" The desert Arabs say, 'We believe'. Say, 'Ye have no Faith; but ye (only) say, 'We have submitted our wills to Allah,' for not yet has Faith entered your hearts" (Al Hujurat, 14). This is the description in the Holy Qur'an of a group of people who were similar to the Muslims in their deeds and shapes but are different in the states of their hearts.
Moreover, there is a great difference between the earlier predecessors and those who look at the law of Islam and behave according to it, and their outward behavior became similar to the earlier Muslims. The Prophet (PBUH) made firm the truths of faith and the pillars of the doctrine in the hearts of these earlier predecessors, until they became the beloveds of Allah, and were verified by their communication with Him, so that whenever the laws of Islam were revealed, they hastened to apply them obeying the Exalted Allah.
Oh brethren, This was what happened in the first generation of Islam. If we move to the present and see what our great Ummah has lately arrived at, we shall be surprised to find that the majority of this Ummah belong to the type of the 'desert Arabs' described in the Holy Qur'an.
Rituals are still present in form and description, but when you go inside the inner hearts of people you find a lot of attachments that are remote from the earlier predecessors in whose hearts the Prophet (PBUH) made firm the truths of faith.
Some would say: "Did you open the hearts so that you judge them so?"
Oh brethren, I say: "The truths of faith are not a matter that man could claim. They are proved by evidences and have tokens. The earlier predecessors in whose hearts the Prophet (PBUH) built up the truths of faith left their native countries for the sake of Allah, and some departed even from their spouses, their wealth for the sake of Allah. They sold their souls and wealth for the sake of the Exalted Allah. Most of them did not die in the city of the Messenger of Allah (PBUH). For example, the grave of Abu 'Ubaidah Bin Al Jarrah is in Syria. The graves of Ma'adh, Jaafar, Zaid, Abu Allah Bin Ruwahah, Khaled Bin Al Walid, Bilal Al Habashi, and others are not also in Medina.
The truths of faith that the Messenger of Allah (PBUH) built were not mere allegations. With these truths, behavioral tokens appeared to reveal them. But now these tokens disappear. Therefore we share worship, some juristic rules, and some practical activities with our predecessors, but deeds that are the result of states similar to theirs disappear.
Consequently, when Islamic behavioral deeds are not the result of the mentioned states, we become like these desert Arabs.
Mercy be upon the Heavenly Gnostic who said: "righteousness of deeds are the result of righteousness of states".
Oh brethren, certainly, our practical movements have become restricted to performing some rituals, but we disappear from the stage of life. We have become absent from the field of economy, of scientific researches, of sociological studies, and of the distinguished political performance that produces equality and justice. Moreover, it is noticeable that our deeds have become abbreviated and dwarfed because they are the result of mere movements. They are not the result of preludes produced by hearts replete with enlightened stated.
In this blessed hour, I'd like to emphasize two concepts: the concept of worship, and that of servitude.
Before we talk about the non-Muslims, let us refer to the Muslims' crisis. The Muslims set out to worship, but their motion is not the result of servitude to Allah.
Briefly speaking, worship means obeying the Exalted Allah in our practical behavior in all situations. On the other hand, servitude is a feeling of submission, surrendering and humiliation to the Divine Presence, our Patron, the Creator of the universe, Exalted He is, the Sovereign Lord, Who is the only Deity.
Servitude is a state in which man feels how weak and needy he is to Allah, so he does not become tyrannical, nor does he become dominating or haughty. He does not oppress the others, because inwardly, he realizes that he is a slave to Allah, and that he is under the control of the Hegemony and the Domination of the Exalted Allah.
Worship is disciplining the practical movement in practices that might be defined and decreed at certain times as fasting and prayer, or in a larger scope, it includes all human behavior concerning knowledge, work, building and construction.
The Exalted Allah refers to these two notions (worship and servitude) in His Holy Book. He describes His beloveds as worshippers who practice worship and apply it in their behavior. He also attributes their servitude to Him, Exalted He is. Read the Exalted Allah's words:
"We said, O fire! be thou cool, And {a means of} safety for Abraham! Then they sought a stratagem against him; but we made them the ones that lost most! But we delivered him and {his nephew} Lut {and directed them} to the land which we have blessed for the nations. And we bestowed on him Isaac and, as an additional gift, {a grandson}, Jacob, and we made righteous men of every one {of them}.‏ And we made them leaders, guiding {men} by our command, and we sent them inspiration to do good deeds", Oh brethren, notice the Qur'anic idiom, " and we sent them inspiration to do good deeds", i.e., action is behavioral practical movement, "to establish regular Prayers, and to practise regular Charity; and they constantly served Us {and us only})"Al Anbiya', 69-73).
Consequently, the Holy Qur'an lists the word 'worshipper' in a behavioral practical system to draw our attention to the fact that the outward appearance of worshipping is a practical aspect that man, in his behavior, moves in.
