The world is a field for the Hereafter (akhirat)

The kind of worldly life that should be avoided is one defined by excessive luxury (a hedonistic lifestyle)—much like that of the ‘Ad people during the era of the Prophet Hud. Today, there appears to be a misconception: a fear of wealth, leading people to shy away from becoming prosperous. Out of this fear, some choose to work only the bare minimum.

One day, the Messenger of Allah – Muhammad SAW (peace be upon him) encountered a companion who was in a truly dire state. When asked about his condition, the man explained that it was perhaps the result of his own prayer, in which he had asked: “O Allah, grant me suffering in this world, and let this worldly suffering serve as a sign that I shall attain happiness in the Hereafter.” Upon hearing this, the Prophet (peace be upon him) offered a better prayer—the one found in Surah Al-Baqarah, verse 201: “O Allah, grant us goodness in this world and goodness in the Hereafter, and protect us from the torment of the Fire.” Those who possess faith view this world as a field for the Hereafter; they strive to attain worldly success while remaining guided by Divine values.

Some texts suggest that a contributing factor to a weak work ethic among Muslims is a fundamental misunderstanding of the nature of this world and the Hereafter—as if they were two mutually exclusive, black-and-white realms. This misconception leads to further errors, specifically regarding one’s attitude toward wealth and work.

Therefore, we must master the world before the world masters us

We often compartmentalize the world and the akhirat (hereafter), social life and religion, and the relationships between humans—as well as the relationship between humanity and God. In reality, while these aspects may be distinguished, they are meant to be integrated. The Quran calls upon human beings to be active participants in navigating this world. We must remember that a human being consists of both spirit and body, and both must be kept in balance. In the Quran, the terms al-hayaat (life) and al-mamaat (death)—both consisting of six letters—appear an equal number of times: 145 occurrences each.

The question is not whether prayer or work is more important; rather, the correct approach is to perform prayers at their appointed times and to engage in work during its designated hours. The Prophet (peace be upon him) stated: "The best among you is not the one who prioritizes the Hereafter while neglecting the world, nor the one who prioritizes the world while neglecting the Hereafter. The best among you is the one who balances both."

We should strive to master the world, without allowing the world to master us. Regarding material wealth, the Messenger of Allah (peace be upon him) adopted this stance: "I shall keep wealth in my hands, not in my heart." The Messenger of Allah serves as the clearest example; he was the most noble human being in both this world and the Hereafter. He was the Insan Kamil (the Perfect Human), yet he attained this status while living as any other human—eating, drinking, sleeping, and having a family.

To navigate this world correctly, one must possess taqwa (God-consciousness). A person of taqwa maintains a balance between their worldly life and the Hereafter, between their domestic life and their social responsibilities, and so on. Those who possess taqwa are also permitted to enjoy the blessings of this world. Surah An-Nisa, verse 134, states that with Allah lies the reward for both this world and the Hereafter. The key is to understand the true nature of this world, as well as which ways of living are permitted and which are not.

A Muslim’s attitude toward this world should be positive. As a khalifah (steward/vicegerent) on Earth, one must not flee from the world; instead, one should "master" it—in the sense of managing it and bringing prosperity to it. Humans should not debase themselves before the natural world, for Allah has honored humanity and elevated it above all other creations. To fulfill this duty, humans must pursue and develop knowledge. All forms of knowledge are from Allah—with the exception of "black magic" (harmful, forbidden occult practices). From Muadz bin Jabal, the Prophet SAW said: "Seek knowledge because it shows that we fear Allah. Seeking knowledge is an act of worship, while remembering it is tasbih, analyzing it is jihad, while teaching is a guide in determining what is halal and what is haram and even becomes a lamp on the path to heaven."

Knowledge is a friend when you are afraid, a friend when you are alone, even a friend to talk to in isolation. It is a guide in times of trouble and joy, a powerful weapon in dealing with enemies but a decoration and composition in times of silence. Allah raises the status of a society because of knowledge so that they become role models for others, their ideas and thoughts become role models, always accompanied by an angel who caresses them with the softness of his wings as well pray for them. Every leaf, twig and ripple of the ocean waves join in asking forgiveness for them, as well as all the animals on land and at sea. Knowledge revives the soul from deadly ignorance, enlighten us from darkness, so that everyone will achieve a high, noble position and degree in this world and in the hereafter.

