specific type or quality of their offerings, the tradition of exegesis attributes the difference in acceptance to the sincerity and devotion of each individual. Thus, the crucial lesson is not simply that Abel offered livestock superior to Cain’s agricultural produce, but rather that the value of an offering is tied to the piety and sincerity of the person making it.

Allah (SWT) affirms in Surah Al-Hajj, verse 37, that it is not the meat or blood of the sacrificial animal that reaches Him, but rather human piety. Consequently, hard work in worship must be accompanied by a sincere heart, a righteous intention, and a willingness to sacrifice something of value to attain Allah’s pleasure.

Furthermore, this story teaches that hard work constitutes an act of worship when one strives to produce and offer the best within the scope of their abilities and responsibilities. Farmers are expected to cultivate the land diligently to ensure a good harvest, livestock breeders must care for their animals earnestly to ensure healthy growth, and everyone is required to perform their work honestly, creatively, and responsibly. From an Islamic perspective, the quality of one's service is not measured solely by the effort expended, the time spent working, or the magnitude of the results achieved, but also by the intention, the method employed, and the benefits produced.

Therefore, working haphazardly, squandering one's potential, or deliberately delivering poor results when capable of doing better runs counter to the spirit of ihsan—the practice of doing things in the best possible manner. Thus, working hard is not merely a means to earn an income or achieve worldly success; it is also an expression of gratitude, love, and devotion to Allah SWT through tangible work that benefits life.
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Working hard is a principle of Muslim life

A Muslim must be serious in working by using all his physical abilities, mind and heart. This is to actualize himself as a caliph who must lead the world. The promise of being the best people is not created by itself, but must be achieved, pursued and strived for. The earth was created as a place to toil, while humans are the ones who work on it. "He has created you from the earth (soil) and made you prosperous" (Surah Huud: 61).

In essence, only by working can humans humanize themselves. In Surah An Najm: 39 it is stated that the success and progress of humans on this earth depends on their efforts. The harder he works the more he earns.

Working hard in Islam is working seriously accompanied by trust in Allah SWT. The work referred to is work to the point of exhaustion (Al Ghaasyiyah: 3). "Indeed, Allah Ta'ala is pleased to see his servants struggling (tired) in seeking halal sustenance." The Prophet prayed: "O Allah! Give blessings to my people, for the efforts made in the morning." The Prophet's love for hard work was shown when he "kissed" the hand of Sa'ad bin Mu'adz, the manual worker. Work for your world as if you live forever and work for your afterlife as if you die tomorrow.

Muhammad SAW said: "Allah loves every believer who works for his family and does not like unemployed believers, either for work in this world or the afterlife. There are ten forms of worship: nine of them are in seeking a living (work), and one is in ritual."

Islam encourages its people to try to find sustenance so that their lives can be good and enjoyable. The earth, the sea, and the sky exist to be utilized in a lawful manner. As Allah states in Surah An-Naba (78:10–11): “And We made the night as a covering, and We made the day for livelihood.” The night is for resting and gathering strength, while the day is for working and expending that energy. Aisha narrated that the Messenger of Allah said: “The most delightful things you enjoy are those that come from the work of your own hands; your children are [sustained] by what you earn.” The Prophet also said: “Striving to earn a lawful livelihood is an obligation, alongside other obligatory duties.”

When asked which form of livelihood was best, the Messenger replied: “A person’s work with their own hands and every honest trade.” The Messenger further added: “The trustworthy and truthful merchant will be with the martyrs on the Day of Judgment (Kiamat).”

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Mahdhah worship forms the pillar, while ghairu mahdhah worship constitutes the structure built upon it

Regarding mahdhah worship, its success is determined by one's behavior after the act is performed. A mabrur (accepted/virtuous) Hajj—though no one can say for certain—is one where the pilgrim's religious practice improves compared to before their departure for Mecca. Upon returning, they should be more repentant, steadfast (istiqamah), and obedient. The Hajj pilgrimage serves as a turning point toward goodness; their deeds and conduct become better than they were prior to the journey.

A pilgrim with a mabrur Hajj will embody noble character and virtues—being polite, courteous, gentle in speech, and increasingly beneficial to others. Their presence is always positive, sought after, and welcomed wherever they go. In worldly affairs, they become more scrupulous (wara’), ascetic (zuhud), and cautious—paying closer attention to what is lawful (halal) versus forbidden (haram), and distinguishing truth (haq) from falsehood (batil). Thus, simply stepping off the plane at Sukarno Hatta airport upon returning from Mecca is not enough to judge whether the Hajj was mabrur or not.

