DR.

ALI ALBARGHOUTHI
 Published by:
Dakwah Corner Bookstore (M) Sdn. Bhd.
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Year of Publication: ISBN: Typesetting:

2021 978-967-5699-73-3 Every Edition Sdn. Bhd.
Title: Director: Printed by:
This is Love Farid Ullah Ahmed Firdaus Press Sdn. Bhd.
Hussain
Author: For suggestions and
Dr. Ali Albarghouthi Cover Design: comments:
Norashikin Yussof dakwahcornerpublications
@gmail.com

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 Table of Contents

Publisher’s Note / v
Introduction / ix

PART ONE

Loving Allah
HADITH 1. Iman is Love 3
HADITH 2. Allah loves beauty 14
HADITH 3. Allah loves ease 31
HADITH 4. Allah loves excellence 41
HADITH 5. Allah loves gentleness 52
HADITH 6. Allah loves harmony 62
HADITH 7. Allah loves the benefactors 71
HADITH 8. Allah loves forgiveness 81
HADITH 9. Allah loves noble manners 96
HADITH 10. Allah loves the gentle hearts 108
HADITH 11. Allah protects whom He loves 116
HADITH 12. Allah is the source of all love 126
HADITH 13. Allah loves the faithful 136
HADITH 14. Loving Allah and loving the world 146

i
HADITH 15. Allah does not punish His beloveds 160
HADITH 16. Read the Quran to love Allah 170
HADITH 17. Love the world less, and Allah will love you
more 180

PART TWO

Loving His Prophet

HADITH 18. Iman is loving the Prophet 193
HADITH 19. Be kind for the Prophet to love you 208
HADITH 20. Love through suffering 224
HADITH 21. Praying for love 236

PART THREE

Loving His Creation

HADITH 22. Love others as you love yourself 247
HADITH 23. You will not enter Jannah until you spread love
258
HADITH 24. The sweetness of Iman is in love 270
HADITH 25. Love others for Allah to love you 278
HADITH 26. The more you love others, the more Allah loves
you 287
HADITH 27. If you love someone, let them know 294
HADITH 28. Give to spread love 300

ii
HADITH 29. The earthly sign of Allah’s love 306
HADITH 30. Love elevates 313
HADITH 31. Marriage and love 318
HADITH 32. Sin kills love 340
HADITH 33. Be moderate in your love 348
HADITH 34. You will be with the ones you love 356
HADITH 35. Loving knowledge 364
HADITH 36. Loving whom the Prophet loved 374
HADITH 37. Loving to hear about Allah 388
HADITH 38. Spend from what you love to attain love 395
HADITH 39. Loving our hometowns 408
HADITH 40. Loving Iman and righteousness 416
HADITH 41. The way to His love 425
HADITH 42. Never-ending love 436

Appendix I. What is love? / 445

Appendix II. Love and Hate / 462
Appendix III. Can Muslims love non-Muslims? / 468

iii
 PUBLISHER’S NOTE

All Praise be to Allah the Almighty, and peace and blessings

be upon the Messenger of Allah and upon his family and com-
panions.
It is easy to talk lyrical about love and passion, but the path
of true love is more often difficult and demanding. Walking the
talk is not easy and love is not a bed of roses as many portray.
The great English writer, William Shakespeare once said, “The
course of true love never did run smooth.”
Volumes upon volumes of books have traversed the axis of
the emotion of love in all forms. Theologians and philosophers
from different faiths and ideologies had a principal role in
this endeavour and have addressed the phenomenon of love
throughout centuries. Some have praised it, some have hated
it, and some disapprove of it.
When we look at Islamic revealed knowledge, our pious
predecessors and the generations who followed their footsteps,
we find that they have left us with rich literary masterpieces
to explain passion and love in all their respective shades and
forms in light of the authentic teaching of Islam. Their legacy
and heritage shows us how Islam considers the emotion of love
as a sacred and an utmost important element in human life; so
much so that Islam has placed having sincere and true love as
a condition to succeed in attaining the pleasure of Allah and
a precursor of gaining acceptance of any acts devoted to Him.
On the other hand, we find certain individuals within this
caravan of Islam who mixed the truth with falsehood and
explaining this powerful emotion of love in a tainted manner,
heavily influenced by the wayward thoughts of logicians as well
as Persian and Greek philosophies in addressing the matter. But
the glorious scholars of Islam have exposed these individuals
and their misguided works from time to time and warned the
Ummah regarding their evil actions and intentions.

v
 PUBLISHER’S NOTE

Today we are in dire need of restoring this priceless, intel-

lectual, and authentic heritages. We need to shed light on
the literary body of work that can show us how to look at this
immensely powerful emotion of passion and love in light of
authentic prophetic teachings.
Dr. Ali AlBarghouthi (author of the bestselling title, The
Heart Therapy) provides us with another valuable contribu-
tion to the Islamic publishing industry under the title, ‘This Is
Love’ by linking the emotion of love to the divine wisdom to
stimulate the noble intentions upon which the creation was
established, and creatures naturally believed in. He also talks,
in his initial lines, about the different kinds of lovers and their
situations. He has explained this matter to the public as well
as the advanced readers in a way that suits everyone’s taste, is
easy to understand, rectify one’s actions, and apply what they
read in their daily lives.
We at Dakwah Corner Bookstore Malaysia believe that this
work will help everyone to understand this powerful emotion
that many human minds find hard to fathom instead of just
relegating it to being very complicated. If one devotes this
emotion of love to one who is truly deserving it, a very positive
transformation can be achieved. Indeed this can only happen
when the direction of our love compass is directed to our Creator,
Allah The Almighty and to love Him according to His revealed
guidelines.
As the saying goes, “Every true love is a story of unexpected
transformation. If we are the same person before and after we
loved, that means we haven’t loved enough...”

vi
 

Allah said in the Quran:

َ َ
ۡ‫ان َءا بَ� ٓا�ؤُ �ك ُۡم َوأ��بۡ ن�� َٓا�ؤُ �ك ُۡم َ �إو خ�� َٰۡو نُ� �ك ُۡم َوأ� زۡ� َٰو � ج� �ك ُۡم َو �ع شَِ� ي� َرتُ� �كُم‬ َ َ ۡ‫ق‬
‫�ل �إ ن ك‬
َ‫أَ ٌِ ٱ ق تَ فۡ تُ � ت َ ٌ تَ خۡ � َ ِ َ َ � َ َ ُ َ � ن� ٓ أ ح‬
�‫َو�م َٰ�ۡول ��� َر�� �مُوهَا َ ِو ج�� َٰرة �� ش� َۡون كسَ ادهَا َومسٰ ِكن �ت ۡر ض� َۡو�َه�َا � َّب‬
ُ‫�ه�َاد �ف� َس���يلهۦ ف� تَ� َرّب� �َصُواْ ح تَّ� ٰ يَ� أۡ��ت َ� ٱ�لَّله‬ ‫ج‬ �� ‫و‬ َ ‫سول ِهۦ‬ ُ � ‫�إ �ل يَ��ۡكُم �ّم َن ٱ�ل َِّله َو َر‬
‫ِي‬ ‫ى‬ ِ ِ ‫ب‬ ِ ‫ِي‬ ٍ ِ ِ
َ ‫ٱ‬ ‫ٱ‬ َ ‫ٱ‬ َ ‫أ‬
‫۝‬٢٤ ‫ِب�� ۡم ِر ِه ۗۦ َو�ل َُّله لا �ي�َه ِ�ۡد ي� �ل�ۡ� ۡق�َو َم �ل ف�ۡ�ٰ�� س���ق ي� َن‬
Say, [O Prophet], “If your parents and children and siblings and
spouses and extended family and the wealth you have acquired
and the trade you fear will decline and the homes you cheris (if
all these) are more beloved to you than Allah and His Messenger
and struggling in His Way, then wait until Allah brings about His
Will. Allah does not guide the rebellious people.
At-Tawbah (Q9:24)

Farid Ullah bin Ahmed Hussain

Chief Executive Officer

vii
 INTRODUCTION

Love is complicated. It is our most powerful emotion, yet we

do not understand it. We give it to those who do not deserve it,
and deny it those who do. Some spend their whole lives look-
ing for it, while others run away from it when it finds them.
We feel this basic need to love and be loved but do not know
whom to love, how, and to what end. It has the power to make
us the happiest and the saddest, and gives us the greatest hope
and the bleakest despair. Poems were written to extol it as the
noblest pursuit, while others ended their lives because of it.
Love is, indeed, complicated.
These complications grow more serious when it comes to our
conception of the divine. Some religious paths ignore love to
produce a harsh and distant Creator, while others exaggerate
love to undermine the transcendence of the Creator and His
laws. Both create an imbalance with grave consequences for
individuals and society. The first brings draconian laws and
promotes cruelty, while the second is overly permissive. Avoid-
ing these extremes demands that we understand the place of
love in Islam. This need grows direr with the assumption some
non-Muslims have that Islam is a violent religion without love
and compassion. Unfortunately, some Muslims believe this to
be the case too. Growing up, those Muslims were introduced to
the fear of Allah but not His love. They have also seen terrible
violence committed and justified in the name of Islam. This has
led to a rift between their experience of Islam and their need
for a loving Creator. And they are right to feel this rift. But as
shall become clear in this book insha-Allah, loving Allah is the
most important motivation to worship Him. There is no Islam
without love, and there is no complete love without Islam.

The modern search for love

The world today is desperately seeking love. Collectively, we are
experiencing stubborn systemic problems that are plunging the
world into greater uncertainty and chaos. Economic inequality,

ix
 INTRODUCTION

racial discrimination, political corruption, and social alienation

have planted the seeds of suspicion and hostility in the world.
We are witnessing the growth of xenophobia and populism, and
the collapse of trust. There is an almost complete breakdown of
communication between people on opposite sides of an issue.
We demonize each other and are uninterested in listening
to anyone but ourselves. We are at the point of not knowing
what news to believe anymore. Information-manipulation (i.e.
deception) has made the world more cynical, more divided, and
more dangerous. We have made significant technological and
scientific advances but seem to have lost ourselves along the way.
Individually, we are also looking for love. More of us today
feel alone, disconnected, and misunderstood. The social bonds
that offered emotional and social support in the past have
evaporated. The demands of modern life distance us from our
loved ones and exact psychological and physical tolls. We work
longer hours, hop from one city or country to the next, and feel
the pressure to prioritize the material over everything else. On
top of that, technology made us more solitary and devoured
time that used to go to family and friends. All of this has left a
gaping hole in our lives and hearts.
We are living in a love-deficient world. Our desperate need for
love pushes us to look for it wherever we can find it, sometimes
in all the wrong places. Songs and movies offer us constant doses
of love stories because they know it sells. Novels make roman-
tic love the purpose of life itself, creating a fantasy destined to
make real-life seem disappointing and empty. They distort love,
demean it, and turn it into a cheap commodity. Their flawed
conception of love seeps into our hearts and minds. When the
love they sell us disappoints us—and disappoint it must—we
fill the emptiness with anything at hand. We feed the body to
drown out the cries of the soul. We eat, we travel, we shop, and
collect more money. Some numb the pain with intoxicants
(alcohol and drugs), while some mistake illicit sex for an emo-
tional connection. But our need for love remains, stubbornly
unwilling to disappear, reminding us that we need more.

x
 The centrality of love in Islam

We require comprehensive solutions that address all of our

needs. Partial and temporary answers will not do. Our prob-
lems originate from a lack of love and compassion in our lives
and the broader systems around us (economic, political, and
social). And no matter how hard we try, we will not find love
unless we go back to its source: Allah. When we removed the
divine from our life, we impoverished it. We lost the very thing
that gave it meaning and direction. When Allah is absent, love
is absent too (this is one of the main points of the book). Many
accuse religion—especially Islam—of spreading hate, and may
be incredulous to hear of love’s dependence on Allah. But it is
Allah who grants us all that we have, including and especially
love. Humanity’s medicine is to understand the meaning of love
as Allah intended and to reestablish it in our lives. Our need
for love beckons us to Allah.
We may have heard the shibboleth that “love is the answer.”
It is attractive and catchy. Yet, when some point to love as “the
answer,” they do not explain it. What does it mean for love to
be an answer? What do we mean by love? Is loving another a
blanket approval of their beliefs and actions? Does love have its
own moral compass, or does it need guidance and parameters?
Is love a destination or a vehicle? The slogan may give us fuzzy
feelings, but it says nothing concrete. It is sparse on details to
accommodate any conception of a solution. Since it is ambigu-
ous, it can encompass good as well as bad means and ends. Love
cannot be an absolute good that justifies everything in its path
(see Hadith Thirty-One). It is one answer that—when combined
with other answers—guides us to Allah and a nobler life.

The centrality of love in Islam

This may come as a surprise to some. But as love is central to life
itself, it is central to Islam. Allah’s creation and revelation are
connected since they both come from the same source. Allah
joined the two when He said:

xi
 INTRODUCTION

ُ ۗ ۡ َ‫أَ َ َ ُ ٱ ۡ خ� ُ َ ٱ ۡ أ‬
‫۝‬٥٤ ...‫�لا له �ل َ�ل�ۡق و�ل�مر‬...
Indeed, all creation and command belong to Him.
Al-A‘raf (Q7:54)

Since Allah created all, He knows what is best for His cre-
ation. And He commands them with the best. The link between
creation and revelation goes even further. The motive behind
both is the same, and that is love. Ibn al-Qayyim V wrote:
‫العالم العلوي والسفلي إ�نما وجد بالمحبة ول�أجلها و أ�ن حركات‬
‫ال�أفلاك والشمس والقمر والنجوم وحركات الملائكة والحيوانات‬
.‫وحركة كل متحرك إ�نما وجدت بسبب الحب‬
)88‫روضة المحبين (ص‬
The upper and lower realms [i.e. the heavens and the earth]
were created with love and for it. And the movement of celestial
bodies in orbits, the sun, the moon, the planets, the angels, the
animals, and the movement of every mover is because of love.
Rawdat al-Muhibbin (p. 88)

Allah created us and everything else because of love, with it,

and for it. Everything that Allah does, He does out of love. This
is discussed further in Hadith Three. But for now, note how, in
Islam, the act of creation is inseparable from love. And it is the
same for religious commands, which are the basis of worship. In
Islam, the word for worship is ‘Ubudiyyah. Ibn al-Qayyim V
explained that though the word linguistically means submission
and humility, this is done out of love. He wrote:
‫ المحب قد ذلله الحب‬...‫و أ�ما التعبد فهو غاية الحب بغاية الذل‬
.‫ووط أ�ه‬
)83( ‫روضة المحبين‬

xii
 The centrality of love in Islam

Worship is utmost love with utmost humility... Love has humbled

the lover and made them submissive.
Rawdat al-Muhibbin (p. 83)

Putting it differently, he also wrote:

.‫ا ْل ِع َبا َدة الَّ ِتي ِه َي ا ْل َم َح َّب ُة َوالتَّ ْع ِظي ُم‬
)22‫ ص‬3‫مدارج السالكين (ج‬
Worship is love and glorification.
Madarij al-Salikin (vol. 3, p. 22)

When we understand the boundless Glory of the Creator, we

love Him. And based on that, we lovingly surrender to Him. Love
is an essential ingredient. Worshipping Allah without love is
not worship at all. Ibn al-Qayyim V explained:
‫ َف َم ْن‬...‫َوا ْل ِع َبا َد ُة َت ْج َم ُع �أصْ َل ْي ِن َغا َي ُة ا ْل ُح ِّب ِب َغا َي ِة ال ُّذ ِّل َوا ْل ُخ ُضو ِع‬
‫اض ًعا َل ُه َل ْم َت ُك ْن عَابِدً ا َل ُه َو َم ْن َخ َض ْع َت َل ُه ِب َلا‬ِ ‫�أحْ َب ْب َت ُه َو َل ْم َت ُك ْن َخ‬
.‫اض ًعا‬ِ ‫َم َح َّب ٍة َل ْم َت ُك ْن عَابِدً ا َل ُه َحتَّى َت ُكونَ ُم ِح ًّبا َخ‬
)96-95‫ ص‬1‫مدارج السالكين (ج‬
Worship is comprised of two principles: utmost love with utmost
humility and submission... So, if you loved someone but did
not submit to him, you are not worshipping him. And if you
submitted to someone without love, you are not worshipping
him until you love him and submit to him.
Madarij al-Salikin (vol. 1, pp. 95–96)

It is not worship if you are strong-armed into submission. It

must happen willingly, and it must be done out of love.
As worship is founded on love, so is Tawhid. Ibn al-Qayyim
V said:

xiii
 INTRODUCTION

ِ ‫َح ِقي َق ُة ا ْل إِ� َل ِه َّي ِة َك ْونُ ُه َم أ�ْ ُلوهًا َم ْح ُبو ًبا ِب َغا َي ِة ا ْل ُح ِّب ا ْل َم ْق ُر‬
‫ون ِب َغا َي ِة ال ُّذ ِّل‬
.‫َوا ْل ُخ ُضو ِع‬
)112‫ ص‬1‫مدارج السالكين (ج‬
The essence of [Tawhid] al-Uluhiyyah is that He be worshipped
and loved with utmost love coupled with utmost humility and
submission.
Madarij al-Salikin (vol. 1, p. 112)

And this is why Shirk is the absence of love. In interpreting the

following ayah:

ۖ ًٔ � � ‫ش‬ ْ‫ق ۡ ت� � � ۡ اْ أَ تۡ ُ َ ح َّ َ َ ُّ � ۡ َ � � ۡ ۖ أَ َّ تُ شۡ � ا‬
‫۝‬١٥١ ...‫�ل �َعَالَو ��ل ما رم بر�كُم عل يَ��ۡكُم �لا �� ِركُو ِب ِ ي ۡا‬
�َ � ‫ۦ‬ ‫ه‬ �
Say: “Come. I tell you what your Rabb has forbidden you. Do
not associate anything with Him.”
Al-An‘am (Q6:151)

Mujahid, the famous Tabi‘i and exegete of the Quran, explained

avoiding Shirk in the ayah by saying:
:]151 :‫َقالَ ُم َجا ِه ٌد فِي َق ْو لِ ِه َت َعا َلى ﴿�أ َّلا تُ ْش ِركُوا ِب ِه َش ْيئًا﴾ [ال�أنعام‬
.‫َلا تُ ِح ُّبوا َغ ْي ِري‬
)525‫جامع العلوم والحكم (ص‬
Do not love someone other than Me.
Jami‘ al-‘Ulum wa al-Hikam (p. 525)

According to Mujahid, Shirk is loving someone more than

Allah. It is giving the love that Allah deserves to someone else.
Ibn al-Qayyim V confirmed the connection of Shirk to love
by writing:
‫َان �أ ْك َب ُر َو�أصْ َغ ُر َفا ْل� أ ْك َب ُر َلا َي ْغ ِف ُر ُه ال َّل ُه إِ� َّلا بِالتَّ ْو َب ِة‬
ِ ‫الش ْركُ َفهُ َو َن ْوع‬ِّ ‫َو�أ َّما‬
ُ‫الش ْرك‬ ِّ ‫ون ال َّل ِه نِدًّا ُي ِح ُّب ُه ك ََما ُي ِح ُّب ال َّل َه َو ُه َو‬ ِ ‫ِم ْن ُه َو ُه َو �أ ْن َيت َِّخ َذ ِم ْن ُد‬
‫ين َو لِهَ َذا َقا ُلوا‬ َ ‫ين ِب َر ِّب ا ْل َعا َل ِم‬ َ ‫الَّ ِذي َت َض َّم َن َت ْس ِو َي َة آ�لِهَ ِة ا ْل ُم ْش ِر ِك‬

xiv
 The centrality of love in Islam

‫ِين إِ� ْذ نُ َس ِّوي ُك ْم ِب َر ِّب‬ ٍ ‫ال ُمب‬ ٍ ‫ِل�آلِهَ ِته ِْم فِي النَّارِ { َتال َّل ِه إ� ِْن ُكنَّا َل ِفي ضَ َل‬
‫] َم َع إِ� ْق َرارِ ِه ْم ِب�أ َّن ال َّل َه َوحْ دَ ُه َخالِ ُق‬98–97 :‫ين} [الشعراء‬ َ ‫ا ْل َعا َل ِم‬
‫ُك ِّل َش ْي ٍء َو َر ُّب ُه َو َم ِلي ُك ُه َو�أ َّن آ�لِهَ تَهُ ْم َلا َت ْخ ُل ُق َو َلا تُ ْرز َُق َو َلا تُ ْحيِي‬
‫يت َو إِ�نَّ َما كَا َن ْت َه ِذ ِه الت َّْس ِو َي ُة فِي ا ْل َم َح َّب ِة َوالتَّ ْع ِظي ِم َوا ْل ِع َبا َد ِة‬ ُ ‫َو َلا تُ ِم‬
‫ك ََما ُه َو َحالُ �أ ْك َث ِر ُم ْش ِر ِكي ا ْل َعا َل ِم َب ْل ُك ُّلهُ ْم ُي ِح ُّبونَ َم ْع ُبو َداتِه ِْم‬
َ‫ون ال َّل ِه َو َك ِثي ٌر ِم ْنهُ ْم َب ْل �أ ْك َث ُره ُْم ُي ِح ُّبون‬ ِ ‫َو ُي َع ِّظ ُمو َنهَ ا َو ُي َوا ُلو َنهَ ا ِم ْن ُد‬
.‫آ�لِهَ تَهُ ْم �أ ْع َظ َم ِم ْن َم َح َّب ِة ال َّل ِه‬
)348‫ ص‬1‫مدارج السالكين (ج‬
There are two types of Shirk: major and minor. The major is the
one that Allah does not forgive except by repenting from it. This
Shirk happens when one adopts rivals besides Allah whom
he loves as he loves Allah. This Shirk includes equating what
the polytheists worship with the Rabb of all beings. And this is
why they will say to their idols in the Fire, ﴾By Allah, we were
in clear error when we made you equal to the Rabb of all be-
ings﴿ [Al-Shu‘ara’ 97–98]. They will say this despite admitting
[previously] that Allah alone is the Creator of everything and
its Rabb and King, and that their idols do not create, do not
provide, do not bring life, and do not cause death. But they
made them equal [to Allah] in love, glorification, and worship.
This is the reality of most of the people who commit Shirk in
this world, nay, all of them love what they worship, glorify it,
and champion it besides Allah. And a lot of them, nay, most
of them love what they worship more than Allah.
Madarij al-Salikin (vol. 1, p. 348)

How much love one gives to Allah or His rivals determines

whether they are Muslim or not. When love is misdirected, it
leads to Shirk and sin. This is why it is vital to understand love
better, to understand what is worthy of love and how to love it.
This is one of the primary goals of this book.
Ibn al-Qayyim V—the brilliant physician of the hearts—

xv
 ‫‪INTRODUCTION‬‬

‫‪has some powerful words to summarize how spiritually and‬‬

‫‪Islamically essential love is. He wrote:‬‬
‫اق َو�أ ْو َج َبهَ ا َو�أ ْع َلاهَا َو�أ َج َّلهَ ا َم َح َّب ُة‬ ‫ا ْع َل ْم �أ َّن �أ ْن َف َع ا ْل َم َح َّب ِة َع َلى ا ْل إِ� ْط َل ِ‬
‫وب َع َلى َم َح َّب ِت ِه َو ُف ِط َر ِت ا ْل َخ ِلي َق ُة َع َلى َت أ�ْلِي ِه ِه َو بِهَ ا‬ ‫َم ْن ُج ِب َل ِت ا ْل ُق ُل ُ‬
‫ات َو ِه َي ِس ُّر‬ ‫ات َو َع َل ْيهَ ا ُف ِط َر ِت ا ْل َم ْخ ُلو َق ُ‬ ‫الس َم َاو ُ‬‫ض َو َّ‬ ‫َقا َم ِت ا ْل� أ ْر ُ‬
‫وب بِا ْل َم َح َّب ِة‬ ‫َشهَ ا َد ِة �أ ْن َلا إِ� َل َه إِ� َّلا ال َّل ُه َف إِ� َّن ا ْل إِ� َل َه ُه َو الَّ ِذي َت�ألَّ َه ا ْل ُق ُل َ‬
‫ال َوالتَّ ْع ِظي ِم َوال ُّذ ِّل َوا ْل ُخ ُضو ِع َوالتَّ َع ُّب ِد َوا ْل ِع َبا َد ُة َلا َت ْص ُل ُح‬ ‫َوا ْل إِ�جْ َل ِ‬
‫ال ا ْل ُخ ُضو ِع َوال ُّذ ِّل‬ ‫إِ� َّلا َل ُه َوحْ دَ ُه َوا ْل ِع َبا َد ُة ِه َي ك ََمالُ ا ْل ُح ِّب َم َع ك ََم ِ‬
‫الش ْركُ فِي َه ِذ ِه ا ْل ُع ُبو ِد َّي ِة ِم ْن �أ ْظ َل ِم ال ُّظ ْل ِم الَّ ِذي َلا َي ْغ ِف ُر ُه ال َّل ُه َوال َّل ُه‬ ‫َو ِّ‬
‫يع ا ْل ُو ُجو ِه َو َما ِس َوا ُه َف إِ�نَّ َما ُي َح ُّب َت َب ًعا‬ ‫َت َعا َلى ُي َح ُّب لِ َذاتِ ِه ِم ْن َج ِم ِ‬
‫يع ُك ُت ِب ِه ا ْل ُم َن َّز َل ِة‬ ‫وب َم َح َّب ِت ِه ُس ْب َحا َن ُه َج ِم ُ‬ ‫لِ َم َح َّب ِت ِه َو َق ْد َد َّل َع َلى ُو ُج ِ‬
‫يع ُر ُس ِل ِه َوفِ ْط َرتُ ُه الَّ ِتي َف َط َر ِع َبا َد ُه َع َل ْيهَ ا َو َما َرك ََّب فِيه ِْم‬ ‫َو َد ْع َو ُة َج ِم ِ‬
‫وب َم ْف ُطو َر ٌة َم ْج ُبو َل ٌة‬ ‫ِم َن ا ْل ُع ُقول َو َما �أ ْس َب َغ َع َل ْيه ِْم ِم َن النِّ َع ِم َف إِ� َّن ا ْل ُق ُل َ‬
‫َع َلى َم َح َّب ِة َم ْن �أ ْن َع َم َع َل ْيهَ ا َو�أحْ َس َن إِ� َل ْيهَ ا َف َك ْي َف ب َِم ْن كل ا ْل إِ�حْ َسانُ‬
‫يك َل ُه ك ََما‬ ‫ِم ْن ُه َو َما ب َِخ ْل ِق ِه َج ِمي ِعه ِْم ِم ْن نِ ْع َم ٍة َف ِم ْن ُه َوحْ دَ ُه َلا َش ِر َ‬
‫{و َما ِب ُك ْم ِم ْن نِ ْع َم ٍة َف ِم َن ال َّل ِه ثُ َّم إِ� َذا َم َّس ُك ُم ُّ‬
‫الض ُّر َف إِ� َل ْي ِه‬ ‫َقالَ َت َعا َلى َ‬
‫[سو َر ُة النَّ ْح ِل‪َ ]53 :‬و َما َت َع َّر َف ِب ِه إِ� َلى ِع َبا ِد ِه ِم ْن �أ ْس َمائِ ِه‬ ‫َت ْج�أ ُرونَ } ُ‬
‫ا ْل ُح ْسنَى َو ِص َفاتِ ِه ا ْل ُع َلا‪َ ،‬و َما َدلَّ ْت َع َل ْي ِه آ� َثا ُر َم ْصنُوعَاتِ ِه ِم ْن ك ََمالِ ِه‬
‫َو نِهَ ا َي ِة َج َلالِ ِه َو َع َظ َم ِت ِه َوا ْل َم َح َّب ُة َلهَ ا َد ِاع َي ِان ا ْل َج َمالُ َوال�إ جمال َوال َّر ُّب‬
‫َت َعا َلى َل ُه ا ْل َك َمالُ ا ْل ُم ْط َل ُق ِم ْن َذلِ َك َف إِ�نَّ ُه َج ِمي ٌل ُي ِح ُّب ا ْل َج َمالَ َب ِل‬
‫ا ْل َج َمالُ ُك ُّل ُه َل ُه َوا ْل إِ�جْ مال ُك ُّل ُه ِم ْن ُه َف َلا َي ْست َِح ُّق �أ ْن ُي َح َّب لِ َذاتِ ِه ِم ْن‬
‫ُك ِّل َوجْ ٍه ِس َوا ُه َقالَ ال َّل ُه َت َعا َلى {قُ ْل إ� ِْن ُك ْنت ُْم تُ ِح ُّبونَ ال َّل َه َفاتَّ ِب ُعو نِي‬
‫[سو َر ُة آ� ِل ِع ْم َرانَ ‪َ ... ]31 :‬و بِهَ َذا التَّ ْو ِحي ِد فِي ا ْل ُح ِّب‬ ‫ُي ْح ِب ْب ُك ُم ال َّل ُه} ُ‬
‫يع ُك ُت ِب ِه َو�أ ْط َب َق ْت َع َل ْي ِه‬ ‫يع ُر ُس ِل ِه َو�أ ْن َزلَ َج ِم َ‬ ‫�أ ْر َس َل ال َّل ُه ُس ْب َحا َن ُه َج ِم َ‬

‫‪xvi‬‬
 The centrality of love in Islam

ِ ‫الس َم َاو‬
‫ات‬ َّ ‫يع ال ُّر ُس ِل ِم ْن �أ َّو لِه ِْم إِ� َلى آ� ِخ ِر ِه ْم َو ِل�أجْ ِل ِه َخ َل َق‬ ِ ‫َد ْع َو ُة َج ِم‬
.‫ين ِب ِه فِي ِه‬َ ‫ض َوا ْل َجنَّ َة َوالنَّا َر َف َج َع َل ا ْل َجنَّ َة ِل� أ ْه ِل ِه َوالنَّا َر لِ ْل ُم ْش ِر ِك‬ َ ‫َوا ْل� أ ْر‬
)534-532‫الداء والدواء (طبعة دار عالم الفوائد ص‬
Know that the most useful love of all, and the most obligatory,
the highest, and the most beneficial is the love of the One whom
the hearts were created with His love in them, and creation was
made possessing the fitrah of worshipping Him [or of lovingly
esteeming Him]. It is because of it [i.e. loving Allah] that the
heavens and the earth came into existence, and all creatures
have it in their nature. It is the secret of La ilah illa Allah, for the
meaning of ilah is the one who attracts the hearts [or supremely
resides over the hearts] with love, majesty, exaltation, humility,
submission, and worship. And to Him alone does worship be-
long. Worship is complete love with complete submission and
humility. Shirk committed in this worship is the greatest injustice
which Allah does not forgive. Allah is loved for Himself, in every
way. Everyone else is loved out of loving Him. The proof that
His love is a must—Glory be to Him—is in all of His revealed
books, the message of all of His Messengers, the fitrah which
he created people with, the minds He instilled in them, and the
blessings He bestowed upon them, since the hearts have the
fitrah and nature to love the one who gifts them and is kind to
them. So, how about the One from whom all favors come, and
there is no blessing that any of His creation enjoys except that it
is from Him alone without a partner, as Allah said, ﴾And there
is no blessing you have except that it is from Allah. And when
harm touches you, you cry out to Him﴿ [Al-Nahl 53]. [And from
the proofs] is how He reveals Himself to His creation through
His Beautiful Names and Lofty Attributes, and that what He
created points to His Perfection and His Supreme Greatness
and Majesty. Love has two causes: beauty and kindness. And
Allah has absolute perfection of both. He is Beautiful, and He
loves beauty, nay all beauty is His and all kindness is from

xvii
 INTRODUCTION

Him. So, no one deserves to be loved for himself in every way

except Him. Allah said, ﴾Say, “If you love Allah, then follow
me and Allah will love you﴿ [Ali ‘Imran 31]... Allah sent all of
His Messengers with this Tawhid of love and revealed it in all
of His books. And the messages of all the Messengers-from the
first to the last-agreed on it. And it is because of [the Tawhid of
love] that Allah created the heavens and the earth and Heaven
and Hell, and He made Heaven for the people of love and
Hell for those who associate others with Him in it.
Al-Da’ wa al-Dawa’ (pp. 532–534)

There is so much to unpack in this quote, and we will do so

together insha-Allah throughout the book. For now, note how
the love of Allah is central to all the revealed books and is the
message of all the Prophets of Allah. It is the reason Allah made
this universe and the afterlife. It is Tawhid and its secret, and it
is our fitrah. It is why some head to Jannah and others to Hell. It
is the most logical, natural, and necessary love there is, and all
other loves emanate from it. It is the beginning and the end. It
is how we relate to Allah and what He asks of us. After all this,
can we say that there is no love in Islam?
Love is the superior emotion in Allah’s worship, and its highest
station. Al-Ghazali V wrote:
‫ف إ�ن المحبة لله هي الغاية القصوى من المقامات والذروة العليا‬
‫من الدرجات فما بعد إ�دراك المحبة مقام إ�لا وهو ثمرة من ثمارها‬
‫وتابع من توابعها كالشوق وال�أنس والرضا و أ�خواتها ولا قبل المحبة‬
.‫مقام إ�لا وهو مقدمة من مقدماتها كالتوبة والصبر والزهد وغيرها‬
)316‫ ص‬4‫�إحياء علوم الدين (ج‬
The love of Allah is the ultimate end of all the stations and the
highest level of all degrees. There is no station after that of love
except that it is one of its fruits and subsidiaries, such as long-
ing, feeling happy with keeping Allah’s company, contentment,
and the rest. And there is no station before love except that it

xviii
 Erroneous conceptions of love

is one of the introductions that lead to it, such as repentance,

patience, disinclination for the world, and others.
Ihya’ ‘Ulum al-Din (vol. 4, p. 316)

All of our worship of Allah points to it, and every reading of

the Quran leads to it.

Erroneous conceptions of love

Islam not only emphasizes and elevates love but guides it and
protects it. Just as there is righteous and beautiful love, there is
also destructive and iniquitous love. To stop the latter, both the
object of our love and its means have to be noble. Sometimes, we
love the wrong thing. And sometimes, we love the right thing
in the wrong way. Islam rescues our love and sublimates it. It
refines what and how we love, differentiates between worthy
and unworthy love, and saves us from harmful attachments.
Love can run to the opposite ends of the spectrum: too much of
it or too little. The straight path in Surah al-Fatihah lies between
the extremes of the misguided and those with whom Allah is
angry. Only Allah’s guidance can reveal true love.
The Quran and Sunnah present a holistic and balanced view of
love, something that will become clearer throughout the book.
The early Muslims absorbed this love and exemplified it. This
is why their transformation was so incredible, and they were
the best generation. As subsequent generations moved away
from the purity and clarity of Allah’s revelation, they veered
away from implementing the divine guidance. Their decline
in understanding and practice of Islam meant a decline in
their spirituality and love of Allah. A couple of other factors
exacerbated the decline.
First, the expansion and furcation of knowledge. Branches
of Islamic knowledge started to sophisticate and accrete, and
then separate. Specializations emerged in each field, so there
were scholars of jurisprudence, of Hadith, of the Quran, and so
on. With time, the separation distanced these disciplines from

xix
 INTRODUCTION

each other and from the organic holism of Islam. As it became

more mechanical and procedural, Fiqh and other similar fields
focused less on spirituality, the state of the heart, and emotions.
In response to this move, a similar development happened on
the opposite side. Attention to the soul and heart grew as a path
of practice and then as a discipline of study. But its development
was marred with exaggerations and imbalance, like the devel-
opment of Fiqh on the other end. Undue attention and weight
were given to emotions, practice, and experiential knowledge at
the expense of revealed knowledge. As love was deemphasized
on one end, it was exaggerated on the other.
The second factor that widened the gap between revealed
guidance and reality was the contact with other civilizations
and religious communities. Their alternate views and tradi-
tions were adopted, especially as the attachment to the Quran
and Sunnah grew weaker. Hence, external exaggerations met
internal ones and accelerated the decline.
Without love, certain corners of Islamic study and teaching
felt soulless and empty of love. This may help to explain some
of the contemporary imbalance that focuses on outward per-
formance and adherence to the law but not the more profound
meaning that underlies this practice. In a sense, the love of Allah
and how essential it is to worship was lost or neglected. The
higher purpose of Fiqh is to gain the love of Allah by following
His Law (see Hadith Forty-One), but this was rarely integrated
into the study of Fiqh. On the other end, there was an even more
serious development. The emphasis on divine love pushed some
beyond the bounds of the Quran and Sunnah. Love became a
tool of liberation. If you loved Allah enough, then the laws of
Islam did not apply to you anymore. Some took it even further.
They envisioned loving Allah as loving another human, and
they desired unity with Him. Thus, some promoted the idea of
union with the divine as a consequence of love. Others went
further and explained that love removes all barriers revealing
the unity of existence: there is nothing but Allah in reality. In
other words, we and all of creation are not separate from Allah;

xx
 Erroneous conceptions of love

we are Him. This pantheistic belief overturns all of Islamic

doctrine and revelation. And it is done in the name of love.
Interestingly, the western academy is keen on studying and
promoting these conceptions of love (e.g. Rumi).
Our modern world developed similar attitudes towards love.
The point of difference is the secular reality, which empties
society of love and so intensifies people’s need and search for
it. The other difference is the global dominance of the Western
model and culture. There is also a Far Eastern (i.e. Buddhist)
influence that left an impact on Western religion and spiritu-
ality. The weakness of Muslims today makes them more open
to borrowing from other models and cultures than in the past.
Love has emerged in the West as an absolute. This idea is not
part of a coherent belief system but a popular belief in love as
all-good, as the solution, as the goal, and the means. I discuss
in Hadith Thirty-One how love cannot function as an absolute.
But it is so prevalent today that it may be counterintuitive to
try to debunk it. You hear it in statements like “All we need is
love” and “Love is the answer.” You see it in how love justifies
all life choices: if love is all-good, then any two in love cannot be
denied. You see it in the idea of the soulmate who makes your
life complete and worthwhile. Since divine love was removed
as an option, the soulmate replaces God in receiving our abso-
lute and undivided love. Finding that soulmate has become
the pursuit of our life and its ultimate meaning and fulfillment.
This was previously reserved for God.
We are emotionally-deprived and impoverished in this age.
We are looking for love wherever we can find it. We need so
much of it. And there is no better place to receive it than from
the One who created love, taught us what it is, and asked us to
spread it. Some do not think of Islam when they think of love.
But as this book will show, love and Islam are synonymous. If
we understand Islam more profoundly, we will learn what love
is. We need this now more than ever. The world needs it. And
the world needs you to share this love with it.

xxi
 INTRODUCTION

This book
This book is an introduction to the love of Allah. It is a redis-
covery of the supremacy of love in Islam and restoration of the
holism of Islamic revelation. It is a corrective, a bolster of Iman,
and a reviver of hope. It is contemplation into the nature of love
and the self. It is the first step towards worship that rests on
the love of Allah and views the rest of creation with that lens.
The love of Allah is the basis of all the love we experience, and
it is the purpose of our lives. This is the first part of the book. It
explores the meaning of Allah’s love, the reasons He deserves
our utmost love, and what Allah’s love says about Him, Glory
be to Him. The second part of the book focuses on loving the
Prophet ‫ﷺ‬, the Messenger who delivered and exemplified the
message of love. All of Allah’s revelations conveyed and taught
the His Love, but Islam is the perfection of all of these messages.
Hence, Islam expounds on love in such depth, detail, and balance,
reflecting its finality. Since the Prophet ‫ ﷺ‬is the most beloved
to Allah, loving him introduces us to how love can be realized.
The third and last part of the book focuses on what Allah loves.
To attain the love of Allah, it is paramount to follow what Allah
loves. Not only will this bring us the greatest physical/material
benefit, but it will also fill our hearts with peace and content.
And we will receive through it the love of Allah Himself.
The book is organized into forty-two authentic hadiths of
the Prophet ‫ﷺ‬. Those who had read my previous book, Heart
Therapy: Forty Hadiths in Tazkiyah and Soul Purification (Dakwah
Corner: 2018), will see a familiar format. I explained there the
history behind the forty hadiths collections in Islamic scholar-
ship, so I will not repeat it here. Presenting the topic through
the hadith of the Prophet ‫ ﷺ‬grounds our understanding of love
in the guidance of the revelation. This makes it easier to detect
error and protect from it. Allah’s revelation is the quickest and
safest—indeed only—way to receive Allah’s love.
The book has three appendices that I reserved for lengthier

xxii
 This book

discussions. Most of the conclusions in them are in the main

text, and you will find me referencing them when relevant to
give you the chance to examine further evidence and arguments.
These are their contents:

Appendix I
• The definition of love
• Is unconditional love possible
• Why Allah alone deserves to be loved for Himself
• The problem with Ishq

Appendix II
• Is all hate contradictory to love?

Appendix III
• Is it permissible for Muslims to love non-Muslims?
I hope this work will help many of us reconnect with Allah on
a deeper level. I hope that it will also help us properly understand
love in all of its forms—religious, worldly, and romantic—and
to form better connections with the world around us. We need
more of Allah’s Love in our lives. We need more love in the world.
If we see the beauty in what Allah made and learn to love Allah’s
creation, we will cure ourselves of arrogance, greed, and envy.
We could end diseases like racism, xenophobia, animal cruelty,
and environmental destruction.
This book promotes knowledge and action (‫)علــم وعمــل‬, or as
some put it (‫)معرفة وسلوك‬. It is not simply an invitation for us to
understand love but to start translating our knowledge into prac-
tice. The love of Allah is not an academic inquiry that remains
captive in books and our heads. It is how we are supposed to
live and feel. Knowledge-based practice of this love will teach us
more about it than mere reading. And this practice will change
our lives. This book, in a sense, is a continuation of Heart Therapy.

xxiii
It is what we fill our hearts with after we have cleansed them.
Both books ask us to implement what we read. Only then could
we truly say that we have learned something new.
Among the many things I hope this book will achieve is to inspire
someone to write the encyclopedia of love in Islam: a collection
of all ayahs, hadiths, Islamic stories, and sayings related to love.
This encyclopedia must also document errors in the conception
and practice of divine and human love. I believe the world has
a lot to learn about love. And we should give that to them.
I ask Allah to open our hearts and minds to the truth, and to
make His love the greatest love in our lives. May you find this
book beneficial. May it bring you closer to Allah, comfort your
heart, and answer your questions. May Allah love you, guide
you, and protect you from all harm.
PART ONE

Loving
Allah
 HADITH
ONE
Iman is Love ‫الحديث‬
‫األول‬

ُ َ‫ن‬ ْ‫ن أ‬ ََ َ � ‫ﷺ ث ثٌ َ نْ ُ نَّ ف‬

‫الله و ر�سول ُه‬ُ �‫كو‬ ��‫ما� � ن� ي‬ ‫حلاو ة� إ‬
ِ �‫ال� ي‬ ‫و�د‬ ‫ق�ال ر�سول الله «�لا� م� ك� � ��يه ج‬
�‫أ نْ َ ْ َ َ أ نْ � َ ك‬ َّ ُ ُ ُ ْ‫ُ أ ن‬ ‫أ‬
‫عود �ف ي� ال ُ� ِ�فر‬ �َ�‫لله و �� ي�كره �� ي‬ ِ ‫�واهما و �� ي�ِح َّب� ال ْمر َء لا ي�� ّبح�ُه �إ لا‬ ‫� َّب‬
‫ح� �إ �ل�يه مِ مَّا � س‬
َ َ‫َ �ذْ أ �ق�ذَ ُ ُ ن ُ َ َ َ أ ْ ق�ْ�ذ‬
».‫كر ُه � ن� ي��ُ� ف� �ف ي� ال� ِ�نار‬ �‫��ب�عد �إ ���ن� ه الله �م ��ْه كما ي‬
)67( ‫) ومسلم‬16( ‫رواه البخاري‬
The Messenger ‫ ﷺ‬said, «Whoever has the following three will taste
the sweetness of Iman: when Allah and His Messenger are more
beloved to them than all else, when they love a person only for the
sake of Allah, and when they hate to return to disbelief after Allah had
saved them from it as they hate to be thrown in fire.»
Reported by al-Bukhari (16) and Muslim (67)

Commentary

Love is the path to tasting the sweetness of Iman. It is the begin-

ning of Iman and its culmination. When our love for Allah
grows, it reshapes our priorities and brings us the pleasure of
this life and the next.

The sweetness of Iman

If you happen to enjoy food, you do so because of its taste and

3
 HADITH ONE

aroma. The flavor and smell of our favorite dish, especially if it

brings some fond memories, bring pleasure and transport us to
a different plane of sensory experience. Like appetizing food,
Iman has a taste that we feel in our hearts: it is the real soul
food that brings the greatest joy. (Think about this connection
between food and Iman the next time you are enjoying your
favorite dish. As you are finding joy in your meal, remember
that Iman has a greater potential for joy.) Every act of worship
is a meal that brings additional sweetness to our lives. It is not
sugary sweetness but contentment and calm that permeate our
whole being, a sense of peace that all is right or will be soon.
In that state, obeying Allah turns from a chore to pleasure; the
burden changes to joy because it leads to the ultimate happiness
of being near to Allah. Thabit al-Binani said:
‫ كابدت الصلاة عشرين سنة وتنعمت بها‬:‫قال ثابت البناني‬
.‫عشرين سنة‬
)154‫ ص‬2‫صفة الصفوة (ج‬
I struggled in performing Salah for twenty years, and then I
enjoyed it for twenty years.
Sifat al-Safwah (vol. 2, p. 154)

The soul is not able to taste this sweetness until it has con-
quered its weaknesses and is elevated in its love of Allah. This
is why it took him twenty years, yet he never gave up. Once the
soul is there, it will find its greatest happiness and comfort in
its proximity to its Maker. The body and tongue of a sick person
do not crave or enjoy their favorite food. It is not the fault of the
food but a body that is too infirm and a tongue that has turned
bitter. When we are addicted to bad food and habits—junk
food, smoking, and drugs—we grow unable to enjoy healthy
food and a wholesome lifestyle, craving instead what harms
us. Iman feeds the soul like good food nourishes the body, and
sin, like bad food, kills it. When the soul is fed the sweetness
of Iman, it will not need sin or think it sweet. Sin is what keeps

4
 Loving Allah and His Prophet

us from tasting the sweetness of Iman. But when we break free,

we will find it. And when the sweetness of Iman is intense, one
can almost taste it on their tongue and feel it in their body.
The three conditions to finding the sweetness of Iman in
the hadith are all about love, even the last one. They represent
the pinnacle of Iman (50‫ ص‬1‫( )فتــح البــاري البــن رجــب ج‬Fath al-Bari by
Ibn Rajab, vol. 1, p. 50). Love, it turns out, is the height of Iman
and the path to its sweetness. Al-Nawawi V emphasized the
significance of this hadith when he said:
ِ ‫يث ع َِظي ٌم �أصْ ٌل ِم ْن �أ ُص‬
.‫ول ا ْل إِ� ْس َلا ِم‬ ٌ ‫هَذا َح ِد‬
َ
)13‫ ص‬2‫شرح مسلم للنووي (ج‬
This is a great hadith, a pillar of the pillars of Islam.
Sharh Muslim by al-Nawawi (vol. 2, p. 13)

It is no wonder that this pillar is all about love. Islam is built

on it.

Loving Allah and His Prophet

The first and the foundational condition for the sweetness of
Iman is for the love of Allah and His Prophet ‫ ﷺ‬to be greater
than any other love. This is the the origin of all love and, in
reality, the greatest form of love. It is the greatest realization,
and from it, all other realizations flow.
As Ibn Rajab V explained in Fath al-Bari (vol. 1, p. 51), the
love of Allah develops from knowing Him better and beholding
His bounties upon us. We tend to love others for these two rea-
sons: for admirable qualities they possess that draw us to them
and for a good that they have done to us (see also Appendix I).
When it comes to Allah, He has more of those than anyone
else. We learn about Allah’s Perfection through His Names
and Attributes and the greatness of His creation. The more we
study Allah’s Names and Attributes, the more we would know
Allah to be the Merciful, the Wise, the Forgiving, the Powerful,
and the Beautiful. Observing His actions and His creation only
confirms these conclusions. The beauty, wisdom, and justice

5
 ‫‪HADITH ONE‬‬

‫‪found in creation and the grandeur of what He created are a‬‬

‫‪reflection of His Beautiful Names and Attributes. In addition,‬‬
‫‪Allah is the One who blessed us with everything good in our‬‬
‫‪lives. Realizing the Beauty of Allah, in Himself and His actions,‬‬
‫‪propels people to love Him. Loving Allah for His bounties leads‬‬
‫‪to loving Allah for Himself. Ibn Taymiyyah V wrote:‬‬
‫و أ�صل المحبة هو معرفة الله سبحانه وتعالى ولها أ�صلان أ�حدهما‬
‫وهو الذي يقال له محبة العامة ل�أجل إ�حسانه إ�لى عباده وهذه‬
‫المحبة على هذا ال�أصل لا ينكرها أ�حد ف إ�ن القلوب مجبولة على‬
‫حب من أ�حسن إ�ليها وبغض من أ�ساء إ�ليها والله سبحانه هو‬
‫المنعم المحسن إ�لى عبده بالحقيقة ف إ�نه المتفضل بجميع النعم‬
‫و إ�ن جرت بواسطة إ�ذ هو ميسر الوسائط ومسبب ال�أسباب ولكن‬
‫هذه المحبة في الحقيقة إ�ذا لم تجذب القلب إ�لى محبة الله نفسه‬
‫فما أ�حب العبد في الحقيقة إ�لا نفسه وكذلك كل من أ�حب شيئا‬
‫ل�أجل إ�حسانه إ�ليه فما أ�حب في الحقيقة إ�لا نفسه وهذا ليس‬
‫بمذموم بل محمود وهذه المحبة هي المشار إ�ليها بقوله صلى الله‬
‫عليه وسلم « أ�حبوا الله لما يغذوكم به من نعمه و أ�حبوني لحب‬
‫الله و أ�حبوا أ�هلي بحبي» والمقتصر على هذه المحبة هو لم يعرف‬
‫من جهة الله ما يستوجب أ�نه يحبه إ�لا إ�حسانه إ�ليه وهذا كما‬
‫قالوا إ�ن الحمد لله على نوعين حمد هو شكر وذلك لا يكون إ�لا‬
‫على نعمته و حمد هو مدح وثناء عليه ومحبة له وهو بما يستحقه‬
‫لنفسه سبحانه فكذلك الحب ف إ�ن ال�أصل الثاني فيه هو محبته‬
‫لما هو له أ�هل وهذا حب من عرف من الله ما يستحق أ�ن يحب‬
‫ل�أجله وما من وجه من الوجوه التي يعرف الله بها مما دلت عليه‬
‫أ�سماؤه وصفاته إ�لا وهو يستحق المحبة الكاملة من ذلك الوجه‬
‫حتى جميع مفعولاته إ�ذ كل نعمة منه فضل وكل نقمة منه عدل‬
‫ولهذا استحق أ�ن يكون محمودا على كل حال ويستحق أ�ن يحمد‬

‫‪6‬‬
 Loving Allah and His Prophet

‫على السراء والضراء وهذا أ�على و أ�كمل وهذا حب الخاصة وهؤلاء‬

‫هم الذين يطلبون لذة النظر إ�لى وجهه الكريم ويتلذذون بذكره‬
‫ومناجاته ويكون ذلك لهم أ�عظم من الماء للسمك حتى لو انقطعوا‬
.‫عن ذلك لوجدوا من ال�ألم ما لا يطيقون وهم السابقون‬
)85-84‫ ص‬10‫مجموع الفتاوى (ج‬
The foundation of love is knowing Allah, Glory be to Him, and
it has two sources. The first—which some call the love of the
laymen—is [love] for His favors to His slaves. No one denies
this love that is based on this cause, for the hearts were created
to love the one who is kind to them and to hate the one who
harms them. Allah is the true Benefactor and Bestower to His
slave, for He is the one who gifted all bounties even if they
occur through a medium, for Allah is the Facilitator of mediums
and the Causer of causes. But this love, in reality, if it does
not pull the heart to love Allah for Himself, then the slave only
loves himself. And anyone who loves another because of their
kindness to him has in truth only loved himself. And this is not
condemnable but praiseworthy. This love is the one referred
to when he ‫ ﷺ‬said, «Love Allah because of the bounties by
which He nourishes you, love me because of Allah, and love
my family because of me.» The one who only knows this love
does not know from [the multitude of] reasons for which Allah
should be loved except the benefit they receive from Him.
And this is as they say that hamd is of two kinds: hamd that is
thanks, and this is only for a bounty, and hamd that is praise
and exaltation and love because of what He deserves for
Himself. And so is love, for the second cause is loving Allah
for what He deserves. This is the love of someone who knows
why Allah should be loved. And there is no way from the ways
by which Allah is known, that His Names and Attributes have
guided to, except that He deserves complete love from that
way, even His Actions. For every bounty from Him is a favor,
and every affliction is justice. And this is why He deserves to

7
 HADITH ONE

be praised all the time, and He deserves to be praised for ease

and difficulty. And this is a higher and more complete [love].
This is the love of the chosen. They are the ones who seek the
joy of looking at His Honorable Face and enjoy remembering
Him and privately conversing with Him, and this would be
more important to them than water is for fish. And if they were
to stop that, they will find unbearable pain. They are the first
and the closest [to Allah].
Majmu‘ al-Fatawa (vol. 10, pp. 84–85)

Though the hadith he quoted is weak, the principles he laid

out are sound. Most people love Allah for the sake of what they
receive from Him. And this is how we are first introduced to
Allah and how we begin to know Him. But Allah is a lot more
than the new child or job we got. Still, these bounties guide us
to love Allah and want to know Him more. When we do, we
move from love only for the sake of worldly gifts to love for the
sake of the Giver Himself. This love is unaffected by worldly
fortunes and status. It is pure and noble. Allah then becomes
the greatest comfort to the heart. Thu al-Nun said:
ْ
‫س ب ِِس َوى ال َّل ِه َو َلا‬ َ ‫ َد َلائِ ُل �أ ْه ِل ا ْل َم َح َّب ِة لِ َّل ِه �أ ْن َلا َي أ� َن‬:‫ون‬
ِ ُّ‫َقالَ ذو الن‬
‫س بِال َّل ِه‬ َ ‫ب آ� َن‬ ِ ‫ش َم َع ال َّل ِه ِل� أ َّن ُح َّب ال َّل ِه إِ� َذا َس َك َن فِي ا ْل َق ْل‬ َ ‫َي ْس َت ْو ِح‬
.‫ين ِم ْن �أ ْن ُي ِح ُّبو ُه لِ َغ ْي ِر ِه‬ َ ‫ِل� أ َّن ال َّل َه �أ َج ُّل فِي ُصدُورِ ا ْل َعالِ ِم‬
.)78‫الزهد الكبير للبيهقي (ص‬
The mark of the people who love Allah is that they do not find
peace except with Allah, and they do not feel estranged while
with Allah. This is so because once the love of Allah settles
in the heart, it becomes comfortable with Allah, for Allah is
greater in the hearts of the knowledgeable than them loving
Him for the sake of another.
Al-Zuhd al-Kabir (p. 78)

The believers draw near to Him each day not because they
have to but because they want to and need to. They need Him

8
 Loving Allah and His Prophet

more than they need food, and they rely on Him more than
they rely on their bodies and wealth. They love Him to such a
degree that they cannot bear separating from Him, and their
greatest reward would be to finally see Him. This is the love of
Allah, available to all to seek and rejoice in.
The first step in the love of Allah is a must for all believers:
to love Him enough to obey His commands, avoid His prohibi-
tions, and be patient with the afflictions and hardships that He
destines. Failure here signals insufficient love. If one commits
a sin, they do so because they put its love before that of Allah.
If one complains about Allah’s decisions in their life, they do
so because they still love the world more than Allah.
The second step in the path of Allah’s love is recommended.
Here, one’s greater love for Allah prompts them to perform vol-
untary worship on top of the obligations; avoid the prohibitions,
the disliked (makruh) acts, and suspicious matters (shubuhat);
and is content with what Allah destines of hardship and afflic-
tion (see Hadith Forty-One). ‘Amir ibn Qays used to say:
‫الله َع َّز َو َج َّل ُح ًّبا َسهَّ َل‬َ ‫ت‬ ُ ‫ �أحْ َب ْب‬: ُ‫س َي ُقول‬ٍ ‫كَانَ عَا ِمر بن عَب ِد َق ْي‬
‫َع َل َّي ُك َّل ُم ِصي َب ٍة َو َر َّضانِي فِي ُك ِّل َق ِض َّي ٍة َف َما �أ َبالِي َم َع ِح ِّبي إِ�يَّا ُه َما‬
.‫ت‬ ُ ‫ت َع َل ْي ِه َو َما �أ ْم َس ْي‬
ُ ‫�أصْ َب ْح‬
.)89‫ ص‬2‫حلية ال�أولياء (ج‬
I loved Allah, the Most Exalted, a love that made [enduring]
every disaster easy for me, and made me contented in every
matter, so I do not care while loving Him, in what state I will
be in the morning or the evening.
Hilyat al-Awliya’ (vol. 2, p. 89)

Loving the Prophet ‫ ﷺ‬is part of loving Allah, and it increases

as the love of Allah increases. Similar to the conditions that
create the love of Allah, loving the Prophet ‫ ﷺ‬happens through
knowing him better and realizing how much he has benefited
us. When we read his biography and go through his teachings,
we understand his sacrifice ‫ﷺ‬, the nobility of his character, and

9
 HADITH ONE

the beauty of what he taught. We will then realize that there

is no other human who has done us more good than him ‫ﷺ‬.
And if we add to this that Allah chose him above all else specif-
ically to be the Last Prophet, that Allah loves him more than
any other, we would not be able to feel but the greatest love for
this incredible man.
In the same vein as the love of Allah, loving the Prophet ‫ ﷺ‬has
an obligatory and a recommended level. The necessary love is
to love him enough to obey the obligations he commanded and
steer clear of the prohibitions. In addition, it includes seeking
and accepting his guidance and finding no discomfort with his
judgments and counsel. The recommended part is a love that
moves one to follow his recommended guidance, etiquette,
character, spirituality, and devotion to Allah.

Loving another for Allah’s sake

Loving Allah entails loving what He loves. This, as the Prophet
‫ ﷺ‬explained, is of the best and highest stations of Iman.
َ �ِ‫َس�ألَ ُم َعاذ بن أ�نس النَّب َِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم ع َْن �أ ْف َض ِل ا ْل إ‬
ِ ‫يم‬
‫ان‬
».‫ض لِ َّل ِه َوتُ ْع ِم َل لِ َسا َن َك فِي ِذ ْك ِر الل ِه‬ َ ‫ف َقالَ «�أ ْن تُ ِح َّب لِ َّل َه َوتُ ْب ِغ‬
‫) وصححه شعيب ال�أرناؤوط‬22130( ‫رواه �أحمد‬
Mu‘adh ibn Anas asked the Prophet ‫ ﷺ‬about the best of Iman,
so he said, «That you love for the sake of Allah, hate for the
sake of Allah, and engage your tongue in the remembrance
of Allah.»
Reported by Ahmad (22130) and Shu‘ayb al-Arna‘ut declared it sahih

Why is love for the sake of Allah one of the best acts of Iman?
Because it is an honest and strong indicator. When you love
someone, you would naturally want them to be happy and would
hate any harm to come their way. When our love is strong, the
likes and dislikes of our beloved become our own, a state only
those who have experienced intense love would know. Consider,
for example, how we start liking our child’s favorite food, story,

10
 Loving another for Allah’s sake

or toy because it makes them so happy, or how we hold tight to

heirlooms from deceased parents simply because they used to
love them. Loving what Allah loves is the mark of Iman.
Ibn Rajab V wrote:
‫اب‬ ُ ‫ُون ال َّطا َع ِة َوا ْل ُم َوا َف َق ِة َقالَ ا ْل َح َس ُن َقالَ �أصْ َح‬ ِ ‫ا ْل َم َح َّبة َلا َت ِت ُّم ِبد‬
‫ول ال َّل ِه َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم َيا َر ُسولَ ال َّل ِه إِ�نَّا نُ ِح ُّب َر َّبنَا ُح ًّبا‬ ِ ‫َر ُس‬
‫َش ِديدً ا َف�أ َح َّب ال َّل ُه �أ َّن َي ْج َع َل لِ ُح ِّب ِه َع َل ًما َف�أ ْن َزلَ ال َّل ُه َه ِذ ِه ا ْل�آ َي َة ﴿قُ ْل‬
]31 :‫إ� ِْن ُك ْنت ُْم تُ ِح ُّبونَ ال َّل َه َفاتَّ ِب ُعو نِي ُي ْح ِب ْب ُك ُم ال َّل ُه﴾ [ آ�ل عمران‬
‫َو ِم ْن ُهنَا َقالَ ا ْل َح َس ُن ا ْع َل ْم �أنَّ َك َل ْن تُ ِح َّب ال َّل َه َحتَّى تُ ِح َّب َطا َع َت ُه‬
‫ون َمتَى �أ ِح ُّب َربِّي َقالَ إِ� َذا كَانَ َما ُي ْب ِغ ُض ُه ِع ْندَ كَ �أ َم َّر‬ ِ ُّ‫َو ُس ِئ َل ُذو الن‬
‫س ِم ْن �أ ْع َلا ِم ا ْل ُح ِّب �أ ْن تُ ِح َّب َما‬ َّ ‫ِم َن الصَّ ْب ِر َو َقالَ ب ِْش ُر ب ُْن‬
َ ‫الس ِر ِّي َل ْي‬
‫وب النَّهْ َر ُجورِ ُّي ُك ُّل َم ِن ا َّدعَى َم َح َّب َة ال َّل ِه‬ َ ‫ُي ْب ِغ ُض ُه َحبِي ُب َك َقالَ �أ ُبو َي ْع ُق‬
‫اط ٌل َو َقالَ ُر َو ْي ٌم ا ْل َم َح َّب ُة‬ ِ ‫َع َّز َو َج َّل َو َل ْم ُي َوافِقِ ال َّل َه فِي �أ ْم ِر ِه َفدَ َع َوا ُه َب‬
‫س ب َِصا ِد ٍق َم ِن‬ َ ‫ال َو َقالَ َي ْح َيى ب ُْن ُم َعا ٍذ َل ْي‬ ِ ‫ا ْل ُم َوا َف َق ُة فِي ُك ِّل ا ْل�أحْ َو‬
‫ت‬ ُ ْ�‫ف َقالَ َق َر أ‬ ِ ‫الس َل‬
َّ ‫ض‬ ِ ‫ا َّدعَى َم َح َّب َة ال َّل ِه َو َل ْم َي ْح َف ْظ ُحدُو َد ُه َوع َْن َب ْع‬
‫السالِ َف ِة َم ْن �أ َح َّب ال َّل َه َل ْم َي ُك ْن ِع ْندَ ُه َش ْيءٌ آ� َث َر‬ َّ ‫ُب‬ ِ ‫ض ا ْل ُكت‬ِ ‫فِي َب ْع‬
.‫ِم ْن رِضَ ا ُه َو َم ْن �أ َح َّب ال ُّد ْن َيا َل ْم َي ُك ْن ِع ْندَ ُه َش ْيءٌ آ� َث َر ِم ْن َه َوى َن ْف ِس ِه‬
)213-212‫ ص‬1‫جامع العلوم والحكم (ج‬
Love is incomplete without obedience and agreement. Al-
Hasan said, “The Companions of the Messenger ‫ ﷺ‬said, ‘O
Messenger of Allah, we love our Rabb immensely,’ so Allah
loved to establish a sign for love, and so He revealed this ayah
﴾Say, ‘If you love Allah, then follow me and Allah will love
you.’﴿” And it is because of this that al-Hasan said, “Know
that you will not love Allah until you love obeying Him.” And
Thu al-Nun was asked, “When would I have loved my Rabb?”
He answered, “When what He hates is bitterer to you than the
bitterest plant.” Bishr ibn al-Sariyy said, “It is not one of the
marks of love for you to love what your beloved hates.” Abu

11
 HADITH ONE

Ya‘qub al-Nahrajuri said, “Anyone who claims to love Allah

but does not follow His commands, then their claim is false.”
Ruwaym said, “Love is agreement in all conditions.” Yahya
ibn Mu‘adh said, “The one who claims to love Allah but does
not observe His laws is dishonest.” Some of the predecessors
said, “I read in some of the books of the past, ‘If one loves
Allah, nothing would be dearer to them than pleasing Him.
And if one loves the world, nothing would be dearer to them
than their own desire.’ ”
Jami‘ al-‘Ulum wa al-Hikam (vol. 1, pp. 212–213)

One may love Allah, but their love could be weak, unable to
love what Allah loves. When one’s heart is (partially) captive
to this world or to Haram, they will love what Allah hates or
hate what Allah loves. But when one’s love for Allah grows, it
chases away all inferior lovers that try to compete with Him for
our hearts. When one liberates themselves from their personal
inclinations and ascend to what Allah loves, Allah’s choices and
preferences become their own. When they encounter someone
close to Allah, they will naturally love them because Allah loves
them. They are close to Allah, and their heart is drawn to what
pleases Allah, their Supreme Love.

Hating to return to disbelief

Loving what Allah loves is incomplete without hating what He
hates. Some may find it off-putting that Allah may hate and
that they are required to hate. But hate here is not the dark,
irrational, and destructive hate that we have seen so much of
in modern times (see also Appendix II). This is not hate guided
by human whims and biases but one that reflects the Divine
Wisdom. There is harm and corruption in what Allah hates, like
murder, rape, theft, and so on. Knowing the harm, we naturally
hate it and try to stop it whenever we can. Additionally, anyone
who loves Allah loathes anything that steals them away from
Him. Since sin distances us from Allah, it is hateful for that

12
 Hating to return to disbelief

reason too. Every good thing we love has a harmful opposite we

should hate. Thus, hate in this context is not there to destroy
but to save us from destruction.
Disbelief is the greatest disconnection between Allah and his
creation, the greatest ingratitude, and the greatest corruption
on earth. Since the believer cannot bear the idea that they could
be separated from Allah’s love, Kufr becomes so loathsome that
they would prefer death. Even being burnt alive. The sweetness
of love cannot tolerate the bitterness of separation. Prophet
Yusuf S said:
ۖ � ٓ ‫َ بّ ٱ � � ُ أَ ح ُّ َ َّ َ ۡ � نَ ن‬
‫۝‬٣٣ ...‫�ّ�ۡن � ب� ِ�إ ل ي� مِ مَّا ي�دعُو� ِ� ي� ِ�إ ي ِ�ۡه‬
�َ ‫ل‬ ‫ر ِ� �لس ج‬...
O My Rabb, prison is more beloved to me than what these women
invite me to do.
Yusuf (Q12:33)

How could staying in a dingy jail be more pleasing to anyone

than comfort, luxury, money, power, and sexual fulfillment?
What is the thing that Yusuf S had that many of us are still
looking for? What prompted the People of the Ditch to choose
to be burnt to death in a great fire over polytheism, as recorded
in Surah al-Buruj?
When the love of Allah is firmer in the hearts than any other
love, it would be possible to give up everything for it. His love
is the greatest discovery in this life. But we need to know Allah
more to love Him. This is what the rest of the book is inviting
you to do.

13
 ‫‪HADITH‬‬
‫‪TWO‬‬
‫‪Allah loves‬‬
‫الحديث‬ ‫‪beauty‬‬
‫الثاني‬

‫ُّ َ َ أ‬
‫ال��مور يو� ُ‬ ‫َ‬ ‫�يل ي� ُّ‬ ‫ق�ال ر�سول الله ﷺ «�إ نَّ� َ‬
‫الله ��ت�عالى ج�م� ٌ‬
‫كره‬ ‫ِ‬ ‫عال�‬
‫ي‬ ‫�‬‫م‬ ‫ح�‬
‫ب‬ ‫ي‬
‫و�‬ ‫�جمال‬
‫�‬ ‫ال‬ ‫ح�‬
‫ب‬
‫فَ‬
‫�َ‬
‫س��فسا�ها‪».‬‬
‫رواه الطبراني في المعجم ال�أوسط (‪ )6906‬وابن عساكر في تاريخ دمشق (‪ )4596‬وصححه‬
‫ال�ألباني (صحيح الجامع ‪ 1743‬وانظر الصحيحة ‪)1626‬‬

‫ح� م� َ أ ق‬ ‫ال� ََو َد ةَ� ي ُ� ُّ‬

‫ح� ج �‬‫ماء ��جو ٌاد ي ُ� ُّ‬ ‫ث نَّ َ ٌ ُ ُّ ُ‬ ‫ف‬
‫عال� ال��خ ِ‬
‫لا�‬ ‫ي‬ ‫ب‬ ‫ب‬ ‫الك َر َ‬ ‫كر�م ي� ب‬
‫ح�‬ ‫و� ي� حد�ي� «�إ � الله ي‬
‫فَ‬
‫كر ُه �س فَ��ْسا�ها‪».‬‬
‫يو� َ‬
‫صحيح الجامع (‪)1800‬‬
‫أ‬ ‫ُّ أ‬ ‫َ‬ ‫و�ف� حد�ي ث� «�إ نَّ� َ‬
‫ح� � ن� ي�َرى ��ث َر ��ن�عم���ته على �عَ� ِ�بده و‬ ‫�يل ي� ُّب‬
‫ح� ال��جمال و ي� ب‬ ‫الله ج�م� ٌ‬
‫ي‬
‫ْ‬ ‫ُ‬
‫�يُ � ���ب�غ� ال�ب�ُ�س و ال�تَّ� ؤ�با�س‪».‬‬
‫َ‬ ‫َ‬ ‫ؤ‬ ‫ض‬
‫صحيح الجامع (‪)1742‬‬
‫‪ said, «Allah is Beautiful and He loves beauty. And He‬ﷺ ‪The Prophet‬‬
‫»‪loves lofty matters and hates lowly ones.‬‬
‫‪Reported by al-Tabarani in al-Mu‘jam al-Awsat (6906) and Ibn ‘Asakir in Tarikh‬‬
‫‪Dimashq (4596) and al-Albani it declared it sahih (Sahih al-Jami’, 1743 and al-Sahihah,‬‬
‫)‪1626‬‬

‫‪In another hadith, «Allah is Generous and He loves the generous [who‬‬

‫‪14‬‬
 Allah is Beautiful

give without being asked], He is Generous and loves the generous

[who give when they are asked], and He loves lofty matters and hates
lowly ones.»
Sahih al-Jami’ (1800)

And in another hadith, «Allah is Beautiful and He loves beauty. And

He loves to see the impact of His bounty on His slave and hates the
display of poverty or pretending to be poor.»
Sahih al-Jami’ (1742)

Commentary

Allah is Beautiful. When we ponder this, it will open the door

to the love of Allah and inspire us to act with beauty in all that
we do.

Allah is Beautiful
There is probably no better introduction to explain the Beauty
of Allah than what Ibn al-Qayyim V wrote:
‫من أ�عز �أ ْن َواع ا ْلمعر َفة معر َفة الرب ُس ْب َحا َن ُه بالجمال َو ِهي معر َفة‬
‫كلهم عرفه بِصفة من ِص َفاته و أ�تمهم معر َفة من عرفه‬ ْ ‫َخواص ا ْلخلق َو‬
‫س كمثله َش ْيء فِي َسائِر ِص َفاته‬ َ ‫ِب َك َمالِ ِه وجلاله وجماله ُس ْب َحا َن ُه َل ْي‬
‫كلهم على تِ ْل َك‬ ْ ‫فرضت ا ْلخلق كلهم على أ�جملهم ُصو َرة َو‬ َ ‫َو َلو‬
‫اطن إِ� َلى جمال الرب ُس ْب َحا َن ُه‬ ِ ‫الهم ال َّظا ِهر َوا ْل َب‬ ْ ‫جم‬ َ ‫الصُّ و َرة ونسبت‬
‫الش ْمس َو َي ْك ِفي فِي‬ َّ ‫َل َكانَ أ�قل من نِ ْس َبة سراج ضَ ِعيف إِ� َلى قرص‬
‫حجاب عَن َوجهه ل�أحرقت ُس ُب َحاتُ ُه َما ا ْنتهى‬ َ ‫كشف ا ْل‬
َ ‫جماله �أنه َلو‬
‫إِ� َل ْي ِه َب َصره من خلقه َو َي ْك ِفي فِي جماله �أن كل جمال َظاهر وباطن‬
َ ‫فِي ال ُّد ْن َيا َوا ْل�آ ِخ َرة َفمن آ� َثار َصنعته َف َما ال َّظن بِمن صدر عَن ُه‬
‫هَذا‬
‫ا ْلجمال َو َي ْك ِفي فِي جماله �أنه َل ُه ا ْل ِع َّزة َج ِمي ًعا َوا ْل ُق َّوة َج ِمي ًعا والجود‬

15
 HADITH TWO

‫كُله َوا ْل إِ�حْ َسان كُله َوا ْلعلم كُله َوا ْلفضل كُله ولنور َوجهه أ�شرقت‬
‫ال ُّظ ُل َمات ك ََما َقالَ النَّبِي فِي ُدعَاء ال َّطائِف أ�عوذ بِنور َوجهك الَّ ِذي‬
‫أ�شرقت َل ُه ال ُّظ ُل َمات َوصلح َع َل ْي ِه �أمر ال ُّد ْن َيا َوا ْل�آ ِخ َرة َو َقالَ عبد الله‬
‫الس َم َوات َوا ْل� أ ْرض من‬ َّ ‫س ِع ْند رب ُكم ليل َو َلا َنهَ ار نور‬ َ ‫بن َم ْس ُعود َل ْي‬
‫الس َم َوات َوا ْل� أ ْرض َو َي ْوم ا ْل ِق َيا َمة إ�ِذا َجا َء‬
َّ ‫نور َوجهه َفهُ َو ُس ْب َحا َن ُه نور‬
.‫لفصل ا ْل َق َضاء تشرق ال� أ ْرض بنوره‬
)‫ دار عالم الفوائد‬265-264‫الفوائد لابن القيم (ص‬
Of the most special and seldom accessed types of knowledge
is knowing Allah the Most High, through beauty. This is the
knowledge of the select among creation, where each knows
Him through an attribute of His. But the ones who know Him
best are those who know Him through His Perfection, Grandeur,
and Beauty—glory be to Him, there is no one like Him in all of
His attributes. If you were to suppose that all of creation had
the most beautiful images, each one of them had this beautiful
image. And you were to compare their outer and inner beauty
to the Beauty of Allah, glory be to Him, their [combined] beauty
would be less than [the light of] a faint lamp compared to the
sun. And it is enough [in appreciating] His Beauty that if He
were to remove the Veil away from His Face, then His Splendor
and Beauty would burn His creation as far as His Sight would
reach. And it is enough [in appreciating] His Beauty that all
external and internal beauty in this world and the Hereafter
is His creation, so what would one think about the One who
produced all this beauty? And it is enough [in appreciating] His
Beauty that all Honor is His, all Might is His, all Generosity, all
Ihsan, all Knowledge, and all favor, and the Light of His Face
shined away all darkness as the Prophet ‫ ﷺ‬said in the du‘a of
al-Ta’if, “I seek refuge in the Light of Your Face, which shined
all darkness away and by which the affairs of the world and
the Hereafter were set straight.” And Abdullah ibn Mas‘ud
said, “There is no night or day where Allah is, the light of the

16
 Allah is Beautiful

heavens and the earth is from the Light of His Face.” He, glory
be to Him, is the Light of the heavens and the earth, and when
He comes for judgment on the Day of Judgment, the earth will
shine with His Light.
Al-Fawa’id by Ibn al-Qayyim (pp. 264–265, Dar ‘Alam al-Fawa’id)

What about all the ugliness that we see in the world, one may
ask? As we engage in deep and complete contemplation of the
universe, we will find that beauty in it overwhelms ugliness.
Ugliness on earth is of two kinds. There is (relative) ugliness
that Allah created—like the ugliness of Shaytan (see Surah
As-Safat, ayah 65)—but its creation serves a purpose in Allah’s
general plan, an important part of the ultimate beauty Allah
intends. Its creation also demonstrates Allah’s power to create
what He wills, and the contrast only highlights the beauty that
Allah made and wants us to pursue (e.g. the presence of lies
and deceit only enhances our love and desire for honesty and
truth). The second type of ugliness is one that Allah allows:
human disobedience and their spreading of corruption. This
ugliness is a necessary consequence of granting humans free
will to obey or disobey Allah, an important piece of the puzzle
that ends in Jannah and eternal bliss. So, ugliness on earth is
consequently beautiful, and this is why Allah’s Actions are all
Beautiful.
Allah’s Beautiful Actions lead us to understand His Names and
Attributes, especially His Beauty, Splendor, and Magnificence.
This is what Ibn al-Qayyim V described as an often-neglected
path in knowing and worshipping Allah. Many of us approach
Allah and worship Him through Blessed Names such as the
Most Forgiving, the Merciful, and the Bestower. Our sins and
our needs pull us towards Him, and we know Him through
our requests for forgiveness and assistance. When our needs
are met and requests fulfilled, we become grateful and draw
nearer to Allah. But only a few contemplate the beauty of His
creation and revelation and start approaching Allah through His
Attribute of Beauty while also embracing beauty in their lives.

17
 HADITH TWO

(The hadiths of this section make a direct connection between

this worship and embrace, as shall become clear shortly.) Since
contemplating His Beauty comes out of choice, not need, few
among us do it. But those who do are the ones who will know
Allah the best.
Ibn al-Qayyim V (Al-Fawa’id, p. 265) explained that Allah’s
Beauty has four levels: His Beauty in Himself, the Beauty of
His Names, the Beauty of His Attributes, and the Beauty of
His Actions. We get a glimpse of the Beauty of His Attributes
and Names through the Beauty of his Actions, and we get a
glimpse of the Beauty of Allah Himself through the Beauty of
His Names and Attributes. But no one can fathom the extent
and the magnitude of the Beauty of Allah except Allah Him-
self. Ibn al-Qayyim V gave this incredible example. If each
human, from the beginning of creation until the end of time,
were as beautiful as the most beautiful human, and we added
up all this beauty, it would be less than the faint light of a lamp
trying to compete with the light of the sun. Another hadith
explains that all the bounties of Jannah pale in comparison to
Allah’s Beauty. The Prophet ‫ ﷺ‬said:
َ‫ تُ ِريدُون‬:‫ يقولُ ال َّل ُه َتبا َركَ و َتعالى‬: َ‫ قال‬،‫الجنَّ َة‬ َ ‫الجنَّ ِة‬
َ ‫« إ�ذا َد َخ َل أ� ْه ُل‬
َ ‫ض ُو ُجوهَنا أ� َل ْم تُ ْد ِخ ْلنا‬
‫الجنَّ َة وتُ َن ِّجنا‬ ْ ‫ أ� َل ْم تُ َب ِّي‬: َ‫شيئًا أ�زِي ُدك ُْم؟ ف َيقولون‬
‫جاب َفما �أ ْع ُطوا شيئًا أ� َح َّب إ�ليهِم ِم َن‬ َ ‫الح‬ ِ ‫ف‬ ُ ‫ َف َي ْك ِش‬: َ‫ِم َن النّارِ؟ قال‬
».‫النَّ َظ ِر إ�لى َر ِّبه ِْم ع َّز وج َّل‬
)181( ‫رواه مسلم‬
When the people of Jannah enter Jannah, Allah will ask them,
“Do you want more?” So they will reply, “Did you not bright-
en our faces? Did you not admit us into Jannah and protect
us from Hell?” So the Veil [between them and Allah] will be
lifted, and they will not be given something more beloved to
them than to behold their Rabb, glory be to Him.
Reported by Muslim (181)

18
 Allah is Beautiful

Can we appreciate that all the unimaginable beauty and

luxury of Jannah cannot compete with Divine Beauty? We can
make another comparison with what is familiar to us on this
earth, and it would still be incredible. Take the best food that you
ate, the best day of your life, your favorite clothes, your favorite
pastime, your favorite person, your favorite memory, and all that
makes you smile and put all these together—beholding Allah
will bring more joy and contentment than all of these combined.
Imagine your most beloved person/thing that entrances you
and moves your heart, and think how the experience of seeing
Allah in Jannah will be greater, sweeter, and happier. It is for
this reason that the pious cannot wait to see Allah: they know
that seeing Him will be the greatest joy they can experience.
May Allah make us among them.
We love others because of their outer and/or inner beauty.
We love them because of their beautiful deeds. If you think
about it, it is Allah who enabled all this beauty. And Allah’s
Beauty—the Beauty of His Face, His Attributes, what He does,
being close to Him, mentioning His name—is greater than any
other beauty you have seen or imagined. Doesn’t Allah then
deserve the greatest love?
Listen to Ibn al-Jawzi V explain why we ought to love
Allah. He wrote:
‫وكيف لا أ�حب من وهب لي ملذوذات حسي وعرفني ملذوذات‬
‫علمي ف إ�ن التذاذي بالعلم و إ�دارك العلوم أ�ولى من جميع اللذات‬
‫الحسية فهو الذي علمني وخلق لي إ�دراكًا وهداني إ�لى ما أ�دركته‬
‫إ�نه يتجلى لي في كل لحظة في مخلوق جديد أ�راه فيه ب إ�تقان‬
‫ذلك الصنع وحسن ذلك المصنوع فكل محبوباتي منه وعنه وبه‬
‫الحسية والمعنوية وتسهيل سبل ال�إ دراك به والمدركات منه و أ�لذ من‬
‫كل لذة عرفاني له فلولا تعليمه ما عرفته وكيف لا أ�حب من أ�نا به‬
‫وبقائي منه وتدبيري بيده ورجوعي إ�ليه وكل مستحسن محبوب هو‬
‫صنعه وحسنه وعطف النفوس إ�ليه فكذلك الكامل القدرة أ�حسن‬

19
 HADITH TWO

‫من المقدور والعجيب الصنعة أ�كمل من المصنوع ومعنى ال�إ دراك‬

‫نقشا عجي ًبا لاستغرقنا تعظيم‬ ً ‫أ�حلى عرفا ًنا من المدرك ولو أ�ننا ر أ�ينا‬
‫النقاش وتهويل ش أ�نه وظريف حكمته عن حب المنقوش وهذا مما‬
‫تترقى إ�ليه ال�أفكار الصافية إ�ذا خرق نظرها الحسيات ونفذ إ�لى ما‬
‫وراءها فحينئذ تقع محبة الخالق ضرورة وعلى قدر رؤية الصانع‬
‫في المصنوع يقع الحب له ف إ�ن قوي أ�وجب قل ًقا وشو ًقا و إ�ن مال‬
‫بالعارف إ�لى مقام الهيبة أ�وجب خو ًفا و إ�ن انحرف به إ�لى تلمح‬
ٍ ‫الكرم أ�وجب رجاء قو ًيا ﴿ َق ْد َع ِل َم ُك ُّل �أ َنا‬
.]60 :‫س َم ْش َربَهُ ْم﴾ [البقرة‬
)59-58‫صيد الخاطر (ص‬
How do I not love the One who gave me joy through what
I sense [i.e. the joy I receive through my senses], and gave
me joy through what I know [i.e. the joy I receive from what I
learn]? And the joy I receive from knowledge is greater than all
physical joy. He is the one who taught me, gave me awareness,
and guided me to what I comprehend. And I constantly see
Him in every new creation [of His]. I see Him in the perfec-
tion and beauty of that creation. All that I love—physical and
nonphysical—is from Him, by Him, and through Him. How I
come to know [what I love] and [the existence of what I love]
is from Him. And the best of all pleasures is knowing Him. If
He did not teach me, I would not know Him. I exist because
of Him, so how can I not love Him? My life is from Him, my af-
fairs are in His Hand, my return is to Him, and He made every
beautiful and lovable thing, beautified it, and turned people’s
hearts to it. Similarly, the One with Complete Capacity to
create is superior to what is created, the Wondrous Maker is
superior to what is made, and the realization of this meaning
is sweeter than what we behold [i.e. realizing the Majesty of
Allah that is imbedded in every creation is greater than the
created thing itself]. If we were to see a marvelous engraving
[i.e. a beautiful work of art], we would be consumed by the

20
 Allah loves beauty

greatness of the engraver, their incredible ability, and the fi-

nesse of their wisdom over the admiration of the engraving.
This is something that purified thought ascends to when it goes
beyond the physical to what lies beyond it. At that moment,
the love of the Creator undoubtedly occurs. Loving Him will
be in proportion to seeing the Maker in what is made. When
it is strong, it will lead to agitation and longing. If it moves
one to the station of awe, it will lead to fear [of Allah]. And if
it moves one to noticing [His] generosity, it will lead to strong
hope. ﴾Each knew where to drink from﴿ [Al-Baqarah 60] [i.e.
each have their path].
Sayd al-Khatir (pp. 58–59)

This is absolutely incredible! I cannot say more.

Allah loves beauty

Allah is Beautiful in Himself and Actions. And He loves beauty.
But what type of beauty does Allah love? Expensive cars? Jew-
elry? Brand names? Fine art? Classical music? What matters
to Allah is not the external beauty of faces and bodies but the
inner beauty of Iman and character. The Prophet ‫ ﷺ‬said:
‫الله َلا َي ْن ُظ ُر إِ� َلى ُص َورِك ُْم َو�أ ْم َوالِ ُك ْم َو َل ِك ْن َي ْن ُظ ُر إِ� َلى قُ ُلو ِب ُك ْم‬
َ ‫« إِ� َّن‬
».‫َو�أ ْع َمالِ ُك ْم‬
)2564( ‫رواه مسلم‬
Allah does not look at your faces and wealth but looks at your
hearts and deeds.
Reported by Muslim (2564)

Our images and body shapes are given, not earned, so why
should something we had no hand in acquiring matter to Allah?
Or if we had a hand in acquiring something, like money and
slim bodies, it is not important enough to earn us favor with
Allah. What matters is how much we purify our hearts and
what good we do with our bodies. So, the beauty that Allah

21
 HADITH TWO

loves does not correspond to the different standards of beauty

that humans have (e.g. fashion, music, and architecture) but the
substantial beauty of the soul and everything that serves this
end. And when external/material beauty is pursued to please
Allah, it becomes something worthy of praise and admiration.
Allah says:
َ ْ‫َ َ ن ٓ َ َ َ خ�ذُ اْ ز نَ ت � ۡ َ ُ ّ َ ۡ ُ � اْ ٱ ۡ ا‬
‫س� ٍد َوكلُو َو� ش� َ �بر�ُو َولا‬
‫ي�ٰ ب� ِ� ي� ءادم � و ِ ي�����َكُم ��ع��ند ك ِل م ِج‬
ۚ ْ‫ف ا‬
‫۝‬٣١ ... ‫�ت ُۡس ِر� ٓو‬
O children of Adam, take your adornment at every masjid (or
when worshipping), and eat and drink and do no waste.
Al-A‘raf (Q7:31)

Being adorned includes covering one’s body (the ‘awrah)

as well as getting cleaned up, dressing well, using siwak (or
cleaning the mouth), and putting perfume on (for men only
if outside the house). This is part of the respect that one gives
to the worship of Allah, which, when done, will ennoble this
worship in the eyes of the worshipper and everyone else who
witnesses it. This is why it is also Sunnah to choose our best
clothes for Friday and Eid Prayers. And it was a common practice
of the Prophet ‫ ﷺ‬to dress well when receiving tribal delegates
interested in Islam (al-Bukhari, 886). He did this for da’wah: to
honor them as guests and to gain their respect, which hastened
their acceptance of Islam. It is also recommended for a wife
to adorn herself for her husband and for him to do the same
for her. The bond of marriage between them saves them from
committing sinful acts outside of marriage. Such beautification
is desirable and loved by Allah. Highlighting the importance
of pursuing external beauty in service of internal beauty in
worship, Nafi’ I recounted the following incident.
‫ َد َخ َل َع َل َّي اب ُْن ع َُم َر رضي الله عنهما‬:‫عن نافع رضي الله عنه قال‬
َ ‫اح ٍد َف َقالَ لِي �أ َل ْم تُ ْك‬
ُ ‫س َث ْو َب ْي ِن قُ ْل‬
َ‫ت َب َلى َقال‬ ِ ‫َو�أ َنا �أ َص ِّلي فِي َث ْو ٍب َو‬

22
 Allah loves beauty

‫ض �أ ْه ِل ا ْل َم ِدي َن ِة �أ ُك ْن َت َت ْذهَ ُب فِي َث ْو ٍب‬

ِ ‫ْت َل ْو َب َع ْثت َُك إِ� َلى َب ْع‬ َ ‫�أ َر�أي‬
ُ َّ‫ت َلا َقالَ َفالل ُه �أ َح ُّق �أ ْن تت ََج َّم َل َل ُه �أ ِم الن‬
.‫اس‬ ُ ‫اح ٍد قُ ْل‬
ِ ‫َو‬
‫) وصححه محققه �إسلام منصور‬3273( ‫السنن الكبرى للبيهقي‬
Ibn Umar L stepped inside and saw me praying in one
garment, so he asked me, “Were you not given two garments?”
I said, “Yes.” He asked, “If I were to send you to one of the
people of Madinah, would you go like this?” I replied, “No.”
He then asked, “Is Allah more deserving of your beautification
or the people?”
Al-Sunan al-Kubra by al-Bayhaqi (3273) and declared sahih by its editor

Though dressing in one piece covered the ‘awrah and fulfilled

the basic requirement of Salah, wearing a two-piece suit was the
proper dress at the time. And Ibn Umar’s L point was that
if we dress up when we meet people, shouldn’t we honor Allah
more when we worship him? The more we respect a human,
the more we care to look our best in front of them. And if we
esteem Allah, we would want to look our best when we face
Him in Salah. When we do that, Salah will become important
in our eyes.
It is necessary to note, however, that not all beautification is
acceptable and praiseworthy. Ibn al-Qayyim V explained that
beautification and adornment can be divided into three cate-
gories (Al-Fawa’id, pp. 270–271). The first is what Allah loves, is
done for Allah, and supports what He loves, like the examples
discussed above (e.g. dressing up for Friday and Eid prayers
etc). Forbidden beautification is one done to support a sin (e.g.
beautification that inflames desires and leads to fornication),
showing off out of arrogance, when it wastes money, and when
it becomes one’s sole or primary concern in life. The third is
an adornment that is free from both good and bad intentions
and consequences, and this is permissible as long as it is not
wasteful. The Prophet ‫ ﷺ‬summarized all this when he said:

23
 HADITH TWO

ٌ �‫«كُلوا واش َربوا و َتصدَّقوا وا ْل َبسوا ما لم يخالِ ْط ُه إ‬

».‫سراف أ�و َمخ َيل ٌة‬
)3605 ‫) وحسنه ال�ألباني (صحيح ابن ماجه‬3605( ‫) وابن ماجه‬6695( ‫رواه �أحمد‬
‫وال�أرناؤوط‬
«Eat, drink, donate, and dress as long as you are not wasteful
or arrogant.»
Reported by Ahmad (6695) and Ibn Majah (3605) and al-Arna‘ut and al-
Albani declared it hasan (Sahih ibn Majah, 3605)

Lofty and lowly matters

The hadith teaches both knowledge and action (‫)معرفــة وســلوك‬.
When we recognize Allah as the Beautiful, the creator of beauty
in this life and the next, we would want to extend this beauty to
everything around us. With kind words, kind gestures, painting
a smile on another’s face, alleviating pain and hardship, elim-
inating injustice, with all of that and more, we add beauty to
our lives and those around us. This is the beauty-oriented life
of a Muslim. They worship the Beautiful and see the beauty of
His actions every day of their life. Lofty and noble matters are
an intrinsic part of this sense of beauty. It pervades or should
pervade Muslim life, and flows from it to everyone and every-
thing else. It encompasses everything noble and dignified,
starting with the religious obligations and recommendations
to good character and etiquette. In His revelation, Allah guides
to the noblest of beliefs, practices, and manners. They do not
elevate only in the next life but in this life too. Amid competing
claims of nobility, refinement, and being culturally civilized,
Allah’s revelation acts as the compass of what is truly noble.
The greater we hold on to what Allah loves, the higher we rise
in His eyes and this world, despite the objections of those who
do not know Allah well.
Part of nobility is to have lofty aspirations and goals, to give
rather than receive, help rather than seek assistance, and praise
and thank Allah rather than complain about our lives. Part of

24
 Allah is Generous

this nobility is that whenever there is a choice, we choose what

is more pleasing to Him, what is more beautiful, what is more
beneficial, what is more dignified even if we are the only ones
doing it. Part of nobility is to see ourselves worthy of noble
speech and deeds, unworthy of ignobility. Part of nobility is to
adopt the good practices that others have (e.g. punctuality, dis-
cipline when driving and crossing the road, order, and patience
in a queue) but not their misdeeds and disobedience. In sum,
any dignified practice is pleasing to Allah, and it is pleasing to
those who love Him.
No Muslim should be contented with undignified belief
or practice. Therefore, one should avoid prohibitions and try
to stay away from the disliked (makruh). If a word or an act is
unbefitting the dignity of a Muslim, we should be the furthest
from it, even if it happens to be common practice around us.

Allah is Generous
Allah’s generosity is limitless. All that we have is from Him.
He blesses us night and day. The Prophet ‫ ﷺ‬described His
generosity saying:
ُ ‫« َي ُد ال َّل ِه َم ْل� أى َلا َت ِغ‬
».‫يضهَ ا َن َف َق ٌة َس َّحا ُء ال َّل ْي َل َوالنَّهَ ا َر‬
)993( ‫) ومسلم‬4684( ‫رواه البخاري‬
The Hand of Allah is full; no spending decreases what is in it,
continuously giving night and day.
Reported by al-Bukhari (4684) and Muslim (993)

Our very life and consciousness are from Him. He is the only
one Who truly gives; for everything that we receive, including
what humans give us, happens because of Him. And He is the
only one who invites people to ask Him.
ۚ ۡ � َ ۡ َ‫َ ق َ َ ُّ � ُ ٱ ۡ � ن ٓ أَ ۡ ت‬
‫۝‬٦٠ ...‫و�ال بر�كُم �دعُ ِو� ي� �س ِج�� ب� لكُم‬
And your Rabb said, “Call upon Me and I shall answer you.”
Ghafir (Q40:60)

25
 HADITH TWO

As the Hadith of this chapter teaches, Allah’s generosity

even extends to those who have not asked yet. Karam and jud,
mentioned in the Hadith, are two forms of generosity. The dif-
ference between them is that one happens after a request while
the other without it (See al-Kulliyat by al-Kafawi p. 353). So, one
type of generosity is to give upon request but not necessarily
investigating people’s needs and rushing to fulfill them. Another
kind of generosity is fulfilling particular needs without being
asked, but not necessarily being open to requests. Allah’s gen-
erosity fully includes both: His door is always open to receive
our prayers, and He also grants us without being asked. How
many times did Allah bless us unexpectedly! How many times
did He protect from evil that we were unaware of!
Part of His Generosity is that He becomes Angry when we
neglect to ask Him. The Prophet ‫ ﷺ‬said:
».‫يغضب ع َلي ِه‬
ْ َ ‫« َمن لم يس أ� ِل‬
‫الله‬
)3373 ‫) وحسنه ال�ألباني (صحيح الترمذي‬3373( ‫رواه الترمذي‬
Allah will be angry with those who do not ask Him.
Reported by al-Tirmidhi (3373) and al-Albani declared it hasan (Sahih
al-Tirmidhi, 3373)

Why would this make Allah Angry? Because He is the Gen-

erous and loves to give. Because, as humans, we are in constant
need. If we are not asking Allah, then we are asking and depend-
ing on someone else. This neglect is a sign of disconnect from
our Creator, the One we truly need and should approach more
than anyone else. Du‘a is worship. If we are not engaged in this
worship despite our need, then we are far away from Allah. This
distance corrupts the heart and angers Allah.
Some of us ask Allah but start doubting His Generosity when
the response is delayed or we do not receive what we want. Some,
unfortunately, start accusing Allah. This is the misguided path
of some of the People of the Book. Allah said:
ۘ َ ۚ �
ُ‫�ي��هم َ �ول ن�ُ��ع�ُواْ ب�م�َا ق� �الُواْ بَ� ۡل يَ� َداه‬
ۡ �‫�غ�ۡل َول ٌة �غُ َّل تۡ� أ� يۡ� ِد‬ ‫َق َ ت ٱ �� ُ ُ ٱ‬
ُ ‫ُود يَ�د �ل َِّله م‬ ‫و�ال ِ� �ل ي�ۡ�َه‬
ِ

26
 Allah loves the generous

ۚٓ َ َ � ُ �
‫۝‬٦٤ ...‫َم بۡ� �سُوط ت�َ� َِان �يُ ��ن���فق ك يَ��ۡف �يَ ش�ا ُء‬
And the Jews said, “The Hand of Allah is tied up [i.e. He is
stingy].” Their hands are tied up and they are cursed because of
what they said. Rather, both of His Hands are extended, giving
as He wishes.
Al-Ma’idah (Q5:64)

They accused Allah of stinginess to explain why they have

not received all that they wanted. But can we not see Allah’s
generosity in what He withholds as much as in what He gives?
The Prophet ‫ ﷺ‬said:
َ‫الله َل َي ْح ِمي َع ْبدَ ُه ا ْل ُم ْؤ ِم َن ِم َن ال ُّد ْن َيا َو ُه َو ُي ِح ُّب ُه ك ََما َت ْح ُمون‬
َ ‫« إِ� َّن‬
».‫اب َت َخا ُفو َن ُه َع َل ْي ِه‬
ِ ‫الش َر‬ َّ ‫يض ُك ْم ِم َن ال َّط َعا ِم َو‬ َ ‫َم ِر‬
1814 ‫) وصححه ال�ألباني (صحيح الجامع‬2036( ‫) والترمذي‬23622( ‫رواه �أحمد‬
‫) وشعيب ال�أرناؤوط‬2036 ‫وصحيح الترمذي‬
«Indeed Allah protects His believing slave from the world,
because He loves him, as you protect your sick from food
and drink.»
Reported by Ahmad (23622) and al-Tirmidhi (2036) and al-Arna‘ut and al-
Albani declared it sahih (Sahih al-Jami‘, 1814 and Sahih al-Tirmidhi, 2036)

(See Hadith Eleven in this book.)

Allah loves the generous

When we worship Allah through His Name, the Generous, we
rush to ask Him, expecting the best from Him. And we never
give up asking Him because we know that all the good of this
world and the next is in His Hands. When we feel His Generosity
overwhelming us, we become grateful, and we expect the best
from Him all the time.
Part of this worship is for us to be generous too; generous
because Allah loves it and generous because we want others to
be blessed as Allah blessed us. Allah said:

27
 HADITH TWO

ۖ َ � ُ ‫َ َ ٓ أَ حسَ َ ٱ‬ َ‫أ‬
َ
‫�ۡك‬ �َ
‫ل‬
‫۝‬٧٧ ... ‫ِ�إ ي‬ ‫َّله‬ ‫ل‬ � ‫ن‬ � ‫ا‬‫م‬ ‫ك‬ ‫ن‬ ‫حس‬
ِ �‫و‬...
And do good as Allah has been good to you.
Al-Qasas (Q28:77)

This generosity is with money, with time, with advice, with

help, with a smile, with forgiveness, with patience, with well-
wishes, and with making people’s lives better whatever way we
can. And if we ever feel like stopping, we should remember that
what we are giving is a small part of what Allah gave us. As long
as we stay generous, Allah will keep blessing us.

Thanking the blessings vs. displaying poverty

When Allah blesses, He loves to see the impact of this blessing.
This display is not for ostentation or bragging but to thank Allah.
»‫جاء إ�ليه رجل وعليه ثوب دون فقال له َر ُسولُ الل ِه ﷺ « أ�لك مال؟‬
‫ من كل المال قد أ�عطاني الله‬:‫ قال «من أ�ي المال؟» قال‬.‫ نعم‬:‫قال‬
».‫ قال «ف إ�ذا آ�تاك الله مالا فلير أ�ثر نعمة الله عليك وكرامته‬.‫تعالى‬
)5239 ‫) وصححه ال�ألباني (صحيح النسائي‬2006( ‫) والترمذي‬5239( ‫رواه النسائي‬
A man came to the Prophet ‫ ﷺ‬wearing cheap clothes, so he
asked him, “Do you have money?” He replied, “Yes.” He asked
him, “What kind of money do you have?” He replied, “Allah
gave me all kinds of wealth.” So he answered and said, “If
Allah gave you wealth, let the impact of Allah’s blessing and
honor be seen on you.”
Reported by al-Nasa’i (5239) and al-Tirmidhi (2006) and al-Albani declared
it sahih (Sahih al-Nasa’i, 5329)

Gratitude for blessings happens with the heart, tongue, and

body. Ingratitude is the hiding of the blessings of Allah as if they
do not exist. If the rich behave like they are poor, the healthy
like they are sick, and the knowledgeable withhold their knowl-
edge to look like they are ignorant, then the blessings of Allah
will disappear. It will seem as if Allah blessed no one, leaving

28
 Thanking the blessings vs. displaying poverty

all to suffer. Moreover, when the blessings of Allah are hidden,

those in need would not know where to go for help. Those who
have will end up neglecting those who do not. But when one
allows the blessings of Allah to be seen, people will recognize
Allah’s favors and Mercy, come to see that there is hope and
be inspired to ask Allah for what they need. This is why Allah
said in the Quran:
ۡ‫َ أَ ّ �� َ َ ّ َ فَ َ ّ ث‬
‫۝‬١١ �‫و�ما ِب��نع�ۡم ِة ِبر�ك �ح ِد‬
And proclaim the blessings of your Rabb.
Al-Duha (Q93:11)

Showing the blessings of Allah should happen with mod-

eration and with the good intention of thanking Him. When
people see more of Allah’s blessings, they will see His generosity
and love Him for it. And more of the blessings of Allah will be
shared: the rich will donate, the knowledgeable will teach, and
the healthy will assist.
On the opposite end are those who purposely display pov-
erty or pretend to be poor. What Allah hates is not for the poor
to wear what they can afford but for one to wear the worst of
what they have. What is wrong with this? It is wrong when it
hides the blessings of Allah. And it is wrong when it is done
as a complaint and a protest that Allah did not give. When one
is constantly complaining with tongue and dress about their
condition, they broadcast their dissatisfaction to the people and
cover up the blessings of Allah that they have. This hopeless
view spreads nihilism wherever it goes.
Some spread such desperation even though Allah blessed
them. They are the ones who pretend not to have. They are
rich, but whenever you see them, they are complaining about
rising prices and the cost of living. They are healthy but always
complaining about their health. They leave behind a trail of
gloom and fear of the future. But when you meet the thankful,
even though they have less, their positive attitude fills you with
hope and recognition that Allah did bless, and He blessed us

29
 HADITH TWO

with so much. We do not need to share everything good in our

lives with everyone: it is vital to be prudent and to share what
is appropriate with those who will not abuse it. But let us pro-
claim the blessings of Allah and let us stop complaining. Allah
blessed us with so much. Alhamdulillah.

30
 HADITH
THREE
Allah loves
ease ‫الحديث‬
‫الحديث الثالث‬

ُ‫ْح� ّ ةُ ّ ْ � ة‬ َ ‫ق‬ َ ُّ � َ‫أَ ُّ ْ أَ ْ َ ن أ‬ ُ َ

�
».�َ‫��ن��ي� ي��ف�َ� السَمح‬ َ ‫«ال‬ ‫ال‬ � ‫الله‬ ‫ى‬‫ل‬ ِ ‫س�ُ���ئل َرس�ُول‬
ِ �‫الله ﷺ � ي� ال�د ي� ِا� �ح ب� ِإ‬
‫) وحسنه ال�ألباني (صحيح الجامع‬11572( ‫) والطبراني في المعجم الكبير‬2107( ‫رواه �أحمد‬
)881 ‫ وانظر الصحيحة‬160
The Prophet ‫ ﷺ‬was asked, “Which religion does Allah love the most?”
He answered, «The monotheistic and easy one.»
Reported by Ahmad (2107) and al-Tabarani in al-Mu‘jam al-Kabir (11572) and al-Albani
declared it hasan (Sahih al-Jami‘, 160. See also al-Sahihah, 881)

Commentary

Religion and worship are founded on love. Tawhid and ease are
the hallmarks of Islam, where the hearts turn to Allah alone
with complete devotion.

Religion is built on love

Would you be surprised to hear that all that Allah does, He does
out of love? And would it be surprising to learn that love is the
foundation of religion? With the vilification of God and religion
in the modern era, no one would blame you if this shocked
you. This entire book is devoted to demonstrating how love

31
 HADITH THREE

is inseparable from Allah and Islam. So, let us examine those

“surprising” statements.
Whatever Allah commands, He does because He loves it.
This is plain and intuitive. Similarly, whatever Allah prohibits,
He does so because it obstructs and stands in the way of what
He loves. Here is an example. Allah said:
ۡ �‫نّ َ ُ ُ ٱ شّ َ ُ أَ � َ َ ۡ ن � ُ ٱ � َٰ َ َ َ ٱ ب� �غ� ضَ ٓ َ ف ٱ ۡ خ‬
‫ِ�إ �َما ي� ِ ير�د �ل� يَ��ۡطٰن �ن ي�ُو���قع ب� ي���َكُم �ل�ۡعَدوة و�ل�ۡ�َ ۡ�اء ِ� ي� �ل�َم ِر‬
َ � �‫َ ٱ َ ۡ َ � صُ َّ � ۡ � �ذ ۡ ٱ َ � ٱ َّ � ٰ ۖ ف� ۡ أَ ن تُ ّ ت‬
‫۝‬٩١ ‫و�ل�ۡم ي� ِس ِر يو َ� دكُم عَن ِ ك ِر �ل َِّله وع َِن ��لصلَو ِة �َه�َل ���م م��ن�َهُون‬
Shaytan only wants to incite hatred and animosity between you
with alcohol and gambling and to stop you from remembering
Allah and praying. So will you not give them up?
Al-Ma’idah (Q5:91)

The intention of Shaytan is the opposite of what Allah loves.

Allah prohibited alcohol because, among other things, it stirs
up enmity between people, impairs judgment, detracts from
proximity to Allah (in Salah), and is physically harmful. Allah
loves the opposite of what alcohol does: He loves harmony and
love between people, mental clarity that allows sound judg-
ment, proximity to Him, and protection of health. This is true
for all commands and prohibitions: Allah wants us to do what
He loves and avoid its opposite. Allah loves and commands
honesty, justice, and kindness, and He hates and prohibits their
opposites and anything that detracts from them.
Similarly, whatever Allah creates, He does so because He loves
it or loves its consequences. When Allah brings something into
existence, it is either entirely beneficial or more beneficial than
harmful. An example of the first are the angels of Allah, while
an example of the second is Shaytan. Though Allah hates the
rebellion of Shaytan and the disobedience he promotes, Shay-
tan plays an essential role in the earthly test that produces the
faith and sacrifice of the Prophets of Allah and their righteous
followers. In other words, the excellence and purity of the
people of Jannah is a consequence of their battle with Shaytan,

32
 Religion is built on love

and Allah loves the Iman of the righteous more than He hates
the disbelief of Shaytan. Hence, Allah loved the existence of
everything that He created, and that is why He brought it into
existence. Since Allah hates what is purely or mostly harmful,
He does not bring it into existence (see Qa‘idah fi al-Mahabbah
by Ibn Taymiyyah).
Love is also the motive behind all of our actions. Each step we
take is to secure what we love, directly or indirectly. Whatever
we hate, we hate because we love its opposite. Without love, we
would not hate. Ibn Taymiyyah V wrote:
‫فلا يوجد البغض إ�لا لمحبة‬
)9‫قاعدة في المحبة (ص‬
Hate exists because of love.
Qa‘idah fi al-Mahabbah (p. 9)

We love life, health, family, money, and we run away from

their opposites: death, sickness, loneliness, and poverty. Love is
the primary emotion, and hate is subsidiary to it: we hate only
to attain, complete, and preserve what we love. So as it turns
out, all movement in this universe—what Allah does and what
we do—is based on love. Ibn Taymiyyah V wrote:
‫المحبة أ�صل كل‬...‫أ�صل كل فعل وحركة في العالم من الحب‬
.‫أ�مر موجود‬
)9-7‫قاعدة في المحبة (ص‬
The basis of every act and movement in the world is from love
... Love is the basis of everything in existence.
Qa‘idah fi al-Mahabbah (pp. 7–9)

Imagine that you are living in a world of love! Whatever

happens, or does not, is linked to Allah’s love and bears its
mark. It is blissful and comforting to feel that we are living in
a world surrounded by love. If it rains, if it snows, if it is morn-
ing or evening, everything moves because Allah loves it, or it

33
 HADITH THREE

is leading us to His love. Even what we hate: Allah allows it

because it leads to what He loves. If we see a wrong, we should
change it, for Allah does not love evil. He loves our righteous
reactions against evil. That is the wisdom behind the presence
of evil. If there are things we cannot change and yet hate, our
awareness of Allah’s love rescues us. We know that Allah put it
there because it leads to something wonderful. When something
is out of our control, we let it flow and notice the beauty in it
or that will come from it. We accept the Will of Allah because
we love Him. When we see a world dominated by love, we are
much more likely to act with love.
Religion and worship are also founded on love. Linguistically,
both worship (ibadah) and religion (din) carry the meaning of
submission, surrender, and humility. But it is not done out
of subjugation and terror. Worship (ibadah) is defined as the
utmost love that brings complete submission (Jami‘ al-Masa’il
by Ibn Taymiyyah vol. 9, p. 177) (see also the Introduction and
Appendix I). This means that both love and submission are the
pillars of worshiping Allah. Loving Allah without listening to
Him is obviously not worship. Listening to Him without love,
like begrudgingly obeying a tyrannical king, is not worship.
Submission to Allah must happen out of choice, and this choice
is love (Qa‘idah fi al-Mahabbah by Ibn Taymiyyah). People wor-
ship whatever they worship out of love. Allah said:
َ‫َو�م َن ٱ� نّل�َاس َمن �يَ ت�َّ���خ�ذُ �م ن ُدون ٱ�ل َِّله أَ� ن� َد ًادا ي ُ���ح�بُّون�� �َه ُۡم َكحُ� ٱ�ل ۖ َِّله َوٱ� َّل ذ��ن‬
‫ِي‬ ّ‫ِب‬ ِ ِ
ۗ ّ ‫َ َ ن� ٓ اْ أَ شَ ُّ ح‬
‫۝‬١٦٥ ...‫ءام�ُو ��د ب�ًا ِل َِّله‬
And among people are those who adopt rivals besides Allah, loving
them as they love Allah. But those who believe love Allah more.
Al-Baqarah (Q2:165)

They turn them into rivals and equals to Allah by loving

them as much as they love Allah. This is Shirk in love (asso-
ciating partners with Allah in love). Ibn al-Qayyim V wrote
commenting on this ayah:

34
 Religion is built on love

‫ال� ْش َراكُ به فِي ا ْل َم َح َّب ِة‬

ِ‫الش ْر ِك بِال َّل ِه َ إ‬
ِّ ‫�أصْ ُل‬
)439‫الداء والدواء لابن القيم(دار عالم الفوائد ص‬
The basis of Shirk is associating others with Him in love.
Al-Da’ wa al-Dawa’ (Dar ‘Alam al-Fawa’id, p. 439)

The foundation of all Shirk is loving another as much as

Allah or more. And the foundation of Tawhid is loving Allah
more than any other. As the ayah affirms, the believers love
Allah more than the people of Shirk love His rivals. And how
could anyone besides Allah be loved as much as He? Who has
the qualities, perfection, and generosity to merit similar love?
Who grants as many favors as He? Who helps in distress as
He? Who attracts the hearts to Him as He does? This is why
the believers could reach such heights in loving Him that no
disbeliever could reach with false rivals.
Since loving Allah is the foundation of Tawhid, Allah loves it
the most. And since Shirk detracts from this love, it is the most
hated to Him. Ibn al-Qayyim V remarked:
‫الشرك أ�بغض ال�أشياء إ�ليه ل�أنه ينقص هذه المحبة ويجعلها بينه‬
‫وبين من أ�شرك به‬
)523‫طريق الهجرتين (ص‬
Shirk is what He hates most because it decreases this love
and divides it between Him and the one whom they associate
with Him.
Tariq al-Hijratayn (p. 532)

And because of that, the most beloved names to Allah are

the ones that express Tawhid. The Prophet ‫ ﷺ‬said:
».‫الرحمن‬
ِ ‫حب ال�أسما ِء إ�لى الل ِه عب ُد الل ِه وعب ُد‬
ُّ �‫« أ‬
)4950 ‫) وصححه ال�ألباني (صحيح �أبي داود‬4950( ‫رواه �أبو داود‬

35
 HADITH THREE

The most beloved names to Allah are Abdullah and Abdurrahman.

Reported by Abu Dawud (4950) and al-Albani declared it sahih (Sahih
Abi Dawud, 4950)

The basis of all religions, true or false, is love. No one prays,

bows, prostrates, obeys, and sacrifices what is dear to them
except to someone that they love and esteem, someone closer
to their heart than any other. The core of the worship of Allah
is for Him to be the most beloved and the greatest in the heart,
with actions that reflect this love. This is the essence of Tawhid
and Islam. All the Quran revolves around creating, strengthen-
ing, and preserving this love until it is greater than any other
love (Al-Da’ wa al-Dawa’, p. 464). Ibn al-Qayyim V added:
‫والمقصود من الخلق وال�أمر إ�نما هو هذه المحبة وهى أ�ول دعوة‬
‫الرسل و آ�خر كلام العبد المؤمن الذى إ�ذا مات عليه دخل الجنة‬
‫اعترافه و إ�قراره بهذه المحبة و إ�فراد الرب تعالى بها فهو أ�ول ما‬
‫يدخل به فى ال�إ سلام و آ�خر ما يخرج به من الدنيا إ�لى الله وجميع‬
‫ال�أعمال كال�أدوات وال�آلات لها وجميع المقامات وسائل إ�ليها‬
‫و أ�سباب لتحصيلها وتكميلها وتحصينها من الشوائب والعلل فهى‬
‫قطب رحى السعادة وروح ال�إ يمان وساق شجرة ال�إ سلام‬
)643‫طريق الهجرتين لابن القيم (دار عالم الفوائد ص‬
And the goal of creation and [Allah’s] commands is the love
[of Allah]. It is the beginning of the da’wah of the Messengers
and the last statement of a believing slave [of Allah] who if
he dies upon it, his admission and confession of this love and
its sole dedication to Allah admit him into Jannah. It is the first
thing that enters one into Islam, and the last thing one exits
with from this world to meet Allah. And all actions are tools
and means for it, and all stations [of Iman] are means and
causes to attain it, complete it, and protect it from impurities

36
 Hanifiyya

and defects. It is the pillar of happiness, the soul of Iman, and

the trunk of the tree of Islam.
Tariq al-Hijratayn (p. 643)

Loving Allah is why He created us all, why He made this

world. Allah said:
ُ � � َّ ‫َ َ خ تُ ٱ ۡ َّ ٱ ۡ ن‬
ِ ‫ق�ۡ� � ِجل�ن َو�ل ِإ�� َس ِ�إ لا ي��ل�َع ب�ۡ�ُد‬
‫۝‬٥٦ ‫ون‬ �َ�‫وما �ل‬
And I did not create the Jinn and humans except to worship Me.
Adh-Dhariyat (Q51:56)

Remember that worship (ibadah) is built on utmost love?

Our creation and the creation of the universe we inhabit is our
incredible opportunity to know Allah, freely choose Him over
all others, and to love Him with every cell in our body. This is a
transformative love that lifts one up to a heavenly state of being
before they even die, where they witness the love of Allah every
single day and in everything they see and do. And when they
die, it is this love that opens the Gates of Jannah for them and
propels them to the highest ranks.

Hanifiyyah
The word “hanif” linguistically signifies one who turns towards
something and away from another (Mufradat Alfadh al-Quran and
‘Umdat al-Huffadh). This word is linked in the Quran to Ibrahim
S who turned to Allah and away from all falsehood. This
legacy of Ibrahim S is the pure religion that Allah loves and
commands all to follow. It is the religion of Islam. Allah said:
ۚ �‫ف‬ َ َّ َ َ ۡ‫ق‬
َ�‫�ل ِ�إ نَّ� ِ ن� ي� �هَدى� ِ نٰ� ي� َر�بّ ي ٓ� ِ�إ ل ٰى ِص َٰر ٍط ّمس ت‬
‫�ۡ����ق ي�م ِد�ي ن��ًا �ق� ي� ً�َما �ّملة ِ�إ ب�ۡ َٰر��ه ي� َم ح � ���ن�ي�ًا‬
ٍۡ ‫ٱ‬ َ َ ِ
‫۝‬١٦١ ‫َو َما كان �م َن �ل ��ۡم ش� ِ ِرك ي� َن‬
Say, “Indeed, my Rabb has guided me to a straight path–a correct

37
 HADITH THREE

religion–the way of Ibrahim, inclining toward truth. And he was

not among those who associated others with Allah.”
Al-An‘am (Q6:161)

Tawhid cleanses the heart from all attachments except to

Allah. It is based on the recognition that there is no real deity
but Allah, that no one has any power except Allah, and that no
one deserves to be worshipped but Him. It develops a special
bond with Allah, where He is the most beloved. Ibn Taymiyyah
V wrote:

‫ال َّل ُه َف َط َر ِع َبا َد ُه َع َلى ا ْل َح ِني ِف َّي ِة ِم َّل ِة إِ� ْب َرا ِهيم َو�أصْ ُلهَ ا َم َح َّب ُة ال َّل ِه َوحْ دَ ُه‬
)403‫ ص‬5‫منهاج السن النبوية لابن تيمية (ج‬
Allah created His slaves upon the Hanifiyyah, the religion of
Ibrahim, and its foundation is loving Allah alone.
Minhaj al-Sunnah al-Nabawiyyah (vol. 5, p. 403)

When it comes to our relationship with Him, the religion

that Allah loves is one that affirms His Oneness (in creation,
in worship, and in His Names and Attributes) and supremacy,
especially as the Supremely Beloved. This love made the sac-
rifices of Ibrahim S possible. No one would attempt to kill
his only son unless he loved the One who commanded it more.
When Allah saw this love in the heart of His beloved and his
willingness to make this great sacrifice, Allah rescinded His
command. The goal was not for a man to slaughter his son but
for him to slaughter other loves in his heart until Allah’s love
was supreme. This is the Tawhid of Ibrahim S.

Allah loves Ease

In our practice of Islam and interactions with others, Allah
loves and desires ease. Allah said:
‫َ ُ � ٱ‬ ‫� ٱ‬ ‫ُ ٱ‬
‫۝‬١٨٥ ...‫�ُ ِ ير�د �ل َُّله ِب�ك ُُم � �ۡل ي� ُۡس َر َولا ي�ُ ِ ير�د ِب�ك ُُم �ل ��ۡع ُۡس َر‬...
‫ي‬

38
 Allah loves Ease

Allah desires ease for you, not hardship.

Al-Baqarah (Q2:185)

Allah described the mission of the Prophet ‫ ﷺ‬as:

ۚ ۡ � َ ۡ‫َ � �ض� ُ � ن � ۡ ۡ َ ُ ۡ َ ٱ ۡ أَ �غۡ َ َ ٱ َّ ت َ نَ ت‬
‫۝‬١٥٧ ...‫و َ� َع عَ��ۡهُم ِ�إ صرهم و�ل� لٰل �ل ِ� ي� كا�� عل يَ��ۡ��هم‬...
‫ي‬
And he relieves them of their burden and the shackles that were
on them.
Al-A‘raf (Q7:157)

The rebellion and disobedience of past nations brought dif-

ficulty to their religion. But the final message of Islam came to
guide people to ease in all of their affairs and rescue humanity
from burden. Highlighting this Islamic imperative, the Prophet
‫ ﷺ‬said:
ُ ‫« ُب ِع‬
».‫ثت بالحنيفية السمحة‬
)2924( ‫السلسلة الصحيحة‬
I was sent with the easy hanifiyyah.
Al-Silsilah al-Sahihah (2924)

There is ease and balance in Islamic laws and obligations,

ease in repenting from sins, and ease in dealing with others. The
following incident at the time of the Prophet ‫ ﷺ‬illustrates this:
ْ َ‫اس ل َي َق ُعوا به َفقال‬
ُ‫لهم َرسول‬ ُ ّ‫الم ْسجِ ِد َفثا َر إ� َل ْي ِه الن‬ َ ‫بالَ أ� ْعراب ُِّي في‬
‫ال َّل ِه ﷺ « َدعُو ُه و�أ ْه ِري ُقوا على َب ْو لِ ِه َذنُو ًبا ِمن ما ٍء أ� ْو َس ْج ًلا ِمن ما ٍء‬
».‫ين‬ َ ‫ف إ�نَّما ُب ِع ْثت ُْم ُم َي ِّس ِر‬
َ ‫ين و َل ْم تُ ْب َع ُثوا ُم َع ِّس ِر‬
)6128( ‫رواه البخاري‬
A bedouin urinated in the masjid, so people rushed to beat
him. The Prophet ‫ ﷺ‬said to them, «Leave him [until he is done]
and pour a bucket of water over his urine. You were sent to
make things easy and were not sent to make things difficult.»
Reported by al-Bukhari (6128)

39
 HADITH THREE

Religious ease and kindness attract the hearts to Allah and

promote a pleasant practice of Islam, unlike hardship and cru-
elty. Allah loves those who inject ease into their interactions,
especially in situations when most people do not. This includes
teaching the ignorant and the foolish, responding to altercations,
and financial dealings. The Prophet ‫ ﷺ‬said about commerce:
».‫مح ال َقضا ِء‬
َ ‫الشرا ِء َس‬
ِّ ‫مح‬
َ ‫يع َس‬
ِ ‫مح ال َب‬ ُّ ‫« إ� َّن ال َّل َه‬
َ ‫يحب َس‬
)1319 ‫) وصححه ال�ألباني (صحيح الترمذي‬1319(‫رواه الترمذي‬
«Allah loves one who is affable when they sell, affable when
they buy, and affable when repaying their debt.»
Reported by al-Tirmidhi (1319) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 1319)

People tend to be at their worst when there is money involved.

But when one learns to love Allah more than wealth, they will
be more forgiving in their interactions, knowing that bringing
comfort to people is more pleasing to Allah. Since Allah loves
ease, we should try to spread this ease in our daily dealings,
inside and outside of our homes. Ease is found in applying the
religion of Allah as it was revealed. We should always remember
the following ayah:
ۡ َ‫ٱ َ َ � � َّ ُ ۡ أ‬
‫۝‬٤ ‫و َمن �يَ ت� َِّق �لَّله ي ج��ۡعَل لهۥ �م ن �م ِر ِهۦ �يُسرا‬...
ً ۡ َ
And the one who has taqwah of Allah, He will grant them ease
in their affairs.
Al-Talaq (Q65:4)

If we follow what Allah loves and revealed, we would be

choosing the best path in life. And when we bring ease to peo-
ple’s lives, so will Allah to ours.

40
 HADITH
FOUR
Allah loves
excellence ‫الحديث‬
‫الرابع‬

ُ � �‫ت‬ ْ‫َ َ أ َ � ُ ُ َ َ أ ن‬ ُ َ َّ‫ن‬

ُ
».‫الله ي�ِح ُّب� �إ �ذا ع ِمل �حدكم عملا �� �ْ���ق�َه‬
‫ن‬ ‫�ي‬ � ‫ق�ال ر�سول الله ﷺ «�إ‬
‫ وانظر الصحيحة‬1880 ‫) وحسنه ال�ألباني (صحيح الجامع‬4929( ‫رواه البيهقي في شعب ال�إ يمان‬
)1113
The Prophet ‫ ﷺ‬said, «Allah loves that when one of you does something,
that they perfect it.»
Reported by al-Bayhaqi in Shu‘ab al-Iman (4929) and al-Albani declared it hasan
(Sahih al-Jami‘, 1880 and al-Sahihah, 1113)

Commentary

Allah perfected and beautified creation out of mercy and love.

One of the paths of attaining Allah’s love is to perfect our deeds,
the worldly and the otherworldly ones.

Allah loves
Sometimes, the magnitude of Allah’s love escapes us. Though
we frequently read about His love in the Quran and Hadith, we
may fail to appreciate what it means entirely. Unfortunately,
some feel that Allah is uncaring and distant. Perhaps due to
how they were introduced to Allah or because of a struggle in

41
 HADITH FOUR

their lives, they do not feel the love of Allah. Focus on sin and
punishment can magnify to displace the other important side of
Allah’s Mercy and Love. Our inability to process and understand
pain and suffering may also lead us to the wrong conclusions.
It is vital that we have a deeper appreciation of who Allah is,
especially His Love and Anger.
Allah is not a vengeful God who is waiting for the next sin
to destroy us. This much should be clear. He is not a God who
simply punishes, hurts, or complicates our lives. He is not a God
who enjoys suffering, ignores prayers, or does not care about
our pain. Allah said:
َ ‫ۚ َ َ ٱ‬ ُ َ � � َ‫ُ ٱ �ذ‬
‫ّما ي�َ�� �ف�ۡعَل �ل َُّله � � َ��بع ا ِب�ك ُۡم ِ�إ ن ش�َك ۡر ت� ۡم َوَء َام� ت��ن� ُۡم َوكان �ل َُّله ش�ا ِك ًرا‬
‫۝‬١٤٧ ‫َع��ل� ً�يما‬
What would Allah do with your punishment if you are thankful
and believe? Indeed, Allah is Thankful and Knowing.
An-Nisa (Q4:147)

If people were grateful and faithful, there would be no punish-

ment in this world or the next. This is why the people of Jannah
live in eternal bliss. Allah did not create humanity—including
you—to punish you. As the ayah explains, what benefit does
Allah receive from punishment and pain? What He wants is
peace and happiness for all of His creation. Love was the cause
of our creation and is its goal.
The fact that Allah loves means that He cares. It means that
Allah knows us, understands our feelings, and understands our
pain and fears. He created us and knows us better than anyone
else. He is the closest to us. He is always with us. He sees us and
hears us when no one else can. He is with our thoughts and
our wishes when no one else can hear them. He truly knows
us better than anyone else.
Allah’s love means that Allah wants the best for us. This is
why He repeatedly informed us in the Quran of how to get to
Jannah. This is why He revealed a way of life that protects us

42
 Allah loves

from harm and leads us to happiness. Allah clearly outlined the

path of happiness and warned us against the plots of Shaytan.
He sent down book after book, and sent Messengers, some of
whom died for the sake of delivering this message. Why would
the One who had no beginning and has no end, the Almighty,
bother with all of this if He simply did not care? Do we think
the richest and strongest person on earth cares about us? We
are nothing to them. Allah’s greatness is unimaginable in com-
parison. Yet, He deeply cares.
The names of Allah testify to this. Allah is the All-Hearing and
Seeing, He is the One who knows what is hidden deep inside our
hearts. He is the Most-Forgiving, the One who repeatedly accepts
repentance, and al-Rahman (One full of mercy). He is al-Wadud:
the One who loves immensely and is loved immensely. And it
is out of His love that He gave love to His creation. Allah said:
‫َّ ٱ َّ ذ َ َ َ ن� اْ َ َ � اْ ٱ َّ َ ت َ َ ُ � ٱ‬
‫۝‬٩٦ ‫ٰ� يس ج� �� �ۡعَل ل �َه ُُم � َّلرح َم ُٰن ُودًّا‬
ِ ‫ِ�إ ن �ل ِ� ي�ن ءام�ُو وع ِملُو ��لصٰ��لح‬
Those who believe and do good deeds, Allah will grant them love.
Maryam (Q19:96)

Al-Wadud will surround them with love, so that everyone

loves them. This what He did with Musa S. Allah said:

ٓ ‫ن‬ � َ َ َ �‫َ أَ تُ َ � َ َ ح� ً � نّ َ ت� ن‬
�َ ‫ع‬ ٰ
‫۝‬٣٩ �‫و�ل�ۡ� يق�َ��ۡ� عل يَ��ۡك م بَّ�َة ّم ِ� ي� ِول�ُص�ۡ�َع على ي ِ�ۡ� ي‬...
And I bestowed upon you love from Me so that you will be
brought up under My Eye.
Taha (Q20:39)

This means that anyone who saw Musa S, loved him

immediately. This is how Allah protected and took care of this
child. If Allah loves you, hearts cannot resist you. When Allah’s
love is around you, it pulls everyone to you. Imagine walking on
this earth and feeling this love of Allah. Imagine how different
this life would be if we start sharing this love with others.
It is true that Allah punishes and gets angry. This is part of

43
 HADITH FOUR

balanced understanding of who Allah is, and we need this to

guide our behavior. But some unduly focus on Allah’s punish-
ment and anger. But as Ibn Taymiyyah V wrote:
‫ليس في أ�سماء الله الحسنى اسم يتضمن صفة الغضب والعذاب‬
.‫ولا في صفاته صفة تقتضي ذلك‬
)52‫ ص‬8‫جامع المسائل (ج‬
Among Allah’s Most Excellent Names, there is no name [of
His] that has the quality of anger and punishment, and there
is no attribute among His attributes that entails this.
Jami‘ al-Masa’il (vol. 8, p. 52)

What he meant was that though you will find among His
names the Most Forgiving, the Most Patient, the One who
rewards abundantly, and the Merciful, you will not find names
such as the angry and the punisher. This is so because mercy,
forgiveness, patience, and thankfulness are constant and dom-
inant attributes of His. Anger and punishment happen only
when there is a reason, and are thus not constant. They are
subordinate to and are much less frequent than His Mercy and
Forgiveness. Allah forgives much more than He punishes, and
He is Merciful a lot more than He is angry. And if sins were to
cease, Allah would not be angry at all. His Mercy, on the other
hand, is uninterrupted, even with the most rebellious and
ungrateful.
As for the name “the avenger” (al-muntaqim), reported
in a hadith by al-Tirmidhi and frequently seen on wall-hang-
ing-posters and tapestries of the Ninety-Nine Names of Allah,
Ibn Taymiyyah V wrote (p. 53)—agreeing with al-Tirmidhi
V—that the enumeration of the Names is weak, not an original
part of the hadith but an addition from one of the narrators. In
other words, the listing of all those names did not come from the
Prophet ‫ ﷺ‬and he did not declare “the avenger” to be a name of
Allah. Allah, indeed, has Ninety-Nine names, but the authentic

44
 Allah loves

hadith does not specify them. Vengeance is not a constant or

dominant attribute of Allah.
But love is. And the nature of Allah’s love is unique. We love—
out of human weakness and need—expecting some benefit. It is
Allah alone who loves without expecting or receiving any benefit
from humanity (see also Appendix I). The difference between
the two types of love should dismiss any anthropomorphic con-
cerns over ascribing love to Allah. Some, imagining love only
in human terms, reinterpret Allah’s love to mean His pleasure
and blessings. They imagine love as blushing cheeks, racing
heartbeats, and troubled minds. But Allah’s love is free from
human deficiencies. Allah’s love is real and befits His Majesty
and Perfection. Allah’s love is as unique as He is.
As we explore loving Allah in more depth, we should remem-
ber that we cannot approach Allah through love alone. Such
would be a distorted relationship. Loving Allah as we do a
spouse or a friend removes an integral part of worship: esteem.
Esteem helps us remember the majesty of Allah and stay clear
of His prohibitions. Love alone, without respect, turns Allah
into an equal in a permissive relationship that fears no adverse
consequences despite what it does. Such love is self-indulgent,
a license to do what we desire, not what He wants. As much as
this misguided love is corruptive when it exists among humans,
it is extraordinarily corruptive between humans and Allah. Ibn
al-Qayyim V wrote:
‫أ�ن المحبة المجردة لا توجب هذا ال�أثر ما لم تقترن ب إ�جلال‬
‫المحبوب وتعظيمه ف إ�ذا قارنها ال�إ جلال والتعظيم أ�وجبت هذا‬
‫الحيا َء والطاعة و إ�لا فالمحبة الخالية عنهما إ�نما توجب نوع أ�نس‬
‫وانبساط وتذكر واشتياق ولهذا يتخلف عنها أ�ثرها وموجبها ويفتش‬
‫العبد قلبه فيرى نوع محبة لله ولكن لا تحمله على ترك معاصيه‬

45
 HADITH FOUR

‫وسبب ذلك تجردها عن ال�إ جلال والتعظيم فما عمر القلب شيء‬
.‫كالمحبة المقترنة ب إ�جلال الله وتعظيمه‬
)272-271‫طريق الهجرتين (ص‬
Love alone does not produce this effect [i.e. avoiding sin]
unless it combines with esteeming the Beloved and glorify-
ing Him. When it is combined with esteem and glorification,
it necessarily produces shyness and obedience. Otherwise,
love that is free from those two only leads to proximity, cheer,
remembrance, and longing. And this is why it is not followed
by its effect and consequence, and one searches their heart
and sees in it some love for Allah but it does not move them
to avoid sins. And the reason is that it is free from esteem and
glorification. Nothing makes the heart thrive like love that is
combined with esteeming Allah and glorifying Him.
Tariq al-Hijratayn (pp. 271–272)

If one only wants to love Allah, they will not be able to fol-
low His commands. But if they love Him with respect and awe,
then their relationship with Allah will be close, balanced, and
productive.

Allah perfected creation

When you look at Allah’s creation, you will find in it clear evi-
dence of His Mercy and Wisdom. And you will also find clear
signs of His love. Allah said:
ۖ ُ ‫ٱ َّ ذ ٓ أَ حسَ َ ُ َّ ش ۡ خ‬
‫۝‬٧ ...‫�ل ِ� ي� � ن كل � يَ�ءٍ �ل�َ�ق�َهۥ‬
The One who perfected everything He created.
As-Sajdah (Q32:7)

This is similar to the other ayah:

ۚ ۡ ‫ش‬ َّ ُ َ ‫� ن َ ٱ ٱ َّ ذ ٓ أَ ت‬
‫۝‬٨٨ ... ٍ‫صُ��ۡع �ل َِّله �ل ِ� ي� � �ۡ��ق�َن كل � يَ�ء‬...

46
 Allah perfected creation

This is the creation of Allah who perfected everything.

An-Naml (Q27:88)

There is beauty, complexity, and balance in nature. Each

creature is guided to what benefits it, given what it needs, and
is part of an ecosystem that delicately sustains other creatures.
This is clear evidence of Allah’s care. And this care is a sure
sign of His love. If it is hard to see this, consider the following.
If you find a product made with a lot of care (e.g. woodwork or
a painting), and this care is not out of compulsion or financial
need, what do we typically assume about the motive behind the
work? We assume that the maker loves their work and cares for
the product, and this is why they took the time to create this
beautiful piece. This is why the beauty we find around us is a
sign of Allah’s care and love.
The Ihsan of Allah in His creation has two dimensions to
it: perfection and beauty. Both are seen in how everything is
created for a purpose and is equipped to pursue this purpose.
Consider the differences between land and sea animals, and
within each group, and you will see that Allah varied their cre-
ation to fit their environment and function. Each fits perfectly
in their environment as part of Allah’s grand design. And each
is beautiful in its own way. Ibn Taymiyyah V wrote:
.‫فعل الله كله حسن جميل‬
)351‫ ص‬11‫مجموع الفتاوى (ج‬
The actions of Allah are all good and beautiful.
Majmu‘ al-Fatawa (vol. 11, p. 351)

You can see beauty and care in everything that Allah created.
Even when there is pain or harm, there is always a greater ben-
efit than harm, in the short and long term. Since Allah’s actions
always lead to beauty, all of His actions are beautiful.
Allah’s creation varies in its beauty. Some parts are more
beautiful than others. But all are beautiful in the sense that
Allah made them out of nothing, made them well, made them

47
 HADITH FOUR

suited to their function, and made them serve a good end. Even
when we notice a “flaw,” we should remember that it is never
devoid of beauty. It is truly a gift to live while sensing beauty in
everything that surrounds us. Consider the following hadith.
‫ثقيف حتى هرولَ في‬ ٍ ‫النبي صلّى الل ُه علي ِه وس َّل َم رج ًلا من‬ ُّ ‫َت ِب َع‬
‫فكشف الرج ُل عن ُركب َت ْي ِه‬
َ » َ‫«ارفع إ�ِزا َرك‬
ْ ‫خذ بثو ِب ِه فقال‬ َ �‫�أ َث ِر ِه حتى أ‬
‫ فقال رسول ُ الل ِه‬.‫ركبتاي‬َ ُّ
‫وتصطك‬ ُ ‫ يا رسولَ الل ِه إ�ني �أ‬:‫فقال‬
‫حنف‬
‫ ولم‬:‫صلّى الل ُه علي ِه وس َّل َم «ك ُّل خلقِ الل ِه ع َّز وج َّل َح َس ٌن» قال‬
َ ‫نصاف سا َقيه حتى‬
.‫مات‬ ِ �‫ذلك الرج ُل إ�لا و إ�زار ُه إ�لى أ‬
َ ‫ُي َر‬
‫) وشعيب‬1441 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬19472( ‫رواه �أحمد‬
‫ال�أرناؤوط‬
The Prophet ‫ ﷺ‬followed a man from [the tribe] of Thaqif until
he ran after him and until he grabbed him by his clothes and
said to him, «Lift up your lower garment.» The man uncovered
his knees and said, “O Messenger of Allah, my legs are crook-
ed, and my knees collide.” The Messenger ‫ ﷺ‬said, «All the
creation of Allah is beautiful.» The man continued to lift up his
lower garment to the middle of his leg until he died.
Reported by Ahmad (19472) and and Shu‘ayb al-Arna’ut and al-Albani
declared it sahih (al-Silsilah al-Sahihah, 1441)

What the man saw as a flaw that had to be hidden, the Prophet
‫ ﷺ‬saw as a beautiful creation of Allah. It is beautiful because
no one has the power to make something like this except Allah.
These “flawed’ legs still carried the man, still functioned the
way Allah intended for them to work, and were witness to the
Power and Wisdom of Allah who creates what He wants as He
wants. When we discover the beauty in everything around
us—the inherent beauty in everything that Allah makes—we
become more grateful and content. When we see the beauty
in everything around us, our life becomes more beautiful and
tranquil. This should not drive us, however, to violate Allah’s
laws in the name of beauty. The fact that my body is beautiful

48
 Perfecting our actions

should not push me to expose it and share it with everyone in

the name of loving myself and being proud of who I am and
how I look. Some beauty needs to be concealed or be off-limits,
especially if it were to remain beautiful. A pristine area loses
its beauty when many legs trample it. The Creator of all beauty
is the One who knows what is truly beautiful and how it can
stay beautiful.

Perfecting our actions

Worshipping Allah and knowing Him better through His Names
and Attributes lead to adopting the noble and beautiful qualities
in them. As we have seen, Allah is Beautiful and loves beauty.
He is Forgiving and He loves those who forgive. And Allah per-
fected creation, and one path towards Allah’s love is perfecting
what we do. Ibn al-Qayyim V explained that there is a link
between Allah’s love and His Names. He said:
‫بموجبها‬
َ ‫وهذا ش أ�ن اسمائه الحسنى أ�حب خلقه اليه من اتصف‬
.‫و أ�بغضهم اليه من اتصف باضدادها‬
)544‫عدة الصابرين (دار عالم الفوائد ص‬
And this is the case with His Most Excellent Names: the most
beloved of His creation to Him are the ones who adopt their
consequent qualities, and the ones whom He hates the most
are those who adopt its opposite qualities.
‘Uddat al-Sabirin (p. 544)

For example, since Allah is Merciful, He loves the merciful

and hates cruelty and those who choose to be cruel. Learning
the Names and Attributes of Allah not only lets us know more
about Allah but also guides us to what He loves.
Perfecting what we do means doing it well and in the most
beautiful way, including the deeds of the Hereafter and deeds
of this world. Perfecting the deeds of the Hereafter, like Salah
and fasting, asks us to observe their conditions, times, pillars,
recommended acts, and so on. In other words, to know how

49
 HADITH FOUR

to do them and to value them enough to do them well. It also

includes adding beauty to this performance: the beauty of
sincerity, devotion, sensing the closeness of Allah while doing
them, learning from them, not seeing them as a burden but an
opportunity, asking Allah to accept them, not harming others
while doing them, and being kind and considerate while per-
forming them.
It is clear why perfecting the religious deeds will bring us the
love of Allah. But what about our worldly deeds? Why would
excelling in our engineering projects, academic papers and
degrees, cleaning our homes, and any halal worldly task—why
would this bring us Allah’s love? Even how we queue in the
grocery store, fix a sink, paint a house, cross the road, drive on
the highway, and park our vehicles? When we perfect those
deeds, we benefit others and remove pain and hardship; and
Allah loves these who help others. When we are better parents,
sons and daughters, teachers, students, researchers, lawyers,
and architects, we improve people’s lives. When we are better
drivers and pedestrians, when we do not litter, and when we
keep our homes, mosques, and cities clean, we will protect
ourselves and others from harm.
The pursuit of excellence and beauty also spreads excellence
and beauty. When we do what we do well, with kindness and
a smile, we inspire others to do the same, and this spreads to
improve the lives of everyone else they meet. Our entire society
benefits as a result. We would also be sharing the blessings
that Allah gave us: time, resources, and talents. This is how we
thank Allah for His gifts: we use them to help everyone else.
The Islamic pursuit of excellence is different from the capital-
ist pursuit. While both are motivated by love, the first is driven
by Allah’s love whereas capitalism loves money and more of
it. This is why the capitalist pursuit is not an act of Ihsan nor a
true pursuit of excellence. Capitalism will lie and cheat, destroy
everything in its path, and sacrifice human life and wellbeing
for the sake of profit. Its achievements are an empty shell,
and it will destroy what it builds in due time. Islam cultivates

50
 Perfecting our actions

this life for the sake of the Hereafter. The Islamic pursuit is
honest, comprehensive, merciful, and ethical. Capitalism is
short sighted, cruel, empty, deceptive, and destructive. We, as
individuals and nations, should be very cautious not to adopt
the capitalist ethos. Our goal in life is not merely to be rich. We
can be rich, but let us be rich with a conscience.
When we embark upon a task, we should remember that we
have a choice. We can be careless and incompetent, and this will
end up harming others, making society worse off, and earning
us a sin. And society will be worse off because of us. Or, if we
remember what Allah loves, we will approach it with diligence,
dedication, and kindness. If we choose the first, we will make
ourselves and everyone around us miserable. If we choose the
second, we will be happy and Allah will love us. We cannot
expect excellence from others if we are not trying to perfect
what we do. And we cannot expect kindness if we are not kind.

51
 HADITH
FIVE
Allah loves
‫الحديث‬ gentleness
‫الخامس‬

ّ ُ ْ َ‫نَّ َ ُ ُّ ّ فْ قَ ف أ‬ ‫ق‬
ِ �‫�ال ر�سول الله ﷺ «�إ � الله ي�ِح ب‬
».‫الر�� � ي� ال�م ِر ك ِله‬
ٌ ِ‫) «�إِ َّن اللَّ َه َرف‬6766( ‫) وفي رواية لمسلم‬5784( ‫) ومسلم‬6093( ‫رواه البخاري‬
‫يق ُي ِح ُّب ال ِّر ْف َق‬
».‫َو ُي ْع ِطى َع َلى ال ِّر ْفقِ َما لاَ ُي ْع ِطى َع َلى ا ْل ُع ْن ِف َو َما لاَ ُي ْع ِطى َع َلى َما ِس َوا ُه‬
The Prophet ‫ ﷺ‬said, «Allah loves gentleness in all matters.»
Reported by al-Bukhari (7027) and Muslim (174)

And in another narration by Muslim (6766), «Allah is Gentle and loves gentleness. And
He grants through gentleness what He does not grant through harshness or anything else.»

Commentary

One of the common misconceptions about God is that He is

harsh. This assessment extends to religion and the religious,
conceiving of each as demanding, judgmental, and unmerciful.
Yet, this is not the character of God we encounter in Islam, and
it is not the feature of the religion of Islam that He revealed.

Allah is Gentle
One of the names of Allah, as the hadith attests, is the Gentle
(Al-Rafiq). This Gentleness encompasses all of creation, as His

52
 Allah is Gentle

Mercy encompasses all. Allah has a myriad of Names that show

His Care and Kindness for His creation. Another one is:
�‫ٱ�ل َُّله �لَ��ط� ُۢ�يف � ب‬
‫۝‬١٩ ...‫��ب��ع� َِاد ِهۦ‬
Allah is Latif with His servants.
Ash-Shuraa (Q42:19)

Al-Latif combines the meaning of profound kindness and

subtlety. Allah recognizes the most subtle of things (e.g. what
is in the hearts and all secrets) and delivers His decrees in the
subtlest and the gentlest of ways (e.g. relief and victory coming
unexpectedly).
We observe the Gentleness of Allah in His creation and rev-
elation. Allah answers the supplication of the distressed and
removes their hardship. When everyone turns their backs on us,
Allah never closes His door. When no one wants to listen to us,
Allah is always there, ready to remove our pain and restore our
happiness. When no one has the time to help or does not care
enough to help, Allah engulfs us with His mercy and rescues us
from distress. When we experience a drought, He sends down
the rain, reviving the land and our hope. Allah said:
ُ ْ‫ق � ا‬ َ‫َ ّ ُ ٱ �ۡ�غ� ث‬ َّ ‫ٱ‬
‫۝‬٢٨ ...‫َو �ه َُو �ل ذ ِ� ي� يُ� ن� ِز�ل �ل يَ��ۡ� �م ۢن ب� َ�ع ِ�ۡد َما � ن��َطُو َ يَو� ن� ش� ُر َر ۡح �م ت�َ� َُه ۚۥ‬
And it is He who sends down the rain after they have lost hope
and spreads His Mercy.
Ash-Shuraa (Q42:28)

Allah presented this as a living example of how He comes to

our aid. He feeds us, quenches our thirst, and gives us shelter and
security even when we disobey and upset Him. He multiplies
the good we do by ten to seven hundred times and more, but
sin is written as one and is erased once we repent. He created us
for Heaven, prepared it for us, and sent Messengers and books
to invite us to it. He keeps the door of repentance open until
the last moment before our death.
We see evidence of Allah’s Gentleness even in times of

53
 HADITH FIVE

hardship. It is because of hardship that we return to Allah

and re-assess our lives. It is because of hardship that we start
to notice and appreciate the rest of Allah’s blessings. When
we contemplate the extent of our difficulty, we realize that it
could have been much worse, but Allah was Gentle. At the very
moment of suffering, we feel Allah’s proximity and care when
we call on Him from our hearts. We then know—not theoreti-
cally but practically and emotionally—that He is always there,
and His door is always open. Hardship itself carries in it signs
of His Care and Love.
Some complain about Allah when they experience loss. They
see in life’s difficulties evidence of the Creator’s harshness. But
they forget that what they lost was a gift from Allah: they had it
in the first place because Allah gave it to them. They forget that
Allah’s blessings are like a flood that never stops. At any point in
time and even during dark times, we are enjoying innumerable
blessings. In our distress and desperation, we tend to focus on
the negative until it grows to occupy our entire world. But if we
were to step back, we would see how minuscule it is compared
to the blessings of Allah and what awaits us in the Hereafter.
Allah told us in His revelation that this life is a test. Anyone
who has lived long enough—whether they believe in God or
not—will attest to the difficulties of this life. But the question
is, do these difficulties preclude Allah’s Mercy and Gentleness?
The fact is that they are part of it. Allah is Infinite. Knowing
Allah well requires experiences that include these tests: having
to choose between right and wrong and the consequences that
follow. How would one begin to comprehend the extent of Allah’s
Forgiveness, Patience, and Mercy without sin and rebellion?
How could we have a glimpse of the extent of His justice until
we see how He treats those who oppose Him? How could we
learn justice and forgiveness until we are faced with situations
that demand them? This earthly journey is a gift from Allah. It
allows us to grow, and it brings us closer to the Divine in ways
that would not be possible otherwise.
Tests and hardship also mold us to be better humans. They

54
 Allah is Gentle

teach us the meaning of loss and suffering. As a result, we set

out determined to help others because we understand their
pain. These challenges teach us compassion, mercy, altruism,
humility, and many other virtues. This is learning through
practice. We may think that we understand patience, forgive-
ness, and sacrifice—to give but a few examples—but theoretical
knowledge is quite different from practical experience. It is
through practice that we test (and improve) our character and
gain a fuller understanding of virtue.
Those with insight and wisdom will detect in hardship sal-
vation from worldly intoxication and attachments. As long
as things are going well in our lives, we will stray away from
Allah, running after the trivial in this world. It is an intoxication
mightier than any other intoxication—hard to resist. If we lack
the will and wisdom to wake up voluntarily, Allah sends us a
problem. And when we encounter a difficulty, we wake up: we
pause to reassess our life and run back to Allah.
When we know that Allah is Gentle, we will start seeing
reflections of His Gentleness in everything around us. We will
love Him and expect nothing but the best from Him. The fol-
lowing is a moving story about how knowing Allah well makes
a world of difference.
‫ض َف�أ ْر َس َل ْت إِ� َل َّي �أ ُّم ُه‬َ ‫ كَانَ لِ َي اب ُْن �أ ْخ ٍت ُم َر َّه ٌق َف َم ِر‬: َ‫ع َْن ُح َم ْي ٍد َقال‬
‫ت َما‬ ُ ‫َف�أ َت ْيتُهَ ا َف إِ� َذا ِه َي ِع ْندَ َر أ�ْ ِس ِه َت ْب ِكي َف َقالَ َيا َخالِي َما ُي ْب ِكيهَ ا قُ ْل‬
‫ت َب َلى َقالَ َف إِ� َّن ال َّل َه �أ ْر َح ُم بِي‬ ُ ‫س إِ�نَّ َما َت ْر َح ُم ِني قُ ْل‬ َ ‫َت ْع َل ُم ِم ْن َك َقالَ �أ َل ْي‬
‫ت‬ ُ ‫ت �أ َس ِّوي َل ِب َن ُه َفا َّط َل ْع‬ َ ‫ِم ْنهَ ا َف َل َّما َم‬
ُ ‫ات �أ ْن َز ْل ُت ُه ا ْل َق ْب َر َم َع َغ ْي ِري َف َذ َه ْب‬
َ‫ْت َقال‬ ُ ‫ْت َما َر�أي‬ َ ‫احبِي َر�أي‬ ِ ‫ت لِ َص‬ ُ ‫فِي ال َّل ْح ِد ف إِ� َذا ُه َو َم ُّد َب َص ِري َف ُق ْل‬
.‫ت �أنَّ ُه بِا ْل َك ِل َم ِة الَّ ِتي َقا َلهَ ا‬
ُ ‫َن َع ْم َف ْل ُيهْ ِن ْئ َك َذاكَ َف َظ َن ْن‬
)35‫رواه ابن �أبي الدنيا في كتاب المحتضرين (ص‬
Humayd reported saying: I had an ignorant nephew who got
sick, so his mother sent for me and [when I came] she was next
to his head crying. [My nephew] asked me, “Uncle, why is

55
 HADITH FIVE

she crying?” I replied, “Because of your condition.” He asked,

“Is she not doing it out of mercy?” I replied, “Yes.” He then
said, “Allah is more Merciful to me than she is.” So when he
died, I and another man lowered him into his grave, and as I
was about to start placing the bricks [to seal the side grave], I
looked in the side grave, and it was spacious as far as the eye
could see. So I asked my companion, “Do you see what I see?”
He replied, “Yes. Be happy about it!” So I suppose this was
because of that statement [the boy] uttered [before his death].
Kitab al-Muhtadirin by Ibn Abi al-Dunya (p. 35)

He may have lived less than the ideal life, and may have done
things that Allah hated. But what he had was a connection to
Allah that refused to die or be diminished. He knew, nay he
believed with all of his heart, that Allah is more merciful than
his own mother. So, he met Allah with a heart full of faith and
hope. And Allah wanted to honor him, and so He showed those
two men a sign: a spacious grave indicative of Allah’s pleasure.
This is how Gentle and Loving Allah is. We just have to believe.

Islamic Law
Contrary to what some believe, Islamic law is not difficult and
restrictive. If Allah is Gentle and loves gentleness, then the law
He revealed will reflect this gentleness. We have seen in Hadith
Three that Allah desires ease, not hardship. All the prohibitions
in Islam are there to save and protect us, for everything that Allah
prohibited is either harmful or leads to harm. And all that Allah
obligated is necessary to establish a good and balanced life and
edify us individually and collectively. All of Allah’s commands
and prohibitions are within the capacity of the average individ-
ual. And with all that, Islamic law has an internal mechanism
for ease. In cases of necessity and incapacity, exemptions kick
in to allow prohibitions that cannot be avoided and reduce or
drop obligations that are hard to perform. Allah loves it when

56
 Allah loves gentleness

we take advantage of His allowances and exemptions. The

Prophet ‫ ﷺ‬said:
».‫« إِ� َّن ال َّل َه ُي ِح ُّب �أ ْن تُ ْؤ َتى ُر َخ ُص ُه ك ََما َي ْك َر ُه �أ ْن تُ ْؤ َتى َم ْع ِص َي ُت ُه‬
‫) وعند ابن حبان‬1059 ‫) وصححه ال�ألباني (صحيح الترغيب‬5971( ‫رواه �أحمد‬
‫) (�إِ َّن اللَّ َه ُي ِح ُّب �أ ْن تُؤْ تَى ُرخَ ُص ُه َك َما يحب �أ ْن تُؤْ تَى‬5415( ‫) والبيهقي‬3568(
)1060 ‫عزائمه) صححه ال�ألباني (صحيح الترغيب‬
«Allah loves that His exemptions be followed as He hates for
what He prohibited to be committed.»
Reported by Ahmad and al-Albani declared it sahih (Sahih al-Targhib, 1059).
And in another narration, «Allah loves for His exemptions to be followed
as He loves for His commands to be followed.» Reported by Ibn Hibban
(3568) and al-Bayhaqi (5415) and in Sahih al-Targhib (1060)

Why does Allah love that His exemptions be taken advan-

tage of as He loves following His commands and avoiding His
prohibitions? First, they are all from Allah, and the exemptions
are His gift to us. He also loves ease, and He wants us to be
comfortable in our practice of Islam. In addition, our consis-
tency in worship and love for it will be adversely affected if the
exemptions were not followed. When changing circumstances
introduce new burdens, regular practice becomes too difficult
to maintain. If this burden is not alleviated, practitioners will
naturally come to a point where they cannot continue and will
develop negative feelings towards Allah’s command. So, in
essence, the Law has to respond to people’s needs to survive,
and this is what the ease of exemptions does.
This, of course, should not be subject to whim or convenience.
It should be a genuine effort to realize the Will of Allah and
maintain a righteous balance between revelation and reality.

Allah loves gentleness

Allah is so Gentle that He commands gentleness between people
and loves those who embrace it. When we embrace gentleness,
it turns everything beautiful. The Prophet ‫ ﷺ‬said:

57
 HADITH FIVE

».‫« إِ� َّن ال ِّر ْف َق َلا َي ُكونُ فِي َش ْي ٍء إِ� َّلا زَا َن ُه َو َلا ُي ْن َز ُع ِم ْن َش ْي ٍء إِ� َّلا َشا َن ُه‬
)2594( ‫رواه مسلم‬
Gentleness adorns anything that it is added to, and blemishes
anything it is removed from.
Reported by Muslim (2594)

Gentleness is the secret ingredient that enhances and beau-

tifies everything it touches. It is the quickest key to people’s
hearts. Teaching is far more effective with kindness, advice is
more likely to be accepted, discussions are more fruitful, and
relationships prosper. But when it is missing, our relationships
suffer, our advice gets rejected, and our discussions turn into
quarrels and fights. If we could only insert more gentleness
into our words and actions, we and everyone around us would
have better lives.
Gentleness is the quickest way to reach our objectives. Allah
grants through it what would not be possible without it. Con-
sider the following incident.
:‫ول ال َّل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقا ُلوا‬ ِ ‫َد َخ َل َر ْه ٌط ِم َن ال َيهُ و ِد َع َلى َر ُس‬
َّ ‫ َو َع َل ْي ُك ُم‬:‫ َف َفه ِْمتُهَ ا؛ َف ُق ْل ُت‬:‫السا ُم َع َل ْي ُك ْم َقا َل ْت عَائِ َش ُة‬
،‫السا ُم َوال َّل ْع َن ُة‬ َّ
‫ َف َقالَ َر ُسولُ ال َّل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم « َمهْ ًلا َيا عَائِ َش ُة إِ� َّن‬:‫َقا َل ْت‬
‫ َيا َر ُسولَ ال َّل ِه �أ َو َل ْم َت ْس َم ْع‬:‫ت‬ ُ ‫ال َّل َه ُي ِح ُّب ال ِّر ْف َق فِي ال� أ ْم ِر ُك ِّله» َف ُق ْل‬
».‫ت َو َع َل ْي ُك ْم‬ ُ ‫َما َقا ُلوا َقالَ َر ُسولُ ال َّل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم ( َق ْد قُ ْل‬
)6024( ‫رواه البخاري‬
A group of Jews came to the Messenger ‫ ﷺ‬and said, “Assam
[death] be upon you.” ‘A’ishah understood what they said and
replied, “Death and curse be upon you.” So the Messenger
‫ ﷺ‬said, «Be patient, O A’ishah. Allah loves gentleness in all
matters.» She said, “O Messenger of Allah, did you not hear

58
 Allah loves gentleness

what they said?” The Messenger ‫ ﷺ‬replied, «I already said,

“And upon you.”»
Reported by al-Bukhari (6024)

And in another narration:

.‫السا ُم َع َل ْي ُك ْم‬ َّ :‫�أ َّن يَهُ و َد �أ َت ُوا النَّب َِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقا ُلوا‬
‫ َقالَ « َمهْ ًلا‬،‫ َع َل ْي ُك ْم َو َل َع َن ُك ُم ال َّل ُه َو َغ ِض َب ال َّل ُه َع َل ْي ُك ْم‬:‫َف َقا َل ْت عَائِ َش ُة‬
‫ �أ َو َل ْم َت ْس َم ْع‬:‫» َقا َل ْت‬.‫ش‬ ِ ‫َيا عَائِ َش ُة َع َل ْي ِك بِال ِّر ْفقِ َو إِ�ي‬
َ ‫َّاك َوال ُع ْن َف َوال ُف ْح‬
‫اب لِي‬ ُ ‫ْت َع َل ْيه ِْم َف ُي ْست ََج‬ ُ ‫ت؟ َر َدد‬ ُ ‫َما َقا ُلوا؟ َقالَ «�أ َو َل ْم َت ْس َم ِعي َما قُ ْل‬
».‫اب َلهُ ْم فِ َّي‬ ُ ‫فِيه ِْم َولاَ ُي ْست ََج‬
)6030( ‫رواه البخاري‬
A group of Jews came to the Prophet ‫ ﷺ‬and said, “Assam
[death] be upon you.” A’ishah replied, “Upon you and may
Allah curse you and be angry with you.” The Messenger ‫ﷺ‬
said, «Be patient, O A’ishah. Be gentle and beware of harsh-
ness and coarseness.» She said, “Did you not hear what they
said?” He said, «Did you not hear what I said to them? I replied
to what they said. What I said to them will be accepted and
what they said to me will not.»
Reported by al-Bukhari (6024)

‘A’ishah J had every right to be angry. After all, this is a

verbal attack on the Prophet ‫ﷺ‬, who is also her husband. But
even in response to this blatant insult, the Prophet ‫ ﷺ‬did not
condone harsh words or actions. His reply, “And upon you,” was
sufficient: if you had uttered virtue, then may that be for you;
and if you chose foul language, that should return to you. This is
justice. He handled their insults in the gentlest way so as not to
antagonize them any further, not to give them an excuse to reject
the truth, and for them to witness nobility and magnanimity
firsthand. Perhaps this could change their hearts. Kindness is
transformative. And if it does not convince them to embrace
Islam, at least it stops further escalation of evil. He ‫ ﷺ‬did not

59
 HADITH FIVE

have to overpower his opponent in every verbal exchange; he

was confident in Allah’s power that he could leave matters for
Him to settle. Power is not in overpowering our opponents.
He ‫ ﷺ‬said:
َ‫الش ِديدُ الَّ ِذي َي ْم ِل ُك َن ْف َس ُه ِع ْند‬
َّ ‫ِالص َر َع ِة إِ�نَّ َما‬
ُّ ‫الش ِديدُ ب‬
َّ ‫س‬ َ ‫« َل ْي‬
». ‫ب‬ِ ‫ال َغ َض‬
)2609( ‫) ومسلم‬6114( ‫رواه البخاري‬
«The powerful is not the one who overpowers people with his
physical strength but the one who controls himself when angry.»
Reported by al-Bukhari (6114) and Muslim (2609)

What is even greater than withholding our anger is to receive

insult with kindness, as he used to do ‫ﷺ‬.
We, at times, seem to be lacking gentleness and kindness in
our discussions and exchanges. Once we disagree with some-
one, we turn the issue into personal attacks and vendetta. We
complicate the disagreement with harsh words, mockery, ad
hominem attacks, belittling opponents, challenging motives
and intentions, exaggerating mistakes, and backing the other
into a corner. Our goal becomes winning at any cost and defeat-
ing the other by any means. But harsh words and insults are
not the keys to a solution. The key, as the hadith affirms, is
gentleness. It is through it that people feel respected enough
to review their stance and arguments. Should this not be our
goal? If we intend to reach a person’s heart so they can change,
we have to be gentle. Harshness will only push others to dig in
their heels out of indignity and self-defense. This is why the
Prophet ‫ ﷺ‬said:
».‫« َم ْن ُي ْح َر ِم ال ِّر ْف َق ُي ْح َر ِم ا ْل َخ ْي َر‬
)2592( ‫رواه مسلم‬
«Whoever is deprived of gentleness is deprived of good.»
Reported by Muslim (2592)

60
 Allah loves gentleness

The harsh corrupt more than help, even if they happen to

be preaching the truth. It is the gentle who change people
and society, and it is they who earn people’s love. Gentleness
should find a permanent home in our households. Our family
relations and interactions should be based on gentle words and
acts, forgiveness, and support. The Prophet ‫ ﷺ‬said:
».‫فق‬ ٍ ‫حب أ�ه َل‬
َ ‫بيت أ�دخ َل علي ِه ُم ال ِّر‬ َّ �‫الله إ�ذا أ‬
َ ‫« إ� َّن‬
)1704 ‫صححه ال�ألباني (صحيح الجامع‬
«If Allah loves a household, He bestows gentleness upon them.»
Al-Albani declared it sahih (Sahih al-Jami‘, 1704)

We want Allah to love us and to bless our homes. Kindness

will do all that. Be gentle, and Allah will love you.

61
 HADITH
SIX
Allah loves
‫الحديث‬ harmony
‫السادس‬

َ�‫صد ق� ة� ي ُ�ح بُّ�ها الله ور�س ُوله ت�� ُْص� ُ�لح �� ن‬

َ َ ُّ ُ َ‫أ أ‬ ‫أ أ‬ ‫ق‬
‫بي‬ ِ ٍ ‫�ّو� �لا �دلك على‬‫�ال ر�سول الله ﷺ « ي�ا � ب�ا � ي� ب‬
».‫�َاسدوا‬ َ �‫ال��ناس �إ �ذا تَ� ��با�غ� َ�ض�ُوا و� ف�ت‬
ِ
)2820 ‫) وحسنه ال�ألباني (صحيح الترغيب‬3922( ‫رواه الطبراني في المعجم الكبير‬
The Prophet ‫ ﷺ‬said, «O Abu Ayyub, shall I not guide you to a charity
that Allah and His Prophet love? Mend what is between people when
they get angry and stop talking to each other.»
Reported by al-Tabarani in al-Mu‘jam al-Kabir (3922) and al-Albani declared it hasan
(Sahih al-Targhib, 2820)

Commentary

Allah loves it when we reconcile people. It is part of Allah’s love

for us and everything that benefits us.

Allah’s love is the greatest

Allah loves and we love. But Allah’s love is drastically different
from ours. Our love is a reflection of human need. When we love,
we expect a return on our love, a benefit of some sort. Allah,
however, loves without gaining anything. Ibn al-Qayyim V
pointed to this difference when he wrote:

62
 Allah’s love is the greatest

‫َف ُك ُّل َم ْن تُ ِح ُّب ُه ِم َن ا ْل َخ ْلقِ و ُي ِح ُّب َك إِ�نَّ َما ُي ِريدُكَ لِ َن ْف ِس ِه َو َغ َر ِض ِه ِم ْن َك‬

‫َوال َّل ُه ُس ْب َحا َن ُه َو َت َعا َلى ُي ِريدُكَ َلك ك ََما فِي ا ْل� أ َث ِر ا ْل إِ� َله ِِّي « َع ْب ِدي‬
‫ُك ٌّل ُي ِريدُكَ لِ َن ْف ِس ِه َو�أ َنا �أرِيدُكَ َل َك» َف َك ْي َف َلا َي ْست َِحي ا ْل َع ْب ُد �أ ْن‬
‫ض َع ْن ُه َم ْش ُغو ٌل ب ُِح ِّب َغ ْي ِر ِه َق ِد‬ ٌ ‫َي ُكونَ َر ُّب ُه َل ُه بِهَ ِذ ِه ا ْل َم ْن ِز َل ِة َو ُه َو ُم ْع ِر‬
‫اس َت ْغ َر َق َق ْل َب ُه محب ُة ِس َوا ُه َو�أي ًْضا َف ُك ُّل َم ْن تُ َعا ِم ُل ُه ِم َن ا ْل َخ ْلقِ إ� ِْن َل ْم‬ ْ
‫َي ْربَحْ َع َل ْي َك َل ْم ُي َعا ِم ْل َك َو َلا ُب َّد َل ُه ِم ْن َن ْو ٍع ِم ْن �أ ْن َوا ِع ال ِّرب ِْح َوال َّر ُّب‬
‫َت َعا َلى إِ�نَّ َما ُي َعا ِم ُل َك لِ َت ْر َب َح �أ ْن َت َع َل ْي ِه �أ ْع َظ َم ال ِّرب ِْح َو�أ ْع َلا ُه َفال ِّد ْرهَ ُم‬
َّ ‫اف َك ِثي َر ٍة َو‬
‫الس ِّي َئ ُة‬ ٍ ‫ف إِ� َلى �أ ْض َع‬ ٍ ‫ِب َع َش َر ِة �أ ْم َثالِ ِه إِ� َلى َس ْب ِع ِما َئ ِة ِض ْع‬
‫احدَ ٍة َو ِه َي �أ ْس َر ُع َش ْي ٍء َم ْح ًوا َو�أي ًْضا ُه َو ُس ْب َحا َن ُه َخ َل َق َك لِ َن ْف ِس ِه‬ ِ ‫ِب َو‬
‫ِاس ِت ْف َرا ِغ‬ْ ‫َو َخ َل َق ُك َّل َش ْي ٍء َل َك فِي ال ُّد ْن َيا َوا ْل�آ ِخ َر ِة َف َم ْن �أ ْو َلى ِم ْن ُه ب‬
.‫ا ْل ُو ْس ِع فِي َم َح َّب ِت ِه َو َب ْذ ِل ا ْل ُجهْ ِد فِي َم ْرضَ اتِ ِه‬
)537-536‫الداء والدواء (ص‬
Everyone in creation that you love and loves you wants you
only for their own self [benefit] and their need from you, but
Allah wants you for you[r benefit]. This is similar to the tradition
where it is reported that Allah said, «My slave! All want you
for their own selves [i.e. to benefit themselves], but I want you
for you.» So how can one not be ashamed when this is what
Allah is like for them, but they are turning their back on Him,
busy loving another with a love that consumes all their heart.
In addition, for everyone among creation that you deal with: if
they do not profit from you, they will not interact with you. And
they must receive some kind of profit. But the Rabb, the Highest,
deals with you so that you receive the greatest and highest
profit from Him: one dirham [spent] is multiplied ten times to
seven hundred times to a lot more, but sin is recorded as one,
and it is the fastest thing to erase. And He, glory be to Him,
created you for Himself and created everything in this world

63
 HADITH SIX

and the Hereafter for you. So does anyone other than Him
truly deserve maximum love and maximum effort in pleasing?
Al-Da’ wa al-Dawa’ (pp. 536–537)

We benefit from whom and what we love, and this forms the
basis of human love. This is not selfish or cynical but a reflection
of our inherent nature (see Appendix I). We are dependent beings
who are constantly looking to fulfill their needs and complete
what is missing in their lives. We are poor by nature, and all
of our movement is an effort to feed our needs. We need to eat
and drink, and so we seek and love food. We need companion-
ship and emotional support, so we marry and have friends. We
cannot be independently happy, so we search for this happiness
in wealth, shopping, travel, and entertainment. Allah pointed
to the essential difference between Him and us when He said:
َ َ ُ � َ � َ ‫َ ّ ف ٱ ّ َ َٰ ت َ ٱ ۡ أَ ۡ ض‬ ُ‫ق ۡ أَ �غَ ۡ َ ٱ أَ تَّ خ �ذ‬
‫ا��طر �لسَمٰو ِ� و�ل�ر ِ� وهُو ي ُ�ط�ۡ��عم ولا‬
ِ � ‫ِول ي�ًا‬ �ِ�� ‫�ل � ي�ر �ل َِّله‬
ُۗ � �
‫۝‬١٤ ...‫ي ُ�ط�ۡعَم‬
Say, “Shall I take for myself a wali other than Allah, the Creator
of the heavens and the earth, who feeds but is not fed?”
Al-An‘am (Q6:14)

Not needing food is the sign that He is the Self-Sufficient who

does not need anyone or anything. Our dependence on food,
however, points to our eternal dependence. We will always need
someone else. This is why all human-to-human relationships
are built on an exchange of benefits: I give but also receive. If I
were to gain nothing from the other—whether physical or emo-
tional rewards—no relationship will form or be sustained. This
is true even for the noblest of human bonds. A mother derives
emotional fulfillment/pleasure from her children and feels
complete because of them. We receive emotional satisfaction
from altruistic acts, grow as human beings, and reach our full
potential. Allah offered Jannah as a reward for our good deeds

64
 Allah loves social goodwill

because it is impossible for us to move without some benefit

in return.
The love of Allah is markedly different. Allah receives no
benefit at all from us; it is we who receive all the benefits. His
commands and prohibitions are for our individual and com-
munal happiness and wellbeing, and, on top of that, He rewards
us. And His rewards are unlike anything a human can offer.
He multiplies our good deeds beyond count, and an offense
is quickly erased and forgotten when we ask for forgiveness.
Unlike humans who hold grudges and refuse to forgive, Allah
forgives and pardons sins as high as mountains in an instant.
And He loves to forgive and take us back. The love of Allah,
as Ibn al-Qayyim V explained, is the best love we can ever
attain because it expects no benefit in return. Many humans
seek to profit at our own expense, never hesitating to harm us
as long as they get what they want. Allah does not profit from
us, does not hurt us with His commands, and takes care of all
of our needs.
We need the love of Allah to heal us. We need the love of
Allah to be able to give love. This life damages us in significant
and profound ways. We look for love and acceptance, but are
met with cruelty, deception, and selfishness. We take one blow
after another until we are utterly exhausted. We lose trust in
everything, and we start to lose hope. This world cannot assuage
our fears and frustrations. It cannot satisfy our need for love.
And if we keep looking for answers in the world, we will grow
more desperate and cynical. It is only when we look beyond this
world that we will find hope. The love of Allah transcends the
limitations of this world and its pain. It is love on a whole new
level, with the answer that will make us bigger than this world
and its problems. The love of Allah can heal us.

Allah loves social goodwill

This is one of the realizations that help us know and love Allah
more. What benefit does human harmony bring Allah? None

65
 HADITH SIX

at all. So, why does He love it? Because it is best for us. Since it
helps us, Allah loves it and loves those who promote it.
There is ample evidence in the Quran and Sunnah of Allah’s
love for social amiability and goodwill. It is one of the main
Islamic objective that underlies the Islamic message and guides
its rulings.
To begin with, note the communal nature of many Islamic
obligations. Salah takes place in mosques in congregation. The
Friday prayer brings an even bigger crowd together. Fasting
unites the entire Ummah in a single act of worship for a whole
month. Hajj is the symbol of Muslim unity with an international
gathering of the faithful. Zakah cements communal bonds when
the rich care for the poor. If you think about it, these obligations
could have been made private and individual: we each could
have been left to choose the time of our fasting and Hajj, Salah
could have been only commanded at home, and Zakah could
not have even been obligated. But these acts of worship bring
us out of our homes and countries and redirect aspects of our
life so that we would socialize with other Muslims and worship
with them. The congruence and synchronization of worship
bring hearts together and create common realities and goals.
One of the main goals of the Islamic revelation is to spread love
and solidarity between people, a brotherhood and sisterhood
that is nurtured by faith.
Allah commands the unity of the believers in the Quran and
warns against division and infighting. For example, Allah said:
� � َ ‫َ َ ت َّ ق اْ ۚ َ ٱ �ذۡ ُ ُ اْ َ تَ ٱ‬ ‫ٱ‬ ْ‫َ ٱ ت� � ا‬
ۡ‫�ۡكُم‬ �َ‫َ��صمُو ِب�ح� َ� ِب�ۡل �ل َِّله ج�َ��م��يع�ًا ولا ��َ�ف�َر�و و� كرو ���نع�ۡم� �ل َِّله عل ي‬ �ۡ�‫و�ع‬
ُ � ً �‫خ‬ َ َ َ
ُ ۡ َ ۡ ‫�ذۡ � تُ ۡ أ ۡ َ ٓ ً أ َ َ ۡ َ ق� � � ۡ أ‬
‫ص�ح ت�م ِب� ���نع َ�ۡم� ِ��ته ٓۦ ِ�إ � َٰۡو ن�ا َوكُ� ت�ن� ۡم‬‫ِ�إ كُ��ن�م �عداء �ف�َ�لَّف ب� ي�ن � ُلوِب�كُم �ف�َ� ب‬
َ َ ۡ � َ ُ ‫َ َ ش� � َ � َ ٱ نّ أَ ق�َ�ذَ ُ � ن ۗ َ �ذَٰ َ ُ ب� ّ ُ ٱ‬
‫عل ٰى �َ�ف�َا حُ�ف�ۡر ٍة ّمن �ل� َِار �ف�َ���ن� كم ّم��ۡه�َا ك لِك �ي �َ ِي�ن �لَّله لكُم ءا ي�ٰ� ِ��تهۦ‬
َ ُ � � َّ �
‫۝‬١٠٣ ‫ل �َعَلك ُۡم ت�َه ت��ۡ�َدون‬
Hold on all to the rope of Allah and do not divide. And remember
the blessing of Allah upon you when you were enemies, and

66
 Allah loves social goodwill

He brought your hearts together, and you became through His

blessing, brothers. And you were on the edge of a pit of the Fire,
and He saved you from it. This is how Allah clarifies His ayahs
to you so that you will be guided.
Ali ‘Imran (Q3:103)

As the ayah explains, it was Islam that united the hearts of

the first Muslims. It saved them from bloodshed and friction as
it saved them from Hell. In fact, the two are connected. Islam
removes the causes of friction and division, which happen to
be the sins that Allah hates. And when the believers hold on to
the rope of Allah—His revelation and obedience—they will be
blessed with a love that unites their hearts. Islam cleanses our
hearts, corrects our convictions, and rearranges our priorities.
When we allow it to completely transform us and are born
anew with Iman, we will abandon ignorant disagreements and
embrace each other as brothers and sisters.
When the believers fight, Allah makes it an obligation on the
Ummah to remove this discord and restore harmony. Allah said:
ۡ‫َ ٱ � ُ�ؤۡ َ ٱ ق ت ت� � اْ أَ ۡ � اْ َ ۡ ن� � َ ۖ ۢ �غ� ت‬ ٓ�
�َ �َ �‫َ ِ�إو ن طَا���ئ� ت�ف�َ� َِان �م ن �ل�ۡم �م ��ن� ي�ن ����َ�َلُو �ف�َ�ص��لحُو ب� ي��َهُما ِإ�ف�ن ب‬
ۚ ‫ح َ ى� � َ َ َ ٱ ۡ أُ خ َ ف� قَ � اْ ٱ َّ ت تَ غ ح تَّ ت ف َ َ أَ ۡ ٱ‬
‫ِ�إ د ٰهُما على �ل��ر ٰى �َ�ٰ���تلُو �ل ِ� ي� �� ِب�ۡ� ي� � ٰى � ِ�َ� يٓ�ء ِ�إ ل ٰٓى �م ِر �ل َِّله‬
ۖ � َ‫ٓ ۡ أَ � اْ ۡ � � ٱ � ۡ أ‬
ُّ�‫�ق��سط ُٓواْ �إ َّن ٱ�ل ََّله �ِيُح ب‬�‫ِإ�ف�ن �ف�َا َء ت� �ف�َ� ۡص��لحُو بَ� ي� ن�َه َُما ِب��ل�ۡعَد ِل َو‬
ِ
‫ٱ‬
‫۝‬٩ ‫�ۡم�ق�ۡ��س��ط ي� َن‬
ُ � ‫�ل‬
And if two parties of the believers fight, then reconcile them.
But if one of them transgresses against the other, then fight the
transgressor until it returns to the command of Allah. And if it
returns, then reconcile them with justice and act justly. Indeed,
Allah loves the just.
Al-Hujurat (Q49:9)

Discord is detrimental to the Hereafter and this world. It

leads to countless minor and major sins and obstructs the

67
 HADITH SIX

performance of Islamic duties. Lying, deception, backbiting,

suspicion, gossip, verbal insults, and physical conflicts are
all the children of discord. And how could Muslims worship
together or work together when they hate each other? This is
why the Prophet ‫ ﷺ‬said:
:‫فضل من درج ِة الصيا ِم والصلا ِة والصدق ِة؟» قالوا‬
ِ �‫« أ�لا أ�خب ُركم ب أ‬
».‫البين الحالِق ُة‬
ِ ‫ذات‬ ِ ‫البين وفسا ُد‬ ِ ‫صلاح‬
ِ ‫ذات‬ ُ �‫ قال « إ‬.‫بلى‬
)4919 ‫) وصححه ال�ألباني (صحيح �أبي داود‬2509( ‫) والترمذي‬4919( ‫رواه �أبو داود‬
«Shall I not tell you about what is better than the rank of fasting,
praying, and charity?» They said, “Yes.” He said, «Mending
relations. Spoiled relations is the shaver.»
Reported by Abu Dawud (4919) and al-Tirmidhi (2509) and declared
sahih by al-Albani

Shaving the religion means removing it like a shaver removes

hair; this is the terrible consequence of discord. An individual
or community will slowly depart from Islam when they allow
themselves to hate and attack each other unjustly. Just consider
how we all behave. What do we do when we hate someone?
We start backbiting them, suspecting them with no due cause,
making fun of them just to feel better, and in time, we may be
ready to hurt them. Those who mend relations save everyone
from tremendous harm, and they restore love. This is why their
rank is among the highest in Jannah, and this is why Allah
loves them.

You and people

Now we may feel inspired and want to spread goodwill among
people to reach the highest levels of Jannah. But our personal
relationships need to be fixed first before we can fix other peo-
ple’s relationships. How we are with other people is part of the
harmony we are commanded to spread. In fact, it is the basis
of this harmony.
Eliminating discord from our own lives is the greater obliga-

68
 Mending relations

tion. It takes precedence because it immediately affects us, and

no one can fix it but us. It is not easy, I know. But we have to try,
and we should ask Allah for support. Keep in mind the rewards
of the Hereafter every time you think it is too difficult and you
want to back out. No one is asking for or expecting perfection.
With our best effort and dua, some of our relationships may
remain tense and strained, and some may take a while before
they recover. You do not have to be perfect before you set out
to help others. But you should at least put effort into fixing
your relations. When you do this, you will understand why it
is important, how to go about softening people’s hearts so they
will reconcile, and Allah will grant you greater success in your
mediation.
So, for the sake of Allah, for the sake of His love, make the
first move. And be patient. The reward of Allah awaits you.

Mending relations
Reconciling people is a charity (sadaqah). Charity is something
we give to help remove hardship and make someone’s life bet-
ter. Money, at times, can do this but not always. So, it is part of
Allah’s Mercy that He made good deeds a charity: a blessing
for those of us who do not have money. We can assist by giving
people advice, hope, and guiding them towards forgiveness.
This should greatly inspire us to keep helping everyone in all
possible ways. We will not be able to help everyone we meet
with our wealth, but we can make their life better with kindness.
Even a simple smile counts as charity! Is there anything easier
than that? The Prophet ‫ ﷺ‬said:
َ �‫«تبس ُم َك في وج ِه أ‬
».‫خيك صدق ٌة‬ ُّ
)1956 ‫) وصححه ال�ألباني (صحيح الترمذي‬1956( ‫رواه الترمذي‬
You smiling in the face of your brother is a charity.
Reported by al-Tirmidhi (1956) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 1956)

One of the greatest charities that Allah loves is restoring love

69
 HADITH SIX

and peace to a relationship. When spouses are fighting and are

on the brink of divorce, when the bonds between parents and
their children are tested, when two dear friends have turned into
bitter enemies, and when there is enmity and hatred between
two Muslims rather than love, our intervention could save lives.
Loving Allah and what He loves means spreading love among
His servants. The more people love each other, the more pleased
Allah is. There is nothing dearer to a lover than the pleasure and
happiness of their beloved. If we love Allah, we will try to make
people love each other again. Spread love to receive Divine Love.

70
 HADITH
SEVEN
Allah loves the
benefactors ‫الحديث‬
‫السابع‬

ْ َ‫َ أَ � ُّ ْ أ‬ َ‫ت� ع� َ أ‬ َ َ‫أ‬

َ
‫َّاس و�ح ب� ال�عم ِال‬ ‫ن‬ ْ ُ ‫ف‬ ‫ن‬
َِ �‫الله �َ َالى ���ْ��َعه�ُم لِل‬ ِ ‫َّاس ِإ�لى‬ ِ �‫ق�ال ر�سول الله ﷺ «�ح ب� ال‬
‫ن‬ ُّ �
�‫ق�ْ� �ع نَ� ُ�ْه َد�يْ ن�ًا‬ ‫ض‬ ْ ‫ت� ع� َ ُ ُ ٌ تُ ْ ُ ُ َ َ ُ ْ أَ ْ تَ َ فُ � ن ُ ُ ْ َ ةً أ‬ َ
�‫الله �َ َالى سرور �د��خ له على مسل ٍِم �و �ك���ش� عَ��ْه كرب�� �و �ت�َ� ِ ي‬ ِ ‫ِإ�لى‬
‫ا� ة� أَ� �ح ُّ� � َل َّ� نْ� أَ� نْ� أَ�ع ت��ْ�َ� فَ�ك� ��ف‬ � � ‫ف‬ ‫خ‬ َ ‫أ َ � ُ � ُ ً َ أ َ نْ أ َ ْ َ َ أ‬
‫ِي‬ ‫� ْو �ت�َط ُْرد ع نَ��ْه ج��ُوعا َول�� �م شِ� يَ� مع � ِ� ي� ِ� ي� ح ج ٍ ب ِإ ي �م‬
َ ُ َ َ‫َ َ نَ فَّ �غ� ض� ُ َ ت‬ َ َ ْ َ ‫� ن‬ َ‫� �ذ‬
‫الله ع ْ�َو َ تر� ُه‬ ‫س�د ال َ�ْم ِد�ي ن�� ِةَ� ش�ه�ْرًا – وم� ك�َ� َ� ب�َ�َه س�ر‬ ِ ‫َه ا ال َ�ْمس‬
‫ ي� َِع�ْ� ي� م ِج‬- ‫�ْ���جد‬
ُ �َ‫�ْ�ظ�َه َول ْ�َو �شَ َاء أَ� نْ� ي ُ�م�ْ� ���ض� َُه أَ�م�ْ�ضَ ُاه َم َل أ‬
ْ�‫الله قَ� ْل� ُب�َه َر � ج� ًاء ي� ْ�َو َم ال�ْ� �ي��ق� ََام ِة� َو َم ن‬ ُ �َ �‫َ�ظ�َم �غ‬ � َ
‫ي‬ ‫َوم نْ� ك َ ي‬
َ ‫ف � � ة � تَّ َ تَ � ّ أَ َ ُ أَ ثْ َ تَ ُ ق َ َ ُ ْ َ تَ�زُ ُ ْ أَ ق‬ َ‫َ َ َ أ‬
».‫ا� ٍ� ح�ى ي��ه يَ�َ� له �� ب�� الله �دمه ي��َوم � ول ال��د ِام‬ ‫م�شَى مع ���خ � ِ�يه ِ� ي� ح ج‬
)906 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬13646( ‫رواه الطبراني في المعجم الكبير‬
The Prophet ‫ ﷺ‬said, «The most beloved of people to Allah are the most
beneficial to people. And the most beloved deed to Allah is happiness
you bring to a Muslim, or you remove their hardship, or you pay their
debt, or chase away their hunger. And to walk with my brother to assist
him in a need of his is more beloved to me than i’tikaf for a month in
this Mosque, [meaning Madinah Mosque]. And if one holds back their
anger, Allah will conceal their fault. And if one withholds their fury,
which if they had wished to unleash it they would have been able to,
Allah will fill their heart with hope on the Day of Resurrection. And if
one walks with his brother to secure their need until they get it, Allah

71
 HADITH SEVEN

will confirm their feet on the Day when feet slip.»

Reported by al-Tabarani in al-Mu‘jam al-Kabir (13646) and al-Albani declared it hasan
(al-Silsilah al-Sahihah, 906)

Commentary

Allah the Beneficent

Allah gave us everything. Everything. Whatever we have, what-
ever we enjoy, whatever we love, Allah gave that to us. Allah said:
ۖ ‫َ َ ُ � ن� َ فَ َ ٱ‬
‫۝‬٥٣ ...‫وما ِب�كم ّمن �ّ�ع�ۡم ٍة ���من �ل َِّله‬
And whatever blessing you have is from Allah.
Al-Nahl (Q16:53)

Think about it. Every single thing you enjoy comes from
Him. Who created beauty? Who blessed us with the ability to
enjoy it? Who made humans able to love? To be loved? To feel
joy? Who gave us imagination, hope, and tranquility? No one
has this power but our Creator. Allah said:
َ‫ٱ�ل َُّله ٱ� َّل ذ�� خ� �ل ََق ٱ� ّلس ََم َٰٰو ت� َوٱ� ۡل أَ� ۡر ضَ� َوأَ��ن زَ� َل �م َن ٱ� ّلس ََم ٓاءِ َم ٓا ًء � أَف�َ� خ� َر�ج‬
ِ ‫ِ ي‬
‫ٱ‬ َ ۡ � ‫ٱ‬ � َ ّ‫خ‬ َ ۖ � َّ ‫ق‬ ۡ ّ‫ث‬ ‫ٱ‬
‫�َ� ِۡر َ ي� ِ�ف ي� �ل�ۡ�ب�َح� ِۡر‬
� ‫� ِهۦ َن �ل� ََم َٰر ت� ر ز��ا لك ُۡم َوس� ََر لك ُُم �ل ف�ۡ�ُلك ت��ل� ج‬
ِ ِ� ‫ِب �م‬
ۖ‫۝ َوس� ََر لك ُُم � شل� َۡم َس َو�ل�ۡ� َق�َم َر َدا�ئ ب��َ ۡ�ن‬٣٢ ‫� أَ� ۡمره ۖۦ َوس� ََر لك ُُم �ل� ن� َ�ۡه َٰر‬
ٓ ‫ٱ‬ ّ ‫ٱ‬ � َ ّ‫خ‬ َ َ ‫أ‬ ۡ ‫ٱ‬ َ ّ‫خ‬ َ
ِ‫ِ ي‬ ِ ِ ‫ِب‬
ْ‫َ َ خّ َ َ � ُ ٱ ّ َ َ ٱ نّ َ َ َ تَ ى� ُ � ُ ّ َ أَ ت� � ُۚ َ ت� � ُّ ا‬
‫۝ وءا� ٰكم ّمن ك ِل ما سَ�ل�ۡ�ُمُوه ِ�إو ن �َعُدو‬٣٣ ‫وس�َر لكُم �ل يَ��ۡل و�ل�َه�َار‬
ٌ ٌ � �‫َ تَ ٱ َ تُح� � � ٓ ۗ َّ ٱ ۡ ن َ َ � �ظ‬
‫۝‬٣٤ ‫���نع�ۡم� �ل َِّله لا � ۡصُوهَا ِ�إ ن �ل ِإ��سٰن َل َلُوم ك�َ�فَّار‬
It is Allah Who created the heavens and the earth and sent down
rain from the sky and produced by it fruits as provision for you.
And He subjected for you the ships to sail through the sea by His
command and subjected for you the rivers. And He subjected for

72
 Allah the Beneficen

you the sun and the moon, continuously moving, and subjected
for you the night and the day. And He gave you from all you asked
of Him. And if you try to count the favors of Allah, you will not
be able to count them. Indeed, humans are unjust and ungrateful.
Ibrahim (Q14:32-34)

Our inability to reckon the blessings of Allah is itself amazing.

There are so many of them, every single minute, to be able to
count. These are only the visible ones. We cannot even begin
to comprehend the invisible favors of Allah. Abu al-Darda’
I said:

‫كم من نعمة لله تعالى في عرق‬:‫قال أ�بو الدرداء رضي الله عنه‬
‫ساكن؟‬
)825‫حياة السلف بين القول والعمل (ص‬
How many blessings of Allah are there in a dormant vein?
Hayat al-Salaf bayna al-Qawl wa al-‘Amal (p. 825)

He meant that every part of our body that is healthy is a

blessing that goes unnoticed. We do not see the great things
we have until we taste what it feels like to live without them.
While we have them, we enjoy them but are blind to their value:
we learned not to see them.
Whether Allah sends His blessings directly or indirectly, it
is He who sent them. Humans can hire us, pay our salaries,
give us advice, assist us in times of need, love us back, but it is
Allah who made all this possible. He created goodwill in their
hearts, put a smile on their face, and made their intervention
possible and effective. It could not have happened without Him.
Humans are only portals for the flow of blessings, not its cause.
We should start to see Allah behind every act of kindness we
receive, every beautiful thing in our lives, every blessing.
One of Allah’s greatest gifts is consciousness. To be alive, to
have feelings, to discover new things and grow as we learn—
these are incredible gifts. Allah moved us from nothingness to

73
 HADITH SEVEN

awareness, and He allowed us to experience a full spectrum of

emotions. He favored us with speech and the ability to reason.
We can travel, we can smile, and we can eat. But above all, He
favored us with His revelation: the blessing of guidance that
illuminates our lives and saves us from doubt and misery. This
revelation is rain to the parched soul and light to the dark heart.
Without it, we sink to an animal-like existence. Allah said:
َّ ٌ َ‫� � ۡ ق� � ٌ َّ ق� � َ َ � � ۡ أَ ۡ ُ ٌ َّ ُ ب� ُ َ َ � � ۡ َ ا�ذ‬
‫ُو� لا ي�َ��ف�ۡ�َهُون ���به�َا ولَهُم �ع ي�ن لا �ي � ِۡصرون ���به�َا ولَهُم ء ان لا‬
‫لَهُم �ل ب‬...
َ � َ‫َ ۡ � � َ ٓ ۚ أُ ْ َٰ َ َ ٱ ۡ أَ ن َ َ ۡ ُ ۡ أَ �ضَ ُّ ۚ أُ ْ َٰ َ ُ ُ ٱ �ۡ�غ‬
‫۝‬١٧٩ ‫ي�سمَعُون ���به�َا �ولٓ���ئك ك�ل���ۡع ِٰم ب�ل هم � ل �ولٓ���ئك هم �ل ٰ���فلُون‬
They have hearts that they do not understand with, eyes that they
do not see with, and ears that they do not hear with. They are like
cattle. Indeed, they are even more astray. They are the heedless.
Al-A‘raf (Q7:179)

Without Allah’s revelation, our humanity is incomplete.

With every piece of revelation we ignore, we lose a part of what
makes us human, we lose a part of Allah’s mercy. Without Allah’s
revelation, our existence loses its meaning, and we wander
aimlessly without real goals. This is why Allah’s revelation is an
even greater gift than our own existence. In Surah al-Rahman
where Allah reminds us of His favors, He begins with:
َ ‫َّ ٱ‬ ۡ‫خ �َ ٱ‬ َ � ‫َّ ٱ‬ ‫ٱ‬
‫۝‬٤ ‫۝ َعل َم ُه �ل ب��ۡ� ي�َ�َان‬٣ ‫۝ �لَق �ل ِإ��ن َس َٰن‬٢ ‫۝ َعل َم �ل ق�ۡ� ُۡرَءان‬١ ُ‫� َّلرح َمٰن‬
Al-Rahman. He taught the Quran. He created humanity. He
taught them to communicate.
Ar-Rahman (Q55:1-4)

It is out of His Mercy and Love that He sent us the Quran and
sent us Muhammad ‫ﷺ‬. It is out of His Mercy and Love that He
created us and taught us what we know. It is out of His Mercy
and Love that He keeps showering us with blessings every single
day, even when we stray and disobey Him.
When we remember the favors of Allah, we will know Him
better and love Him more. Sulayman al-Wasiti said:

74
 Allah the Beneficen

.‫ث ا ْل ُح َّب لِ َّل ِه‬

ُ ‫ ِذ ْك ُر النِّ ْع َم ِة ُي َو ِّر‬:‫اس ِطي‬
ِ ‫قال أ�بو ُس َل ْي َمان ا ْل َو‬
)11‫الشكر لابن �أبي الدنيا (ص‬
Remembering [or mentioning] the blessings brings on the love
of Allah.
Al-Shukr by Ibn Abi al-Dunya (p. 11)

Humans are great at remembering, counting, and talking

about all the wrong things in their lives. But we don’t do the
same with what is right. Focusing on the bad distorts reality by
inflating loss, resentment, and fear until the blessings of Allah
almost disappear. But if we remember and talk about Allah’s
favors, we will regain our balance: we will see more of Allah’s
blessings and realize that the bad is small in comparison. Then,
Allah may grace us with the insight to see the blessings in our
tests and the ability to turn each challenge into a blessing.
It is impossible for us to thank Allah adequately for all that
He gives us. First, there is too much to thank Allah for, and a
lot of it escapes our awareness. Second, we cannot sufficiently
thank Allah for a single blessing of His, let alone all or most of
them. Wahb ibn Munabbih said:
‫ين عَا ًما َف�أ ْو َحى ال َّل ُه إ�ليه‬ َ ‫ َع َبدَ ال َّل ُه عَا ِب ٌد َخ ْم ِس‬:‫َقالَ َو ْه ُب ب ُْن ُم َن ِّب ٍه‬
‫ت َل َك َقالَ َيا َر ِّب َو َما َت ْغ ِف ُر لِي َو َل ْم �أ ْذنِ ْب َف�أ ِذنَ لِ ِع ْر ٍق‬ ُ ‫�أنِّي َق ْد َغ َف ْر‬
‫فِي ُع ُن ِق ِه َف َض َر َب َع َل ْي ِه َف َل ْم َين َْم َو َل ْم ُي َص ِّل ثُ َّم َس َك َن َفنَا َم َف�أ َتا ُه َم َل ٌك‬
ِ ‫َف َش َكا إِ� َل ْي ِه َف َقالَ َما َل ِقيت ِم ْن ضَ َر َب‬
‫ان ا ْل ِع ْر ِق َف َقالَ ا ْل َم َل ُك إِ� َّن َرب ََّك‬
.‫ين َس َن ًة َت ْع ِدلُ ُس ُكونَ ه ََذا ا ْل ِع ْر ِق‬ َ ‫َي ُقولُ ِع َبا َدتُ َك َخ ْم ِس‬
)51‫الشكر لابن �أبي الدنيا (ص‬
A worshipper of Allah worshipped Him for fifty years, so Allah
revealed to him that I have forgiven you. So he said, “O Rabb,
forgive me what? I did not sin!” So Allah permitted a vein in
his neck to throb, and he could not sleep or pray. Then the
vein stopped throbbing, and he slept. An angel came to the
man, and he complained to him and said, “How much did I

75
 HADITH SEVEN

suffer from a throbbing vein.” So the angel said, “Your Rabb

is saying that your worship for fifty years is equal to the qui-
eting of that vein.”
Al-Shukr by Ibn Abi al-Dunya (p. 51)

Worship of fifty years is equal to the wellbeing of one vein!

Can we ever dream of thanking Allah for a single blessing?
We can only do our best, and Allah will forgive the rest. Third,
thanking Allah is itself a blessing that needs to be thanked. So,
the more we thank Him, the more He deserves to be thanked.
We can only glorify and praise this Gracious Creator.
The greatest blessing to thank Allah for is the blessing of
Islam and taqwa. Our minds tend to restrict His blessings to
the material: money, health, and children. Though these are
favors from Allah, the bigger and more lasting favor is religious
guidance. We should view the Quran and Sunnah as blessings.
We should count contentment with Allah and His decrees as a
blessing. And we should consider following the straight path
as a great blessing. We should truly thank Allah for it all. If we
have these, then we indeed have everything.

Allah loves the beneficial

We saw in Hadith Four how we could come nearer to Allah by
adopting the qualities of His Names and Attributes. Since Allah
is the One who blesses all, He loves those who benefit others
and alleviate their hardships. This Hadith teaches us that we can
attain the love of Allah by helping those around us in whatever
way possible.
This was how the Prophets of Allah lived. Allah described
Prophet Jesus S as a source of constant blessings. Allah said:
ُ‫َ � � َ ن � ب� َ ً أَ ۡ َ َ � ت‬
‫۝‬٣١ ...�‫و ج�َعَل ِ� ي� م�َاركا � ي�ن ما كُ��ن‬
And He made me [i.e. Jesus] a blessing wherever I may be.
Maryam (Q19:31)

Jesus S radiated benefits. No matter where he went and

76
 Allah loves the beneficia

whom he met, his presence was a blessing, injecting benefit

wherever He was. He taught the truth, made du‘a for the afflicted,
assisted the needy, commanded virtue and spoke out against
evil, and was patient with his opponents. This was how all the
Prophets of Allah Q were. And this was how the Compan-
ions of the Prophet ‫ ﷺ‬were. The Prophet ‫ ﷺ‬once asked:
‫َقالَ َر ُسولُ الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم « َم ْن �أ ْص َب َح ِم ْن ُك ُم ا ْل َي ْو َم‬
‫ َقالَ « َف َم ْن َت ِب َع ِم ْن ُك ُم‬.‫ �أ َنا‬:‫َصائِ ًما؟» َقالَ �أ ُبو َب ْك ٍر َر ِض َي الل ُه َع ْن ُه‬
‫ َقالَ « َف َم ْن �أ ْط َع َم‬.‫ �أ َنا‬:‫ا ْل َي ْو َم َجنَا َز ًة؟» َقالَ �أ ُبو َب ْك ٍر َر ِض َي الل ُه َع ْن ُه‬
‫ َقالَ « َف َم ْن‬.‫ �أ َنا‬:‫ِم ْن ُك ُم ا ْل َي ْو َم ِم ْس ِكينًا؟» َقالَ �أ ُبو َب ْك ٍر َر ِض َي الل ُه َع ْن ُه‬
َ‫ َف َقال‬.‫ �أ َنا‬:‫يضا؟» َقالَ �أ ُبو َب ْك ٍر َر ِض َي الل ُه َع ْن ُه‬ ً ‫عَا َد ِم ْن ُك ُم ا ْل َي ْو َم َم ِر‬
‫ إِ� َّلا َد َخ َل‬،‫ « َما اجْ ت ََم ْع َن فِي ا ْم ِر ٍئ‬:‫َر ُسولُ الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم‬
».‫ا ْل َجنَّ َة‬
)1028( ‫صحيح مسلم‬
«Who fasted among you today?» Abu Bakr I replied, “I
did.” He asked, “Who among you followed a funeral today?”
Abu Bakr I replied, “I did.” He asked, “Who among you
fed a poor person today?” Abu Bakr I replied, “I did.”
He asked, «Who among you visited a sick person today?»
Abu Bakr I replied, “I did.” So the Messenger of Allah
‫ ﷺ‬said, «Anyone in whom these good deeds are combined
will enter Jannah.»
Reported by Muslim (1028)

What would prompt a person to do so much good in one day?

Loving Allah and loving His servants is the answer. When one
tastes the love of Allah, they would naturally gravitate towards
what Allah loves. They will be looking for every opportunity to
do what Allah loves. Every good deed is one step closer to Allah.
Every good deed is more of Allah’s love that we get to feel and
enjoy. Every good deed is a gift that Allah sent us to get closer to
Him. And when one feels love and compassion towards Allah’s

77
 HADITH SEVEN

creation, they cannot sit back and not help. If we love the ones
whom Allah loves, we cannot see them in pain and do nothing.
Allah’s beloveds are an extension of Allah’s mercy and love, a
conduit for His blessings, spreading goodness wherever they
are, and searching for the opportunity to help. This person is
from the people of Jannah.
If we desire to attain the love of Allah, we should care for
Allah’s creation. Allah made all this and it is dear to Him, so how
will you take care of what is precious to Allah? This is where the
righteous demonstrate their love for Allah. And for the seeker
of righteousness, as Ibn Taymiyyah V wrote:
‫ويتشبه بـال�أخيار فلين ِو في كل‬
َ ِ‫يلحق بدرج ِة ال�أبرار‬
َ ‫َمن أ� َح َّب أ�ن‬
.‫نــفــع الخلق‬
َ ‫تطلع فيه الشمس‬
ُ ‫يوم‬
)609‫ال�إ يمان ال�أوسط لابن تيمية (ص‬
The one who loves to reach the rank of the pious and imitate
the righteous should intend to benefit creation every single day.
Al-Iman al-Awsat (p. 609)

That is, wake up each day with the intention of helping

someone. Look for them and jump at the opportunity to help.
It is a true gift when Allah sends someone your way and you
happen to be the one who can help. It is a gift from Allah to you.
The greatest gift we can give is spreading Islam and Islamic
knowledge. It is the best gift because it is beneficial in this life
and the next. This was the mission of the Prophets of Allah
and how they were the most helpful. Next comes bringing
happiness to the life of a Muslim by removing their hardship.
Some will need money, but others need reconciliation with
loved ones, mediation to remove injustice, or advice. Finally,
if we love Allah’s creation, we will not hurt them. We will hold
back our evil and rage for the sake of Allah. If we cannot help,
at least we should not hurt.
Loving the servants of Allah means desiring the best for
them, loving for them what we love for ourselves. If we were

78
 Be kind as Allah was kind to you

in hardship, would we not want someone to help? Well, this is

what they need from you and me.
The comparison that the Prophet ‫ ﷺ‬made is fascinating.
Many of us wish to travel and pray at the Prophet’s Mosque in
Madinah. Motivated by the great reward for praying there and
by our love for him, we dream about it, save money for it, and are
elated when it finally happens. Can you imagine how beautiful
a month’s stay in the Prophet’s Mosque would be? But this is not
possible for many of us. What is incredible is that something
better than that is available to all of us. Helping people is better
than staying at the Prophet’s Mosque for a whole month! The
merit and advantages of staying at the Prophet’s Mosque are
paramount. So it goes to show how much Allah loves it when
we help people if it is better than worship for a whole month
at that cherished Mosque.

Be kind as Allah was kind to you

Allah is very gracious to us. He secures our basic needs and
gives beyond what we deserve, all without requesting anything
in advance. He gave it all out of His generosity and love. Part
of the gratitude we owe Him is sharing His gifts and spreading
goodwill. Allah said:
ۖ َ � ُ ‫َ َ ٓ أَ حسَ َ ٱ‬ َ‫أ‬
َ
‫�ۡك‬ �َ
‫ل‬
‫۝‬٧٧ ... ‫ِ�إ ي‬ ‫َّله‬ ‫ل‬ � ‫ن‬ � ‫ا‬‫م‬ ‫ك‬ ‫ن‬ ‫حس‬
ِ �‫و‬...
And do good as Allah has done good to you.
Al-Qasas (Q28:77)

Sharing what we have only blesses it. We share some of our

money when we pay Zakah, and the rest of the gifts of Allah
have their Zakah too. If Allah taught you something, teach it.
This is the Zakah of knowledge. The more that you teach, the
more your understanding will grow and flourish. If you have a
skill, share it. If you are healthy, help the sick. If you are a pro-
fessional, use your position to make people’s lives better. And
as you share, remember that you are truly blessed: blessed to

79
 HADITH SEVEN

receive but also blessed to give. The gifts of Allah grow when
we are generous with them.

80
 HADITH
EIGHT
Allah loves
forgiveness ‫الحديث‬
‫الثامن‬

َ�‫ق�ْ� َل� َ�ْل ةَ� ال�ْ� ْق�َدر َما أَ� ْدع�ُو ق� َال ﷺ «�ت�َ�ق�ُول� ن‬
ُ‫أَ َ أَ ْ تَ نْ َ ف� ت‬
� َ �‫ا‬
‫و‬ � �‫إ‬ � � �‫ر‬ � ‫الله‬
َ َ َ ‫ق َ تْ ئ�ش ة‬
‫س�ُول‬
‫�ال� عا� � ي�ا ر‬
‫ِي‬ ِ ‫ي‬ ِ ‫ي‬ ِ
ّ‫لّ َّ نَّ َ � ف ٌّ تُ ُّ ف َ فَ فُ � ن‬
».�‫ال َه�ُم ِإ��ك عَ��ُو �ِح ب� ال�ْع�َ��ْو �اع�ْ� ع َِ� ي‬
‫) وصححه ال�ألباني (صحيح سنن‬3982( ‫) وابن ماجة‬3513( ‫) والترمذي‬26021( ‫رواه �أحمد‬
)3850 ‫ابن ماجه‬
‘A’ishah J asked, “O Messenger of Allah, what should I supplicate
if I happen to be in the Night of Qadr?” He ‫ ﷺ‬said, «You say, O Allah,
You are Oft-pardoning, you love to pardon, so pardon me.»
Reported by Ahmad (26021), al-Tirmidhi (3513), and Ibn Majah (3982) and al-Albani
declared it sahih (Sahih Sunah Ibn Majah, 3850)

Commentary

Allah loves to forgive and loves it when we forgive. Allah’s

forgiveness does not happen out of need, but out of love and
mercy. And it demonstrates how much Allah cares about us
and wants the best for us.

Allah is Oft-pardoning
Allah loves mercy, loves to forgive, and loves repentance and
the repentant. Allah’s Mercy is so vast that all other mercy

81
 HADITH EIGHT

in this universe is from it. His Mercy is so vast that it covers

everything. Allah said:
َّ ُ ۡ � َ ‫َ َ ۡ َ ت‬
‫۝‬١٥٦ ... ٍۚ‫��سع تَ� كل ش� يَۡ�ء‬
‫ورحم ِ� ي� و‬...
And My Mercy encompasses all.
Al-A‘raf (Q7:156)

The angels closest to Allah—who carry His throne—know and

testify to the extent of His Mercy when they say in the Quran:
ۡ ً َّ ُ َ‫َ َّ ن� َ ت‬
‫۝‬٧ ...‫�ۡ� كل ش� يَۡ�ءٍ َّر ۡح َمة َوِعل ًما‬ ‫ر �َا و��سع‬...
‫�ب‬
O our Rabb, You have encompassed all in mercy and knowledge.
Ghafir (Q40:7)

As Allah’s Knowledge reaches all and nothing escapes it, so

does His Mercy cover all. Even the non-believer who opposes
Allah with words and deeds is a recipient of this mercy every
single minute of the day. To illustrate the depth of Allah’s mercy,
the Prophet ‫ ﷺ‬said:
‫ض ِم َئ َة َرحْ َم ٍة ُك ُّل َرحْ َم ٍة‬ ِ ‫الس َم‬
َ ‫وات وال�أ ْر‬ َّ ‫« إ� َّن ال َّل َه َخ َل َق َيو َم َخ َل َق‬
‫ض َرحْ َم ًة َفبِها‬ ِ ‫ض َف َج َع َل منها في ال�أ ْر‬ ِ ‫السما ِء وال�أ ْر‬ َّ ‫باق ما ب ْي َن‬ َ ‫ِط‬
‫ض َف إ�ِذا‬ٍ ‫ش وال َّط ْي ُر َب ْع ُضها على َب ْع‬ ُ ْ‫ف الوالِدَ ُة على َو َل ِدها وا ْل َوح‬ ُ ‫َت ْع ِط‬
».‫كانَ َي ْو ُم ال ِقيا َم ِة �أ ْك َم َلها بِه ِذه ال َّرحْ َم ِة‬
)2753( ‫رواه مسلم‬
«When Allah created the heavens and the earth, He created
one hundred mercies, each mercy fills what is between the sky
and the earth. And He placed one of the mercies on earth,
and it is through it that a mother is merciful with her child, and
animals and birds are merciful with each other. And on the Day
of Resurrection, He completes the ninety-nine with this mercy.»
Reported by Muslim (2753)

Imagine that all the mercy that we experience and has ever

82
 Allah is Oft-pardoning

existed on earth, in humans and animals, is part of this one

percent of mercy that Allah created and sent to earth. And on
the Last Day, this one mercy will join ninety-nine more to cover
Allah’s creation on that Day. Can you imagine how boundless
mercy and forgiveness will be on the Day of Judgment? Now,
compare these hundred created mercies to Allah’s infinite
Mercy, and you will understand that Allah’s Mercy is beyond
our comprehension. This is why the Prophet ‫ ﷺ‬said:
‫بس ْب ٍي َف إ�ِذا ا ْم َر�أ ٌة ِم َن‬ َ ‫ول الل ِه َصلّى ال َّل ُه عليه َو َس َّل َم‬ ِ ‫َق ِد َم على َر ُس‬
َّ ‫الس ْب ِي َت ْب َت ِغي إ�ذا َو َجدَ ْت َص ِب ًّيا في‬
‫الس ْب ِي �أ َخ َذ ْت ُه ف أ� ْل َص َق ْت ُه ب َب ْط ِنها‬ َّ
ِ‫َو�أ ْرضَ َع ْت ُه َفقالَ َلنا َر ُسولُ الل ِه َصلّى ال َّل ُه عليه َو َس َّل َم «�أ َت َر ْونَ هذه‬
‫ لا وال َّل ِه َوهي َت ْق ِد ُر على �أ ْن‬:‫الم ْر�أ َة طارِ َح ًة َو َلدَ ها في النّارِ؟» قُ ْلنا‬ َ
ِ‫ َفقالَ َر ُسولُ الل ِه َصلّى ال َّل ُه عليه َو َس َّل َم « َل َّل ُه �أ ْر َح ُم ب ِعبا ِده‬.‫لا َت ْط َر َح ُه‬
».‫ِمن ه ِذه ب َو َل ِدها‬
‫) واللفظ له‬2754( ‫) ومسلم‬5999( ‫رواه البخاري‬
A group of captives was brought to the Prophet ‫ ﷺ‬and among
them was a woman searching for someone. When she found
a child among the captives, she took him, pressed him against
her stomach, and suckled him. So the Messenger ‫ ﷺ‬asked,
«Do you think this woman will throw her son in the fire?» We
replied, “No, by Allah, as long as it is within her power not to
throw him.” So the Messenger ‫ ﷺ‬said, «Allah is more merciful
with His servants than she with her child.»
Reported by al-Bukhari (5999) and Muslim (2754)

The captives—from one of the battles—had just arrived

in Madinah when the Prophet ‫ ﷺ‬noticed this incident. The
mother’s extreme love and care for her child do not begin to
compare with the Love and Mercy of Allah who created mercy
in the hearts of all creation (see Appendix I).
Allah’s Mercy precedes and overwhelms His An­ger and
punish­ment. The Messenger ‫ ﷺ‬said:

83
 HADITH EIGHT

َ ‫« إ� َّن ال َّل َه َكت ََب ِكتا ًبا َق ْب َل أ� ْن َي ْخ ُل َق‬

‫الخ ْل َق إ� َّن َرحْ َمتي َس َب َق ْت َغ َضبِي‬
».‫ش‬ ِ ‫ُوب ِع ْندَ ُه َف ْو َق ال َع ْر‬
ٌ ‫َفهو َم ْكت‬
)2751( ‫) ومسلم‬7553( ‫رواه البخاري‬
«Allah wrote in a book before He created creation, “My Mer-
cy supersedes My Anger,” and it is written with Him above
the Throne.»
Reported by al-Bukhari (7553) and Muslim (2751)

This declaration from Allah to His creation is a clear sign

that Allah created them out of His Mercy, for His Mercy, and
He will deal with them with mercy. Allah said:
َّ َ � ‫ت‬ ُ َ � َ‫َ � ۡ شَ ٓ َ َ ُّ َ َ � َ ٱ نّ َ أُ ّ ً َٰ َ ً ۖ َ َ َ ز‬
‫۝ ِ�إ لا‬١١٨ ‫ولَو �اء بر�ك جل��َعَل �ل�َاس �مة و ح�دة ولا ي��الُون م� َخ�ۡ���ل���ف ي�ن‬
ۗ �‫َ ۚ َٰ َ خ ق‬
‫۝‬١١٩ ...‫َمن َّر ِح َم َ بُّر�ك َو ِل ذ�لِك �ل�َ� �َه ُۡم‬
And if your Rabb wished, He would have made all people a
single community. But they will continue to disagree, except for
those whom Allah is merciful with. And it is for this that Allah
created them.
Hud (Q11:118-119)

In Tafsir al-Tabari, one of the interpretations of the reason for

creation (i.e. interpreting “And it is for this that Allah created
them”) is that Allah created them for His Mercy. This is what
Ibn al-Qayyim V confirmed when he wrote:
.‫َو َخ َل َق ا ْل َخ ْل َق لِ َي ْر َح َمهُ ْم َلا لِ ُي َعاقِ َبهُ ْم‬
)643‫مختصر الصواعق المرسلة (ص‬
And He created creation to show them mercy, not to punish
them.
Mukhtasar al-Saqa’iq al-Mursalah (p. 643)

This is why Allah multiplies a good deed beyond count but

records an evil deed as one, and it is easy to erase. And this is

84
 Allah is Oft-pardoning

why Allah accepts repentance for all offenses, including shirk,

and loves it more than we can ever imagine. The Prophet ‫ ﷺ‬said:
ِ ‫« َل َّل ُه أ� ْف َر ُح ب َت ْو َب ِة َع ْب ِد ِه ِمن َر ُج ٍل َن َزلَ َم ْن ِز ًلا و ِب ِه َمهْ َل َك ٌة ومع ُه‬
‫راح َل ُت ُه‬
‫وقد َذهَ َب ْت‬ ْ ‫فاس َت ْي َق َظ‬ ْ ‫وشرا ُب ُه َف َوضَ َع َر أ�ْ َس ُه َفنا َم َن ْو َم ًة‬ َ ‫عليها َطعا ُم ُه‬
‫ش أ� ْو ما شا َء ال َّل ُه قالَ أ� ْر ِج ُع‬ ُ ‫الح ُّر وال َع َط‬ َ ‫اش َت َّد عليه‬ ْ ‫راح َل ُت ُه حتّى إ�ذا‬ ِ
ِ ‫إ�لى َمكانِي َف َر َج َع َفنا َم َن ْو َم ًة ثُ َّم َر َف َع َر أ�ْ َس ُه ف إ�ذا‬
».‫راح َل ُت ُه ِع ْندَ ُه‬
)2675( ‫) ومسلم‬6308( ‫رواه البخاري‬
«Allah is happier with the repentance of His servant than a
man who camps in a desolate place with his mount and with
his food and drink on it. He puts his head down and sleeps,
and when he wakes up, he finds that his mount is gone. Then
when he suffers from heat and thirst or whatever he suffers
from [looking for it], he says, “I will go back to my place.” He
goes back and sleeps, and then when he raises his head, he
finds his mount next to him.»
Reported by al-Bukhari (6308) and Muslim (2675)

This parable presents the ultimate human happiness. The

man lost all hope of living and went back to await death. Then
when he woke up, he found hope and his life restored through
the return of his animal. If this is hard to relate to, think of
someone who is diagnosed with a terminal illness. After resign-
ing themselves to death, a visit to a second doctor reveals that
it was a misdiagnosis, and they are completely healthy and
disease-free. How happy will they be? If this happens to any of
us, how happy will we be to have our life back? Allah is happier
with our repentance than the greatest happiness a human can
experience. Why is that? It is because Allah loves our wellbe-
ing and happiness; He wants to forgive us and not punish us.
As explained previously, the punisher and the avenger are not
part of the names of Allah. But the Merciful and Most Forgiving
are. This is so because Mercy and Forgiveness are constant and
beloved attributes of His, while punishment is temporary and

85
 HADITH EIGHT

legislated for a reason. To clarify this point further, listen to this

story narrated by Abdullah ibn Mas‘ud I. He said:
‫رجل قطعه‬ ٍ َ‫بن مسعو ٍد رضي الله عنه إ�ني َل�أذك ُر �أول‬ ِ ‫قال عب ِد الل ِه‬
‫بسارق ف أ�مر بقط ِعه فك أ�نما‬ ٍ ‫رسولُ الل ِه ص َّلى الل ُه علي ِه وس َّل َم �أتِ َي‬
‫كرهت قط َعه؟‬ َ ‫ يا رسولَ الل ِه ك أ�نك‬:‫رسول الل ِه ﷺ فقالوا‬ ِ ‫أ� ِس َف وج ُه‬
‫قال «وما يمن ُعني لا تكونوا أ�عوا ًنا للشيطان على أ�خيكم إ�نه لا ينبغي‬
‫يحب الع ْف َو‬
ُّ ‫الله ع ُف ٌّو‬
َ ‫يقيمه إ� َّن‬َ ‫لل�ما ِم إ�ذا انتهى إ�ليه ح ٌّد إ�لا أ�ن‬ ‫إ‬
»﴾‫﴿و ْل َي ْع ُفوا َو ْل َي ْص َف ُحوا �أ َلا ُت ِح ُّبونَ �أ ْن َي ْغ ِف َر الل ُه َل ُك ْم َوالل ُه َغ ُفو ٌر َّر ِحي ٌم‬
َ
)1638 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬8155( ‫) والحاكم‬416( ‫رواه �أحمد‬
I remember the first man that the Messenger ‫ ﷺ‬cut [his hand].
He was brought a thief, so he ordered that [his hand] be cut.
And the face of the Messenger ‫ ﷺ‬turned very sad, so they
asked, “O Messenger of Allah, as if you hated that [his hand]
be cut?” He replied, «Why not? Do not be helpers of Shaytan
against your brother. The Imam must execute the prescribed
punishment when an offense is brought to him. Indeed, Allah is
Oft-pardoning, and He loves to pardon, [Allah said] ﴾And let
them pardon and forgive. Do you not love for Allah to forgive
you? And Allah is the Forgiving, the Merciful﴿ [Al-Nur (22)]»
Reported by Ahmad (416) and al-Hakim (8155) and al-Albani declared it
hasan (al-Silsilah al-Sahihah, 1638)

The Prophet, ‫ﷺ‬, could not but cut the hand of the thief after
the matter was brought to him. He was the Imam (leader) who
could not ignore the divine punishment for this crime. But
he also wished that the people would have forgiven the man
and that his hand would have been spared. It was clear from
his reaction that he favored forgiveness and was not looking
forward to punishing people. Allah ordained this punishment
as a deterrent, and when executed, it protects society from
plenty of harm. But it would be superior if the injured party
could forgive and grant the offender another chance. Rushing
towards punishment and revenge may carry in it harm that the

86
 Allah is Oft-pardoning

Prophet, ‫ﷺ‬, called aiding the Shaytan against our brother. If

the man was a repeat and unrepentant offender who terrorized
people, then it would be better to punish him to reform him
and stop his evil. Otherwise, forgiveness is the divine and legal
goal, not punishment.
There is another incident that confirms this Islamic directive
of forgiveness and mercy. When Ma‘iz I confessed adultery
in front of the Prophet ‫ﷺ‬, he had to do it four times. Each time,
the Prophet ‫ ﷺ‬turned away from him and asked him to go back
and repent. But Ma‘iz wanted the punishment to purify him of
that sin. Then the Prophet ‫ ﷺ‬asked him a series of questions
aimed at verifying the offense, asking it each time to give him
the chance to retract: “Perhaps you only looked? Perhaps you
only kissed?” When Ma‘iz insisted that he did commit adultery
and asked to be purified, the Prophet ‫ ﷺ‬directed the Compan-
ions to take him and stone him. When the Companions started
to stone him at the outskirts of Madinah, Ma‘iz panicked and
started to run away. One of the Companions caught up with him
and finished him off. When news of what happened reached
the Prophet ‫ ﷺ‬he said:
».‫ُوب الل ُه َع َل ْي ِه‬
َ ‫ُوب َف َيت‬
ُ ‫« َه َّلا َت َر ْك ُت ُمو ُه َل َع َّل ُه َيت‬
‫) وصححه ال�أرناؤوط‬3460 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬21890( ‫رواه �أحمد‬
«Why did you not let him go? Perhaps he would repent and
Allah would accept his repentance.»
Reported by Ahmad (21890) and al-Albani declared it hasan (al-Silsilah
al-Sahihah, 3460) and al-Arna‘ut declared it sahih

Then the Prophet ‫ ﷺ‬said to Hazzal—the one who advised

Ma‘iz to confess his guilt:
».‫«والل ِه َيا َه َّزالُ َل ْو ُك ْن َت َس َت ْر َت ُه ِب َث ْو ب َِك كَانَ َخ ْي ًرا ِم َّما َص َن ْع َت ِب ِه‬
َ
‫) وصححه ال�أرناؤوط‬3460 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬21890( ‫رواه �أحمد‬

87
 HADITH EIGHT

«By Allah, O Hazzal, if you had concealed him with your

garment, it would have been better than what you did to him.»
Reported by Ahmad (21890) and al-Albani declared it hasan (al-Silsilah
al-Sahihah, 3460) and al-Arna‘ut declared it sahih

A frequent adulterer needs this punishment to stop him from

causing so much harm to himself and the families he betrays.
But since this was Ma‘iz’s first mistake and it was not public, it
would have been better to allow him to repent in secret and ask
Allah for forgiveness. Once the matter became public, there was
no other option but to proceed with Allah’s command. Despite
this, the outcome was in favor of Ma‘iz I. The Prophet ‫ﷺ‬
said about him:
‫«استغفروا لماعز بن مالك لقد تاب توبة لو قسمت بين أ�مة‬
».‫لوسعتهم‬
)1695( ‫رواه مسلم‬
«Ask forgiveness for Ma‘iz son of Malik. He repented such a
repentance that if it were to be distributed among a nation, it
would have been enough for them.»
Reported by Muslim (1695)

Corporal punishments in Islam are curative restorations of

balance, peace, and virtue for individuals and the community.
They are the last remedy and not something to seek or rejoice
in. Their aim is deterrence and purification, not revenge. And
whenever forgiveness is possible and useful, it is always superior.
The same principle stands at the core of Jihad in Islam. When
you examine the mission of the Prophet ‫ﷺ‬, you will find that
he spent most of his life preaching, not fighting. Permission
for Jihad came at the heels of consistent attempts to eliminate
Muslims. Without Jihad, the small Muslim community would
have been completely wiped out. Jihad is there to repel the
aggression of the nonbelievers and to remove the obstacles
that stand between people and hearing the message of Islam.
This is why when the Prophet ‫ ﷺ‬and the nonbelieving Makkans

88
 Allah is Oft-pardoning

accepted the Truce of Hudaybiyah, people started flocking to

Islam like never before. Jihad gave the Muslim community the
chance to be heard. And when people listened to what Muslims
had to say, they accepted Islam in droves. They did not accept
it because of the sword, as some claim; the Treaty brought all
hostilities to an end. They accepted it because Jihad pushed back
the tyranny of the Makkans and opened their eyes to the truth
(see Qa‘idah Mukhtasarah fi Qital al-Kuffar by Ibn Taymiyyah).
Ibn al-Qayyim V wrote:
‫َو َم ْن َت�أ َّم َل ِسي َر َة النَّب ِِّي َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم َت َب َّي َن َل ُه �أنَّ ُه َل ْم ُي ْك ِر ْه‬
‫�أ َحدً ا َع َلى ِدي ِن ِه َق ُّط َو�أنَّ ُه إِ�نَّ َما َقا َت َل َم ْن َقا َت َل ُه َو�أ َّما َم ْن هَا َد َن ُه َف َل ْم‬
.‫ض عَهْ دَ ُه‬ ْ ‫يما َع َلى ه ُْد َن ِت ِه َل ْم َي ْن ُق‬ ً ‫ُي َقاتِ ْل ُه َما َدا َم ُم ِق‬
)238‫هداية الحيارى (ص‬
And the one who examines the life of the Prophet ‫ ﷺ‬would find
that he never compelled anyone to embrace his religion and
that He only fought the ones who fought him. And he did not
fight those who had a treaty with him as long as they adhered
to it and did not break their covenant.
Hidayat al-Hayarah (p. 238)

Islam does not crave conflict nor seek war. Allah said regard-
ing some of the People of the Book:
ُ ۚ ‫ُ َّ َ ٓ أَ ۡ ق ُ اْ نَ ً ّ � ۡ أَ � أَ � ٱ‬
‫۝‬٦٤ ...‫كلما �و�دو �ارا ِلل�ۡحَر ِب� � ۡط�ف�َ�هَا �لَّله‬...
Every time they kindle the fire of war, Allah puts it out.
Al-Ma’idah (Q5:64)

Allah critically ascribed to them the desire to stir up conflict

and declared that He spoils their plots and frustrates their
efforts. Allah, the Most Merciful and Most Forgiving, does not
love conflict and bloodshed. And this tells you that Islam is
not inclined to war and conflict. But in the face of unrepentant
and repeat offenders—just like corporal punishment—Jihad
becomes a necessary response. Yet this response is only there

89
 HADITH EIGHT

to correct when all other efforts fail. For most of the history of
Prophethood on earth, Allah forbade fighting for the Prophets
and their followers. Jihad was allowed beginning with Musa
S after the death of Pharaoh. The entirety or majority of
the da’wah of the Prophets on earth was peaceful—exactly like
Prophet Muhammad ‫—ﷺ‬until it was no longer possible. Most
of the Prophet’s life and da‘wah was in Makkah, and fighting
was disallowed then. Fighting was the necessary exception,
not the norm.
One of the puzzling questions some have trouble with is rec-
onciling the Mercy of Allah with eternal punishment in Hell. If
Allah is so Merciful, why would He punish people for eternity?
Why would He create people whom He knows will end up in
eternal punishment?
First, we have to believe that Allah’s Wisdom, Justice, and
Mercy transcend ours. If we believe in the Creator having per-
fect attributes, we cannot expect our minds to encompass the
wisdom behind His acts. He does what He does for the most
sublime of reasons, and His decisions are never devoid of mercy.
So, if there is something we don’t understand, we should refer
the matter back to Him, believing that the mercy we feel is an
infinitesimal fraction of the Mercy of Allah. In other words, we
cannot be more merciful than the Merciful.
Second, the merciful impulses we have are often imbalanced
by our human weakness and ignorance. Allah’s Mercy, on the
other hand, operates with His Wisdom and Justice. We may
think that some divine punishment is harsh, but Allah knows
what is best for the ones He created. We did not make this world
and its people, and we do not understand it as Allah does. So,
we cannot come between Allah and what He created, claiming
to understand what is best for it and how its Creator should act.
We should simply trust that in the Hereafter, Allah’s Mercy and
Justice will be evident to all.
Third, Ibn al-Qayyim V presented an interesting argument
about the eternality of punishment in Hell (see for example
Mukhtasar al-Sawa‘iq al-Mursalah, pp. 629–690). He argued

90
 Allah loves pardoning

that it runs contrary to Allah’s Mercy and Wisdom to punish

people forever. Blessing people and creation eternally is con-
sistent with His Mercy, and Jannah and its bliss are eternal for
this reason. But Hell, he argued, is not designed for infinite
punishment, for there will come a day when its people will be
purified enough of their crimes that they will get to leave. He
based his argument on evidence from the Quran, hadith, sayings
from the first and second generations, scholarly statements,
and rational arguments. Though his is not the majority opinion
among the scholarly community, Ibn al-Qayyim does present
a compelling case for the impossibility of infinite punishment
in Hell. Allah knows best.

Allah loves pardoning

Since Allah loves to forgive and pardon, He also loves for His
servants to forgive and overlook the faults of others. This is a
disposition that should spread far and wide in society. Since
Allah loves forgiveness, we should practice what Allah loves
so we can attain His love.
We forgive for two reasons: to be forgiven and out of mercy.
Allah said in the Quran:
ُ َ � ۡ‫َ َ َ أۡ تَ أُ ْ � اْ ٱ ض‬
ٰ‫ف�َ�ل �م ��نك ُۡم َوٱ� ّلس �َع َِة أ�ن �ي�ُ�ؤۡ ت�� ُٓواْ أ� ْ ِول ي� ٱ�ل ق��ۡ� ۡ بُر�َى‬
ِ �ۡ�‫ولا ي��� ِل �ولُو �ل‬
َ ُ‫� ٓ اْ ۗ أَ َ ت‬ ۡ َ ْ‫ٱ ۖ َ � ف� ا‬ ‫ٱ‬ ‫ٱ‬
‫��جر َن ِ�ف ي� َس ِب�� ِ�يل �ل َِّله ول ي�ۡ�َع�ۡ�ُو ول ي��َص�ۡ�ف�َحُو �لا ���ح�بُّون‬ �‫َو�ل َ�ۡم َسٰ ِك ي� َن َو�ل ��ۡم َهٰ� ِ ي‬
ٌ َّ ٌ �‫أَ � َ ٱ ُ َ � ۡ ۚ َ ٱ ُ �غ� ف‬
‫۝‬٢٢ ‫�ن ي َ��غ�ۡ���فر �لَّله لكُم و�لَّله َ�ُور ر ح� ي�م‬
And let not the virtuous and wealthy among you swear not to
give to their relatives, the poor, and the emigrants in the cause of
Allah. And let them pardon and overlook. Would you not like
Allah to forgive you? And Allah is Forgiving and Merciful.
An-Nur (Q24:22)

Allah exhorts the believers here to adopt an attitude of for-

giveness if they want Allah to forgive them. How is it that we are
desperate for Allah’s mercy despite our terrible and numerous

91
 HADITH EIGHT

sins but refuse to forgive others for the smallest of offenses? The
one whose heart is filled with Allah’s love will find the space in
it to forgive no matter what was done to them. This ayah was
revealed because of what took place between Abu Bakr and his
cousin Mistah L. Mistah repeated the accusations against
our mother ‘A’ishah J. When Allah exonerated A’ishah J
from adultery and defended her honor in the Quran, Abu Bakr
I swore never to spend on Mistah I again after what he
had said. But despite his mistake, Mistah I was a righteous
man who had witnessed the battle of Badr. And he was a poor
relative of Abu Bakr I who relied on his support. Take a min-
ute here and think about how much Allah cares. Allah revealed
this ayah to remind Abu Bakr I and all of us, that we should
forgive if we truly are seeking Allah’s forgiveness. The guilty
man who repeated this terrible lie about your daughter and
caused her and you so much distress still needs your help and
forgiveness. If you find it in your heart to forgive, then Allah
will forgive you. This is why Abu Bakr I immediately said
in response:
‫ َب َلى َوال َّل ِه إِ�نِّي َل� أ ِح ُّب �أ ْن َي ْغ ِف َر ال َّل ُه‬: ‫َف َقالَ �أ ُبو َب ْك ٍر رضي الله عنه‬
.‫لِي َف َر َج َع إِ� َلى ِم ْس َط ٍح الَّ ِذي كَانَ ُي ْج ِري َع َل ْي ِه‬
)2661( ‫رواه البخاري‬
“Indeed, by Allah, I love that Allah would forgive me.” And
he went back to spending on Mistah.
Reported by al-Bukhari (2661)

If a heart loves Allah, it will rush to what Allah loves as soon

as it knows it. If a soul is worried about its sins, it rushes to
forgive. Our sins before the Almighty are greater than any per-
sonal offense towards us. If forgiving others means that Allah
will forgive us, then it benefits us the most when we forgive.
Many hesitate to forgive. They believe that forgiveness will
bring them nothing in return, and the offender will walk away
intact. But Allah said:

92
 Allah loves pardoning

ۚ ‫ف َ ۡ � َ أَ ۡ � َ أَ ۡ ُ ُ َ َ ٱ‬
‫۝‬٤٠ ...‫�من عَ�ف�َا و�صلَح �ف�َ� ج�رهۥ على �ل َِّله‬...
Whoever pardons and seeks islah, then their reward is with Allah.
Ash-Shuraa (Q42:40)

Whatever we think we will lose when we forgive is nothing but

an illusion. How could we lose anything and Allah is promising
that it is He who rewards and compensates. Can we ever imag-
ine that our efforts to punish will yield a greater benefit than
the promise of Allah? Never. The greatest victory is to receive
Allah’s reward. This belief transforms the believer into someone
who expects their reward only from Allah into possessing the
biggest and kindest heart. Ibn Othaymeen V said:
‫وهو سبحانه يحب الذين ي أ�خذون من الناس العفو بل أ�مر بذلك‬
‫ معنى العفو يعني‬:‫ ﴿خذ العفو و أ�مر بالعرف﴾ قال العلماء‬:‫فقال‬
‫خذ ما عفي من الناس يعني ما سهل منه خذه ولا تشد الحبل‬
‫فخذ العفو واترك ما وراء ذلك وهذا من آ�داب القر آ�ن أ�ن ال�إ نسان‬
.‫يكون واسع الصدر لبني آ�دم ي أ�خذ العفو‬
)223‫ ص‬5‫شرح رياض الصالحين (ج‬
And He, Glory be to Him, loves those who accept whatever
people easily give, indeed He commanded it and said: ﴾Take
what is easily given and command what is right.﴿ The schol-
ars said, “The meaning of ‘Afw is to take what people give
easily,” take it and do not pull with a rope [i.e. be rough and
exhaustive]. So, accept the ‘Afw and let go of the rest. This is
of the manners of the Quran, for a human to have a big heart
with the children of Adam and accepts ‘Afw.
Sharh Riyad al-Salihin (vol. 5, p. 223)

Seeking islah in the ayah has two important meanings. The

first is reconciling with the offender after we pardon them.
Sometimes we pardon (i.e. not punish), but we remain angry
and distant. Seeking islah is moving beyond this and patching

93
 HADITH EIGHT

things up with those whom we pardon. Restoration of normalcy

and affection is the goal. What will help us achieve this level
of forgiveness, in addition to seeking Allah’s forgiveness, is
developing compassion for others. The offender has gotten
themselves in trouble with Allah, and they deserve our sym-
pathy for that. Also, they may have committed their mistake
out of human weakness, or there may have been mitigating
circumstances (e.g. suffering or distress) that we were unaware
of. Being merciful means sympathizing with the frailties of the
offender. We forgive them because they did not know any better
or were not strong enough to make the right choices. Rather
than condemnation and ire, they need help and support. This
is how we defeat Shaytan and not be his helpers against our
brothers and sisters.
The second important meaning of islah is to improve and
reform. And this is an important condition in forgiveness.
When we forgive, we must ensure that our forgiveness will
change the forgiven and not encourage them to commit more
crimes. Some had become so seasoned in Allah’s disobedience
that only punishment will help them. In this case, forgiving
them is not islah because they will not learn anything from it.

Asking Allah to pardon us

There are significant differences between how we forgive and
how Allah forgives. For one, Allah forgives while having full
power, but humans often forgive because they cannot avenge
themselves. Many times, we forgive because we have no better
alternative. But would we forgive if we had absolute power and
feared none? We also forgive for the sake of some benefit we
receive (e.g. good deeds and praise). Allah, however, forgives
even though He fears no one, and He receives no benefit what-
soever. He forgives because He loves to forgive. And if He loves
it, He loves that we ask Him for it.
On the best night of the year, forgiveness should be our main
concern. When the Prophet’s beloved, ‘A’ishah J, asked him
what she should say on Laylat al-Qadr, he gave her this short but

94
 Asking Allah to pardon us

important du’a. In it, we ask Allah by His great name “Al-‘Afu”

and by His love for forgiveness to pardon us. On that blessed
night, forgiveness is the greatest gift we hope for. Of course, we
can also ask for additional worldly and otherworldly bounties.
But teaching her this du’a alone meant that this is our greatest
request, our ultimate desire. The Prophet ‫ ﷺ‬loved Allah the
most, and ‘A’ishah J was the human he loved the most.
When the human beloved wondered what she should ask the
Divine Beloved, he connected his two loves with a supplication
for forgiveness. And this is our connection to Allah. If we have
distanced ourselves from Allah’s love, forgiveness will bring us
back to Him. So, ask Allah for it, and you will return to Him.
You may have left. But Allah never left you.

95
 HADITH
NINE
Allah loves
‫الحديث‬ noble manners
‫التاسع‬

�‫أَ ن �خ ق‬ ُّ
َ‫أ‬ ُ َ ‫ق‬
».‫الله �حس��هم �ل�ًا‬
ِ ‫�ناس ِإ�لى‬
ِ �‫ح� ال‬ ِ ‫�ال َرس�ُول‬
‫الله ﷺ «� ب‬
)486 ‫) وصححه ال�ألباني (التعليقات الحسان‬486( ‫رواه ابن حبان‬
The Messenger ‫ ﷺ‬said, «The most beloved of people to Allah are the
ones with the best character.»
Reported by Ibn Hibban (486) and al-Albani declared it sahih (al-Ta‘liqat al-Hisan, 486)

Commentary

Allah has the best Qualities, and He loves those with the best
qualities. Allah loves the best for humanity, and good character
is the vehicle for spreading happiness and wellbeing. This is
why the good-mannered are beloved to Allah.

The excellence of good character

We, as an Ummah, are going through a deficit of manners.
We have strayed in many ways from Allah, and our character
reflects it. It would not be possible for us to behave so poorly if
we knew Allah well, loved Him, and channeled this love into
practice. What is ironic, and deeply sad, is that Islam places a
high premium on good character. The Prophet ‫ ﷺ‬said:

96
 The excellence of good character

ُ ‫« إ�نما ُب ِع ْث‬
».‫ت ل� أ َت ِّم َم مكار َم ال�أخلاق‬
‫) وصححه ال�ألباني (صحيح ال�أدب المفرد‬273( ‫رواه البخاري في ال�أدب المفرد‬
)207
«I was not sent but to complete honorable manners.»
Reported by al-Bukhari in al-Adab al-Mufrad (273) and al-Albani declared
it sahih (Sahih al-Adab al-Mufrad, 207)

We know that the Prophet ‫ ﷺ‬reformed people’s beliefs and

practices with Aqidah and law, so his message carried more
than the call for a noble character. So, what does this hadith
mean? We have two possibilities. The first is that it is a hyper-
bole. There is such emphasis on developing good character in
Islam that the Prophet ‫ ﷺ‬made it as if it was his only task. This
is a common rhetorical device in the Arabic language, and it
was used in other hadiths. The second possibility is that good
character is much more than social behavior. It encompasses
our relationship with Allah, the beliefs we hold, and how these
beliefs influence the rest of our life. Aqidah and law are part
of this transformative message since they elevate and guide
human understanding and practice. Therefore, good character
is an umbrella term for all good behavior, including worship and
social conduct. In that sense, everything in Islam—including
Aqidah and law—is about good character.
All this reflects the link between the worship of Allah and
social relations. In the minds of many, unfortunately, the two
are disconnected. We do not see how worshipping Allah (e.g.
Salah, fasting, and Zakah) affects our mundane behavior, and
so they operate separately. This is why we hear complaints
about the religious being deficient in manners (e.g. rude, harsh,
argumentative, and unpunctual). On the one hand, it is unfair
to generalize and give the impression that everyone who is reli-
gious is flawed in character. The Ummah is indeed running a
character-deficit, and the religious are a product of their society,
carrying the same ills as everyone else. It is also true that the

97
 HADITH NINE

religious—because of their appearance—represent Islam and

are scrutinized more. Thus, they must strive to enhance their
character, especially since worship is supposed to lead to greater
kindness and mercy. When we hear that excellence in character
was central to the mission of the Prophet ‫ﷺ‬, we understand that
we are not truly following him until our manners improve. And
this is not a trivial matter. The Prophet ‫ ﷺ‬said:
‫مجلسا يو َم القيام ِة أ�حاس َن ُكم‬ ً َّ �‫« إ� َّن ِمن أ�ح ِّبكم إ‬
‫لي و أ�قر ِب ُكم منِّي‬
َ‫لي و أ�بع ِدكُم منِّي يو َم القيام ِة الثَّرثارون‬َّ �‫بغض ُكم إ‬ِ �‫أ�خلا ًقا و إ� َّن ِمن أ‬
‫رثارين‬
َ َّ‫ يا رسولَ ال َّل ِه قد ع ِلمنا الث‬:‫» قالوا‬. َ‫والمتشدِّقونَ والمت َفيهِقون‬
». َ‫ِّقين فما المت َفيهقونَ ؟ قالَ «الم َت َك ِّبرون‬ َ ‫والمتشد‬
)2018 ‫) وصححه ال�ألباني (صحيح الترمذي‬2018( ‫رواه الترمذي‬
«Of the most beloved and nearest in position to me on the Day
of Judgment are those with the best character. And of the most
hated to me and furthest from me on the Day of Judgment are
the babblers, the blowhards, and the mutafayhiqun.» They said,
“We know the babblers and the blowhards. But who are the
mutafayhiqun?” He answered, «The arrogant.»
Reported by al-Tirmidhi (2018) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 2018)

The Prophet ‫ ﷺ‬was of great character, and it is natural for

him to love those with similar beautiful traits. Acquiring and
striving for good character is an act of worship in itself and it
will bring one closest to the Prophet ‫ ﷺ‬on the Last Day. So, if we
genuinely love him and want him to love us back, and if we want
to be near him and enjoy his company, the path passes through
moral excellence. What is frightening about bad character is
that it earns one the dislike of Allah and the Prophet ‫ﷺ‬. The
three traits in the hadith are all about excessive, artificial, and
arrogant speech. Pride, showing off, and putting others down
are the motives. When one speaks and they pretend to know,
twist their tongue to seem more eloquent, and exaggerate to
elevate themselves, they are committing a sin that Allah and

98
 The excellence of good character

His Prophet detest. If they had paid attention to their worship of

Allah, it would have taught them humility, sincerity, and sensi-
tivity not to hurt others. Worshipping Allah heals us and grants
us calmer hearts, and this, in turn, leads to greater generosity.
Competition for this world is the main cause of our quarrels.
But if our worship lessens our attachment to this world, we
will grow to be more courteous and forgiving. Bad character is
a sign of internal conflict, deficiency, and corruption. This is
why it distances one from Allah and His Messenger.
Good character, on the other hand, brings the love of Allah
and people. It is in our nature to love those with beautiful char-
acter. Ali ibn Abi Talib I said:
‫ من لانت كلمته وجبت‬:‫قال علي بن أ�بي طالب رضى الله عنه‬
.‫محبته‬
)321‫حياة السلف بين القول والعمل (ص‬
When one’s words are kind, loving them becomes a necessity.
Hayat al-Salaf bayna al-Qawl wa al-‘Amal (p. 321)

It is impossible not to love a kind person. The noble of charac-

ter bring comfort and joy wherever they go. They assist others,
suppress evil, and bring hope to desperate hearts. For all the
good they bring to the people and the love they spread, Allah
elevates them in Jannah. The Prophet ‫ ﷺ‬said:
‫صاحب‬
َ ‫سن الخلقِ و إ� َّن‬ ِ
ِ ‫الميزان أ�ثق ُل من ُح‬ ‫«ما ِمن شي ٍء يوضَ ُع في‬
».‫صاحب الصَّ و ِم والصَّ لا ِة‬
ِ ‫سن الخلقِ ليب ُل ُغ ِب ِه درج َة‬
ِ ‫ُح‬
)2003 ‫) وصححه ال�ألباني (صحيح الترمذي‬2003( ‫) والترمذي‬4799( ‫رواه �أبو داود‬
«There is nothing heavier in the Scale than good character.
Due to it, the one with good character reaches the level of the
one with frequent praying and fasting.»
Reported by Abu Dawud (4799) and al-Tirmidhi (2003) and al-Albani
declared it sahih (Sahih al-Tirmidhi, 2003)

It is an act of worship that lifts one all the way to the highest

99
 HADITH NINE

levels in Jannah. In fact, it is one of the main reasons people

enter Heaven and Hell. The Prophet ‫ ﷺ‬said:
‫اس‬َ َّ‫ُس ِئ َل رسولُ ال َّل ِه ص َّلى ال َّل ُه ع َلي ِه وس َّل َم عن �أ ْكث ِر ما ُيدخ ُل الن‬
ِ ‫وس ِئ َل عن �أ ْكث ِر ما ُي‬
‫دخ ُل‬ ُ » ِ‫سن الخ ُلق‬ ُ ‫وح‬ ُ ‫الجنَّ َة فقالَ « َتقوى ال َّل ِه‬
».‫رج‬ ُ ‫اس النَّا َر قالَ «ال َف ُم وال َف‬
َ َّ‫الن‬
)2004 ‫) وحسنه ال�ألباني (صحيح الترمذي‬2004( ‫رواه الترمذي‬
The Prophet ‫ ﷺ‬was asked about the thing that most admits
people to Jannah, to which he replied, «The taqwa of Allah
and good character.» And he was asked about the thing that
most admits people to Hell, to which he replied, «The mouth
and the private part.»
Reported by al-Tirmidhi (2004) and al-Albani declared it hasan (Sahih
al-Tirmidhi, 2004)

If one relates to Allah with taqwa and to the people with

nobility, they will be among the people of Jannah. But if they fail
to restrain their mouth and private part—the basis of indecent
and obnoxious behavior—they will enter Hell. This is why it is
crucial to strive to attain the best manners and to ask Allah for
it. Umm al-Darda’ J said:
‫ بات أ�بو الدرداء رضي الله‬:‫عن أ�م الدرداء رضي الله عنها قالت‬
‫ اللهم أ�حسنت خلقي ف أ�حسن‬:‫عنه الليلة يصلي فجعل يبكي ويقول‬
‫ ما كان دعاؤك منذ‬،‫ يا أ�با الدرداء‬:‫ حتى أ�صبح فقلت‬،‫خلقي‬
‫ إ�ن العبد المسلم‬،‫ يا أ�م الدرداء‬:‫الليلة إ�لا في حسن الخلق؟ قال‬
‫يحسن خلقه حتى يدخله حسن خلقه الجنة ويسوء خلقه حتى‬
.‫يدخله سوء خلقه النار‬
)321‫حياة السلف بين القول والعمل (ص‬
Abu al-Darda’ I spent the night praying and crying and
saying, “O Allah, You made my physical form beautiful, so
make my character beautiful,” until the morning. I said, “O
Abu al-Darda’, your entire du‘a since the night was about good

100
 Why does Allah love good character?

character!” He said, “O Umm al-Darda’, a Muslim’s character

would be good until the beauty of their character admits them
to Jannah. And their character would be bad until the ugliness
of their character admits them to Hell.”
Hayat al-Salaf bayna al-Qawl wa al-‘Amal (p. 321)

When our manners change, our whole life will change. We

will be more serene, we will have greater love for people and
feel more of their love, and our hearts will feel closer to Allah.
And we would be helping to rehabilitate the entire Ummah.

Why does Allah love good character?

Allah loves the happiness and wellbeing of His creation, and
good character is the vehicle that spreads them. People, of
course, help each other because they need each other. This need
fuels the exchange of goods and services. But good manners
move us to do more and to do it well. It moves us to give more
than what we receive, to give even when we do not receive. It
prompts us to fight selfishness, greed, and pride, and to strive
to make others happy. When people receive the best, they will
give back the best. This benevolence in time will uplift all of
society, spreading love and comradery. And Allah loves this.
Good character is also a reflection of a life spent striving for
Allah’s sake. We all have to struggle to attain, maintain, and
cultivate good traits. We do this despite the resistance of a
weak and greedy self, against the temptations of this world and
whispers of Shaytan, and despite the harsh and disappointing
daily interactions. Yet, the one who stays steadfast, they do so
because of Allah, even if they are alone. Nobility is not about
who else is doing it. Many times, it requires resisting the pres-
sure of the majority in society and never compromising your
integrity. Good character is about pleasing Allah, every single
day. And Allah loves those who strive to come closer to Him.
Finally, when good character is pursued for Allah’s sake, it
reflects an appreciation of Allah’s Names and Attributes. Allah
is Generous, Forgiving, Merciful, Concealer of mistakes, and

101
 HADITH NINE

Kind. And He loves to see these qualities among His creation.

This is why He commands them and rewards them. When we
know this, Allah’s Qualities will inspire us to adopt them on
earth and come closer to Allah through them. If we want to get
closer to the Merciful and to receive His Mercy, we should be
merciful. If we wish to get closer to the Forgiving and receive
His Forgiveness, we should be forgiving. If we want to get closer
to the Generous, the Kind, and the Provider and to receive His
blessings, we should adopt these qualities and help everyone.
When we do, we should remember that Allah does not want
any benefit back from His creation for the good that He gives
them. Similarly, we should give without expectations of a
human reward. Our reward comes only from Allah. These are
the manners that propel to the highest levels of Jannah and
win us the love of Allah.

Adopting good character

Naturally, we would want to adorn ourselves with the best
qualities to receive Allah’s love. Along this path, we will come
to know what we possess and what we lack. Some of these
qualities will be already in us (innate), and some will need to
be acquired. The Messenger ‫ ﷺ‬said to Ashajj Abd al-Qays:
‫س « إِ� َّن‬ ِ ‫َقالَ َر ُسولُ ال َّل ِه صلى الله عليه وسلم ل�أ َش ِّج عبد ال َق ْي‬
‫ َما ه َُما؟ َقالَ «ا ْل ِح ْل ُم‬:‫ت‬ َ ِ‫ف‬
ُ ‫» قُ ْل‬.‫يك َخ َّل َت ْي ِن ُي ِح ُّبهُ َما ال َّل ُه َع َّز َو َج َّل‬
».‫يما‬ ً ‫يما كَانَ فِ َّي �أ ْم َح ِدي ًثا؟ َقالَ « َب ْل َق ِد‬ ً ‫ �أ َق ِد‬:‫ت‬ ُ ‫» قُ ْل‬.‫َوا ْل َح َيا ُء‬
.‫ ا ْل َح ْم ُد لِ َّل ِه الَّ ِذى َج َب َل ِني َع َلى َخ َّل َت ْي ِن ُي ِح ُّبهُ َما‬:‫ت‬ ُ ‫قُ ْل‬
‫) وصححه ال�ألباني (صحيح ابن ماجه‬4328( ‫) وابن ماجه‬18108( ‫رواه �أحمد‬
)‫(الح ْل ُم وال�أناةُ) بدل (ا ْل ِح ْل ُم َوا ْل َح َيا ُء‬
ِ )126( ‫ وعند مسلم‬.)4188
«You have two qualities that Allah loves.» Ashajj Abd al-Qays
asked, “What are they?” The Messenger ‫ ﷺ‬replied, «Deliber-
ation and haya’.» I asked, “Did I have them for a long time, or
are they new?” He ‫ ﷺ‬said, «You had them for a long time.» I

102
 Beautiful words and actions

said, “Praise and thanks be to Allah who created me with two

qualities that He loves.”
Reported by Ahmad (18108) and Ibn Majah (4328) and al-Albani declared
it sahih (Sahih Ibn Majah, 4188). Muslim (126) narrated it as (Deliberation
and patience) instead of (Deliberation and haya’)

Each of us has a combination of good innate manners and

others that we have adopted. Some are generous by nature,
while others have to work on it. Some are patient, while others
have anger problems. But even our innate good qualities need
to be preserved, or else they will be disappear. And no matter
what we already have, there is still more that we need to do.
We are all on this lifelong path of pursuit and growth. On this
path, we should take note of what Allah blessed us with and
what we need to work on. We should preserve the gifts of Allah
by thanking Him for our good qualities, attributing them to
His Grace and not our virtue. We should further protect them
by putting them into practice. As for what we lack, we begin
by asking Allah for it. We need to read more about it, and we
should try to adopt new habits gradually. We must not also
forget the influence of good company in elevating character.
Finally, let us remember that our goal is the pleasure of Allah,
not human gratitude or recognition. With du‘a and patience,
we will change for the better insha-Allah.

Beautiful words and actions

This section presents some of the manners that Allah loves.
The hadiths here can be thought of as suggested practical steps
for change. These steps are gradual, making them the ideal
starting point.
The Prophet ‫ ﷺ‬said:
».‫الشرا ِء َس ْم َح ال َقضا ِء‬
ِّ ‫يع َس ْم َح‬ ُّ ‫« إ� َّن ال َّل َه‬
ِ ‫يحب َس ْم َح ال َب‬
)1319 ‫) وصححه ال�ألباني (صحيح الترمذي‬1319( ‫رواه الترمذي‬

103
 HADITH NINE

«Indeed, Allah loves one who is lenient when they sell, lenient
when they buy, and lenient with repayment of debt.»
Reported by al-Tirmidhi (1319) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 1319)

This person is easygoing and forgiving when they sell, buy,

repay debt, and recollect debt. Their words are sweet, respectful,
and honest; and they are generous and humble in action. Some,
on the other hand, cause harm when they intend to purchase:
they haggle and lower the price until the seller loses money, they
buy with the intent of returning what they bought after using it,
or return the merchandise damaged and demand a full refund.
Sellers err when they raise their prices so it harms consumers,
when they monopolize the market to inflate prices, and when
they sell defective goods. Both buyers and sellers stray away
from Allah’s love when they are rude and disrespectful to each
other. The last part of the hadith is about debt. If it is due, the
debtor should pay it on time if they have the money. If they do
not, the creditor should sympathize with their hardship and
and allow delay in repayment or forgive the debt (or some of
it) if they are rich.
The Prophet ‫ ﷺ‬said:
‫الخيلا ِء ما‬
ُ ‫ض الل ُه و إ� َّن من‬ ُ ‫حب الل ُه ومنها ما ُي ْب ِغ‬
ُّ ‫« إ� َّن من ال َغير ِة ما ُي‬
‫بغض الل ُه ف أ�ما ال َغير ُة التي ُيح ُّبها الل ُه فال َغير ُة في‬
ُ ‫حب الل ُه ومنها ما ُي‬ ُّ ‫ُي‬
ُ ‫بغض الل ُه فال َغير ُة في غي ِر ال ِّريب ِة و أ�ما‬
‫الخيلا ُء‬ ُ ‫ال ِّريب ِة و أ�ما ال َغير ُة التي ُي‬
‫القتال واختيا ُله عند الصدق ِة‬ ِ ‫فاختيالُ الرج ِل في‬ْ ‫التي ُيح ُّبها الل ُه‬
».‫بغض الل ُه فاختيالُ الرج ِل في البغي والفخ ِر‬ ُ ‫الخيلا ُء التي ُي‬ ُ ‫و أ�ما‬
)2659 ‫) وحسنه ال�ألباني (صحيح �أبي داود‬2558( ‫) والنسائي‬2659( ‫رواه �أبو داود‬
«There is jealousy that Allah loves and jealousy that Allah
hates, and there is pride that Allah loves and pride that Allah
hates. As for the jealousy that Allah loves, it is jealousy at the
presence of something forbidden. As for the jealousy that Allah
hates, it is jealousy without cause. And as for the pride that

104
 Beautiful words and actions

Allah loves, it is a man’s pride in battle and his pride when

giving charity. And as for the pride that Allah hates, it is pride
in aggression and boasting.»
Reported by Abu Dawud (2659) and al-Nasa‘i (2558). Al-Albani declared
it hasan (Sahih Abi Dawud, 2659)

Allah loves that we be jealous when there are grounds for

jealousy, when something wrong is taking place. This jealousy
stems the prohibited acts that Allah hates and saves families
from breaking up, conflict, and much heartache. Jealousy with-
out reason breeds suspicion, hostility, and destroys families,
something that Allah hates. Pride in battle is for one to display
their strength and talent to frighten and discourage the enemy.
Pride in charity is to be happy that Allah enabled them to give,
and to keep giving with enthusiasm and delight. The pride that
Allah hates is one that leads to injustice and aggression, when
one feels that they are better than others.
The Prophet ‫ ﷺ‬said:
‫تفرغ من دلوِكَ في إ�نا ِء‬َ ‫المعروف ش ْيئًا ولو أ�ن‬ ِ ‫«لا تحقر ّن من‬
ٌ
‫منبسط و إ�ياكَ وتسبي َل‬ َ
‫ووجهك إ�ليه‬ َ‫المستس ِقي ولو أ�ن تكلم �أخاك‬
ُ ‫ال�إ زارِ ف إ�نه من الخيلا ِء‬
‫والخيلا ُء لا ُيح ّبها الل ُه عز وج َل و إ�ن ام ُرؤ‬
‫لك ووبال ُه‬َ ‫فيك فلاتس ّب ُه بما تعل ُم في ِه ف إ�ن أ�جر ُه‬
َ ‫سبك بما يعل ُم‬ َ
».‫على من قال ُه‬
)1352 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬4084( ‫رواه �أبو داود‬
«Do not belittle any good deed, even if it is emptying from
your bucket into the bucket of a seeker of water, and even if
it is smiling while talking to your brother. And avoid making
your clothes long, for this is from pride and Allah, glory be to
Him, does not love pride. And if someone insults you using
what they know about you, do not insult them back using what

105
 HADITH NINE

you know about them, for the reward of that exchange will be
yours, and its sin will be on the one who said it.»
Reported by Abu Dawud (4084) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 1352)

These are a series of seemingly small actions, but the Prophet

‫ ﷺ‬reminded us not to disregard any small act of righteousness.
Small acts come together to form something big, and they
become a habit that affects our behavior and major decisions.
So, whenever there is an opportunity to do something good,
seize it and do not think that it is insignificant. The first act
mentioned in the hadith is any little assistance you can offer.
The second is cheerfulness when talking to people. The third
is specific for men: lifting their garments above their ankles to
protect themselves from arrogance. The Prophet ‫ ﷺ‬said:
َ ‫يحب المس ِب ِل‬
».‫ين‬ َ ‫« إ� َّن‬
ُّ ‫الله لا‬
)2039 ‫) وحسنه لغيره ال�ألباني (صحيح الترغيب‬2892( ‫رواه ابن ماجه‬
«Indeed, Allah does not love those who wear long garments
[i.e. below the ankles].»
Reported by Ibn Majah (2892) and al-Albani declared it hasan li-ghayrihi
(Sahih al-Targhib, 2039)

It is such a small deed. But for those who love Allah, it is

not small if Allah hates it. The last reminder is not to insult
anyone. A Companion once asked the Prophet ‫ ﷺ‬for advice.
The Prophet ‫ ﷺ‬told him:
ُ ‫ فما َس‬: َ‫«لا َتس َّب َّن أ�حدً ا» قال‬
‫ببت بعدَ ُه ُح ًّرا ولا عبدً ا ولا بعي ًرا‬
.‫ولا شا ًة‬
)1352 ‫) وصححه ال�ألباني(السلسلة الصحيحة‬4084( ‫رواه �أبو داود‬
«Do not insult anyone.» The man said, “So, I did not insult

106
 Beautiful words and actions

after him [giving me this advice] a freeman, a slave, a camel,

or a sheep.”
Reported by Abu Dawud (4084) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 1352)

These are the manners of Islam! Even animals are safe from
our harm and from our tongue. And if someone uses what they
know about you to put you down, do not do the same to them.
If you suppress your anger and frustration and remain calm,
Allah will reward you for your lofty manners, and your accuser
will carry the sin.
We need a strong motive to embrace better manners. And
there is nothing stronger than the promises Allah made us. He
will reward us immensely, and we will be among the select on
the Last Day. I know it is hard to change. But if we really want the
Hereafter, will try our best. And if you do, Allah will assist you.

107
 HADITH
TEN
Allah loves the
‫الحديث‬ gentle hearts
‫العاشر‬

َ�‫ا�لصالح� ن‬
َّ ‫�باده‬ ‫ق‬ ُ‫أ ض آ ن ة‬ َ‫نَّ آ ةً أ‬ ُ َ َ ‫ق‬
ُ
ِ �‫لو� ��ع‬‫ر� و����ي� بر�كم �� ب‬ ‫س�ُول ال َِّله ﷺ «�إ � ِل ِّٰله � ن���ي� ن‬
‫ي‬ ِ �‫م� �ه ِ�ْل ال‬ ‫�ال ر‬
ُّ‫أ نُ أ ق‬ ُّ‫أو� ب‬
».‫ح�ها �إ �ل� ِيه � �ل�ي�ها و�ر�ها‬
‫) وجود �إسناده العراقي في تخريج ال�إ حياء وحسنه الهيثمي‬840( ‫رواه الطبراني في مسند الشاميين‬
)1691 ‫وال�ألباني (السلسلة الصحيحة‬
The Messenger ‫ ﷺ‬said, «Allah has vessels from the people of earth,
and the vessels of your Rabb are the hearts of His pious servants. And
the most beloved to Him of these vessels are the softest and gentlest.»
Reported by al-Tabarani in Musnad al-Shamiyyin (840). Al-Iraqi declared its chain
good in his study of the hadiths of al-Ihya. Al-Haythami and al-Albani declared the
hadith hasan (al-Silsilah al-Sahihah, 1691)

Commentary

Soften your heart to receive Allah’s love.

Allah’s vessels
Our hearts are containers. And so, they will always carry some-
thing inside. They are filled with emotions, they retain knowl-
edge, and they are constantly cogitating. They have the capacity
to carry good as well as evil. Malik ibn Dinar I said:

108
 Allah’s vessels

ِ ‫ إِ� َّن ا ْل� أ ْب َرا َر َت ْغ ِلي قُ ُلوبُهُ ْم ِب�أ ْع َم‬:ٍ‫قال َمالِ ُك ب ُْن ِدينَار‬
‫ال ا ْل ِب ِّر َو إِ� َّن‬
‫ال ا ْل ُف ُجورِ َوال َّل ُه َي َرى ُه ُمو َم ُك ْم َفا ْن ُظ ُروا‬ ِ ‫ا ْل ُف َّجا َر َت ْغ ِلي قُ ُلوبُهُ ْم ِب�أ ْع َم‬
.‫َما ُه ُمو ُم ُك ْم َر ِح َم ُك ُم ال َّل ُه‬
)76‫الهم والحزن لابن �أبي الدنيا (ص‬
The hearts of the pious are boiling with righteous deeds, while
the hearts of the impious are boiling with sinful deeds. And Allah
sees your concerns [inside your hearts], so consider what your
concerns are, may Allah be merciful with you.
Al-Hamm wa al-Huzn by Ibn Abi al-Dunya (p. 76)

The hearts of the pious overflow with righteous thoughts and

intents: they want to do so many good things that their hearts
seem like they are overcrowded, boiling with good desires. The
impious, on the other hand, are obsessed with sins. They chase
after them with such craving that their hearts become agitated
with sinful plans and desires, unable to sit still until they sin.
But if Allah can see inside our hearts—something we often
forget—we should protect our thoughts and desires as we do
our deeds. All sins come from thoughts that we allowed to grow.
The hearts are the most essential vessels we have because
they carry and preserve our beliefs and intents. They are also
Allah’s vessels, the place where Allah deposits what He loves.
Allah sends His revelation to them, and they decide to believe
and follow. They are where Iman and Taqwa settle, where the
love of Allah resides. They are the core from which mercy and
kindness flow. It is there that we decide to maintain our integrity
and purity amid corruption and mistreatment. If your heart
does not surrender, then you are never defeated.
To protect these vessels, we need to keep filling them with
virtue and guard them against contamination. Ibn Mas‘ud
I said:

109
 HADITH TEN

‫وب �أ ْو ِع َي ٌة‬
ُ ‫ إِ�نَّ َما َه ِذ ِه ا ْل ُق ُل‬:‫َقالَ َع ْب ُد ال َّل ِه ب ُْن َم ْس ُعو ٍد رضي الله عنه‬
.‫اش َغ ُلوهَا بِا ْل ُق ْر آ� ِن َو َلا َت ْش َغ ُلوهَا ِب َغ ْي ِر ِه‬
ْ ‫َف‬
)106‫ ص‬7‫مصنف ابن �أبي شيبة (ج‬
These hearts are but vessels. So occupy them with the Quran
and do not occupy them with something other than it.
Al-Musannaf by Ibn Abi Shaybah (vol. 7, p. 106)

The condition of our hearts is simply a reflection of what we

put into them, what we feed them, and what we allow to grow
inside them.

Softest and gentlest

Not all hearts are alike. The traits of each heart determine what
it can carry and do. Some hearts are big. When it is big, a heart
will comprehend more, tolerate more, and give more. When a
heart is small and tight, it will not accept much of the light of
revelation inside it, it will be irritated with everything, and it
will give very little to others (e.g. kindness, forgiveness, and
help). Some of the People of the Book justified their rejection
of Islam by saying:
ۚ ُۢ ‫َو ق� �الُواْ ق�� �ل بُُو� ن��َا �غُ ل‬
‫۝‬٨٨ ...‫�ۡف‬
And they said, “Our hearts are wrapped [against what you say].”
Al-Baqarah (Q2:88)

Allah explained in the rest of the ayah that it is their defi-

ance that stands between them and Iman, not a real screen that
hindered their understanding. Disbelief corrupts the heart,
shrinks it, and hardens it. And it is the greatest obstacle to
understanding the truth.
The feature that makes the heart beloved to Allah is softness
and gentleness. In Arabic, there is a difference between the
two words mentioned in the Hadith. When a heart is (‫)رَق ِيــق‬, it
is imagined as having a thin outer layer. The thinness of this

110
 Softest and gentlest

layer allows outside influences to penetrate quickly, making this

heart receptive and sensitive. The other word used to describe
the heart is (ْ‫)لَيِّــن‬, a soft heart that is easily moved. The two
words paint a picture of a heart that is wide open to the truth
and follows it willingly.
How are the hearts that Allah loves open and soft? First and
most importantly, they are open and soft with Allah’s revelation.
These hearts have not constructed barriers between them and
Allah or allowed such construction. And because of how close
they want to be to Allah, these hearts are ready to embrace what
Allah says. Allah described the effect of the Quran on these
hearts when He said:
ُ‫َ��عر ن� ُ�ۡه �� �لُود‬
ُّ �‫ّ ث� ن َ ت ش‬ َ‫ٱ ُ نَ زَّ َ أَ حسَ َ ٱ ۡ َ ث تَ ّ تَ ش‬
‫�لَّله ��ل � ن �لح ِد�ي ِ� ��ك�ٰ�ب�ًا م� ��به�ًا م� َِا� ي� �َ��ق�ۡ� �م ج‬
� ٰ�
ۚ ‫َ ۡ ٱ‬ � � ُ ُ � � ُ َ‫ٱ َّ ذ َ َ خۡ ش� ۡ َ َ ّ � ۡ ثُ َّ ت‬
‫۝‬٢٣ ...‫ُوده ۡم َو ق� ُلو�ب� �ُه ُۡم ِ�إ ل ٰى ِ�ذ ك ِر �ل َِّله‬ ‫�ل ِ� ي�ن ي���َون بر�َهُم �م � ِل ي�ن ج�ل‬
Allah has sent down the best of speech: a consistent Book with
repeated lessons. The skins of those who are in awe of their Rabb
shiver because of it. Then their skins and their hearts soften at
the mention of Allah.
Az-Zumar (Q39:23)

This is how sensitive and gentle the hearts of the believers

are. And because they acquire this softness from the Quran—i.e.
they allow the Word of Allah to change their hearts—they
acquire sensitivity and softness when dealing with everyone
and everything around them. This is the second meaning of
the open and soft hearts: kindness and mercy towards creation.
We encountered in Hadith Eight the connection between
knowledge and mercy when Allah said:
ۡ ً َّ ُ َ‫َ َّ ن� َ ت‬
‫۝‬٧ ...‫�ۡ� كل ش� يَۡ�ءٍ َّر ۡح َمة َوِعل ًما‬ ‫ر �َا و��سع‬...
‫�ب‬
O our Rabb, you have encompassed all in mercy and knowledge.
Ghafir (Q40:7)

The ayah points to a direct connection between knowledge

111
 HADITH TEN

and mercy: as the first increases, so does the second. Since

Allah is the All-Knowledgeable, He is also the All-Merciful.
As humans acquire more knowledge, they should also acquire
more mercy. Knowledge devoid of mercy is destructive.
Why are knowledge and mercy connected? When our knowl-
edge grows, three things happen. First, we know Allah to be The
Merciful who loves compassion, kindness, and forgiveness. Our
love of Allah and sincere desire to please Him will push us to
adopt and promote these qualities. We realize that everything
around us is Allah’s creation, and we notice how much Allah
is Merciful towards it. So, rather than go against Allah’s wishes
for His creation, we should be merciful as Allah is so incredibly
Merciful. In other words, be to Allah’s creation as He is to them
and do not torment them. He did not create them for us to abuse
them. This includes humans, animals, and the environment.
Mercy is proportional to Iman. When our Iman is strong, we
are more likely to forgive others and seek our reward solely
from Allah. But when our Iman is weak and our heart is hard,
we will seek revenge on everyone around us, whether they
deserve it or not.
Second, when our knowledge increases, we will unfailingly
notice in Allah’s revelation and law the heavy tilt towards mercy
and kindness. The more that we learn, the more that Allah will
remind us to forgive and be soft-hearted. We will also notice
that there is latitude in Islamic law for legitimate differences of
opinion, and so our hearts will expand to accommodate legal
differences as our minds expand. We also realize that no matter
how knowledgeable one is, they cannot escape their human
nature and be infallible. Thus, we learn to excuse scholars for
mistakes in religious pronouncements but continue to honor
them even as we reject the error itself.
Third, as our knowledge increases, we will look at people
through the lens of mercy as well as that of the Shari’ah. Ibn
Taymiyyah V spoke about these two viewpoints in Al-Fatwa
al-Hamawiyyah (p. 555). When we view reality from the angle
of Allah’s commands and rights, we see why Allah threatened

112
 Softest and gentlest

sinners with punishment. But when we look at the sinful

as confused, in pain, hurting themselves with their choices,
trapped by Shaytan, and with punishment awaiting them, we
feel for them and try our best to help them. The sympathy we
feel prompts us to forgive and reform, not punish and destroy.
Our goal is not to send more people to Hell but to save all from
Shaytan. This is why the more learned we become, the more
merciful we should be. And if we find that our knowledge is
not leading to increased mercy, then we are either learning the
wrong thing or are learning the right thing wrongly.
The one who knew Allah the Best was the Prophet ‫ﷺ‬, and
this is why his heart was the softest and gentlest. As his heart
was the depository of knowledge and wisdom, it was also the
depository of mercy and kindness. Allah said about him in the
Quran:
ۖ � َ‫ت‬ ‫ٱ‬ ‫ف‬
�‫�� َ��بما َر ۡح َم ٍة �ّم َن �ل َِّله ��ل‬
‫۝‬١٥٩ ...‫�ن� ل �َه ُۡم‬
It is from Allah’s Mercy that you were soft with them.
Ali ‘Imran (Q3:159)

Allah, the Most Merciful, made the Prophet ‫ ﷺ‬merciful. This

was why he attracted so many hearts to him. And as his love
for Allah grew, his mercy grew as well. Loving Allah, the Most
Merciful, made the Prophet ‫ ﷺ‬more merciful.
The Prophet ‫ ﷺ‬singled out the people of Yemen for soft-heart-
edness. He ‫ ﷺ‬praised them when he said:
».‫«�أ َتاك ُْم �أ ْه ُل ا ْل َي َم ِن ه ُْم �أ َر ُّق �أ ْف ِئدَ ًة َو�أ ْل َي ُن قُ ُلو ًبا‬
)52( ‫) ومسلم‬4338( ‫رواه البخاري‬
The people of Yemen have arrived. Their hearts are gentler
and softer.
Reported by al-Bukhari (4338) and Muslim (52)

Possessing this heart is real virtue, not wealth and status. The
latter brings temporary human esteem and praise. The former

113
 HADITH TEN

brings lasting love from Allah and the wise. The softer hearts
receive the favors of Allah.

Allah the Merciful loves the merciful

Whatever Allah loves tells us something significant about
Allah. Loving gentle and soft hearts tells us that Allah Himself
is Gentle and Merciful. And it is out of His Gentleness that He
exhorted us all to be gentle and merciful to each other. Take
some time to ponder this. Allah is so Merciful with you that
He commanded all those around you to treat you well. He
receives nothing from this except your happiness. He rewards
people when they take care of you, making these good deeds a
path to Jannah. Your parents, your spouse, your children, your
neighbors, and everyone who sees you are reminded to look
after you for the sake of Allah. And if they do not, Allah will be
angry with them. This should tell you how much Allah cares,
and how much we should love Him.
The gentle hearts beat faster as soon as they hear Allah’s
Name and His ayahs. They are very close to Him, more attached
to Him than they are to anyone else. They like what Allah likes,
and are disturbed by what He hates. Their hearts move with a
rhythm that repeats the Name of Allah, and can only find peace
close to Him, like a child who can only be comforted by his
mother. They have forgotten about the troubles of this world
because their hearts have no space in them for that: Allah’s love
has chased away all these worries. Our Beloved will take care
of us, their hearts repeat, so we will not worry. If I have Allah,
I have everything.
As these hearts feel Allah’s care for them, they also care for
those around them. They pulse with compassion for all. They
know that many people have hard lives, so they do not seek
to make it harder. They offer excuses before condemnations,
and forgiveness before vengeance. They can forgive because
Allah loves forgiveness, offering the offender the chance to
escape Hell. They forget about their selves for the Sake of their
Beloved. If He is happy, they are delighted. He takes care of all

114
 Allah the Merciful loves the merciful

of His creation, and we will take care of them too for His sake.
What makes Him happy makes us happy.
If we want Allah’s love, we have to soften our hearts and
improve our character. The soft and gentle hearts receive the
greatest gifts from Allah. He protects them and guides them.
He grants them wisdom, serenity, and detachment from worldly
concerns. He elevates them in this life and the next. They chose
Allah, so Allah chooses them. And if you become Allah’s chosen,
do you need anyone else?

115
 HADITH
ELEVEN Allah protects
‫الحديث‬ whom He
‫الحادي عشر‬ loves

َ‫� َ ُ ؤْ نَ نَ ُّ نْ َ َ ُ ّ ُ َ َ تَ ن‬ َ َ َّ‫ن‬ ُ َ ‫ق‬

�‫الله ل ي��َح ِ�ْم ي� عَ�ب�ْده ا �ْلم�ُ��م � �م � الد� ي��َا وه�ُو ي� �� بح�ُه كما �ح�ْم�ُو‬ ��« ِ ‫�ال َرس�ُول‬
‫الله ﷺ ِإ‬
َ َ ُ َ‫تَ �خَ فُ ن‬ َّ‫َ ض� ْ نَ ّ َع� َ ش‬
».‫ا� � ا�و�ه عل ي� ِ�ْه‬ ‫ال� َر ِب‬ ‫م ِر��ي�َك�ُم �م � ا�لط َِام و‬
‫ وصحيح‬1814 ‫) وصححه ال�ألباني (صحيح الجامع‬2036( ‫) والترمذي‬23622( ‫رواه �أحمد‬
‫) وشعيب ال�أرناؤوط‬2036 ‫الترمذي‬
The Messenger ‫ ﷺ‬said, «Indeed Allah protects His believing servant
from the world while loving him as you protect your sick from food
and drink because you fear it for them.»
Reported by Ahmad (23622) and al-Tirmidhi (2036) and al-Albani declared it sahih
(Sahih al-Jami‘, 1814 and Sahih al-Tirmidhi, 2036) and al-Arna‘ut

Commentary

We and the world

We all desire this world. We see its beauty, and our hearts long
for it. This is natural. Allah placed us on earth with a firm desire
for this world. Allah said:
� � ‫ٱ‬ َ ‫ٱ‬ ‫ٱ ّ ٓ ٱ‬ ّ ‫ٱ‬ ّ َُّ
ُ ‫َاس ح ُّب� � شل�َه َٰ�َو ِت� �م َن � ِنل�سَ اءِ َو�ل ب� َ�ۡ����ن ي� َن َو�ل�ۡ� نق�َ�ٰ��ط ي� ِر �ل‬
‫�ۡم�ق�َ��نط ََر ِة‬ ِ �‫ز ِي��ن لِ نل‬

116
 We and the world

ۗ ‫َ ٱ ذَّ � َ ٱ ضَّ َ ٱ ۡ خ� ٱ � � َّ َ َ ٱ ۡ أَ ن َ َ ٱ ۡح� ۡ ث‬

ُ‫� ذَٰ�لِ َك َم تَ�ٰع‬
ِ ‫�م ن �ل�ه ِبَ� و�ل�ۡ���ف� ِة و�ل� يَ� ِ�ۡل �ل�ۡمسَوم ِة و�ل���ۡع ِٰم و�ل َر‬
‫ٱ ۡح� � ٰ ٱ ُّ نۡ � ۖ َ ٱ ُ َ ُ ۡ ٱ‬
‫۝‬١٤ �‫ا‬ ‫حس ُن � �ۡلم�ََٔ ِب‬ ‫�ل يَ�َو ِة �لد� ي�َا و�لَّله ��ع��ندهۥ‬
The love of attractive things is beautified for people—women,
sons, piles of gold and silver, horses with fine markings, livestock,
and farmland. These are the pleasures of this life, but Allah has
the best place to return to.
Ali ‘Imran (Q3:14)

Our love for these things is essential for the cultivation of

earth and the continuation of life. But it is also our test. If our
love for this world is measured, purposeful, and with Allah in
mind, then it is permissible and useful. This is the beautification
mentioned in the ayah, which Allah placed in our hearts. But
our fascination with this world could grow to a level where it
overtakes our lives. It then becomes our sole concern and sole
happiness. When we reach this level of obsession and greed,
the world becomes our sickness. This is the beautification of
Shaytan who deceptively glamorizes the world to distract us,
and then destroy us.
The Prophet ‫ ﷺ‬pointed to the insatiable appetite we have for
the pleasures of this world when he said:
ٍ ‫« َل ْو كانَ ِلاب ِْن آ� َد َم وا ٍد ِمن َذ َه‬
‫ب أ� َح َّب أ� َّن له وا ِد ًيا آ� َخ َر و َل ْن َي ْمل� أ‬
».‫ُّراب‬ ُ ‫فا ُه إ�لَّا الت‬
)1048( ‫) ومسلم‬6439( ‫رواه البخاري‬
«If the child of Adam had a valley of gold, he would love an-
other. And the only thing that fills his mouth is sand.»
Reported by al-Bukhari (6439) and Muslim (1048)

Ironically, the more we have, the more we want. We will

never reach a point where we will say that we have enough.
Hence, the only thing that will actually fill a human mouth is
sand when they die. The one who approaches the world with

117
 HADITH ELEVEN

greed and stinginess, and attains it from unlawful sources, will

be as the hadith states:
ِ ‫ َم ْن �أ َخ َذ ُه ِب إ� ِْش َر‬:‫« إِ�نَّ ُه َم ْن َي أ�ْ ُخ ُذ ُه ِب َغ ْي ِر َح ِّق ِه [وفي رواية‬
ٍ ‫اف َن ْف‬
‫س َل ْم‬
».‫ُي َبا َر ْك َل ُه فِي ِه] كَالَّ ِذي َي أ�ْ ُك ُل َو َلا َي ْش َب ُع‬
)1035( ‫) ومسلم‬1472( )1465( ‫رواه البخاري‬
«The one who takes it [i.e. wealth] unlawfully (in another nar-
ration: The one who takes it greedily, it will not be blessed for
them) will be like the one who eats but is never full.»
Reported by al-Bukhari (1465, 1472) and Muslim (1035)

Curiously, there is a strong parallel between our position

on food and the world. Food is one of the main attractions on
earth, and our attitude towards it encapsulates and represents
our worldly attitudes. We love to eat, which is natural. But if we
overeat, we will be sick. Moderation is the only healthy option.
The Prophet ‫ ﷺ‬said:
‫َت ُي ِق ْم َن‬ٌ ‫ب اب ِْن آ� َد َم �أكُلا‬ ِ ‫« َما َم َل� أ آ� َد ِم ٌّي ِوعَا ًء َش ًّرا ِم ْن َب ْط ٍن ب َِح ْس‬
».‫ُص ْل َب ُه َف إ� ِْن كَانَ َلا َم َحا َل َة َف ُث ُل ٌث لِ َط َعا ِم ِه َوثُ ُل ٌث لِ َش َرا ِب ِه َوثُ ُل ٌث لِ َن َف ِس ِه‬
)2380 ‫) وصححه ال�ألباني (صحيح الترمذي‬2380( ‫رواه الترمذي‬
«No human fills a container worse than a stomach. It is sufficient
for the child of Adam to eat a few morsels that keep his back
upright. But if he has to, then one-third for his food, one-third
for his drink and one-third for his breathing.»
Reported by al-Tirmidhi (2380) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 2380)

This is exactly what our stance should be with the world.

Take from it what you need and leave off the rest. If we have to,
then take in moderation and leave space for other things in your
heart and mind. But if you keep amassing worldly pleasures,
the world will make you sick and eventually kill you, precisely
like glutinous overeating.
Some perceive worldly fortunes as a sign that Allah loves

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 We and the world

them and that they are special to Him. Nothing could be further
from the truth. Allah said:
َ َ
ٓ�ّ‫� أف�َ� ّما ٱ� ۡل إ��ن َس ُٰن ِ�إ �ذَ ا َما ٱ��بۡ ت�� � ََلى� ُٰه َ بُّر� ُهۥ � أف�َ� ۡك َر َم ُهۥ َ ن�و� َّع ََم ُهۥ ف� ي� ق��َ� ُُول َر�ب‬
‫ِي‬ َ ِ َ
ٓ�ّ‫۝ َوأ� ّم ٓا ِ�إ �ذَ ا َما ٱ��بۡ ت�� � ََلى� ُٰه ف��َ� َق�َد َر َع �ل يَ� ِ�ۡه ر زۡ� ق� ُهۥ ف� ي� ق��َ� ُُول َر�ب‬١٥ ‫أ� ۡك َر َمن‬
‫ِي‬ ِ ِ
ۖ َّ َ َ‫أَ َ ن‬
‫۝‬١٧ ...‫۝ كلا‬١٦ ‫�هٰ� ِن‬
As for the human, when their Rabb tests them by giving them
honor and gifts, then they say, “My Rabb has honored me.” But
when He tests them by limiting their provision, they say, “My
Rabb has humiliated me!” No!
Al-Fajr (Q89:15-17)

This is the response of many to what Allah gives them (or

does not give). If they get what they want from this world, they
are at peace, happy with their lives and Allah. They see this as
a sign of honor, love, and special status. But as soon as they are
denied something, their Iman collapses, and they turn against
Allah. They equate wealth and health with Allah’s love. Allah,
unequivocally, declares this false thinking with the word “No”
in the ayah. The Prophet ‫ ﷺ‬confirmed it when he said:
َ ‫الله َق َس َم َب ْي َن ُك ْم �أ ْخ َلا َق ُك ْم ك ََما َق َس َم َب ْي َن ُك ْم �أ ْرزَا َق ُك ْم َو إِ� َّن‬
‫الله‬ َ ‫« إِ� َّن‬
َ �ِ‫ُي ْع ِطي ال ُّد ْن َيا َم ْن ُي ِح ُّب َو َم ْن َلا ُي ِح ُّب َو َلا ُي ْع ِطي ا ْل إ‬
‫يمانَ إِ� َّلا َم ْن‬
».‫ُي ِح ُّب‬
)2714 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬3727( ‫) و�أحمد‬95( ‫رواه الحاكم‬
«Allah distributed your characters among you as He distributed
your provisions. And Allah grants the world to those whom He
loves and those whom He does not love. And He only grants
Iman to those whom He loves.»
Reported by al-Hakim (95) and Ahmad (3727) and al-Albani declared it
sahih (al-Silsilah al-Sahihah, 2714)

Our material status, health, and worldly success do not

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 HADITH ELEVEN

correlate with Allah’s love. If the world is not a sign of Allah’s

love, then why do we chase after it and neglect Iman, the sure
sign of Allah’s love?

Parables
We all can relate to the image in the Hadith. Someone dear to
us becomes sick, and we naturally take care of them. Part of our
responsibility then is to make sure that they eat the right food
to recover. And if we know that certain foods and drinks will
make them sicker, we will protect them from it until they are
healthy again—even if they beg us for it. No matter how much
they desire what harms them, we will do our best to protect
them from it. In their sickly state, they may not be in a prime
condition to make the best decisions.
The similarity of this scene to our worldly desires is strik-
ing. Many of us go after material gains with no consideration
of what it may do to us. At times, we pant for it even though
it is making us sick. We do not feel what it is doing to us, but
others can see it. So, when Allah denies us something to save
us, we complain about Him as we complain about a caretaker
denying us the harmful food we crave. When we are physically
sick, we are weak, impatient, shortsighted, and only see what
we desire. Similarly, when we are sick with this world, we are
weak, impatient, shortsighted, and only see what we desire. We
complain when we are physically ill about being denied, and
we complain when we are spiritually sick about the same thing.
Parables are important in helping us understand what lies
beyond our senses. Allah created parallels and connections
between what we perceive and what we do not. These similar-
ities help us bridge gaps in our knowledge and understand one
experience in light of another. This is what the parables in the
Quran and Sunnah do, and they are extraordinarily important.
If we do not understand how Allah could deny us what we like
and yet still love us, just consider that you do the same thing
with your children, sick family members, and even yourself.
When you diet, either to lose weight or for health reasons, do

120
 Allah protects those whom He loves

you not deny yourself what you like to eat? And are you doing it
because you hate yourself? Or are you doing it because you love
yourself and are looking out for it? Do you stop your children
from eating processed and sugary food because you hate them
or love them? These observable and everyday experiences help
us understand the hidden wisdom behind the actions of Allah.
Pay close attention to the parables in the Quran and Sunnah.
They can teach us a lot.

Allah protects those whom He loves

When we love someone, our love moves us to protect them,
ensuring that no harm reaches them. Allah’s love and protection
are greater than anything humanly possible or conceivable.
When one attains Allah’s love, they will be under the umbrella
of Allah’s full protection, the All-Powerful and All-Wise. Allah
said:
ۗ ْ‫َّ ٱ َ َٰ ُ � ٱ َّ ذ َ َ � ا‬
‫۝‬٣٨ ... ‫ِ�إ ن �لَّله يُ�د���فع ع َِن �ل ِ� ي�ن َءام ن� ُٓو‬
Allah defends the believers.
Al-Hajj (Q22:38)

Note that Allah took it upon Himself to do this. It is He who

guards the believers and repels their enemies: humans or Jinn.
He protects them from physical harm as well as defending their
honor, reputation, and families. He also protects them from
fitnah, doubts, and the whispers of Shaytan. He protects them
from distractions that pull them away from Him. And if these
distractions happen to be excess wealth or different worldly
prizes, then Allah will protect them from it. He loves them, so
He saves them, even if it is from something they like.
The difficult part for many is their inability to reconcile Allah’s
love with being denied what they desire. They rush to interpret
their loss as divine hate or disregard. The reason for this hasty
conclusion is our fixation—even mad obsession—with what we
want, without any other consideration. We do not pay attention
to how our cravings affect our Hereafter and the rest of our life.

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 HADITH ELEVEN

Our obsession blinds us to the mercy that motivates the loss.

If we pause to remember that loss emanates from Allah’s love,
we would be able to rise above our pain and see great favors in
it. We would see each setback as a push forward from a loving
Creator. Loss, then, disappears, and all that we receive becomes
a favor from Allah.
At times, Allah is going to be the One who protects us from
this world, while at other times, it is going to be us who must
protect ourselves from it to reach Allah. Though the following
narration is weak, it does represent the sacrifices that the Com-
panions had to make. A sacrifice out of love.
‫بن عمي ٍر مقب ًلا وعليه‬ ِ ‫مصعب‬ ِ ‫النبي ص َّلى الل ُه علي ِه وس َّلم إ�لى‬
ُّ ‫نظر‬
‫النبي ص َّلى الل ُه علي ِه وس َّلم «انظروا‬
ُّ ‫ش قد تن َّط َق به فقال‬ ٍ ‫هاب كب‬
ُ �‫إ‬
‫الرجل الذي ن َّو َر الل ُه قل َبه لقد ر أ�يتُه بين أ�بو ْي ِه يغذوانِه‬
ِ ‫إ�لى هذا‬
‫يت بمئ ِة‬
ْ ‫يت عليه ُحلّ ًة َشراها أ�و ُش َر‬ ُ �‫والشراب ولقد ر أ‬
ِ ِ �‫ب أ‬
‫طيب الطعا ِم‬
ْ ‫ِدره ٍم فدعاه ُح ُّب الل ِه ورسو لِه إ�لى ما‬
». َ‫ترون‬
)1270( ‫ضعيف الترغيب والترهيب‬
The Prophet ‫ ﷺ‬glanced at Mus‘ab ibn ‘Umayr as he was ap-
proaching, wearing untanned sheepskin that he tied around
his waist with a rope, and said, «Look at this man whom Allah
had filled his heart with light. I have seen him with his parents
as they were providing him with the best of food and drink, and
I have seen him wearing a suit that he bought, or it was bought
for him, for two hundred dirhams. Then the love of Allah and
His Messenger invited him to the state that you see.»
Da’if al-Targhib wa al-Tarhib (1270)

We often do not appreciate or understand the extent of the

sacrifice of the Companions. He left wealth and comfort and
embraced real hardship for Allah’s love. But does hardship
remain as hardship if you are doing it for the Beloved?
Coming closer to Allah will sometimes require that we leave
what we love for His sake. This is the real test of our love for

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 Allah protects those whom He loves

Him. Can we forego minor attachments for the Greatest Love?

Allah said:
ۚ ۡ � َ �‫� ُ ٱ ُ َ � ۡ َ � ۡ �ذُ ن‬ ‫ن‬ � َّ‫� تُ ۡ تُ َ ٱ َ ٱ ت‬ ۡ‫ق‬
‫�ل ِ�إ ن كُ��ن�م ���ح�بُّون �لَّله �ف�َ�����بعُ ِو� ي� �يُح�ۡ���ب�ب�ۡكُم �لَّله يو�َ�غ�ۡ���فر لكُم �ُوب�كُم‬
َ َ ‫ت َ ّ ۡ اْ َّ ٱ‬ ۖ َ � َّ ‫َ ٱ ُ �غ� ف� ٌ َّ ٌ ق ۡ أَ � اْ ٱ َ َ ٱ‬
‫۝ �ل ���ط��يعُو �لَّله و�لرسُول ِإ�ف�ن ��َولَو ِإ�ف�ن �لَّله لا‬٣١ ‫و�لَّله َ�ُور ر ح� ي�م‬
‫۝‬٣٢ ‫��فر َن‬
�‫�ۡك� ِ ي‬ َٰ ‫�يُح ُّ� ٱ�ل‬
‫ِ ب‬
Say, “If you truly love Allah, then follow me and Allah will love
you and forgive your sins. And Allah is Forgiving, Merciful.” Say,
“Obey Allah and His Messenger.” But if they turn away, then
Allah does not love the disbelievers.
Ali ‘Imran (Q3:31-32)

These ayahs are the test of love. Each, and many indeed, claim
that they love Allah. But what is the proof? Who is sincere and
who is a poser? Allah told His Prophet ‫ ﷺ‬to inform anyone
claiming to love Allah to follow the natural consequence of this
love: listen to your Beloved. If you do, you will receive Allah’s
Love and Forgiveness. This is the real confirmation of love:
leaving what we love for the sake of Allah. But if we don’t, then
it is a sign that our love is weak or non-existent. The reason
the disbelievers refused the exclusive worship of Allah is that
they did not love Him enough. They loved other than Him, and
they obeyed and worshipped them. Tawhid is founded on love.
Favoring Allah over our desires is not easy. But when we do,
we receive more of Allah’s bounties than we could imagine.
Consider the following hadith.
‫ إ�نَّك‬:‫ قالوا‬،‫ِصال‬
ِ ‫عن الو‬ ِ ‫َنهى رسولُ الل ِه ص َّلى الل ُه عليه وس َّلم‬
».‫الله ِح ِّبي ُيط ِع ُمني و َيس ِق ْيني‬
َ ‫واص ُل! قال « إ�نَّكم َلستُم كهَ يئَتي إ� َّن‬
ِ ُ‫ت‬
‫) وصححه ال�أرناؤوط و�أحمد شاكر‬7548( ‫رواه �أحمد‬
The Prophet ‫ ﷺ‬forbade continuous fasting [i.e. without breaking

123
 HADITH ELEVEN

the fast at night]. They said, “But you do it!” He replied, «You
are not like me. Allah, My Beloved, gives me food and drink.»
Reported by Ahmad (7548) and al-Arna‘ut and Ahmad Shakir declared
it sahih

The love the Prophet ‫ ﷺ‬had for Allah was so intense that he
could stay without food and drink for days. This love gave him
energy that sustained him as food would. If we need an exam-
ple to understand this, consider how we tend to forget about
eating and drinking when we do something we love. Joy chases
away hunger and fatigue; it injects energy that is supplied by
our love. And when we love Allah, the strength we receive is
greater than anything else we have experienced.
The love of this world is the greatest competitor with the
love of Allah. It is impossible for both of them to fully inhabit
a heart (see Hadith Seventeen). We need to decrease one for the
other to grow. Thu al-Nun S said:
‫ات ا ْل ُم ِح ِّب لِ َّل ِه َت ْركُ ُك ِّل َما‬ ِ ‫ ِم ْن َع َلا َم‬:‫ون عليه السلام‬ ِ ُّ‫َقالَ ُذو الن‬
.‫الش ْغ ُل ُك ُّل ُه بِال َّل ِه َوحْ دَ ُه‬
ُّ َ‫َش َغ َل ع َِن ال َّل ِه َع َّز َو َج َّل َحتَّى َي ُكون‬
)78‫الزهد الكبير للبيهقي (ص‬
One of the marks when someone loves Allah is to abandon all
that distracts from Allah until one’s preoccupation is Allah alone.
Al-Zuhd al-Kabir by al-Bayhaqi (p. 78)

Our preoccupation is what we love. So, let us consider what

is preoccupying us. And if we find that we need more of Allah’s
love in our hearts, we need to give more time to Him.

Let Allah protect you

We are all looking for safety in this life. We save money in
case of emergencies, install alarms for protection, and wear
seatbelts to guard against accidents. The unknown future, the
danger that lies in it, brings us much anxiety. So, why not seek

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 Let Allah protect you

the best protection against the unknown? Is not Allah the Best
Protector? Allah said:
ۖ ‫ٱ خ‬
‫۝‬٦٤ ...‫�ف�َ�ل َُّله � يۡ� ٌر َحٰ���ف�ظ�ًا‬...
Allah is the Best Protector.
Yusuf (Q12:64)

Allah protects those whom He loves. If you are under Allah’s

protection, no real harm will touch you. And if something you
dislike happens, Allah will help you through it. If you have to
leave something for Allah’s sake, He will give you more than
what you sacrificed. If He denies you something you like, He
denies it to grant you something more exceptional. This is how
Beautiful Allah is. He never abandons those who love Him.

125
 HADITH
TWELVE Allah is the
‫الحديث‬ source of all
‫الثاني عشر‬ love

ُ‫لا نً�ا ف� أَ� �َه‬ َ ُ‫ْ َ نَّ َ ُ ُّ ف‬ َ َ‫ﷺ �ذَ أَ � َّ ُ � ن‬ ُ َ ‫ق‬

ّ‫َ�ح ب‬ ‫ي‬
� �‫«� ا �ح ب� الله عَ�ب�ْدًا �ادى ��ج ب� ِ ير�ل ِإ�� الله �ِح ب‬ ‫الله ِإ‬ ِ ‫�ال َرس�ُول‬
ُ‫لا نً�ا ف� أَ� ّ� ُُوه ف ي ُ�� ّح�ُه‬
َ ُ‫ّ َ نَّ َ ُ ُّ ف‬ َ‫ْ ُ ف أ‬ � ‫ن‬ َ‫فَ ُ ّ ُ ْ ُ ف‬
‫�ح ب � � ب‬ ‫ي‬
� �‫ي�� �� بح�ُه ��ج ب� ِ ير�ل � ي��ُ� َِادى ��ج ب� ِ ير�ل ِ� ي� �ه ِ�ْل السَم ِاء ِإ�� الله �ِح ب‬
َ ْ َ َ � َ‫أَ ْ ض َ �ذَ أَ ض‬ َ‫ُ ف أ‬ ُ َ ُ �‫أَ ُ ّ َ ثُ َّ ض‬
‫�ه�ْل السَم ِاء �م ي��ُو�َع له ال�ْ�ق�َ�ب�ُول ِ� ي� �ه ِ�ْل ال�ر ِ� ِ�إو ا ��ب�ْ�غ�َ� عَ�ب�ْدًا دعا ��ج ب� ِ ير�ل‬
َ ّ
َ‫ف أ‬
ُ َّ ُ‫فَ ُ نّ أُ �� ضُ فُ َ نً ف أَ �� �ضْ ُ ق َ فَ �� �ضُ ُ ْ ُ ث‬
‫�َاد ي� ِ� ي� �ه ِ�ْل السَم ِاء‬ ‫ن‬ ‫�ي‬
ِ � ‫� ي�َ��ق�ُول إ��� ��ب�ْ�غ� �لا�ا ���ب�ْ�غ ه �ال � ي�ُ��ب�ْ�غ ه � ير�ل �م‬
َ‫نَّ َ ِ ِ ي �� ُ فُ َ ً ف أَ �� ُ ق َ فَ �� َ ُ ثُ ��ج ب ِ � ُ َ ُ ْ غ�ْ�ضَ ف ْ أ‬
».�‫ت�ُو�َع له ال�ب�َ� ُاء ِ� ي� ال� ْر ِض‬ ‫إ�� الله �يُ �ب�ْ� ضغ� �ل نا�ا ���ب�ْ�غ�ض�ُوه �ال � ي�ُ��ب�ْ�غ�ض�ُون�ه � َّم � ض‬
ِ
‫) واللفظ لمسلم‬2637( ‫) ومسلم‬3209( ‫رواه البخاري‬
The Messenger ‫ ﷺ‬said, «When Allah loves someone, He says to Jibril,
“Allah loves so-and-so, so love them.” So, Jibril loves them. Then, Jibril
says to the inhabitants of the skies, “Allah loves so-and-so, so love
them.” So, the inhabitants of the skies love them. Then, acceptance
is established for them on earth. And when Allah hates someone, He
says to Jibril, “Allah hates so-and-so, so hate them.” So, Jibril hates
them. Then, Jibril says to the inhabitants of the skies, “Allah hates
so-and-so, so hate them.” So, the inhabitants of the skies hate them.
Then, hate is established for them on earth.»
Reported by al-Bukhari (3209) and Muslim (2637)

126
 Allah is the origin of all love

Commentary

All love comes from Allah. If He loves you, everything else will.

Allah is the origin of all love

Love is the sublimest emotion there is. Sure, it can be misdi-
rected and catastrophic at times, but when appropriate, there
is nothing else like it, let alone above it. Most spend their lives
looking for it. Many find it in a spouse, child, vocation, pet,
or romantic stories and poetry. No matter where we locate it,
we know it to be comforting, fulfilling, and inspiring. It is no
exaggeration to say that it is the essence of life itself.
With all that, we seldom wonder at the source of all this
love. A materialistic understanding of the universe cannot
account for it, since matter possesses no emotions to give.
Evolutionists claim emotions are about survival, but we know
it to be something more profound than that. There must be a
power greater than us all, and wiser and more compassionate
to make love possible. It is something beyond matter. And this
power—the Creator—must possess love. In fact, the Creator is
the source of all love.
It is mind-boggling to try to wrap our brains around the fact
that Allah is the source of all love. Ibn Abd al-Barr V, the
famous eleventh-century Andalusian scholar, affirmed:
.‫س ال َّل ُه َي ْب َت ِد ُئهَ ا َو َي ْب ُس ُطهَ ا‬
ِ ‫ا ْل ُو َّد َوا ْل َم َح َّب َة َب ْي َن النَّا‬
)238‫ ص‬21‫التمهيد لابن عبد البر (ج‬
Allah is the one who starts and spreads love and affection
among people.
Al-Tamhid (vol. 21, p. 238)

Allah creates and spreads all the love that we and everybody
else experience. From the beginning of creation until the end
of time. Humans, animals, and all living things. We learned in
Hadith Eight that it is the same with mercy: Allah is behind it

127
 HADITH TWELVE

all, truly making Allah the All and Most-Merciful. This similarly
makes Allah Al-Wadud: the One who loves more than any other,
and is more deserving of love than any other.
Allah’s love is the greatest of all love. The human love that
we experience, both when we love and are loved, is but a small
fraction of the love that Allah has for us. Just consider how
human mercy is almost nothing compared to Allah’s Mercy,
and you will get how Allah’s Love is far beyond our earthly
experience. The following hadith qudsi provides us a glimpse
of it. The Prophet ‫ ﷺ‬said:
ُ ‫ْت إ� َل ْي ِه ِذراعًا و إ� ْن َت َق َّر َب إ� َل َّي ِذراعًا َت َق َّرب‬
‫ْت‬ ِ ‫« إ� ْن َت َق َّر َب إ� َل َّي‬
ُ ‫بش ْب ٍر َت َق َّرب‬
».‫إ� َل ْي ِه باعًا و إ� ْن أ�تانِي َي ْم ِشي أ� َت ْي ُت ُه َه ْر َو َل ًة‬
)2675( ‫) ومسلم‬7405( ‫رواه البخاري‬
«If [my servant] comes close to Me the distance of a handspan,
I come close to them the distance of a cubit. And if they come
close to Me the distance of a cubit, I come close to them the
distance of two arm spans. And if they walk to Me, I will run
to them.»
Reported by al-Bukhari (7405) and Muslim (2675)

What prompts the Lord of all, the Creator and King of every-
thing, to respond to us in this way? To run to us when we walk
to Him! This is love. This is mercy. We get from Our Beloved
more than we get from any other lover. We find in His love the
meaning of everything, and safety from all harm.
All earthly love leads to something else beyond it. It is a chain
that does not end until we reach Allah (see Appendix I). When we
love beautiful people and scenery, we are, in essence, searching
for beauty. But where does beauty come from? We love people
who are kind and generous because we are seeking nobility in
character and actions. But who made it possible? We love the
ones who help us and bring us benefit, not realizing that Allah
is the real provider. We love pleasure that enhances our life, and
we love companionship that chases away our loneliness. Yet,

128
 When Allah loves you, everything loves you

whenever we seek these things on earth, we find them incom-

plete and flawed. And they do not last. Earthly beauty fades.
Earthly pleasures diminish with time. No one’s character is
complete and satisfactory all the time. And no companion lasts.
It is in their nature to be incomplete. They can fulfill some of
our needs, but a stubborn longing remains for more. We move
to another love, another earthly possession, but we still cannot
escape its incompleteness. People can give us something, but
they cannot give everything. Earthly benefactors are deficient:
they do not have all that we need, and they expect a benefit in
return for their gift. We cannot chase away the desire for the
perfect, the complete, the never-ending, and the love to surpass
all love. This can only be Allah. He is Perfectly Beautiful. He is
the Companion who never leaves or disappoints. He grants us
permanent pleasure and safety. He gives us life and protects it.
He always listens to us and comforts our hearts. He fulfills all of
our needs. He loves us back even more than we love ourselves.
In essence, each love we have is us looking for Allah. All love
leads back to Allah. Once our love reaches Him, we reach our
destination. The journey is over. You do not need to tire anymore.

When Allah loves you, everything loves you

Love begins with Allah and spreads to His creation. Through
the Hadith of the chapter, we become privy to how this takes
place in the upper realms. When Allah loves someone, He
announces it to Jibril S and asks him to love that person.
Jibril S complies and delivers this message to the rest of the
angels, who, in turn, love him/her. Finally, the people of earth
turn towards that person with love and affection. Love on earth,
many times, is an extension of love in the higher realms.
There are ayahs in the Quran that confirm the deep con-
nection between Allah’s love and the consequent love people
experience. Allah said about Musa S:

ٓ ‫ن‬ � َ َ َ �‫َ أَ تُ َ � َ َ ح� ً � نّ َ ت� ن‬
�َ ‫ع‬ ٰ
‫۝‬٣٩ �‫و�ل�ۡ� يق�َ��ۡ� عل يَ��ۡك م بَّ�َة ّم ِ� ي� ِول�ُص�ۡ�َع على ي ِ�ۡ� ي‬...

129
 HADITH TWELVE

And I endued you with love from Me, so that you may be brought
up under My Eye.
Taha (Q20:39)

Allah loved Musa S and surrounded him with a love that

attracted everyone’s heart. Anyone who looked at infant Musa
S loved him and could not harm him. Though he was alone,
defenseless, and weak, the gift of love surrounding him broke
all barriers and carried him all the way to Pharaoh’s palace. He
may have looked weak, but Allah’s love gave him power that
no one could resist. It made him more powerful than Pharaoh.
Love achieves what force cannot.
In case one may think that this is exclusive to Musa and the
Prophets Q, Allah told us in the Quran:
‫َّ ٱ َّ ذ َ َ َ ن� اْ َ َ � اْ ٱ َّ َ ت َ َ ُ � ٱ‬
‫۝‬٩٦ ‫ٰ� يس ج� �� �ۡعَل ل �َه ُُم � َّلرح َم ُٰن ُودًّا‬
ِ ‫ِ�إ ن �ل ِ� ي�ن ءام�ُو وع ِملُو ��لصٰ��لح‬
The Merciful will bestow love to those who believe and do
righteous deeds.
Maryam (Q19:96)

Mujahid, the famous second-generation exegete, wrote com-

menting on this ayah:
.‫ ُي ِح ُّبهم و ُي َح ِّب ُّبهم إ�لى َخ ْل ِقه‬:‫قال مجاهد‬
‫تفسير الطبري‬
He loves them and makes people love them.
Tafsir al-Tabari

Those who have Iman and do good will receive Allah’s love
and the love of the people. This should be qualified, however,
by remembering that even the Prophets of Allah Q had
enemies. So, when we say they will receive “the love of peo-
ple,” it means most people or the pious. The following hadith
confirms that it is the pious.
‫«وج َب ْت» ثُ َّم َم ُّروا‬
َ ‫ﷺ‬ ‫النبي‬
ُّ َ‫بجنا َز ٍة ف أ� ْث َن ْوا َع َل ْيها َخ ْي ًرا َفقال‬
َ ‫َم ُّروا‬

130
 When Allah loves you, everything loves you

ِ ‫الخ ّط‬
‫اب‬ َ ‫بن‬ ُ ‫«وج َب ْت» َفقالَ ع َُم ُر‬ َ َ‫ب�أ ْخرى ف أ� ْث َن ْوا َع َل ْيها َش ًّرا َفقال‬
‫وج َب ْت؟ قالَ «هذا أ� ْث َن ْيت ُْم عليه َخ ْي ًرا َف َو َج َب ْت له‬َ ‫ ما‬:‫َر ِض َي ال َّل ُه ع ْنه‬
‫الجنَّ ُة وهذا أ� ْث َن ْيت ُْم عليه َش ًّرا َف َو َج َب ْت له النّا ُر أ�نت ُْم ُشهَ دا ُء ال َّل ِه في‬
َ
».‫ض‬ِ ‫ال�أ ْر‬
)949( ‫) ومسلم‬2642( ‫رواه البخاري‬
A funeral passed by [the Prophet ‫ ﷺ‬and the companions] and
they praised the dead person, so the Prophet ‫ ﷺ‬said, «He
received it.» Another funeral passed by, and they criticized
the deceased person, so he said, «He received it.» Umar ibn
al-Khattab I asked, “What did you mean by ‘He received
it?’” He replied, «You praised this one, and he received Jannah,
and you criticized this one, and he received Hell. You are the
witnesses of Allah on earth.»
Reported by al-Bukhari (2642) and Muslim (949)

In another narration of this hadith, the Prophet ‫ ﷺ‬said:

ِ ‫«المؤمنونَ شهدا ُء الل ِه في ال�أ ْر‬
».‫ض‬
)44‫�أحكام الجنائز لل�ألباني (ص‬
«The believers are the witnesses of Allah on earth.»
Ahkam al-Jana’iz by al-Albani (p. 44)

The believers are the witnesses because they love what Allah
loves, so their love reflects what is happening in the heavens.
If the believers unite in praising or condemning someone,
then it was Allah who joined their hearts. If the believers—or
non-believers—love someone for the wrong reasons, in conflict
with what Allah loves, their affection and testimony would not
carry the same weight.
The reputation that one has on earth, specifically among the
pious, matters. The Prophet ‫ ﷺ‬said:
ٌ ‫«ما من عب ٍد إِ� ّلا ول ُه ِص‬
‫يت في السما ِء ف إ� ْن كان ِصي ُت ُه في السما ِء‬

131
 HADITH TWELVE

‫ض و إ� ْن كان ِصي ُت ُه في السما ِء س ِّيئًا ُو ِض َع في‬

ِ ‫َح َسنًا ُو ِض َع في ال�أ ْر‬
».‫ض‬ ِ ‫ال�أ ْر‬
)5732 ‫) وصححه ال�ألباني (صحيح الجامع‬9202( ‫رواه البزار في مسنده‬
Everyone has a reputation in the heavens. If their reputation in
the heavens was good, it would be sent to earth. And if their
reputation in the heavens was bad, it would be sent to earth.
Reported by al-Bazzar in his Musnad (9202) and al-Albani declared it sahih
(Sahih al-Jami‘, 5732)

The best reputation belongs to the best, and the worst to the
worst. The Prophet ‫ ﷺ‬said:
َ‫ وتُ َص ُّلونَ عليهم و ُي َص ُّلون‬،‫ين تُ ِح ُّبو َنهُ ْم و ُي ِح ُّبو َن ُك ْم‬ َ ‫«خيا ُر أ�ئِ َّم ِت ُك ُم الَّ ِذ‬
ِ
َ ‫وشرا ُر أ�ئِ َّم ِت ُك ُم الَّ ِذ‬
‫ و َت ْل َعنُو َنهُ ْم‬،‫ين تُ ْب ِغ ُضو َنهُ ْم و ُي ْب ِغ ُضو َن ُك ْم‬ ِ ،‫ع َل ْي ُكم‬
: َ‫ذلك؟ قال‬ َ َ‫ أ� َفلا نُناب ُِذه ُْم ِع ْند‬،‫ يا َرسولَ الل ِه‬:‫ قُ ْلنا‬:‫ قالوا‬،‫و َي ْل َعنُو َن ُك ْم‬
».‫ ما أ�قا ُموا فِي ُك ُم الصَّ لا َة‬،‫لا‬
)1855( ‫رواه مسلم‬
«The best of your rulers are those whom you love and who
love you back, and you pray for them and they for you. And
the worst of your rulers are those whom you hate and who
hate you back, and you pray against them and they against
you.» They asked, “O Messenger of Allah, shall we not fight
them then?” He replied, «No, as long as they establish Salah
among you.»
Reported by Muslim (1855)

Muslims applied this principle and saw the connection

between the feelings they had for someone and how much
Allah loved them. Suhayl ibn Abi Salih said:
‫ ُكنَّا ِب َع َر َف َة َف َم َّر ع َُم ُر ب ُْن َع ْب ِد ا ْل َع ِزي ِز‬: َ‫ع َْن ُسهَ ْي ِل ب ِْن �أبِي َصالِ ٍح َقال‬
‫ َيا �أ َب ِت إِ�نِّي‬:‫ت ِل�أبِي‬ ُ ‫اس َي ْن ُظ ُرونَ إِ� َل ْي ِه َف ُق ْل‬
ُ َّ‫َو ُه َو َع َلى ا ْل َم ْو ِس ِم َف َقا َم الن‬

132
 When Allah loves you, everything loves you

‫ لِ َما َل ُه‬:‫ت‬
ُ ‫ َو َما َذاكَ ؟ قُ ْل‬: َ‫ َقال‬،‫الله ُي ِح ُّب ع َُم َر ب َْن َع ْب ِد ا ْل َع ِزي ِز‬
َ ‫�أ َرى‬
.‫س‬ ِ ‫وب النَّا‬ ِ ‫ِم َن ا ْل ُح ِّب فِي قُ ُل‬
)2637( ‫رواه مسلم‬
We were in ‘Arafah, and ‘Umar ibn ‘Abd al-‘Aziz happened
to pass by, and he was the Amir of Hajj. People stood up to
catch a glimpse of him. I said to my father, “Father, I believe that
Allah loves ‘Umar ibn ‘Abd al-‘Aziz.” He said, “Why?” I said,
“Because of the love that people have for him in their hearts.”
Reported by Muslim (2637)

‘Umar ibn ‘Abd al-‘Aziz was pious and just, and people loved
him for it. They loved him for the rights reasons, and Suhayl
saw Allah’s love reflected in it. This is available to us all. And
it happens especially before our death. The Prophet ‫ ﷺ‬said:
‫عس َله يا رسولَ الل ِه؟ قال‬
َّ ‫ ما‬:‫» قالوا‬،‫عس َله‬ َّ �‫« إ�ذا أ‬
َّ ‫حب الل ُه عَبدً ا‬
»‫صالحا بين يدَ ي أ�ج ِله حتّى يرضى عن ُه جيرانُه‬ً ‫« ُيوفِّ ُق ل ُه عم ًلا‬
».‫ َمن حو َله‬...« ‫أ�و قال‬
)3358 ‫)وصححه ال�ألباني (صحيح الترغيب‬1258( ‫رواه الحاكم‬
«If Allah loves someone, He sweetens them [literally, sweetens
them with honey].» They asked, “What does sweeten them
mean, O Messenger of Allah?” He replied, «He guides them to
a righteous deed before their death so that their neighbors—or
he said those around them—will be pleased with them.»
Reported by al-Hakim (1258) and al-Albani declared it sahih (Sahih al-
Targhib, 3358)

If Allah loves them, they leave this earth with the sweetest
(i.e. most pleasant) reputation. People love them, pray for them,
and their name feels like honey on the tongue. They leave the
most beautiful legacy behind. This is what love does.
It is such a comforting and overwhelming feeling to know
that you can get everything to love you, to live in harmony

133
 HADITH TWELVE

with the universe because of the love of Lord of the universe.

Electrons, like the planets in their orbits, move inside an atom
out of love (i.e. Allah loves them to move, and so they do). The
hearts of all living beings beat because of love. When you love
Allah, you move because of the love of Allah and with it, like
everything else in the universe, like the atoms of your body.
This is harmony. This is true connection. Even the animals
experience this connection. The Prophet ‫ ﷺ‬said:
‫ض حتّى النَّمل َة في ُجح ِرها‬ ِ ‫الس‬
ِ ‫ماوات وال�أر‬ َّ ‫« إ� َّن ال َّل َه وملائِك َت ُه و�أه َل‬
ِ ‫الحوت ليص ُّلونَ على مع ِّل ِم النّا‬
».‫س الخي َر‬ َ ‫وحتّى‬
)2685 ‫) وصححه ال�ألباني (صحيح الترمذي‬2685( ‫رواه الترمذي‬
Indeed, Allah, His angels, the inhabitants of the heavens and
earth, even the ant in its hole and the fish pray for the teacher
of righteousness to people.
Reported by al-Tirmidhi (2685) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 2685)

The connection goes beyond our awareness, beyond our

imagination. When Allah loves you, everything falls into place.
All move with the same rhythm and goal.
When we understand this, it will free us from false-depen-
dency on people. We are trying to please everyone all the time,
worried about who likes us, who hates us, why they hate us, and
how we can get them to like us. But if we remember that love
begins with Allah and He determines its flow, we need only to
please Him. The rest will follow. The Prophet ‫ ﷺ‬said:
ِ ‫س‬
‫رض َي الل ُه عنه و أ� ْرضى عنه‬ ِ ‫بسخ ِط النا‬
َ ‫«من التمس رِضا الل ِه‬
‫سخط‬ ِ ‫بسخ ِط الل ِه‬
َ �‫سخط الل ُه عليه و أ‬ َ ‫س‬ ِ ‫الناس ومن التَمس رضا النا‬
َ
».‫الناس‬
َ ‫عليه‬
)276 ‫) وصححه ال�ألباني (التعليقات الحسان‬276( ‫رواه ابن حبان‬
«The one who seeks Allah’s approval though it is upsetting to
people, Allah will be pleased with them and will make people

134
 When Allah loves you, everything loves you

pleased with them. And the one who seeks people’s approval
though it is upsetting to Allah, Allah will be displeased with
them and will make people displeased with them.»
Reported by Ibn Hibban (276) and al-Albani declared it sahih (Al-Ta‘liqat
al-Hisan, 276)

Sometimes, there will be a conflict between what Allah loves

and what people (or we) love. If we please Allah, then people
will (eventually) be happy with us, and we will be happy with
ourselves. But if we choose what people love (or what we love),
people will (eventually) hate us, and we will start hating our-
selves. It is easier to please one instead of many. Do not worry
about who loves you, who hates you, or why they love so-and-so
more than you. Do not worry about your earthly reputation and
ignore your heavenly one. Love Allah and forget the rest. Love
Allah, and He will fix the rest. This, of course, does not mean
that we should stop caring about people’s feelings, be rude,
and disregard their rights. Allah hates this. We should do what
Allah loves without alienating people or pushing them away
from Allah. But if, despite our best efforts, they still oppose what
Allah loves, then Allah’s love is better than everything else.
How do you get Allah’s love? As the rest of the book will
demonstrate, we attain His love by doing what He loves. Receiv-
ing His love is the greatest achievement, and its deprivation is
the greatest loss. When Allah spoke about the nonbelievers in
the Quran, He would repeat that He did not love them. He did
not say that He hated them; He always expressed it as the nega-
tion of love. This is significant. Though not loving something is
hating it, putting it in the negative highlights the momentous
deprivation when Allah’s love is lost. Loving Allah is the goal of
every living being, the comfort of every soul. When it is gone,
everything else is gone. And when it is there, everything else is
there. Set the love of Allah as your destination. Let everything
else move you towards it.

135
 HADITH
THIRTEEN
Allah loves the
‫الحديث‬ faithful
‫الثالث عشر‬

ّ‫نَ ؤْ ن ض‬ َ ُّ � َ‫ُّ �خ ْ ٌ َ أ‬ ْ ُ َ ‫ق‬

‫ف‬
�‫�م ِ� ا�ل�َ��ع� ِ�ي‬ �ُ�
‫م‬ ‫ل‬
ْ� ‫ا‬ � ‫الله‬
‫ِ �م‬ ‫ى‬‫ل‬ �‫الله ﷺ «ا �ْلم ؤ�ُ��م نُ� ال�ْ� ِق�َو ي� ي�ر و�ح ب� ِإ‬
ِ ‫�ال َرس�ُول‬
َ
ٌ‫َع�ْ��زْ َ �إو نْ� أ� َصا بَ� َك شَ� ْ�ء‬ َ ‫ج‬ � ��‫الله َولَا ت‬
ِ �
‫ب‬ �‫�ع‬
َ ‫َ ف ُ ّ �خ ْ ٌ ْ ْ َ َ َ َ ن� ف‬
�‫�َع�ُك َو ت‬
ْ‫اس�ْ�َ� ن‬ �ْ� ‫ِو� ي� ك ٍل ي�ر اح ِرص على ما �ي‬
‫ي‬ ِ� ِ
ُ‫الله َو َما �شَ َاء ف�َع� ََل ف� إ� نَّ� ل ْ�َو � فت�َ��ْ�ت�َح‬ ُ َ ‫فَ َ ْ ْ أَ نّ ف� ع� ْ تُ َ نَ َ �ذَ َ َ �ذَ َ َ نْ ق ْ ق‬
ِ ِ ‫�لا �ت�َ�ق�ُل ل�َو � ِ� ي� �َ َل� كا� ك ا وك ا ول ِك� �ل �در‬
� ّ‫َ َ �ش‬
».�‫ع َمل ال يَ��ْط ِنَا‬
)2664( ‫رواه مسلم‬
The Messenger ‫ ﷺ‬said, «The strong believer is better and more beloved
to Allah than the weak believer, though there is good in both of them.
Strive to attain what benefits you, seek assistance from Allah and do
not be helpless. If a misfortune befalls you, do not say, “If I had done
this, then this and that would have happened.” But say, “Allah has
decreed and He does what He wills,” for “if I had” opens the door for
Shaytan’s work.»
Reported by Muslim (2664)

Commentary

Those with the strongest Iman have the strongest love for Allah.
Allah loves them because of their patience and striving. They

136
 Strength: a blessing or a curse?

keep trying, they ask Allah for help, and they never give up.
Their goal is the greatest love of all.

Strength: a blessing or a curse?

When we say that someone is strong, we are typically praising
them. But is strength always a blessing? Who are the strong
whom Allah loves?
Often, physical strength is a biological gift—i.e. people born
naturally strong or with bigger bodies—and not a consequence
of effort. On the other end, some are born physically weaker.
Both of these states cannot be the reason why Allah loves some
more or less. Indeed, physical strength can also be a product of
training and hard work. But in itself, it is not an act of virtue.
Many of those who frequent the gyms today are vain. They focus
solely on their appearance, displaying their bodies for praise
and recognition. Such display of strength and fitness, when
not done for a good end, only feeds our ego and narcissism.
We become more materialistic the more we invite people to
look at our bodies, where our appearance decides our worth.
Allah, on the other hand, looks at our hearts and not our
bodies. Our hearts define us, not our bodies. The Prophet ‫ ﷺ‬said:
‫الله َلا َي ْن ُظ ُر إِ� َلى ُص َورِك ُْم َو�أ ْم َوالِ ُك ْم َو َل ِك ْن َي ْن ُظ ُر إِ� َلى قُ ُلو ِب ُك ْم‬
َ ‫« إِ� َّن‬
».‫َو�أ ْع َمالِ ُك ْم‬
)2564( ‫رواه مسلم‬
«Allah does not look at your appearances and wealth, but He
looks at your hearts and deeds.»
Reported by Muslim (2564)

Without the strength of Iman and character, physical strength

leads to transgression and sin. This is why the Prophet ‫ ﷺ‬rede-
fined strength by saying:
َ‫الش ِديدُ الَّ ِذي َي ْم ِل ُك َن ْف َس ُه ِع ْند‬
َّ ‫ِالص َر َع ِة إِ�نَّ َما‬
ُّ ‫الش ِديدُ ب‬
َّ ‫س‬ َ ‫« َل ْي‬
». ‫ب‬ِ ‫ا ْل َغ َض‬
)2609( ‫) ومسلم‬6114( ‫رواه البخاري‬
137
 HADITH THIRTEEN

«The strong is not the one who overpowers others physically

but the one who controls themselves when angry.»
Reported by al-Bukhari (6114) and Muslim (2609)

Physical strength on its own is neither admirable nor con-

demnable. It is what we do with it that matters. When we pursue
it for noble ends, it is praised and rewardable. Allah says:
َّ ‫َ أَ ُّ اْ � � ّ ٱ ت� � تُ � ق‬
‫۝‬٦٠ ...‫و� ِعدو لَهُم ما �س�ۡ� ََطع�ۡ�م ّمن �و ٍة‬
And prepare against them whatever you are able of power.
Al-Anfal (Q8:60)

If one intends to do good with their physical exercise (i.e. what

is pleasing to Allah), their workout will be an act of worship.
The pursuit of power is noble when the end is. And the same
rule applies to all physical/material accomplishments. Fame
for the sake of fame is egotistical. Academic degrees are not
meant for bragging. Oratory skills in the service of falsehood
are a curse. Poverty is better than wealth that leads away from
Allah. Worldly accomplishments are corrupting when Iman
is missing.
Iman enhances our life. This is not only true spiritually, but
materially as well. Allah said:

ً‫َ َيو�ٰ� ۡق�َوم ٱ�س ت��ۡ�َ�غ�ۡ� ُ��فرواْ َ برَّ� �ك ُۡم ثُ� َّم ت��ُو�ب� ُٓواْ �إ �ل يَ� ِ�ۡه �ُ ۡر ِسل ٱ� ّلس ََم ٓا َء َع �ل يَ��ۡكُم �ّم ۡد َرارا‬
ِ ‫ق � ِ ي‬
َ ُ ْ‫ا‬ ۡ ّ َ ‫ِ َ َ ز ۡ � ۡ ق َّ ً َ ٰ َّ ت ۡ َ َ تَ ت‬
‫۝‬٥٢ ‫�ۡر ي�ن‬ ‫ي�و ِ�دكُم �وة ِ�إ لى �وِ�كُم ولا ���َولَو جم� ِ �م‬
And O my people, ask forgiveness from your Rabb and repent
to Him, and He will send rain abundantly upon you and add
strength to your strength.
Hud (Q11:52)

Strength is boosted with Iman. How so? Obeying Allah blesses

the body and brings about Allah’s assistance and guidance. It
could also be that when a soul is blessed with Iman, the body

138
 Allah loves the strong believers

reaches more of its potential, and so it can do what it could

not before.

Allah loves the strong believers

The strength praised in the Hadith is that of Iman. There are three
pillars to this strength: knowledge, commitment, and worship.
Knowledge is the first step in the path of Iman. The more we
know Allah and His revelation, the firmer our belief. We learn
from Allah’s revelation the wisdom behind His commands and
actions, and the benefit and reward of worship. We also learn
what Allah loves and hates, helping us to chart a course for our
life and determine its goals. This knowledge protects us from
doubt, teaches us how to repel the whispers of Shaytan, helps
us conquer sin, and guides us back to Allah in repentance. If
a Muslim desires the love of Allah, they must learn their reli-
gion. You cannot love what you do not know. This is especially
important today because of the raging fire of temptations and
doubts (fitnahs). A strong Muslim today must learn their reli-
gion in detail and in-depth.
Knowledge without commitment is fruitless. Allah sent down
the message of Islam to be lived. This is the second natural step.
When we recognize the truth and virtue of what Allah revealed,
we will decide to follow it. The last step is the product of this
commitment: the worship of Allah. This includes worshipping
with sincerity, energy, and interest. It involves attempting
to perfect our worship: on time and with the obligatory and
recommended components. And it includes asking Allah for
acceptance, consistency in worship, and guarding oneself
against self-admiration. The strong believer is one who is strong
in their love of Allah, strong in their physical worship, strong
in avoiding sin, and strong in displaying the best of manners.
The Prophet ‫ ﷺ‬gave an example of the strength of Iman which
Allah loves in the following hadith:
‫« َث َلا َث ٌة ُي ِح ُّبهُ ُم الل ُه َو َث َلا َث ٌة َي ْش َن ُؤ ُه ُم الل ُه ال َّر ُج ُل َي ْل َقى ا ْل َع ُد َّو فِي ا ْل ِف َئ ِة‬
َ‫َف َي ْن ِص ُب َلهُ ْم َن ْح َر ُه َحتَّى ُي ْق َت َل �أ ْو ُي ْفت ََح ِل� أ ْص َحا ِب ِه َوا ْل َق ْو ُم ُي َسافِ ُرون‬

139
 HADITH THIRTEEN

َ ‫َف َي ُطولُ ُس َراه ُْم َحتَّى ُي ِح ُّبوا �أ ْن َي َم ُّسوا ا ْل� أ ْر‬

‫ض َف َي ْن ِز ُلونَ َف َي َت َن َّحى �أ َح ُده ُْم‬
‫َف ُي َص ِّلي َحتَّى ُيوقِ َظهُ ْم لِ َر ِحي ِله ِْم َوال َّر ُج ُل ي ُكونُ َل ُه ا ْل َجا ُر ُي ْؤ ِذي ِه ِج َوا ُر ُه‬
َ ‫ت �أ ْو َظ ْع ٌن َوالَّ ِذ‬
‫ين َي ْش َن ُؤ ُه ُم‬ ٌ ‫َف َي ْص ِب ُر َع َلى �أ َذا ُه َحتَّى ُي َف ِّر َق َب ْي َنهُ َما َم ْو‬
». ُ‫اف َوا ْل َب ِخي ُل ا ْل َمنَّانُ َوا ْل َف ِقي ُر ا ْل ُم ْختَال‬
ُ ‫َّاج ُر ا ْل َح َّل‬
ِ ‫الل ُه الت‬
‫) وال�أرناؤوط‬3074 ‫) وصححه ال�ألباني (صحيح الجامع‬21340( ‫رواه �أحمد‬
«There are three people whom Allah loves and three whom
He hates. [The first of the three whom He loves] is a man who
faces the enemy with his company and stays steadfast until
he is killed or his company is victorious. And travelers who
journey long at night until they love to put their sides on the
ground, so they camp but one of them steps aside to pray until
he wakes them up for their departure. And the man who has a
neighbor who annoys him, so he remains patient with his harm
until death or relocation separates them. And the ones whom
Allah hates are the often-swearing merchant, the stingy who
reminds people of his favors, and the arrogant poor.»
Reported by Ahmad (21340) and al-Albani declared it sahih (Sahih al-Jami‘,
3074) and al-Arna‘ut

The first three are exceptionally brave and patient. They

all demonstrate steadfastness despite difficulty. What allows
one to sacrifice their life for the sake of Allah, standing alone
even when others flee? Why would one stand praying at night,
though extremely fatigued, while everyone else sleeps? How
could you be so patient with an annoying neighbor, day after
day? We cannot do any of these things if our Iman is weak.
The strong in Iman are strong in their love of Allah. They
are strong in doing what Allah loves. They put the extra effort.
They sacrifice. They want Allah more, so they do more. They
want Allah more than anything else.
All of us get tired. All of us are busy. All of us lose our patience.
All of us feel overwhelmed. The strength of Iman does not mean
escaping human weakness and frustration to become an angelic

140
 The roadmap to strength

figure. It means that we try to control our weaknesses and rise

above them. We, at times, will fail. But we will always get up
and try again, harder this time. It is a fresh start every single
time, even if we fail a million times. We will push ourselves to
learn. We will strive to apply. We will ask Allah for help. We
will keep trying. We will learn from our mistakes. But we will
never give up. The Hadith of the chapter provides the roadmap
to strength (see next section).
There is a reinforcement loop between knowledge, com-
mitment, and worship. When we engage in worship, we learn
something new about that worship and ourselves. When we
see the fruits of our worship, our commitment to it increases.
Iman requires all of its three pillars to be strong, each feeding
and enhancing the other. Love cannot be strong if there is no
practice.

The roadmap to strength

After declaring that Allah loves those strong in Iman, the Hadith
offers the steps needed to gain this strength and to gain Allah’s
love.
The first step is to “Strive to attain what benefits you.” Though
it should be a given that everyone naturally seeks what bene-
fits them, our observation of humanity tells us otherwise. We
sometimes do not know what is beneficial, and at other times
we lack motivation and commitment. A straightforward rem-
edy to the first problem is to trust Allah’s judgment. If you are
ever in doubt about what is beneficial, you will find it in what
Allah loves. Allah only commanded what is good for us, and
He prohibited what is harmful. In the area of the permissible
acts, experience and science can tell us what to do and what to
avoid (e.g. exercise and a balanced diet are good, lack of sleep
and stress are bad).
If our problem is not ignorance, then we lack the will to
follow the truth. It is when we say to ourselves: “I know that I
am supposed to do this, but I do not have the energy to do it.”
Is there is a solution to this? Yes. It is to ponder the gravity of

141
 HADITH THIRTEEN

seeking Jannah and salvation from Hell. Like any prime real
estate on earth, Jannah has a price. Everything of value requires
sacrifice. We often do not feel like going to work or school,
but we do. Why? We force ourselves because we know that we
need the money and the degree, and the alternative is dire. We
save to buy a house, and in the process, deny ourselves many
luxuries. This tells us that we have the ability to sacrifice and
persevere. Why is it possible to sacrifice for that cause? Because
we understand how precious the outcome is. Will we not push
ourselves to secure the best real estate in existence, Jannah?
(P.S. If you find that you are too weak to internalize this, move
to the “second step”.)
When we have the knowledge and the will, we will be moti-
vated to seek the beneficial everywhere it may be. Our goal each
day will be to do as much good as possible before we leave this
earth and meet Allah. If Allah opens a door of righteousness for
us, we enter. We do not belittle any small act of piety because it
leads to greater acts. Every good deed is possibly the step that
puts us in Jannah. Every good deed is a gift from Allah, and we
should accept His gifts. We approach each opportunity to do
good with enthusiasm, remembering the great reward that it
brings. Who knows if the chance will ever come back? We saw
in Hadith Seven the example of Abu Bakr I who filled his
day with righteousness (worship and the help of others). This
is what seizing the day looks like. We will not be able to match
the piety of Abu Bakr I but we can let it inspire us.
The second step is “Seek Allah’s assistance and do not be
helpless.” Whenever we find ourselves unable to do some-
thing, we should never give up. Sometimes, circumstances
stop us from reaching our goals: we lack the money, the time,
or the opportunity. At other times, we are not motivated to do
the right thing. For some, they have tried everything but were
met only with frustration. No matter what the roadblock may
be, the Prophet ‫ ﷺ‬asked us to cast despair aside. What is most
important at this stage is not to surrender and lose hope. Instead,
be sure that you can ask Allah for help and that He will assist

142
 The roadmap to strength

you. He can remove any obstacle, inject you with energy, and
make the seemingly impossible possible. He is the Lord of all,
and He can change all. And if Allah decides to give you, no one
can stand in your way.
This is something that we often forget. When we are facing
some trouble, some of us are quick to retreat in disappointment
and despair. We keep struggling with this failure, allowing it
to undermine our trust in Allah and poisoning the rest of our
life. We forget that we have access to the One with the great-
est power to change everything. And if you rely on the Most
Powerful, you will be unstoppable. This reliance (tawakkul)
on Allah gives the believers eternal hope that nothing and no
one can extinguish. It gives the believers physical strength and
endurance beyond what they thought they were capable of.
Listen to Allah when He said:
ُ � ُ ۚ � َ ْ ْ‫ون َصٰ� ُر َون � َ� � ا‬َ ُ ۡ‫َ ُ � � ۡ ش‬
‫�غ�ۡ��ل�ُو �م ا ئ� ت َ� يۡ� ِن َ ِ�إو ن يَ�كن ّم��نكم‬
‫ِب ي ب‬ ‫�إ ن ي�كن ّم��نكُم ��ع�ر‬...
ِ
ْ‫� ْ ئَ ٌ � � ٓ اْ أَ � َ ٱ َّ ذ َ ُ ا‬
‫۝‬٦٥ ... ‫�غ�ۡ��ل�ُو �ل�ۡ�ف�ًا ّمن �ل ِ� ي�ن ك�َ�ف�َرو‬
‫ّما�ة ي َ� ب‬
If there are twenty of you who are patient, they will overcome
two hundred, and a hundred of you will overcome a thousand
of the disbelievers.
Al-Anfal (Q8:65)

It is Iman and patience that gives the believers the advantage.

It is a 1:10 ratio, but they are still more powerful because of Iman.
If this is the power that Allah promised—mental, emotional,
and physical—how can we ever think of ourselves as weak.
How can we ever lose hope? We are weak if we do not call on
Him to help us. We are weak if we surrender. We are weak if we
depend on ourselves. But if Allah is with you, you are strong.
No, you are the strongest by the will of Allah.
The third and final step in the Hadith is not regretting the past
and moving forward. This is the trap that some of us are in at this
moment. We look at a painful moment in the past and wonder
“What if...?” This futile thinking brings a flood of sadness and

143
 HADITH THIRTEEN

regret. It saps us of energy and condemns us to anger, doubt,

and hopelessness. It is a common trap of Shaytan. He tries to use
any means to sadden us and cut our connection with Allah. The
Prophet ‫ ﷺ‬explained that this thinking is harmful and useless.
What happened had to happen because it was Allah’s decree.
No amount of planning or precaution could have changed the
past. You could not have said anything or done anything to
change it. If you believe this, then why trouble yourself with
“If I only...”? This statement invites in the whispers of Shaytan
and destroys our Iman. If you want your Iman to be strong, keep
looking forward, and ignore the frustrations of the past. Yes,
we can learn from our past, but we should never be hostages to
it. Learn from it but fly above it. Your future is not going to be
a replicate of your past. You are not the same person you were
yesterday, so why would your tomorrow be a repeat of your
past? Ask Allah to assist you, to change you, and you will be
different, better. Trust Allah. Move forward. There is no reason
for you to be weak anymore. He is with you if you are with Him.

Allah loves what benefits you

One of the many beautiful things about Allah is how much
He cares about us. If something is good for us, He commands
us to do it and rewards us when we do. And if it is harmful,
He prohibits it and rewards us when we avoid it. All of Allah’s
revelation revolves around this goal: bringing what benefits us
closer and protecting us from harm. Allah’s revelation is there
to make us happy.
Knowing this about Allah makes Him the joy of life itself,
the truth that gives everything else meaning. Without Him,
we would move aimlessly, live bitterly, and be emotionally
unfulfilled no matter what we do. Allah rescues us with His
revelation, a great mercy that supersedes the benefit of food
and drink. When we approach the Quran and Sunnah as such,
we will love Allah for everything He taught us and asked us
to do. Every time we listen to Him, we will feel safe and loved.
Every time we ignore His Wisdom, we feel lost and abandoned.

144
 Allah loves what benefits yo

No one protects us from harm as Allah does. It begins with

His revelation, but it does not end there. Hadith Eleven showed
us how Allah protects us from worldly temptations. We run
after them, and He gently removes them from our path. We cry
for them and complain, like children crying for candy, and He
patiently exposes us to different life experiences, so we mature
and see how childish we were. He protects us from Shaytan and
his whispers, from Jinn and their evil, and from humans who
wish us harm. He protects us from accidents, sickness, and
emotional pain. And when He allows some of this to happen,
He allows it to protect us too, like medicine we take to reclaim
our health. It is bitter, but it is effective. All natural medicine is
from His Mercy. Anyone who helps us does so because of Him.
Some point to their pain and blame Allah. But we forget that
each pain points to a blessing. We must have had something in
order to lose it, and this possession was a blessing (e.g. if I lost
money, I lost the money that Allah gave me). If Allah wanted
your harm or hated you, why would He give you so much? He
only took back some of what He gave you to bring you back
to Him, to give you the greater reward of Jannah. Allah never
mistreats anyone. He never harms you. He never leaves you
alone. Be with Him, and you will find Him closer than your
closest friend. All good flows from Him to you. From Him, all
good is waiting for you.

145
 HADITH
FOURTEEN Loving Allah
‫الحديث‬ and loving the
‫الرابع عشر‬ world

َ َ َ ْ ّ � َ‫لّ َّ َ نْ آ َ نَ َ َ شَ َ أَ نّ َ ُ َ ف‬ ُ َ ‫ق‬
‫الله ﷺ «ال َه�ُم م� �م� ِب�ك و���هد � ِ� ي� رس�ُولك �حَ ِب� ب� ِإ�ل ي� ِ�ْه ��ل�ق�َاءك‬ ِ ‫�ال َرس�ُول‬
َ ُ َ ّ‫َ َ ْ َ َ ق� �ضَ َ َ َ أَ ق ْ َ ُ نَ ُّ نْ َ َ نْ � ْ ؤْ نْ َ َ � ْ َ شْ � ْ أَ ن‬
‫وسه��ّل عل ي� ِ�ْه �َ اءك و�� ِلل له �م � الد� ي��َا وم� لَم ي��ُ��م � ِب�ك ولَم �ي�هَد � ِ� ي� رس�ُولك‬
ْ ُّ َ‫َ َ َ َ تُ َ ْ َ َ ق� �ضَ َ َ َ أَ ث ْ َ ُ ن‬ َ ُ‫َ َ ت‬
».‫الد ن� ي��َا‬ � ‫ف�لا � َح ِبّ� ْب� ِإ�ل ي� ِ�ْه ��ل�ق�َاءك ولا �سه��ّل عل ي� ِ�ْه �َ اءك و�ك ِ�ْ�ر له �م‬
‫) وصححه ال�ألباني (السلسلة الصحيحة‬808( ‫) والطبراني في المعجم الكبير‬208( ‫رواه ابن حبان‬
‫) وصحح �إسناده شعيب ال�أرناؤوط في تحقيقه لابن حبان‬1338
The Messenger ‫ ﷺ‬said, «O Allah, whoever believes in You and testifies
that I am Your Messenger, make meeting You beloved to them, ease
Your decrees upon them, and give them less of this world. And whoever
disbelieves in You and does not testify that I am Your Messenger, do
not make meeting You beloved to them, do not ease Your decrees
upon them, and give them more of this world.»
Reported by Ibn Hibban (208) and al-Tabarani in al-Mu‘jam al-Kabir (808) and al-
Albani declared it sahih (al-Silsilah al-Sahihah, 1338) and Shu‘ayb al-Arna‘ut

Commentary

Waiting to meet Allah, the greatest love, is the joy of the believer.
Their hearts have migrated from worldly love to divine love,
and they cannot wait to see Allah in the Hereafter.

146
 Loving to meet Allah

Loving to meet Allah

This life is a journey. We move from one stage to another, from
one place to another, from one day to another, and from one
concern to another. We are constantly travelling, literally and
figuratively. We travel in search of what we love, but we also long
for what we leave behind. Travel as the Prophet ‫ ﷺ‬explained:
ِ ‫«الس َف ُر قِ ْط َع ٌة ِم َن ال َع‬
».‫ذاب‬ َّ
)1927( ‫) ومسلم‬1804( ‫رواه البخاري‬
«Travel is a piece of torment.»
Reported by al-Bukhari (1804) and Muslim (1927)

Physical travel is difficult because it deprives one of food,

drink, comfort, and family. There is no peace until one reaches
their destination and return to their home. If this entire life is
also a journey, it is also a piece of torment until we find a restful
place and a loving embrace. We are constantly moving, looking
for someone or something. But we are also seeking and moving
towards Allah in all of our journeys. Allah informed us in the
Quran that we are all moving towards meeting Him. He said:
َ ۡ ‫ُ�ؤ‬ � ‫َ ٱ ت ق� اْ ٱ َ َ ٱ ۡ َ � ٓ اْ أَ نَّ ُ ّ َ ق� ُۗ َ َ شّ ٱ‬
�
‫۝‬٢٢٣ ‫و��َّ�ُو �لَّله و�علمُو ��كم ملٰ�ُوه �بو ِ� ِر �ل�ۡم �م ��ن ي�ن‬
And have Taqwa of Allah and know that you will meet Him. And
give good news to the believers.
Al-Baqarah (Q2:223)

Meeting Allah brings lasting comfort and peace. This is the

good news that the believers should hear. The One they love,
whom they sacrificed for, and whom they were worshipping
their whole life is waiting for them at the end of their journey.
When they meet Him, all their pain will wash away. They will
finally find complete and pure happiness. Ibn Mas‘ud I said:

147
 HADITH FOURTEEN

َ ‫س لِ ْل ُم ْؤ ِم ِن َر‬
َ‫اح ٌة ُدون‬ َ ‫ َل ْي‬:‫َقالَ َع ْب ُد ال َّل ِه ب ُْن َم ْس ُعو ٍد رضي الله عنه‬
.‫اح ُت ُه فِي لِ َقا ِء ال َّل ِه َف َك�أ ْن َق ْد‬
َ ‫لِ َقا ِء ال َّل ِه َع َّز َو َج َّل َو َم ْن كَا َن ْت َر‬
)6‫الزهد لابن المبارك (ص‬
The believer has no comfort until they meet Allah, glory be to
Him. And the one whose comfort is in meeting Allah, comfort
is close to them.
Al-Zuhd by Ibn al-Mubarak (p. 6)

There can be no true and lasting peace without Allah. Every-

thing else is incomplete and impermanent. Every other desti-
nation is missing something. How can we enjoy what we know
we are going to lose eventually? We strive so much to reach our
goals only to be disappointed when we have them. Then, we
go after something else. Yet, satisfaction eludes us. We think
that this and that will make us happy, but they turn stale when
they are in our hands. When will this end? When will we find
comfort? Only Allah can satisfy the gap in our lives, only He
can make us truly happy. Those who seek Allah will soon meet
Him, and He will comfort them. They will finally meet the One
that they loved and worshipped. They will get to meet the One
they have sacrificed for, and He will receive them with love,
forgiveness, and blessings. There is no greater reunion than
this one. Therefore, Allah comforted the believers who cannot
wait to see Him when He said:
� ‫َّ أَ � َ ٱ َ أٓ ت ۚ َ � َ ٱ ّ ُ ٱ‬ ‫اْ ٓ ٱ‬ َ َ
‫۝‬٥ ُ‫َمن كان ي�َ ۡر ج��ُو ��ل�ق�َا َء �ل َِّله ِإ�ف�ن � ج�ل �ل َِّله ل� ٍ� وهُو �لسَ�م ��يع �ل َ�ۡع ِل ي�م‬
Whoever hopes to meet Allah, then Allah’s appointed time is
coming. And He is the All-Hearing, the All-Knowing.
Al-‘Ankabut (Q29:5)

Can you wait to see your Beloved? The One who gave you
everything? The One that you talk to all the time? The One
who cares for you more than you care for yourself? This is the
greatest wish of those who love Allah: to finally see Him, to

148
 Loving to meet Allah

finally find the peace of being close to Him, to attain His plea-
sure and fear nothing and no one anymore. This future reality
brings them comfort in the face of every present difficulty. They
remember their eventual departure to Allah, and every earthly
pain appears small and fleeting. It will all go away, and Allah is
the only One who remains.
We may be looking forward to seeing Allah, but is Allah
looking forward to seeing us? Listen to this beautiful hadith.
The Prophet ‫ ﷺ‬said:
‫ش الل ُه‬ َ ‫المساجدَ للصلا ِة والذ ْك ِر إ� ّلا َت َب ْش َب‬ ِ ‫«ما َت َو َّط َن رج ٌل مسل ٌم‬
‫ب بغائِ ِبه ِْم إ�ذا‬ ِ ِ‫ش أ�ه ُل الغائ‬ ُ ‫حين َي ْخ ُر ُج ِم ْن َب ْي ِت ِه كَما ي َت َب ْش َب‬
ِ ‫من‬ ْ ‫َل ُه‬
».‫ق ِد َم ع َل ْيهم‬
)659 ‫) وصححه ال�ألباني (صحيح ابن ماجه‬800( ‫) وابن ماجه‬8350( ‫رواه �أحمد‬
«Whenever a Muslim man settles in a mosque [i.e. attends it
regularly until it becomes like a home for him] for Salah and
dhikr, Allah will be happy with him from the time he leaves his
home [heading for the mosque] like the family of an absentee
is happy with him when he comes back.»
Reported by Ahmad (8350) and Ibn Majah (800) and al-Albani declared
it sahih (Sahih ibn Majah, 659)

This is the happiness Allah feels for this daily meeting. (By
the way, women have the same reward when they pray at home).
Imagine Allah’s joy when He meets us for the grandest meeting!
Imagine our joy! Imagine the incredible bounties and wonders
that we will see.
To put things in perspective, seeing Allah in Jannah is greater
than all of its blessings and luxuries combined. The Prophet
‫ ﷺ‬said:
‫ تُ ِريدُونَ شيئًا‬:‫الجنَّ َة يقولُ ال َّل ُه َتبا َركَ و َتعالى‬ َ ‫الجنَّ ِة‬ َ ‫« إ�ذا َد َخ َل أ� ْه ُل‬
‫الجنَّ َة وتُ َن ِّجنا ِم َن‬
َ ‫ض ُو ُجو َهنا أ� َل ْم تُ ْد ِخ ْلنا‬
ْ ‫ أ� َل ْم تُ َب ِّي‬: َ‫ ف َيقولون‬،‫أ�زِي ُدك ُْم‬

149
 HADITH FOURTEEN

‫جاب َفما �أ ْع ُطوا شيئًا أ� َح َّب إ�ليهِم ِم َن‬ ِ ‫ف‬

َ ‫الح‬ ُ ‫النّارِ؟» قالَ « َف َي ْك ِش‬
».‫النَّ َظ ِر إ�لى َر ِّبه ِْم ع َّز وج َّل‬
)181( ‫رواه مسلم‬
«When the people of Jannah enter it, Allah will say to them,
“Do you want anything else from Me?” They will say, “Did
You not brighten our faces, grant us Jannah, and save us from
Hell?” So He removes the barrier, and nothing that they were
given will be more beloved to them than looking at their Rabb.»
Reported by Muslim (181)

The greatest joy in Jannah is to gaze at the Face of Allah, glory

be to Him. He is more Beautiful than everything, more Perfect
than anything. The people of Jannah were seeking Him their
entire lives, and now here He is. To finally get the chance to see
Him is to finally see the One who is closer to you than your own
soul. Their hearts were about to melt in this world waiting for
this moment, and now they finally have their greatest wish.
Jannah is blessed with being close to Allah. And the best of
Jannah, al-Firdaws, is the nearest to Allah. The Prophet ‫ ﷺ‬said:
‫الجنَّ ِة‬
َ ‫الجنَّ ِة َو�أ ْع َلى‬ َ ‫اس�أ ُلو ُه ال ِف ْر َد ْو‬
َ ‫س َف إِ�نَّ ُه �أ ْو َس ُط‬ ْ ‫« إ�ِذا َس�أ ْل ُت ُم ال َّل َه َف‬
َ ‫َف ْو َق ُه َع ْرشُ ال َّرحْ َم ِن َو ِم ْن ُه َت َف َّج ُر �أ ْنهَ ا ُر‬
».‫الجنَّ ِة‬
)2790( ‫رواه البخاري‬
«If you ask Allah, ask Him for al-Firdaws, for it is the best of
Jannah, the highest Jannah, above it is the Throne of the Merciful,
and the rivers of Jannah spring from it.»
Reported by al-Bukhari (2790)

The Throne of Allah is the ceiling of al-Firdaws, and above

the Throne is Allah, the Highest. Al-Firdaws is the closest we
can get to Allah, and no one can imagine the bliss of being this
close to the Most Merciful.
All of us have someone that we are waiting to see, someone we
cannot wait to see. For some, it is an absent or deceased family

150
 Loving to meet Allah

member. For some, unfortunately, it is a social media influencer,

actor, dancer, or singer. No matter who they are, our desire to
meet them is based on love. We want to be close to whom we love,
to enjoy their company and to hear their words. Imagine the joy
that an earthly union brings, the excitement and contentment
you feel or have felt the last time you met a loved one. Now,
imagine meeting Allah for the first time. Whatever joy meeting
another human may bring, it is but a tiny fraction of the joy of
meeting Allah. Seeing Allah is seeing perfect beauty, complete
mercy and peace, overwhelming contentment, and knowledge
that there is no pain or fear anymore. It is to be finally happy,
wholly happy, with nothing to ever spoil this happiness. It is to
know that all your work and sacrifice paid off, and now you can
rest and enjoy His Presence, His direct Speech, His incredible
Mercy, and His incredible Care. It is finally finding comfort after
decades of looking. There is no suffering anymore, my friend.
Now, you are home.
Lovers cannot wait to see their beloved. Those who love
Allah actually miss Him. In fact, the Prophet ‫ ﷺ‬asked for such
longing when he said:
‫«ال َّلهُ َّم ِب ِع ْل ِم َك ا ْل َغ ْي َب َوقُ ْد َر تِ َك َع َلى ا ْل َخ ْلقِ �أحْ ِي ِني َما َع ِل ْم َت ا ْل َح َيا َة‬
‫َخ ْي ًرا لِي َو َت َوفَّ ِني إِ� َذا َع ِل ْم َت ا ْل َو َفا َة َخ ْي ًرا لِي ال َّلهُ َّم َو�أ ْس�أ ُل َك َخ ْش َيت ََك‬
‫ب‬ ِ ‫الشهَ ا َد ِة َو�أ ْس�أ ُل َك َك ِل َم َة ا ْل َح ِّق فِي ال ِّر َضا َوا ْل َغ َض‬ َّ ‫ب َو‬ ِ ‫فِي ا ْل َغ ْي‬
‫يما َلا َي ْن َف ُد َو�أ ْس�أ ُل َك‬ ً ‫َو�أ ْس�أ ُل َك ا ْل َق ْصدَ فِي ا ْل َف ْق ِر َوا ْل ِغنَى َو�أ ْس�أ ُل َك َن ِع‬
‫ش‬ ِ ‫قُ َّر َة َع ْي ٍن َلا َت ْن َق ِط ُع َو�أ ْس�أ ُل َك ال ِّرضَ ا َء َب ْعدَ ا ْل َق َضا ِء َو�أ ْس�أ ُل َك َب ْر َد ا ْل َع ْي‬
‫الش ْو َق إِ� َلى لِ َقائِ َك فِي‬ َّ ‫ِك َو‬ َ ‫َب ْعدَ ا ْل َم ْو ِت َو�أ ْس�أ ُل َك َل َّذ َة النَّ َظ ِر إِ� َلى َوجْ ه‬
‫ان َواجْ َع ْلنَا‬ ِ ‫يم‬َ �ِ‫َغ ْي ِر ضَ َّرا َء ُم ِض َّر ٍة َو َلا فِ ْت َن ٍة ُم ِض َّل ٍة ال َّلهُ َّم َز ِّينَّا ِب ِزي َن ِة ا ْل إ‬
».‫ين‬ َ ‫ُهدَ ا ًة ُمهْ َت ِد‬
)1305 ‫) وصححه ال�ألباني (صحيح النسائي‬1305( ‫) والنسائي‬18325( ‫رواه �أحمد‬
«O Allah, by Your knowledge of the unseen and Your power
over creation, let me live as long as You know that living is
good for me, and let me die when You know that death is better

151
 HADITH FOURTEEN

for me. O Allah, let me fear You in secret and in public. I ask
You to make me true in speech in times of pleasure and anger.
And I ask You for moderation during poverty and wealth. And
I ask You for everlasting delight and joy that will never cease.
I ask You to make me pleased with what You decreed and for
a comfortable life after death. I ask You for the pleasure of
looking upon Your Face and for longing to meet You without
a calamity that brings harm or a trial that causes misguidance.
O Allah, beautify us with the adornment of Iman and make us
guides and rightly guided.»
Reported by Ahmad (18325) and al-Nasa’i (1305) and al-Albani declared it
sahih (Sahih al-Nasa’i, 1305)

This du‘a asks Allah to grant us such love of Him that we

will wait with anticipation for that moment when we get to
see and talk to Him. Allah then becomes the greatest joy we
have in our life, the greatest goal. Everything else shrinks and
disappears. Waiting to meet Allah becomes the greatest delight
in this world, just as anticipating meeting a loved one fills us
with happiness. Only joy is left when you know that you will
soon meet Allah. Pain and hardship disappear.
Loving to meet Allah intensifies just before death. The fol-
lowing important hadith clarifies the matter superbly. The
Prophet ‫ ﷺ‬said:
‫« َمن أ� َح َّب لِقا َء ال َّل ِه أ� َح َّب ال َّل ُه لِقا َء ُه و َمن َك ِر َه لِقا َء ال َّل ِه َك ِر َه ال َّل ُه‬
‫«ليس‬
َ َ‫ قال‬.‫الم ْو َت‬َ ‫ إ�نّا َل َن ْك َر ُه‬:‫ْواج ِه‬ ِ ‫ض أ�ز‬ ُ ‫» قا َل ْت عائِ َش ُة أ� ْو َب ْع‬.‫لِقا َء ُه‬
‫وان ال َّل ِه وكَرا َم ِت ِه‬ ِ ‫ت ُب ِّش َر ب ِر ْض‬ َ ‫ذاك و َل ِك َّن ال ُم ْؤ ِم َن إ�ذا َح َض َر ُه‬
ُ ‫الم ْو‬ ِ
‫فليس شيءٌ أ� َح َّب إ� َل ْي ِه م ّما أ�ما َم ُه ف أ� َح َّب لِقا َء ال َّل ِه و�أ َح َّب ال َّل ُه لِقا َء ُه‬ َ
‫فليس شيءٌ أ� ْك َر َه‬ َ ِ ِ ِ
‫ذاب ال َّله و ُع ُقو َبته‬ ِ
ِ ‫و إ� َّن الكاف َر إ�ذا ُح ِض َر ُب ِّش َر ب َع‬
».‫إ� َل ْي ِه م ّما أ�ما َم ُه َك ِر َه لِقا َء ال َّل ِه و َك ِر َه ال َّل ُه لِقا َء ُه‬
)2684( ‫) ومسلم‬6507( ‫رواه البخاري‬
«Whoever loves to meet Allah, Allah loves to meet him. And
whoever hates to meet Allah, Allah hates to meet him.» ‘A’ishah

152
 Loving to meet Allah

or one of his wives said, “We hate death.” He said, «Not that.
Rather, when the believer is about to die, they will be given the
glad news of the pleasure of Allah and His reward, so nothing
will be more beloved to them than what lies ahead. They love
to meet Allah and Allah loves to meet them. And when the
disbeliever is about to die, they will be give the news of the
punishment of Allah and His torment, so nothing will be more
hated to them than what lies ahead. They hate to meet Allah
and Allah hates to meet them.»
Reported by al-Bukhari (6507) and Muslim (2684)

We have a natural aversion to death. ‘A’ishah J wondered

how our hatred of death can be reconciled with loving to meet
Allah. The Prophet ‫ ﷺ‬explained that this hatred of death dis-
appears once one receives news of the great honor and mercy
awaiting them. It is incredible to know that this scary moment
in one’s life—where one is leaving all familiar things behind
and facing ultimate uncertainty—can turn into such a peace-
ful and pleasurable moment. The joy of meeting Allah turns
everything bitter sweet.
As some welcome death because of their love of Allah, others
wish for it to escape their worldly troubles. The Prophet ‫ ﷺ‬said:
‫ يا َل ْي َت ِني‬: ُ‫السا َع ُة حتى َي ُم َّر الرج ُل بِقب ِر الرج ِل فيقول‬َّ ‫«لا َت ُقو ُم‬
».‫ ما ب ِه ُح ُّب لِ َقا ِء الل ِه‬،‫مكا َن ُه‬
‫) وال�أرناؤوط‬578 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬108666( ‫رواه �أحمد‬
«The Hour shall not take place until a man would pass by an-
other’s grave and say, “I wish I were in his place,” not out of
love to meet Allah.»
Reported by Ahmad (108666) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 578) and al-Arna’ut

The wisher in the hadith desires death because of all the

difficulties that will mount before the Day of Judgment. The
hadith also points to some who anxiously await death because

153
 HADITH FOURTEEN

they love to meet Allah. There are some, however, who wish to
remain in this world to earn more good deeds in preparation
for meeting Allah. Mu‘adh ibn Jabal I said before his death:
‫َم ْر َح ًبا بِا ْل َم ْو ِت َم ْر َح ًبا زَائِ ًرا ُم َغ َّي ًبا َحبِي ًبا َجا َء َع َلى َفا َق ٍة ال َّلهُ َّم إِ�نِّي‬
‫ت �أ َخا ُف َك َف�أ َنا ا ْل َي ْو َم �أ ْر ُجوكَ ال َّلهُ َّم إ� ِْن ُك ْن َت َت ْع َل ُم �أنِّي َل ْم‬ ُ ‫َق ْد ُك ْن‬
َّ ‫س‬
‫الش َج ِر‬ ِ ‫�أك ُْن �أ ِح ُّب ال ُّد ْن َيا َو ُطولَ ا ْل َب َقا ِء فِيهَ ا لِ َك ْر ِي ا ْل� أ ْنهَ ارِ َو َلا لِ َغ ْر‬
‫َب‬ ِ ‫اح َم ِة ا ْل ُع َل َما ِء بِال ُّرك‬ ِ ‫الساع‬
َ ‫َات َو ُم َز‬ َّ ‫اج ِر َو ُم َكا َبدَ ِة‬ ِ ‫َو َل ِك ْن لِ َظ َم ِأ� ا ْلهَ َو‬
‫ِع ْندَ ِح َلقِ ال ِّذ ْك ِر‬
)148‫الزهد ل�أحمد بن حنبل (ص‬
Welcome death, welcome a beloved and hidden visitor that
came when needed [or came while I am poor of good deeds].
O Allah, I used to fear You, but today I hope from You. O Allah,
You know that I did not love the world and a lengthy stay in
it to dig rivers or plant trees but for the thirst of hot afternoons
[when fasting], bearing the burden of [praying for] hours [at
night], and crowding the scholars with the knees in circles of
remembrance.
Al-Zuhd by Ahmad ibn Hanbal (p. 148)

Mu‘adh I loved the worship of Allah in this world because

it brought him closer to Allah. But which is better? Is it better
to long for death because it will bring us to Allah or desire life
because it allows us to worship Allah more and know Him better?
The answer is that it is best to go with what Allah decrees and
loves. The hadith quoted above—reported by Ahmad (18325) and
al-Nasa’i (1305)—surrenders the matter to Allah. If Allah knows
that continued living is better for us and He extends our lives,
then this is what we should love because Allah loves it. And if
Allah knows that there is no good left in our lives and brings
about our death, then this is best for us. Try to train yourself
to accept and love what Allah loves. If you do, your life will be
happier and simpler.

154
 Ease of Allah’s decree and less of this world

Ease of Allah’s decree and less of this world

The Prophet ‫ ﷺ‬in the Hadith prayed to Allah to ease His decrees
for the believers. It is Iman and the love of Allah that bring about
this ease. No matter the hardship and difficulty, the believers
can be patient because they know where it came from and what
it is leading to. If we understand that Allah decrees every hard-
ship, we will absorb it better. If we know that every hardship is
leading back to Allah—with forgiveness and rewards for our
patience and compensations for our loss—we can rise above
it. Our Iman will soften the blow of every hardship. Our love of
Allah keeps us focused on the Hereafter, not on the necessary
vicissitudes of life. ‘Amir ibn Qays said:
‫الله َع َّز َو َج َّل ُح ًّبا َسهَّ َل َع َل َّي ُك َّل‬
َ ‫ت‬ ُ ‫ �أحْ َب ْب‬:‫س‬ ٍ ‫قال عَا ِم ِر ب ِْن َع ْب ِد َق ْي‬
‫ت‬ ُ ‫ُم ِصي َب ٍة َو َر َّضانِي فِي ُك ِّل َق ِض َّي ٍة َف َما �أ َبالِي َم َع ِح ِّبي إِ�يَّا ُه َما �أصْ َب ْح‬
.‫ت‬ ُ ‫َع َل ْي ِه َو َما �أ ْم َس ْي‬
)89‫ ص‬2‫حلية ال�أولياء (ج‬
I loved Allah such a love that eased for me every ordeal and
made me content in all affairs, so I do not care while loving
Him in what condition I may be in the morning or at night.
Hilyat al-Awliya’ (vol. 2, p. 89)

Loving Allah is the greatest aid in overcoming life’s problems.

If His love dominates the heart, it diminishes worldly problems
until they go away.
‫يجلس إ�ليه َن َف ٌر من‬
ُ ‫نبي الل ِه ص َّلى الل ُه عليه وسلم إ�ذا جلس‬ ُّ ‫كان‬
‫ف ظه ِره ف ُي ْق ِعدُه‬ ِ ‫ابن صغي ٌر َي أ�ْتِي ِه من َخ ْل‬
ٌ ‫أ�صحابِه وفيهم رج ٌل له‬
‫ يا‬:‫النبي ص َّلى الل ُه عليه وس َّلم «تُ ِح ُّبه؟» فقال‬ ُّ ‫بين َيدَ ْي ِه فقال له‬
‫ فهَ َلك فام َتنَع الرج ُل أ�ن َي ْح ُض َر‬،‫رسولَ الل ِه �أ َح َّب َك الل ُه كما �أ ِح ُّبه‬
‫النبي ص َّلى الل ُه عليه وس َّلم‬ ُّ ‫فحزِنَ عليه ففقده‬ َ ‫الح ْلق َة لِ ِذ ْك ِر اب ِنه‬
َ
‫ يا رسولَ الل ِه ُب َن ُّيه الذي َر�أ ْيتَه‬:‫فقال «ما لِي لا �أ َرى فلا ًنا؟» فقالوا‬

155
 HADITH FOURTEEN

‫النبي ص َّلى الل ُه عليه وس َّلم فس أ�له عن ُب َن ِّي ِه ف أ�خبره‬

ُّ ‫ ف َل ِق َي ُه‬،‫هَ َلك‬
‫ليك أ�ن‬ َ �‫ب أ�نه هَ َلك ف َع َّزاه عليه ثم قال «يا فلانُ �أيُّما كان �أ َح ُّب إ‬
‫بواب الجن ِة إ�لا َو َج ْد َته‬
ِ �‫باب من أ‬ ٍ ‫َت َمت ََّع به ُع ُم َرك أ�ولا ت أ�تي غدً ا إ�لى‬
‫باب‬ِ ‫نبي الل ِه بل يسب ُقني إ�لى‬ َّ ‫ يا‬:‫قد سبقك إ�ليه َي ْفت َُحه لك» قال‬
‫ قال «فذاك لك» فقال رج ٌل‬،‫لي َلهُ َو �أ َح ُّب إ� َل َّي‬ َّ �‫فيفتحها إ‬
ُ ‫الجن ِة‬
‫ يا رسولَ الل ِه جعلني الل ُه فدا َءك أ�له خاص ٌة أ�و لِ ُك ِّلنا؟‬:ِ‫من ال�أنصار‬
».‫قال «بل لِ ُك ِّلكم‬
)2007 ‫) وصححه ال�ألباني (صحيح الترغيب‬1870( ‫رواه النسائي‬
When the Prophet ‫ ﷺ‬would sit, a group of his Companions
would sit with him. Among them was a man who had a young
boy. This boy would approach his father [while he was sitting
with the Prophet] from behind, and he would carry him and put
him on his lap. The Prophet ‫ ﷺ‬once asked him, «Do you love
him?» He replied, “O Messenger of Allah, may Allah love you
as much as I love him.” Then the boy died, and the man was sad
over him and he stopped coming to the circle [of the Prophet]
because it reminded him of his son. The Prophet ‫ ﷺ‬noticed
his absence and said, «How come I do not see so-and-so?»
They replied, “O Messenger of Allah, the young boy you saw
had died.” The Prophet ‫ ﷺ‬met the man and asked him about
his young boy. He told him that he was dead, so he consoled
him. And then he said, «O so-and-so, which would be more
beloved to you: that you enjoy him [alive] for the rest of your
life or that you would not come tomorrow to any gate of the
gates of Jannah except to find that he has proceeded you to
it to open it for you?» He replied, “O Prophet of Allah, that he
proceeds me to the gate of Jannah to open it for me is more
beloved to me.” He said, «This will be for you.» A man from
the Ansar asked, “O Messenger of Allah, may Allah accept

156
 Ease of Allah’s decree and less of this world

me as a ransom for you, is this for him specifically or for all of

us?” He replied, «No, for all of you.»
Reported by al-Nasa’i (1870) and al-Albani declared it sahih (Sahih al-
Targhib, 2007)

This is an emotionally charged hadith. The father deeply

loved his young boy. You get a feeling for it when he said, “May
Allah love you as much as I love him.” His love was deep and
immense. And you can see it too in his inability to attend the
circle of the Prophet ‫ﷺ‬. It was not easy for the Companions to
stay away from the Prophet and miss his comforting words. But
he did because the pain was deep, and the gathering would only
renew his sadness. He would remember there all the times his
son would run to him, and he would hug him while on his lap
and continue to listen to the Prophet’s teachings. The Prophet’s
consoling words, however, successfully mitigated that loss. It
informed the man that he was given more than what he had
lost, that he will see his son again, and enjoy his company for
eternity in Jannah. This reality helps us all cope with life’s
uncertainty. Whatever happens here is impermanent: no pain
or sadness lasts. It must come to an end. And when it does,
Jannah will be waiting for the virtuous.
His love for Allah and His Prophet helped him overcome
his loss. If his heart were only filled with love for his son, his
death would have devastated him. But he also loved Allah and
trusted Him. You can never lose hope when you love Him. You
can move on because your gaze is fixed on Him. You know that
if you reach Him, you will have everything you ever wanted. So,
as long as you are seeking Him, no loss is real anymore. He is s
substitute for everything, but nothing is a substitute for Him.
Our hearts are the arenas where different loves compete.
One love is always on top, superior to all others. If our hearts
are slaves to the world, it is difficult for them to attain the love
of Allah. The world intoxicates as alcohol does. How could a
heart that is always drunk on this world aspire to love Allah?
The first remedy to minimizing the influence of this world is

157
 HADITH FOURTEEN

to seek only the halal, avoiding the clear haram and the ambig-
uous. The second step is to limit our intake of this world: avoid
excess, waste, and unnecessary luxury. If we do not, our hearts
will always be obsessed, worried about losing what we have or
getting more of it. The du‘a of the Prophet ‫ ﷺ‬for the believers
to receive smaller portions of this world is a protection from
fitnah. The temptation of this world decreases when we limit
our access to it. This way, the heart will be freer and healthier.
There are, of course, those who can be rich and yet very loving
of Allah. They do not allow their wealth to enter their hearts,
for this space is reserved only for Allah and what He loves.
Since the nonbeliever does not love Allah, they lack the
divine love that can alleviate all hardship. The decrees of Allah
will naturally be more difficult for them: they see no benefit in
hardship and cannot lean on Allah to make things better. They
are also rabid lovers of this world, willing to do anything to retain
it. For these reasons—stemming from their stubborn rejection
of faith—the Prophet ‫ ﷺ‬made du‘a against them. But this du‘a
could also help them. If they cannot deal with life’s problems
despite having so much of this world, perhaps they will recon-
sider and seek a different path. Maybe they will rethink what
they love and why they love it; maybe they will understand that
it is not bringing them answers. Perhaps they will seek Allah
because they cannot find any peace without Him.
The greatest joy in life is to live waiting to meet Allah. There
is nothing else like it. As children, we could hardly wait for Eid
with all its lights, presents, food, family visits, and pure fun.
Meeting Allah is the real Eid. The real joy. But this Eid requires
worship before it, just like Ramadan and Hajj before our Eids.
Allah said:
َ َ َ‫ف‬
� ‫ان �َ ۡر ج��ُواْ ��ل� ٓق�َا َء َ ّر� ِهۦ فَ�ل ��ۡ�َع َ�ۡم ۡل َع َملًا َص‬
�‫ٰ��لحًا َولَا �يُ شۡ�ر ۡك � ب‬
‫��ب��ع� ََاد ِة‬ ِ ‫ي‬ ‫ب‬ ِ ‫�من ك ي‬...
َۢ ‫َ ّ ٓ أَ ح‬
‫۝‬١١٠ ‫ِبر� ِهۦ � دا‬

158
 Ease of Allah’s decree and less of this world

So whoever hopes to meet their Rabb, let them do righteous deeds

and not associate anyone in the worship of their Rabb.
Al-Kahf (Q18:110)

If you are looking forward to meeting Allah, get ready for it.
Get excited about it with every Salah, fasting, and charity you
give. And if it seems like the wait is taking too long, know that
you can come closer to Allah in this world. Allah said:
َ ‫َ ٱ ۡ ۤۡ ٱ ق‬
‫۝‬١٩ ۩�‫س ُ�د َو�� ت� ِر ب‬
‫و� ج‬...
And prostrate and come closer.
Al-‘Alaq (Q96:19)

You can keep coming closer to Allah in your prostration.

Those who are close to Him here will be close to Him up there.

159
 HADITH
FIFTEEN Allah does
‫الحديث‬ not punish His
‫الخامس عشر‬ beloveds

َّ�‫ا‬ َ َّ ُ ّ ُ‫َ ْ َ ظَ نَ ّ فَ َ َّ أَ ْ أ‬
‫ت‬ َ ‫ق‬ َ ‫ن‬ َ ٌّ َ َ ْ َ ‫نْ أ‬ َ‫َ َّ ن ُّ ﷺ أُ ن‬
‫اس �م � �صحا ِب� ِه وص ب�� ب� ي�� �ه�ْرا� ي� ا�لط َِر� ِ�ي� �لما ر�� �مه الدو ب‬ ٍ ���‫مر ال� بَّ�� ِب‬
َ �‫�خ�ش ِ تَ ي َ َ ْ ن � أَ نْ � أَ فَ � ع� تْ ِ َ ي ةً ف� َ ت ِ ْ ن ْ ن فَ ْ تَ َ ت ْ نَ � ف‬
‫ �اح�م�َل ِ� ا ب��هَا �َ�ق�َال‬،�‫ ا ب� ِ� ي� ا ب� ِ� ي‬:�ِ ‫ِ ي�� على ا ب� ِ�هَا �� ي��ُوطَ� �سَ َ� وا��له�َ� �َ�ق�َال‬
ُ َّ‫الله َصل‬ ُ َ � ‫ق َ ْ نَ � ف ن ف‬ ‫َ َ نَ تْ � �ذ‬ َ
‫الله‬ ‫ �َ�ق�َال َرس�ُول ِ ى‬،‫ال� َِّار‬ �‫ت�ُل�ْ� ي� ا ب��هَا ِ� ي‬
ِ � ‫ل‬
ِ ‫ه‬ ِ ِ ‫الله ما كا�� َه‬ ِ �َّ‫ يَ�ا ن� ِب� ي‬:‫ال�ْ� ْق�َو ُم‬
».‫ال� َِّار‬ ُ �ْ�‫الله لَا يُ� قل‬
‫الله �ح ب� �� ب�ي� َُه �ف� ن‬ � ِ ‫و‬ َ ‫َع َل ي� ِ�ْه َو َس َّل َم «لَا‬
‫ِ ِي‬ ‫ِي‬
)2407 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬7347( ‫) والحاكم‬12018( ‫رواه �أحمد‬
The Prophet ‫ ﷺ‬passed by some of his companions and there happened
to be a boy on the road. When his mother saw the riding animals, she
feared that her son would be trampled on and so she rushed to him,
distressed, saying, “My son, my son,” and she carried him away. The
people said, “O Prophet of Allah, she would never throw her son in a
fire,” and the Prophet ‫ ﷺ‬said, “No by Allah, Allah does not throw His
beloved in the Fire.”
Reported by Ahmad (12018) and al-Hakim (7347) and al-Albani declared it sahih (al-
Silsilah al-Sahihah, 2407)

160
 Love is the destination

Commentary

Allah’s Love for us is greater than any other love, and His Mercy
is astounding. Love should be the inspiration and goal of our
worship. It is what saves us in this life and in the Hereafter.

Love is the destination

There are many things that we want to achieve in our life.
These goals vary from the great and noble to the trivial and
even the harmful. Each goal and achievement reflects our
understanding of life and what we consider to be important.
It is these goals—especially the sublime ones—that give our
lives meaning and direction.
Among all these goals, there is no worldly accomplishment
greater than the love of Allah. It subsumes all greatness, all
success, and all content. It is the soul of all worship and its great-
est goal. It is the foundation and pinnacle of Islam. Al-Ghazali
V wrote:

‫ف إ�ن المحبة لله هي الغاية القصوى من المقامات والذروة العليا‬

‫من الدرجات فما بعد إ�دراك المحبة مقام إ�لا وهو ثمرة من ثمارها‬
‫وتابع من توابعها كالشوق وال�أنس والرضا و أ�خواتها ولا قبل المحبة‬
.‫مقام إ�لا وهو مقدمة من مقدماتها كالتوبة والصبر والزهد وغيرها‬
)316‫ ص‬4‫�إحياء علوم الدين (ج‬
The love of Allah is the ultimate end of all the stations and the
highest level of all degrees. There is no station after that of love
except that it is one of its fruits and subsidiaries, such as long-
ing, feeling happy with keeping Allah’s company, contentment,
and the rest. And there is no station before love except that it
is one of the introductions that lead to it, such as repentance,
patience, disinclination from the world, and others.
Ihya’ ‘Ulum al-Din (vol. 4, p. 316)

Our relationship with Allah should be based on love. Yes,

161
 HADITH FIFTEEN

we should also fear Allah and hope from Him. But love is the
basis and the most important part. Ibn al-Qayyim V wrote:
‫ا ْل َق ْل ُب فِي َس ْي ِر ِه إِ� َلى ال َّل ِه َع َّز َو َج َّل ب َِم ْن ِز َل ِة ال َّطائِ ِر َفا ْل َم َح َّب ُة َر أ�ْ ُس ُه‬
ْ
‫ان َفال َّطائِ ُر‬ َ ‫س َوا ْل َجن‬
ِ ‫َاح‬ ُ �‫َاحا ُه َف َمتَى َس ِل َم ال َّر أ‬ َ ‫َوا ْل َخ ْو ُف َوال َّر َجا ُء َجن‬
َ ‫ات ال َّطائِ ُر َو َمتَى ُف ِقدَ ا ْل َجن‬ ْ
‫ان‬ِ ‫َاح‬ َ ‫س َم‬ ُ �‫ان َو َمتَى قُ ِط َع ال َّر أ‬ ِ ‫َج ِّي ُد ال َّط َي َر‬
.‫َاس ٍر‬ِ ‫َفهُ َو ُع ْرضَ ٌة لِ ُك ِّل َصائِ ٍد َوك‬
)513‫ ص‬1‫مدارج السالكين (ج‬
The heart’s journey to Allah is like a bird. Love is its head, and
hope and fear are its wings. If the head and wings are sound,
the bird can fly well. But if the head is severed, the bird dies.
And if the wings are missing, it will be an easy target for every
hunter and predator.
Madarij al-Salikin (vol. 1, p. 513)

Iman and practice need all three. Some suggested, according

to Ibn al-Qayyim V, that fear needs to be more dominant
when we are healthy, while hope takes precedence over fear
right before our death. Others recommended a balance between
hope and fear and said:
‫ف َو َغ َل َب ُة ا ْل ُح ِّب َفا ْل َم َح َّب ُة ِه َي‬ ِ ‫�أ ْك َم ُل ا ْل�أحْ َو‬
ِ ‫ال ا ْع ِتدَ الُ ال َّر َجا ِء َوا ْل َخ ْو‬
.‫َب َوال َّر َجا ُء َحا ٍد َوا ْل َخ ْو ُف َسائِ ٌق َوال َّل ُه ا ْل ُم َو ِّص ُل ب َِمنِّ ِه َو َك َر ِم ِه‬ ُ ‫ا ْل َم ْرك‬
)513‫ ص‬1‫مدارج السالكين (ج‬
The best state is a balance between hope and fear and the
dominance of love. Love is the mount, hope is the caller, fear
is the driver, and Allah is the one who helps to reach with His
bounty and generosity.
Madarij al-Salikin (vol. 1, p. 513)

The analogy is that of travel. Love is the main component—

hence the dominance of love. Love is the vehicle you ride to reach
Allah. Hope is at the front, calling you to Allah and motivating
you to keep going. Fear is the driver who keeps you focused,

162
 Claim of love vs. reality

firmly restraining your impulses so you could arrive on time.

All our lives, we have learned about fearing Allah and hoping
from Him. But we have not learned to love Him. And it is an
essential part of Iman.
If our love of Allah is not strong yet, strengthening it should
be the purpose of our worship, the primary goal of our life.
Weakness in this love is behind our sins and unhappiness. Sin
happens because we love something or someone more than
Allah. When the love of Allah grows, it will displace sin from
our hearts. And the power that sin has over us will diminish
and disappear. Sadness will leave us too. Allah’s love offers hope
and compensation that rescues every soul from the darkness
of loss and uncertainty. If you love Allah, you trust Him. If you
trust Him, you know that you do not need to worry. You can
find peace in Allah’s love.

Claim of love vs. reality

It is easy to claim the love of Allah. Many do. But who truly loves
Allah? And whom does Allah love? Some of the People of the
Book claimed the love of Allah at the time of the Prophet ‫ﷺ‬. In
response to this, Allah said:
ُ ُ‫َ ق َ ت ٱ � � ُ َ ٱ ن َ َ ٰ نَ ۡ ُ أَ ۡ نَٰ �ؤُاْ ٱ َ أَ َّ ٰٓ�ؤُ ُ ۚ ق ۡ ف َ � � �ذّ ب‬
‫و�ال ِ� �ل ي�ۡ�َهُود و�ل�َّصٰرى �حن ��ب �ٓ �ل َِّله و� ح� ب� هۥ �ل �لِم ي�ُعَ ِ �كم‬
� � ُ‫�ذ‬
‫۝‬١٨ ...‫ِب� ن�ُوِب�ك ُۖم‬
And the Jews and the Christians say, “We are the children of
Allah and His loved ones.” Say, “Then why does He punish you
for your sins?”
Al-Ma‘idah (Q5:18)

That is, if you love Allah and He loves you, if you are indeed
Allah’s children (i.e. His chosen ones), then why do you disobey
Him? Why does He punish you? Ibn al-Qayyim V explained
how their lives belied their claim when he wrote:
‫التعذيب بالذنب ثمرة الغضب المنافي للمحبة فلو كانت المحبة‬

163
 HADITH FIFTEEN

‫قائمة كما زعموا لم يكن هناك ذنوب يستوجبون عليها العذاب‬

‫من المسخ قردة وخنازير وتسلط أ�عدائهم عليهم يستبيحونهم‬
‫يستعبدونهم ويخربون متعبداتهم ويسبون ذراريهم فالمحب لا‬
‫يفعل هذا بحبيبه ولا ال�أب بابنه ومعلوم أ�ن الرحمن الرحيم لا يفعل‬
‫هذا ب أ�مة إ�لا بعد فرط إ�جرامها وعتوها على الله واستكبارها عن‬
‫طاعته وعبادته وذلك ينافى كونهم أ�حبابه فلو أ�حبوه لما ارتكبوا‬
‫من غضبه وسخطه ما أ�وجب لهم ذلك ولو أ�حبهم ل�أدبهم ولم‬
‫يعذبهم فالت أ�ديب شيء والتعذيب شيء والت أ�ديب يراد به التهذيب‬
‫والرحمة وال�إ صلاح والتعذيب للعقوبة والجزاء على القبائح فهذا‬
.‫لون وهذا لون‬
)1570‫بدائع الفوائد (ص‬
Punishment for sins is a consequence of anger, which is the
opposite of love. If there was love as they claimed [between
them and Allah], there would be no sin that they would deserve
punishment for, such as transformation into monkeys and pigs
and the dominance of their enemies over them where they vio-
late their rights, enslave them, demolish their temples, and seize
their children. The beloved does not do this with the one that he
loves, and a father does not do this with his son. It is well known
that al-Rahman al-Rahim does not do this [i.e. punishment] to a
nation except after their excessive crimes and rebellion against
Allah and their arrogant refusal to obey and worship Him. And
this [state of sinful rebellion] contradicts them being His loved
ones. If they loved Him, they would not have committed acts
that bring about His anger. And if He loved them, He would
have disciplined them and not punished them, for discipline is
different from punishment. Discipline is for correction, reform,
and mercy, while punishment is for retribution and repayment
for evil deeds. This is different from that.
Bada’i‘ al-Fawa’id (p. 1570)

164
 Claim of love vs. reality

Many claim to love Allah, but not all claims are true. Some
state—and actually believe—that Allah loves them, and they
continue to live their lives under this assumption. But what
validates this claim? How do you know? Loving Allah means
loving what Allah loves and listening to Him. If one continu-
ously disobeys Him and opposes His Will, they must reexamine
their assumption of love.
The second point Ibn al-Qayyim V made reassures the
afflicted. When tested, some develop the feeling that Allah hates
them, and this—they believe—is the cause of their suffering.
We equate hardship with divine hatred and punishment. But
bad things do not happen to you because Allah hates you. They
happen because Allah loves you. I want you to remember this;
it is one of the most important realizations in life. The Prophet
‫ ﷺ‬confirmed this critical point when he said:
َّ �‫الله إ�ذا أ‬
».‫حب قو ًما ابتَلاهم‬ َ ‫« إ� َّن‬
)2396 ‫) وحسنه ال�ألباني (صحيح الترمذي‬2396( ‫رواه الترمذي‬
«When Allah loves a people, He tests them.»
Reported by al-Tirmidhi (2396) and al-Albani declared it hasan (Sahih
al-Tirmidhi, 2396)

Ibn al-Qayyim V explained that rebellious criminals are

the ones who receive punishment, which is different from
discipline. (Another point I want you to hold on to and never
forget is the difference between punishment and discipline. You
can help many people with this gem.) What Allah intends with
discipline is to remind His servants that they need to change, to
cleanse them of sin. Discipline is not a sign of hate but care. Do
we hate our children when we discipline them? Is not our love
for them, that we desire the best for them, the motive behind
it? When Allah wants the best for us, He tests us to distance us
from sin and temptation. The Prophet ‫ ﷺ‬said:
‫« إِ� َذا َس َب َق ْت لِ ْل َع ْب ِد ِم َن الل ِه َم ْن ِز َل ٌة َل ْم َي ْب ُل ْغهَ ا ع ََم ًلا ا ْب َت َلا ُه فِي َج َس ِد ِه‬

165
 HADITH FIFTEEN

‫�أ ْو فِي َمالِ ِه �أ ْو فِي َو َل ِد ِه ثُ َّم َص َّب َر ُه َحتَّى َينَالَ ا ْل َم ْن ِز َل َة الَّ ِتي َس َب َق ْت َل ُه‬
».‫ِم َن الل ِه َع َّز َو َج َّل‬
)3090 ‫) وصححه ال�ألباني (صحيح �أبي داود‬3090( ‫رواه �أبو داود‬
«If one already has a station with Allah that their deeds will
not help them reach, Allah afflicts them in their body or wealth
or children and then grants them patience so they can attain
the station that they have with Allah.»
Reported by Abu Dawud (3090) and al-Albani declared it sahih (Sahih
Abi Dawud, 3090)

Affliction is the elevator that takes us up to he highest levels

in Jannah. This beautiful hadith tells us that Allah sends down
patience with affliction so we can withstand it. Some worry
about what the future holds and whether they can be patient
with loss. But there is no need to worry. If today you do not have
the strength and patience to deal with a particular loss, you will
have it later. If something bad happens, Allah will give you the
power you need to survive it. Meanwhile, work on increasing
your Iman and know that Allah will always send you the best.
And if there is an affliction, He will be by your side.
Tests are a sign of Allah’s care and love, and they are also an
opportunity to move closer to Allah and correct our life. This
is, after all, why they are there. It is conceited to take these tests
as signs of religious perfection. Tests are there because there
are sins in our lives: we need to keep changing, learning, and
growing. When bad things happen, they are a message that
we should inspect our lives and remove disobedience from it.

Love saves
Love makes our worship easier and purposeful. It helps us con-
nect to Allah on a personal and more profound level. It helps us
get much closer to Him because we know who He is, what He
loves, and what we mean to Him. The Prophet ‫ ﷺ‬wanted us to

166
 Love saves

know Allah better through the parable of a mother. In another

version of the Hadith:
‫بس ْب ٍي َف إ�ِذا ا ْم َر�أ ٌة ِم َن‬ َ ‫ول الل ِه َصلّى ال َّل ُه عليه َو َس َّل َم‬ ِ ‫َق ِد َم على َر ُس‬
َّ ‫الس ْب ِي َت ْب َت ِغي إ�ذا َو َجدَ ْت َص ِب ًّيا في‬
‫الس ْب ِي �أ َخ َذ ْت ُه ف أ� ْل َص َق ْت ُه ب َب ْط ِنها‬ َّ
ِ‫َو�أ ْرضَ َع ْت ُه َفقالَ َلنا َر ُسولُ الل ِه َصلّى ال َّل ُه عليه َو َس َّل َم «�أ َت َر ْونَ هذه‬
‫ لا وال َّل ِه َوهي َت ْق ِد ُر على �أ ْن‬:‫الم ْر�أ َة طارِ َح ًة َو َلدَ ها في النّارِ؟» قُ ْلنا‬ َ
ِ‫ َفقالَ َر ُسولُ الل ِه َصلّى ال َّل ُه عليه َو َس َّل َم « َل َّل ُه �أ ْر َح ُم ب ِعبا ِده‬،‫لا َت ْط َر َح ُه‬
».‫ِمن ه ِذه ب َو َل ِدها‬
‫) واللفظ له‬2754( ‫) ومسلم‬5999( ‫رواه البخاري‬
A group of captives was brought to the Prophet ‫ ﷺ‬and among
them was a woman searching [for someone]. When she found
a child among the captives, she took him, pressed him against
her stomach, and suckled him. The Messenger ‫ ﷺ‬asked, «Do
you think this woman will throw her son in a fire?» We replied,
“No, by Allah, as long as it is within her power not to throw
him.” So the Messenger ‫ ﷺ‬said, «Allah is more merciful with
His servants than she with her child.»
Reported by al-Bukhari (5999) and Muslim (2754)

This version complements the Hadith of the chapter. It was

the Prophet ‫ ﷺ‬who drew the Companions’ attention to the inci-
dent to deliver a message. He wanted to teach them that Allah
is more merciful than the greatest mercy they can witness on
earth. And he wanted them to know that it is the love of Allah
that saves from Hell. Allah does not punish whom He loves.
Ibn al-Qayyim V wrote:
‫بيب لا ُيع ِّذب‬ َ ‫الح‬َ ‫ين َتجِ ُد في القر آ�ن أ� َّن‬ َ �‫بعض العلماء أ‬ ُ ‫وس ِئ َل‬
ُ
ِ
‫﴿و َقا َلت ا ْل َيهُ و ُد َوالنَّ َصا َرى َن ْح ُن �أ ْبنَا ُء‬
َ ‫حبي َبه فقال في قوله تعالى‬
﴾‫ال َّل ِه َو�أ ِح َّبا ُؤ ُه قُ ْل َف ِل َم ُي َع ِّذ ُب ُك ْم‬
)416‫روضة المحبين (ص‬

167
 HADITH FIFTEEN

A scholar was asked, “Where do you find in the Quran that

a lover does not punish his beloved?” He replied, “In Allah’s
saying: ