God doesn’t want us to be ‘slaves’ or ‘servants’?
In an article I read the other day, it was emphasized that God intends to make humans His “slaves”/ “servants.” This assertion was based on the Arabic word abd, a fundamental concept in the Qur’an. The word abd, which has its own etymological journey and a unique and original flow of meaning in Arabic, is unfortunately rendered in English as slave — a word associated with “servitude” and “captivity.” The noun abd and its verbal form ubudiyyah are often translated as slavery or servitude.
The translation of abd as slave or servant and its derivatives stems from the specific nature of languages and the absence of a suitable alternative. The inability to translate words directly arises from the differing cultural universes.
Every language has its own conceptual world, and words carry not only meanings but also worldviews. The Arabic term abd, in the Qur’anic context, encompasses both ontological and relational dimensions. In contrast, the word slave in English, burdened by the historical realities of the West, evokes meanings associated more with domination and loss of freedom. Thus, translating abd as slave or servant fails to fully reflect its Qur’anic context.
Building on this, the author of the article argued that God in Islam is opposed to human freedom and disregards human will. This is akin to deeming a language nonsensical simply because it is not understood — a clearly premature conclusion.
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In Qur’an’s opening chapter, Al-Fatiha, the phrase Iyyaka na’budu is often rendered in a way that supports the notion of “slavery.” However, the address iyyaka marks a pivotal point, a critical threshold of meaning in Al-Fatiha. The first verse of Al-Fatiha, which invites a sense of gratitude in the face of existence, reminds the individual that they are a surprise to themselves. To exist, to be alive, and on top of that, to be conscious, is an unexpected outcome — a surprise in the truest sense of the word.
The Creator, who grants humanity free will, desires human freedom and wills for humans to have autonomy. In fact, in Islamic law, any form of coercion that nullifies human will — whether in rebellion against or obedience to God — is considered contrary to God’s will. The human being, as a creature that experiences awe, expresses gratitude, and makes deliberate choices, is central to the Qur’an. From this perspective, God does not depict humanity as a passive “slave” but as a conscious and free subject.
This sense of surprise ignites two fundamental emotions that can be seen as humanity’s “factory settings”: the sense of awe and the sense of gratitude. The address iyyaka na’budu, often translated as “We worship You alone,” does not, in fact, describe “being a slave or servant” Rather, it refers to a state of being a subject with elevated awe and gratitude. The human being, who marvels at magnificence and feels gratitude in response to goodness, exists not as a passive, subservient personality like a “slave,” but as an active subject distinguished from all others.
The Creator, who grants humanity free will, desires human freedom and wills for humans to have autonomy. In fact, in Islamic law, any form of coercion that nullifies human will — whether in rebellion against or obedience to God — is considered contrary to God’s will. The human being, as a creature that experiences awe, expresses gratitude, and makes deliberate choices, is central to the Qur’an. From this perspective, God does not depict humanity as a passive “slave” but as a conscious and free subject.
When considering the relationship between the Qur’an, human, and God, what should come to mind is freedom, autonomy and subjectivity, not slavery or passivity.
The emphasis the Qur’an places on human freedom can often be overlooked due to mistranslations or interpretations removed from their proper context. However, the relationship between God and humanity should be understood not as one of passive submission but as the active engagement of a subject shaped by awe and gratitude.
Thus, when considering the relationship between the Qur’an, human, and God, what should come to mind is freedom, autonomy and subjectivity, not slavery or passivity.