When the Prophet Muhammad SAW was asked about the signs of a mabrur Hajj, he cited two things: a willingness to feed the poor and the spreading of peace (salam). Note that these two acts symbolize compassion and peace—both of which fall under the category of ghairu mahdhah worship.

Consider another example: prayer (salat). Are we not frequently reminded by preachers to "establish" prayer? Beyond serving as a medium of communication between the Creator and His servant—and a way to express gratitude—prayer shields us from the temptations of Satan and base desires. The acts of takbir, ruku (bowing), sujud (prostration), and salam often represent merely performing the prayer rather than truly establishing it.

Prayer is considered "established" only when the worshiper becomes more disciplined in daily life, respects rules, maintains cleanliness, improves their concentration, and values ​​togetherness and community. Why is this so? Because prayer is merely a training ground for what lies beyond it. According to an imam—as recounted by an ustadz during a dawn study session—the true quality of khusyu (devout concentration) in prayer is not determined by one's conduct during the ritual itself (from the opening takbir to the final salam), but rather by one's behavior afterward. The value of that devotion is nullified if our conduct in daily life does not align with Sharia principles.

To truly be said to have "established prayer," there must be tangible evidence. One cannot claim to have established prayer if one's lips still utter lies—such as engaging in deception, harsh speech, or conflict-seeking behavior. Ultimately, we are aiming for the social dimension of prayer. This is the essence of Surah Al-Ankabut, verse 45: "Indeed, prayer prohibits immorality and wrongdoing." Prayer concludes with the salam (the salutation of peace).

This indicates that after communicating with Allah, one should subsequently manifest nothing but goodness toward fellow human beings. True to the promise of that salam, one acts courteously toward friends, neighbors, and everyone else; treats guests with attentive respect; and interacts with fellow humans—regardless of group or religious affiliation—with kindness and civility. The better the quality of one's prayer, the greater one's positive impact on social life: becoming more righteous, eager to help, open-hearted, and generous of spirit.

The same applies to the Shahada (the declaration of faith). The Shahada encompasses a testimony, a pledge, an oath, and a promise. By uttering the Shahada, we commit ourselves to upholding and striving for what we have pledged; we accept the consequences and risks involved in honoring that oath; we take responsibility for upholding Islam and its teachings; and we vow to listen to and obey all of Allah SWT’s commands under all circumstances. Friend, the true Shahada is not merely about precise tajweed (pronunciation rules) or the solemnity with which it is recited; rather, it is about fulfilling the pledge and vow contained within it. Similarly, true prayer is not solely about the accuracy of the recitation or one's state of reverence; it is about translating that obedience and submission into one's daily life. An accepted (mabrur) Hajj is not limited to the completeness of the rituals or the devotion shown while in Mecca; it is defined by one's conduct after returning from the House of Allah.

To use a mobile phone analogy: acts of direct worship (ibadah mahdhah) are like charging the battery, yet the phone's primary purpose is realized when it is actually used to make calls, send text messages, and so forth.

Work is, in Essence, an Act of Worship

Etymologically—referring to the branch of linguistics that studies the origins of words—the term ibadah (worship) is derived from the root ‘abada, ya’budu, ‘abdan, fahuwa ‘aabidun. An ‘abid signifies a servant or a slave—someone who possesses nothing; their very self belongs to their master. A servant’s entire life activity is dedicated solely to gaining their master’s pleasure and avoiding their wrath. Their body and soul are devoted to servitude. Indeed, jinn and mankind were created for no other purpose than to worship Allah SWT (Adz-Dhariyat: 56).

We recognize two types of worship: ibadah mahdhah (pure/ritual worship) and ibadah ghairu mahdhah (general/non-ritual worship); yet, it seems we often fail to distinguish between them or place them in their proper context. This oversight has had dire consequences, and it is precisely what motivated me to write this book.

Ibadah mahdhah is governed by four principles: its existence must be grounded in a scriptural command; its procedure must follow the example of the Messenger (SAW); it is supra-rational—transcending mere human logic; and its fundamental basis is obedience. The objective of this worship is the servant's compliance and obedience—an obedience involving both the physical body and the heart. Its execution must not be altered, nor should one attempt to introduce "creativity" into it. Often referred to as worship in the narrow sense, ibadah mahdhah consists of activities or deeds for which the prerequisites (syarat) and essential pillars (rukun) are strictly defined.