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Why does Islam require work hard?

Because tawakkal is only possible after trying as hard as possible

Don't misunderstand the meaning of tawakkal. Tawakkal is often misinterpreted as giving up without trying to change one's fate. As Umar said, "the sky does not rain gold or silver." This means that tawakkal does not mean we abandon endeavor and effort.

Once a young man came to the presence of the Prophet Muhammad. When he was asked how his camel was tethered, he answered that he did not tie the rope because he had put his trust in it. On the contrary, Rasullullah immediately told him to first tie the camel's rope properly and then put his trust in it.

Because repentance is not enough on the tongue

As in Surah Al Baqarah verse 60: "Except for those who have repented and made amends and explained (the truth), then it is from them that I accept their repentance." Repentance is only accepted if we have truly left behind previous mistakes and done something positive otherwise. Making improvements means doing good work and trying to leave behind bad work. There are actions that you must take, or no longer do; It's not enough just to speak a thousand times.

By working we have the opportunity to be loved by Allah SWT

In a history it is described: Indeed, Allah SWT loves a believer who works hard. God's love can only be achieved if we have carried out all the mandates and teachings of the Koran and the Sunnah of the Prophet, accompanied by an overflowing heart filled with love. Whoever loves Allah, Allah will love him.

Imam Ibn Qayyim outlines ten stages toward attaining the love of Allah: reciting the Quran while reflecting upon and understanding its meanings; drawing closer to Allah through voluntary acts of worship (sunnah) following the fulfillment of obligatory ones; maintaining constant remembrance of Allah—in one’s heart, with one’s tongue, and through one’s actions; prioritizing the love of Allah over the love for one’s own self; contemplating the greatness of Allah’s names and attributes; reflecting upon the blessings and favors one has received from Him; engaging in acts of obedience to Allah with a fully present and attentive heart; spending time alone with Allah during the last third of the night; keeping company with those who love Allah and the truthful (al-shiddiqin); and distancing oneself from anything that might create a barrier between oneself and Allah (SWT).

None of this is easy. We must strive to overcome the inclinations of our own hearts, control our tongues, and direct all our behavior toward consistently fulfilling these ten conditions over time.

Through work, one can be spared from the torment of Hellfire.

It is narrated that when the Prophet Muhammad (peace be upon him) returned from the Battle of Tabuk, he noticed that the hands of Sa’d ibn Mu’adh al-Ansari were blistered and darkened by the scorching sun. The Messenger of Allah asked, "What happened to your hands?" Sa’d replied, "I have been working the land with this hoe to provide for my family, for whom I am responsible." The Prophet Muhammad (peace be upon him) then took Sa’d’s hand and kissed it, saying, "This is a hand that shall never be touched by the fire of Hell."

A Muslim must fulfill their role as a khalifah (steward/vicegerent) in the best possible manner.

Human beings serve as Allah’s khalifah on Earth. Furthermore, we must remember that Islam was revealed for the benefit of all creation—a responsibility that rests squarely upon the shoulders of Muslims. How can this duty be fulfilled if Muslims do not master knowledge, collaborate within networks, possess the necessary resources, and take on leadership roles in the world? All of this must be achieved through hard work, especially in this 21st century, a time when other nations have already surged far ahead.

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Some Benefits of Working Hard in Islam

 

First, working hard can erase sins

The Messenger of Allah (peace be upon him) said: "Indeed, there are some sins that cannot be erased by [the rewards of] prayer, charity, or the Hajj; they can only be atoned for through earnest effort in earning a livelihood." This clearly demonstrates the high status of work in Islam—to the extent that through hard (diligent) work, sins can be forgiven by Allah the Almighty.

In one hadith, Muhammad SAW (peace be upon him) stated: "Whoever feels exhausted at night due to the work they performed during the day, that person will be forgiven by Allah that night." Furthermore: "Whoever feels exhausted in the evening from working—from laboring with their own hands—will have their sins forgiven that very evening."

Second, those who work hard will meet Allah with a radiant face

It is mentioned in a narration that those who pursue a lawful and virtuous profession will meet Allah the Almighty with a face as radiant as the full moon. The Messenger of Allah said: "Whoever seeks a lawful and good livelihood in this world will meet Allah the Almighty with a face as radiant as the full moon." In a hadith narrated by Abu Hurairah, the Messenger of Allah said: "Whoever seeks a livelihood in this world through lawful means—toiling for the sake of their family and out of care for their neighbors—will be raised by Allah on the Day of Judgment with a face as luminous as the full moon."

Third, working facilitates the answering of prayers

Prayers are answered by Allah the Almighty when the food we eat, the clothes we wear, and the homes we live in are obtained through lawful and virtuous means. How does one acquire these things? Naturally, through lawful work.

To obtain lawful wealth, one cannot afford to be lazy or merely put in a half-hearted effort. People say: "Nowadays, it is difficult to find haram wealth, let alone halal ones." Mahatma Gandhi took this seriously. There are seven social sins, he said, one of which is “getting rich without working.”

Four, work brings rewards (pahala)

One day after Friday prayers, Caliph Umar asked a group of congregants relaxing in the mosque: "Why are you still here? They answered: We are people who trust in Allah." Hearing this answer, Umar threw them out of the mosque, saying: "Don't stop working to seek sustenance, while He knows that the sky has never rained gold or silver." This is in accordance with the words of Allah: "When you have finished praying, scatter on the face of the earth and seek Allah's grace (AI Jumuah: 9).

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Reading the QURAN fosters a calm, peaceful, and tranquil soul

 

The rhythm of the Quran aligns with the body’s metabolism—a factor essential for achieving good health. According to the WHO, health is defined as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.”

An expert has studied human biological and psychological responses to listening to the Quran, utilizing electronic equipment and computer systems. The participants included Arabic-speaking Muslims, non-Arabic-speaking Muslims, and non-Muslims who did not speak Arabic. The results showed that in 97 percent of the trials, there was a spontaneous reduction in nervous tension when the Quran was recited. Furthermore, 65 percent of the participants exhibited a greater decrease in electrical energy within their muscles when listening to the Quran, compared to only 33 percent when listening to other types of Arabic text. This process triggers direct changes in the brain’s neural structures, which subsequently influence other bodily organs.

The study consisted of 210 trials: 85 instances where verses from the Quran were recited, and 85 instances where non-Quranic Arabic text was used. The non-Quranic Arabic passages were matched to the Quranic verses in terms of rhythm and pronunciation, while 40 trials involved no Quranic recitation at all. The testing method employed an alternating sequence, and the participants were not informed whether the text being recited was from the Quran or otherwise.

From a medical perspective, nervous tension can lead to organ dysfunction, often caused by the production of cortisol or other substances released during the interaction between the brain’s nerves and the muscles. Listening to the Quran reduces this nervous tension, allowing the body to feel refreshed. Enhanced physical stamina helps ward off various illnesses or aids in the recovery process.

These empirical findings are strongly corroborated by modern neuro-imaging and psycho-cardiovascular research. A landmark meta-analysis published in the Journal of Religion and Health demonstrated that listening to Quranic recitation significantly reduces anxiety levels and stabilizes vital signs, such as lowering blood pressure, heart rate, and respiratory frequency across diverse patient populations. Advanced Electroencephalogram (EEG) studies further reveal that the unique phonetic structure, rhythmic intonation (Tajweed), and acoustic resonance of the Quran trigger a marked increase in alpha brain wave activity—the neural frequency associated with deep relaxation, heightened mindfulness, and stress reduction.

Ultimately, the neurobiological mechanism behind this calm operates through the modulation of the autonomic nervous system. By shifting the body’s state from a stress-induced sympathetic overdrive to a parasympathetic-dominant state, Quranic auditory stimulation downregulates the hypothalamic-pituitary-adrenal (HPA) axis, thereby suppressing excess cortisol and adrenaline output. This physiological shift not only mitigates muscle tension and mental fatigue, but also boosts immune function by facilitating cellular repair and enhancing natural killer cell activity. Thus, both ancient wisdom and contemporary medical science affirm that engaging with the Quran serves as a potent, non-invasive therapeutic intervention for holistic mental and physical well-being.

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Fasting is not a form of torment, but rather a path toward better health.

 

Mentally, fasting is beneficial for controlling one’s desires, fostering empathy and sympathy, and practicing honesty. Physically, fasting serves numerous functions. It is a process also observed in nature—for instance, in chickens while they incubate their eggs, in snakes, and in caterpillars as they undergo metamorphosis into butterflies. For Muslims, the ultimate goal of fasting is taqwa (piety)—fulfilling all of God’s commands and abstaining from what He has forbidden. These commands and prohibitions are, of course, to be observed in this life, not in the hereafter.

Fasting makes us healthier. While our digestive system typically works non-stop for 18 hours a day, fasting allows it to rest for 12–14 hours. This has significant implications, including a reduced risk of diabetes, high blood pressure, high cholesterol, gastric ulcers, and obesity. As noted by Connectique: First, fasting cleanses the body of metabolic waste, as the body begins to utilize stored nutrients. Second, blood sugar levels tend to drop during a fast, giving the pancreas—which produces insulin—a chance to rest. Third, it promotes a healthier digestive system by allowing the stomach to rest for 12–14 hours.

Fasting also lowers the risk of developing type 2 diabetes. A physiological reduction in caloric intake leads to lower levels of circulating insulin and blood sugar. This enhances the body’s insulin sensitivity, making it more effective at normalizing blood sugar levels and regulating body temperature. Proper blood sugar control helps prevent type 2 diabetes—a condition that arises when the body’s insulin becomes less effective at regulating blood sugar.

I have a personal experience involving my own father. He suffered from acute gastritis for years; whenever he missed lunch, he would immediately break into a cold sweat, feel dizzy, and begin to tremble—he suffered greatly. At first glance, it seemed impossible that he would ever be able to fast for an entire day. However, once a firm and sincere intention was set, it turned out that he was able to fast successfully until sunset (maghrib).

Fasting reduces the risk of stroke by improving blood cholesterol levels. It can increase HDL (the "good" cholesterol) by 25 points and decrease triglycerides—fats that contribute to the formation of LDL (the "bad" cholesterol, which is harmful to health)—by approximately 20 points.

Fasting strengthens the body's immune system. A reduction in caloric intake lowers the rate of energy metabolism, which in turn causes body temperature to drop. Decreased oxygen consumption leads to a reduction in the production of toxic oxygen compounds known as oxygen free radicals. Approximately three percent of the oxygen used by cells generates these free radicals—such as superoxide anions (O2-) and hydrogen peroxide (H2O2)—which occur naturally within the body. An excess of these free radicals can impair enzyme activity, cause mutations, and damage cell walls. There are about 50 degenerative diseases, including heart disease and stroke, that are triggered or exacerbated by these free radical compounds. Fasting suppresses the production of free radicals by approximately 90 percent and increases antioxidant levels by about 12 percent. Thus, fasting enhances the body's resilience rather than weakening it.

Sperm quality generally improves. Fasting enhances the function of reproductive organs, balances the body's acid-base levels, and improves overall organ function. It provides the digestive system with an opportunity to rest, while ridding the body of toxins, waste, and impurities that could otherwise compromise health. Through fasting, the body is able to cut off the supply of nutrients to bacteria, viruses, and cancer cells, making it impossible for these harmful agents to survive.

Once, a companion asked: "O Messenger of Allah, instruct me to perform an act through which Allah may grant me benefit." Rasul Muhammad answered: "Fast, because there is no deed equal to fasting."

Fasting can prevent cancer. Fasting functions as a “surgeon” that removes damaged and weak cells in the body. The hunger felt by a person who is fasting will move the internal organs in the body to destroy or eat the damaged and weak cells to cover up their hunger. This is a good time for the body to replace its cells with new cells. On the other hand, fasting also functions to protect the body from the addition of various dangerous substances, such as excess calcium, excess meat and fat. Bone joint pain can also be cured by fasting.

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All the movements in SHALAT (Islamic prayer) were designed by Allah to promote our health

 

Let us examine each shalat movement and its positive health benefits. Shalat begins with takbiratul ihram, which has been shown to improve blood and lymph circulation while strengthening arm muscles. Raising both hands stretches the shoulder muscles, facilitating the flow of oxygen-rich blood. This movement opens the chest cavity, allowing blood from the veins in the arms to circulate toward the part of the brain that regulates bodily balance—sharpening our senses of sight and hearing and helping to maintain physical equilibrium. Subsequently, placing the hands together in front of the abdomen or lower chest helps prevent joint-related issues, particularly in the upper body.

Research indicates that ruku (bowing) and sujud (prostration) are highly beneficial for the health of the liver and blood vessels. These postures strengthen muscles and joints through movement, fortify the spine—preventing it from becoming stiff or deformed—strengthen the joints in the legs, inhibit fat accumulation, tone abdominal muscles, and improve digestive function. Back pain is a serious concern; in France, for instance, 18–20 percent of the population suffers from bone or back pain. For women specifically, both ruku and sujud offer remarkable benefits for fertility and the health of the reproductive system.

In his book Mukjizat Gerakan Shalat (The Miracles of Shalat Movements), Madyo Wratsongko, MBA, explains that these movements help relax nerves, activate the body’s sweating and thermoregulatory systems, increase oxygen supply to the brain, discharge negative electrical charges from the body, condition the delicate blood vessels in the brain to handle higher pressure, and open up internal blood vessels (such as the coronary arteries).

The ruku posture—performed by placing one's palms on the knees—helps maintain the flexibility of the spine, which houses the spinal cord (the human central nervous system) and its associated blood flow. The ruku’ (bowing) posture helps maintain the flexibility of the structures associated with the sweat gland systems located in the back, waist, thighs, and calves. It also helps preserve the flexibility of the cervical vertebrae, the nape of the neck, and the neural pathways related to memory.

The ruku’ position ensures the proper alignment and function of the vertebral column (corpus vertebrae), which serves as the body’s support structure and a central hub for the nervous system. When the heart is positioned level with the brain, blood flow to the midsection of the body is maximized. Resting the hands on the knees helps relax the muscles from the shoulders downward. Furthermore, ruku’ acts as a form of exercise for the urinary tract, which may help prevent prostate-related issues. The flexibility of the neural pathways associated with memory can be maintained by lifting the head as high as possible while keeping the eyes focused on the sujud (prostration) spot. Ruku’ also strengthens the abdominal muscles and aids in digestion.

A prolonged sujud can help lower high blood pressure; for optimal results, the sujud should be held for a sufficient duration. The Prophet taught that one should perform ruku’ with composure (thuma’ninah), rise to a fully upright standing position, perform sujud with composure, and then rise to a seated position, also with composure.

Sujud also maximizes the flow of blood and oxygen to the brain—as well as to the eyes, ears, neck, shoulders, and liver. This process is effective in clearing blockages in the blood vessels of the heart, thereby minimizing the risk of coronary heart disease. It also facilitates the circulation of lymph fluid toward the neck and underarm areas. With the heart positioned above the brain, oxygen-rich blood can flow optimally to the brain, which in turn influences cognitive function. Therefore, perform sujud with thuma’ninah—do not rush—to ensure that an adequate volume of blood reaches the brain. Sujud may also help prevent hemorrhoids.

Sujud promotes a healthy brain. When the head is positioned lower than the buttocks, the blood vessels in the brain receive an increased supply of blood, as the heart—being in a higher position—pumps blood more effectively. The oxygen carried by the blood stimulates the activity of brain cells.

Research has shown that the act of prostration (sujud) strengthens the bones and muscles of the thighs, heels, and feet, helping to prevent joint pain, bone issues, and rheumatism. It also facilitates better blood circulation, particularly the flow from the upper body toward the lower body. Dr. Faris Aazuri, an American specialist in neurological and joint disorders, states that the postures of bowing (ruku') and prostration (sujud) strengthen the back and increase the flexibility of the muscles and tendons surrounding it.

According to Dr. Mushthafa Al-Haffar, prostration also has a beneficial effect on a woman's uterus. The movement of prostration pushes air from within the abdomen toward the mouth. Furthermore, prostration serves as an exercise to strengthen the chest muscles. During prostration, the weight of the upper body is supported by the arms and palms; this causes the chest muscles—a part of the body often considered a source of pride for women—to contract. This not only enhances the shape of the breasts but also improves the function of the mammary glands within them.

The act of prostration (sujud) also facilitates childbirth. When the hips and waist are elevated above the head and chest, the abdominal muscles—specifically the rectus abdominis and obliquus abdominis externus—undergo full contraction. This conditions the abdominal organs, enabling more sustained and forceful pushing—a significant advantage during labor, which requires both effective breathing techniques and the capacity for sustained exertion. Stronger, more developed abdominal muscles are also naturally more elastic. Furthermore, prostration helps return abdominal organs to their proper anatomical positions and keeps them secured in place.

The transition between bowing (ruku') and the subsequent standing posture (i'tidal) serves as an excellent exercise for the digestive system; the digestive organs within the abdomen are alternately massaged and released, promoting smoother digestion. As one rises from the bowing position, blood flows back down from the head, reducing pressure on the base of the brain—the area responsible for regulating balance. This helps maintain the stability of the body’s equilibrium-regulating nerves and serves to prevent sudden fainting.

Additionally, the posture of sitting between two prostrations helps balance the body’s electrical and neurological systems, while maintaining the flexibility of the nerves in the inner thighs, the areas behind the knees and calves, and down to the toes. The iftirosy sitting position—where one rests on the base of the thigh, which is connected to the sciatic nerve—helps prevent pain in the hip/thigh region that can otherwise hinder one's ability to walk. The tawarruk sitting position is particularly beneficial for men, as the heel applies pressure to the urethra, the prostate gland, and the vas deferens. When performed correctly, this can help prevent impotence.

The varying positions of the feet during the iftirosy and tawarruk postures ensure that all the muscles of the legs are stretched and subsequently relaxed. It is this harmonious interplay of movement and pressure that preserves the flexibility and strength of our musculoskeletal system. When sitting, the muscles in the perineal region contract. The heel of the left foot presses against and massages this area. This gentle pressure helps improve the condition of the reproductive organs located there. For women, this is a highly protected area, as it contains three openings: the vaginal canal, the anus for the elimination of waste, and the urinary tract.

Finally, the salam (turning the head) movement—rotating the head as far as possible to the right and left—induces relaxation in the muscles around the neck and head, which optimizes blood flow to the head. This movement helps prevent headaches and maintains the firmness of the facial skin, effectively serving as a form of relaxation for the face and neck. Furthermore, it plays an important role in protecting women from migraines and other types of headaches.

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Performing WUDU (ablution) is highly beneficial for health

 

Wudu is performed before sholat (prayer), which includes gargling, washing the face, hands and feet. Wudu helps prevent various skin diseases. Microscopic observation has revealed that individuals who perform Wudu regularly have nasal cavities that are cleaner and freer from various microbes. Microbes often enter the body through the fingertips, making the hands a potential breeding ground for them. For this reason, the Messenger of Allah (Prophet Muhammad) stated: "When one of you wakes up from sleep, do not dip your hands into a water container before washing them three times."

The upper hands, forearms, and lower extremities—such as the feet and calves—are the most vulnerable parts of the body, as they are located furthest from the center of blood circulation. Washing and rubbing these areas helps stimulate and strengthen blood circulation within them. Dr. Ahmad Syauqy Ibrahim, a physician for the Kingdom of Saudi Arabia in London and a consultant in internal medicine and cardiology, explains that immersing parts of the body in water can revitalize the body, relax nerves and muscles, and help prevent elevated heart rates, muscle pain, anxiety, and insomnia. This is further supported by other experts, who note that applying water to the face and hands is an highly effective method for inducing relaxation and calming one's emotions.

Furthermore, modern physiological science aligns remarkably with these daily ritual purifications. The systematic washing of key body parts acts as a form of hydrotherapy and reflexology, targeting areas rich in peripheral nerve endings and acupuncture points. 

By rinsing the mouth, gargling, and cleansing the face, wudu stimulates the trigeminal and vagus nerves, effectively lowering cortisol levels and signaling the parasympathetic nervous system to reduce stress. This repeated act of physical cleansing serves as a natural reset for both the central nervous system and the brain, clearing mental fatigue and restoring emotional equilibrium before standing in prayer.

Ultimately, wudu is a profound manifestation of holistic wellness where physical hygiene and spiritual readiness intersect. It transforms a simple act of washing into a preventive health regimen, safeguarding the body against airborne pathogens, dermal infections, and circulatory sluggishness throughout the day. By establishing this routine centuries ago, Islam provided a comprehensive framework that not only purifies the soul for divine audience, but also fortifies the physical vessel, ensuring that a believer approaches worship with a healthy body, a sharp mind, and a tranquil heart.

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