But at the same time, the Holy Qur'an talks about Job (PBUH): "Truly We found him full of patience and constancy. How excellent in Our servant. Ever did he turn {to Us}" )Sad, 44). Job is greatly praised by the Exalted Allah because He accepted him as a slave after He found in him the qualities of servitude, so Job deserved the testimony of the Exalted Allah that he (Job) was really a slave.
The Exalted Allah also describes the king Prophet, Solomon (PBUH), saying: "How excellent in Our servant".
The Exalted Allah describes the afflicted patient Prophet, Job, as 'an excellent servant', because he was a patient slave at times of woe. He also describes king Solomon, who was not arrogant or haughty at times of weal, as excellent too. Solomon was outwardly obedient, and inwardly submissive to the Authority of the Exalted Allah. The Exalted Allah said: "How excellent in Our servant".
The Exalted Allah describes Christ (PBUH) saying: "He was no more than a servant; We granted our favor to him, and We made him an example for the Children of Israel" (Az Zukhruf, 59).
He also said: "Christ disdaineth not to serve and worship Allah, nor do the angels, those nearest {to Allah}" (An Nisa', 172).
Describing Noah, the Exalted Allah said: "O ye that are sprung from those whom we carried {in the ark} with Noah verily he was a devotee most grateful" (Al Isra', 3).
Describing our Master, Muhammad (PBUH), the Exalted Allah said: " Yet when the Devotee of Allah stands forth to invoke Him, they just make round him a dense crowd "(Al Jin, 19).
In the Holy Qur'an the word 'worshipper' related to worship is mentioned, as well as the word 'slave' that is related to servitude.
Oh brethren, with the mention of these two idioms in the Holy Qur'an, the Exalted Allah points out to the aspect 'servitude' to other than Him, especially when this kind of servitude controls the hearts. The story of Moses (PBUH) with Pharaoh is an example. Moses said to Pharaoh: " And this is the favor with which thou dost reproach me that thou hast enslaved the Children of Israel! " (Ash Shu'ara', 22). The children of Israel were an example of the people who adhere to worship and turn away from servitude. Pharaoh made them be accustomed to servitude to him for a long time till their hearts became familiar with this state and were unable to get out of it. They used to live in fear, terror and humiliation to Pharaoh, that is, they were living the state of servitude to Pharaoh: "thou hast enslaved the Children of Israel! ".
The evidence of their state is clear in their story. After they accompanied Moses for a long time, they passed by people who worshipped idols. Thus they said to Moses (PBUH): " O Moses fashion for us a god like unto the gods they have " (Al A'raf, 138), for they used to follow Moses in worship, but their hearts did not get out of servitude to Pharaoh. Consequently, after Pharaoh, who controlled their hearts, died, and when they found that some people worshipped an idol, they said: "fashion for us a god like unto the gods they have ".
When they were tried and tested, a test that only those who graduate from the school of servitude to Allah can pass, and when Moses (PBUH) called them to holy fighting by the order of the Exalted Allah, they failed the exam and said: "Go thou, and thy Lord, and fight ye two, while we sit here {and watch} "(Al Ma'idah, 24).
At this situation, Moses (PBUH) said: "He said: 'O my Lord! I have power only over myself and my brother; so separate us from this rebellious people "! (Al Ma'idah, 25).
Consequently, oh brethren, our crisis is a worship that is not produced by servitude. When servitude enters into the hearts, it produces marvels. On the other hands, when the Muslim restricts himself to worship that is not the product of servitude, most often, man appeals to it to be satisfied with appearances that make him be satisfied and make the heedless like him as well, be satisfied that they are Muslims, and that they belong to the group that would be saved on the Doomsday. Certainly, no… .
The equation cannot be reckoned in this way. The winners on the Doomsday are those whose hearts are sound: "The Day whereon neither wealth nor sons will avail. But only he (will prosper) that brings to Allah a sound heart" (Ash Shu'ara', 88-89).
Safety on the Doomsday cannot be valued by the outer appearance of our behavior only. It is valued by purity of the hearts: "The Day whereon neither wealth nor sons will avail. But only he (will prosper) that brings to Allah a sound heart" (Ash Shu'ara', 88-89).
On the other hand, the Exalted Allah said: "And We shall turn to whatever deeds they did (in this life), and We shall make such deeds as floating dust scattered about" (Al Furqan, 23).
The Beloved, Al Mustafa (PBUH) stated in the Hadith that " The reward of deeds depends upon the intention", for action has no value unless it results from good intention. When the deed is produced by a sound heart, the Exalted Allah will value it, but when it is produced by a servitude to other than Allah, Exalted He is, it will not be recognized.

In the story of the children of Israel, the Exalted Allah describes those who rebelled against their servitude to Allah and worshipped other than Him, those who disobeyed Moses in their interiors, and were similar to him only in their outward worship, the Exalted Allah said: "Say: shall I point out to you something much worse than this, {as judged} by the treatment it received from Allah? those who incurred the curse of Allah and his wrath, those of whom some he transformed into apes and swine, those who worshipped evil; these are {many times} worse in rank, and far more astray from the even path" (Al Ma'idah, 60).
There are two proofs in the Holy Qur'an of the state of the children of Israel:
The first is: "And this is the favor with which thou dost reproach me that thou hast enslaved the Children of Israel!"
The second is when the Exalted Allah describes them saying: "Say: shall I point out to you something much worse than this, {as judged} by the treatment it received from Allah? those who incurred the curse of Allah and his wrath, those of whom some he transformed into apes and swine, those who worshipped evil "
Attaghut (idols) refer to Pharaoh and the like of him, and everyone who makes his heart occupied by a Pharaoh. Everyone who is tyrannical is a Taghut, and everyone who trespasses his servitude to Allah is a Taghut, "Truly Pharaoh elated himself in the land" (Al Qasas, 4), but servitude to Allah is a state of humbleness to the slaves of the Exalted Allah.
Oh brethren, this is the way in which the Holy Qur'an distinguishes the state of worship from that of servitude, and this is our reality today, a reality that most Muslims live in. It is a reality in which: "There are among men some who serve Allah, As it were, on the verge" (Al Haj, 11). If man's worship were derived from servitude to Allah , he would have a fixed faith; he would have been at ease and be confident of his Lord; he would have said as the earlier generation of our predecessors said: "Men said to them: 'A great army is gathering against you. So fear them'. But it {only} increased their Faith. They said: 'For us Allah sufficeth, and He is the best Disposer of affairs' " (Al Imran, 173).
This is the description of the one whose worship is derived from servitude, but if it is not, his worship would be as if he were on the clearly seen verge that hides no other meaning, whatever it is.
"There are among men some who serve Allah, As it were, on the verge: if good befalls them, they are, Therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that Is loss for all to see!" (Al Haj, 11).
Oh our beloveds, when shall we be aware of this truth?
When shall we realize in our proselytizing activity that we have to direct the hearts to servitude to Allah before we direct them to worship?
The crisis of today is heedlessness and remoteness from Allah.
ال
The judge is bribed, the student cheats, the youth is infatuated … .
How does this happen in spite of the fact that they fast and pray. Is not this state of theirs the same as described in the Holy Qur'an as: "There are among men some who serve Allah, As it were, on the verge: if good befalls them, they are, Therewith, well content; but if a trial comes to them, they turn on their faces"?
When our apparent Islamic rituals in worship become ceremonial on all levels and standards, and when we look at our interior and find that it produces a behavior that contradicts the mentioned servitude, we shall have not attained the required standard of worship.
One might say: "The Exalted Allah said: 'Prayer restrains from shameful and unjust deeds' Al Ankabut, 45).
I say: "Certainly, yes, but it is the prayer in which there is the real meaning of: 'Thee do we worship, and Thine aid we seek' (Al Fatihah), and the real meaning of prostration, not mere putting the forehead on the ground. There is a difference between the prostration with the head on the ground and the prostration of the heart. Heads may bend, but the servitude of man to his Lord alone will not be realized unless his heart prostrates.
Oh brethren, servitude is of two types: optional servitude we are obliged with, and compulsory servitude that might be explanatory and interpretive of the meaning of the required optional servitude we talk about.
"The Exalted Allah said: "Seest thou not that To Allah bow down in worship all things that are in the heavens and on earth, The sun, the moon, the stars; the hills, the trees, the animals" (Al Haj, 18). This type is a compulsory servitude, for the universes are obedient to the Exalted Allah by the word "Be", without any objection on their parts.
The sun runs by the word "Be", so does the moon. The trees and all the cosmic phenomena that are not charged with the responsibility of the trust of having the free choice of obeying or disobeying, are always obedient, submissive and surrendering. But when the Exalted Allah refers to mankind, He said: "and a great number among Mankind? But a great number are (also) such as are fit for punishment" (Al Haj, 18).
That is, when the Exalted Allah refers to the type of mankind that has the option of choosing between servitude to Allah, and servitude to other than Allah, the Exalted Allah divides this type into two groups:
A group chooses servitude to the Exalted Allah and becomes in harmony with the universe that is obliged in servitude. Consequently, man ,in this choice of his, will be successful and will have chosen the right side. On the other hand, the other group described as "But a great number are {also} such as are fit for punishment" refuses the servitude to Allah, and chooses the servitude to other than Allah: "and such as Allah shall disgrace, none can raise to honor". It is the humiliated group, because the one who is in the state of servitude to Allah will be honored because he refuses to be a slave to another slave like him, but the one who hopes to get welfare from other than Allah, fears other than Allah, and his heart becomes attached to other than Allah, belongs to the humiliated group: "and such as Allah shall disgrace, none can raise to honour.(Al Haj,18).
Talking about the servitude of obligation in the Hereafter when the optional choice comes to an end by the ending of this life, the Exalted Allah said:" Not one of the beings in the heavens and the earth but must come to {Allah} Most Gracious as a servant" (Mariam, 93). On that Day, the arrogant and the tyrannical will become like dust particles that people tread on. On that Day, after truth becomes conspicuous to man, and after he realizes that the address of charging with the trust he heard in his worldly life was truth, he would flee from his brother, his mother, his father, his spouse and his children. He would feel repentance in his inner heart, and would say: "I wish I had been a slave and had chosen Allah by my free will".

In that situation, the sinner would say:" O my Lord! send me back {to life} .In order that I may work righteousness in the things I neglected. By no means! It is but a word he says" Al Mu'minun, 99-100).
There, the sinners would say: " Our Lord! Bring us out of this: if ever we return {to evil}, then shall we be wrongdoers indeed" ! The Exalted Allah would answer them saying: "Be ye driven into it {with ignominy}! and speak ye not to Me! A part of My servants there was, who used to pray, Our Lord! we believe!" (Al Mu'minun, 107-109).
It is the juxtaposition between the slaves who are verified by servitude to Allah and deserve to be called slaves who live the meaning of servitude, and the other opposite type:
"And commemorate Our Servants Abraham, Isaac, And Jacob, possessors of Power and Vision. Verily We did choose them for a special (purpose) proclaiming the Message of the Hereafter." (Sad, 45-47). They are described as the slaves who are known for their remembering the second life in all their activities, and are not preoccupied with the passage and forget about the settlement (the second life).
The slaves of Allah are those in whose hearts, there is continuous remembrance of the Hell fire as well as the blessed House of their Beloved. Consequently, they become eager and long for the House of Honor, because there, they will meet their Beloved where He (the Exalted Allah) will overwhelm them with His satisfaction, His Generosity, His Blessings, His benevolence and His favors. On the other hand, the other type are not the slaves of Allah, the ones who are heedless of remembering the House (the second life), and their hearts are preoccupied with this life, the passage that leads to the Hereafter and to the House, the everlasting second life).
This is the difference between the people of servitude whose servitude produces worship, and the ones whose appearances misguide them to be satisfied with mere carrying out practical Islamic practices, but their inner hearts do not live the state of servitude to the Exalted Allah. This fact is evident in two proofs:
The first proof: they live in a state of attaching their hearts to material connections.
The second proof: Their practical activity is a movement, of whose sincerity they convince themselves of, therefore it is abbreviated, briefed, and selective. They have chosen what makes their selves pleased, and what suits their moods. When they are asked to do something that does not agree with their whims and moods, they stand by their own whims because they are the slaves of passion.
In conclusion, oh brethren, we have to be aware of the causes that lead to building up the hearts by servitude to Allah, and we have to weigh our hearts by the balance of this choice: "remembrance of the House".
When the Exalted Allah charged His Beloved with the Mission, He said to him: "And verily the Hereafter will be better for thee than the present" (Ad Duha, 4), so that he (the Prophet, PBUH) be in the state of choosing "remembrance of the House"
We have to weigh our hearts by the following balance:
Do we prefer the pleasures of this life, or we long for the House?
Do we live in communication with Allah, or we are humiliated by being related to material connections?
Do we have selective choice in our practical practices, or we understand the meaning of "stand firm {in the straight path} as thou art commended", (Hud, 112), and the meaning of "but beware of them lest they beguile thee from any of that {teaching} which Allah hath sent down to thee" (Al Ma'idah, 49), and accept the Qur'an as a whole?
"Then is it only a part of the Book that ye believe in, and do ye reject the rest?" (Al Baqarah, 49). It is the abominable choice in which one enters the mosque to pray, but he does not discipline himself by the law of Allah and His orders, neither does he do that in the market, nor in any other situation in his life.
The Exalted Allah wants us to make the Holy Qur'an our method in all our practical life without any choice on our part. The Holy Qur'an should be our Imam in politics, in economy, in sociology, in worship in the mosque, in our social behavior, in the family as well as in dealings with individuals and community, and between the ruler and the ruled, and vice versa.
It is the Holy Qur'an of which we should not make any selection. We should rather commit ourselves to it as a whole to verify the meaning of: "Therefore stand firm (in the straight path) as thou art commended" (Hud, 112), without any change, distortion, or turning away from even one particle of its parts.
Only in this way, can we make sure that our worship is the result of servitude.
Allahum…, guide us to You favorably, and make us from those who listen to wisdom and follow the best of it.
I say my words and ask Allah's forgiveness.