The conditions, methods, stages, and sequences are all predetermined. Through this form of worship, a relationship is forged between the servant and Allah SWT—a connection unadulterated by the dynamics of the relationship one has with oneself or with other human beings. Ibadah mahdhah (acts of ritual worship) encompasses ablution (wudhu), dry ablution (tayammum), ritual bathing (ghusl), the call to prayer (adhan and iqamah), the ritual prayer (salat), Quran recitation, spiritual seclusion (i’tikaf), fasting, Hajj, Umrah, and funeral rites.

In contrast, ibadah ghairu mahdhah (acts of worship beyond specific rituals) involves not only the relationship between the servant and Allah but also interactions between the servant and other created beings—a horizontal relationship with the natural world. The principles governing this type of worship are: its validity rests on the absence of any prohibition; its execution need not rigidly follow the Prophet’s specific example; it is rational in nature; and it is grounded in utility. As long as an act is beneficial, it is permissible. This category includes all good deeds performed for the sake of Allah (SWT)—such as eating, drinking, earning a livelihood, and so forth—essentially anything outside the aforementioned ibadah mahdhah. Muamalah refers to the conduct of human interactions carried out earnestly, guided by the Quran and Hadith. While ibadah mahdhah prohibits innovation in form, muamalah strongly encourages human creativity, provided it does not conflict with established laws.

The concept of worship encompasses both categories; it should not be reduced solely to ibadah mahdhah. Any activity performed in accordance with Allah’s commands constitutes worship. So, which is more important? It can depend on the circumstances. Did the Prophet not hasten his prayer upon hearing a baby cry? He even opened the door for a guest while in the midst of prayer. Congregational prayer could be delayed for the sake of a guest or to pursue important knowledge. Acts of ibadah ghairu mahdhah that fall under the category of muamalah—even though they are "merely" horizontal matters concerning human relations—should not be taken lightly.

Matters of muamalah (social and economic interactions) involve a longer timeframe and present complex challenges, as they are subject to change depending on place and time. If we trace the chronology of the revelation, the verses concerning aqidah (faith/creed) were followed by those addressing akhlaq (ethics and character—often categorized as ibadah ghairu mahdhah, or non-ritual worship), and only then by those regarding ibadah in the strict sense (ibadah mahdhah, or formal ritual worship).

As one ustadz (religious teacher) noted, while muamalah is strictly regulated in Islam, Allah is remarkably understanding regarding it. Acts of muamalah can sometimes fulfill obligations associated with ibadah mahdhah—such as paying fidyah (compensation) for those unable to fast. Conversely, social obligations cannot be substituted with formal ritual worship; a debt must be paid, and if one has wronged another person, one must first seek that person's forgiveness rather than simply asking Allah for pardon.

This discussion stems from the aforementioned concept of worship—a term whose meaning, in my view, is often unduly narrowed. I have always envisioned a Friday sermon, for instance, where the khatib (preacher) ignites the congregation's spirit, urging them to return to their workplaces after leaving the mosque and to work with the utmost diligence, honesty, and excellence. When will preachers advise us—the Ummah—to love, or at least not feel demeaned or ostracized for, the hard work we put into earning a living?

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Hard work stems from love

 

In Islamic teachings, the essence of hard work stems not merely from obligation, ambition, or the desire for reward, but also from sincere love for Allah (SWT), one's family, fellow human beings, and life itself. Those who love Allah strive to give their best as an act of devotion; those who love their families work earnestly to provide for their needs and uphold their dignity; and those who love others are driven to produce work that benefits the many. Love imbues arduous work with meaning, gives value to sacrifice, and ensures that hardships do not easily dampen one's spirit.

The Prophet Muhammad SAW taught the importance of beneficial deeds, while the Qur'an emphasizes that righteousness requires earnestness and sacrifice—as illustrated by the message in Surah Ali 'Imran, verse 92, regarding the spending of what one loves most. Thus, the most meaningful hard work is that which is driven by love, guided by faith, realized through sincere effort, and dedicated to bringing about good for others. From this perspective, work is not simply a means of earning a livelihood, but also a way to express love through tangible action.

Soichiro Honda (born 1906) was a renowned Japanese automotive entrepreneur. The first time Soichiro saw a car, he chased after it and managed to hang onto the back of it for a brief moment. When the vehicle stopped, oil dripped onto the ground, and he smelled the spot where it had fallen. Such is the nature of "love." From that moment on, a desire arose in his heart to one day build his own car. Throughout his life, Honda was known as an inventor; he held patents for over 100 of his own inventions. His first invention was a technique for manufacturing metal car spokes, as Japanese cars at the time still used wooden ones. Was his work always met with success? Not at all. He acknowledged that his creations were nothing more than a series of mistakes, failures, and regrets. Yet, he never repeated the same mistake and always strove with all his might to improve himself.

Another example of love in work is the mindset of being the "best street sweeper." Martin Luther King Jr. once said, "...If a man is called to be a street sweeper, he should sweep streets even as Michelangelo painted, or Beethoven composed music, or Shakespeare wrote poetry. He should sweep streets so well that all the hosts of heaven and earth will pause to say, 'Here lived a great street sweeper who did his job well.'"

This sentiment is echoed in the poem Rajawali (The Eagle) by Rendra:

”hidup adalah merjan-merjan kemungkinan,

yang terjadi dari keringat matahari,

tanpa kemantapan hati rajawali,

mata kita hanya melihat matamorgana”

"Life is a string of possibilities, forged from the sweat of the sun; without the steadfast heart of the eagle, our eyes see only a mirage."

Philosophically, work represents the full realization of the human self in this life. From an economic perspective, work is a form of human interaction that transforms nature into culture. From a sociological perspective—particularly that of Karl Marx—work is the primary social relation, wherein working entails working together. Work constitutes the fundamental aspect of human existence through which individuals realize their life histories. Productive labor represents the initial historical process that shapes the characteristics of society as a social formation; these formations subsequently engage in social relations that give rise to social strata. In essence, work is the foundation of this world.

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Working hard means engaging in real work within the world—the actual, tangible world

The world is neither a disgrace nor a curse, and it need not be shunned. We know that the Messenger himself never abandoned worldly affairs; indeed, it is said that he only withdrew from worldly matters during the final ten days of Ramadan.

There are numerous hadiths instructing us to engage with this world. Carrying out worldly activities—distinct from a hedonistic lifestyle—is a command. One hadith states: "Meet Allah having shown devotion to your parents; if you have done so, it is equivalent to performing Hajj, Umrah, and Jihad." The Prophet even instructed a young man who wished to join a military campaign to care for his parents first before going to war.

We can see how worldly acts of virtue are recorded by Allah through the story of the three men trapped in a cave. Allah only moved the stone blocking the entrance after each of them prayed and recounted the good deeds they had previously performed. One of them mentioned his kindness toward his parents, specifically his constant effort to provide them with milk to drink. Surah Al-Ma'idah (5:32) states: "...whoever saves the life of one human being, it is as if he has saved the life of all mankind."

Cultivating the earth and bringing prosperity to the world should not be trivialized. One hadith mentions that a man who has purchased a pregnant goat or camel—and is waiting for the animal to give birth—should not go to war; a pregnant goat can delay a person from becoming a mujahid (warrior).

A hadith narrated by Ahmad asks: "Would you like me to tell you who among you I love the most and who will sit closest to me on the Day of Judgment?" When those present unanimously answered "yes," he said: "Those with the best conduct." Good conduct refers, of course, to one's behavior in daily life when interacting with others—behavior that is visibly evident and tangibly felt. Actions that are visual and observable.

The significance God places on tangible deeds is illustrated by the story of a sinner who died while journeying toward the "land of repentance." He was ultimately forgiven despite never reaching that destination, for upon measurement, he was found to be a mere hand-span closer to the land of repentance than to the place he had left behind.

Why must this be so? Because human beings lack the power of kun fayakun—the ability to bring something into existence merely by willing it. What humans desire must be achieved through concrete effort: work that involves movement, sweat, intense thought, and the experience of fatigue and exhaustion.

Tangible realities are truly compelling. The past success of a now-banned party in mobilizing the masses serves as a prime example. We know exactly which party used the hammer and sickle as its emblem. The hammer and sickle are tools of labor—real objects held in the hand day in and day out, things deeply intimate to daily life. This was undoubtedly a shrewd choice; the party did not opt ​​for more abstract concepts like wealth, prosperity, or justice.

We ought to take pride in being the people—the ummah—for we are the engines of production in this world. The people are born of work, thought, and creation; they are the active subjects of praxis. An image from a poem by Hartojo Andangdjaja captures this quite aptly:

“The people are us—millions of hands swinging in labor upon this beloved soil; millions of hands moving in unison, transforming wild grasslands into blossoming fields, sending smoke billowing from city factory chimneys, hoisting sails and casting nets, groping through the darkness of metal and coal mines. The people are hands that work. The people are us—minds tracing the path of figures, insisting that two is two, navigating the intricate web of commerce. The people are minds that inscribe the numbers. The people are us—a multitude of voices in the skies of this beloved land… The people are a chorus of diverse voices.”

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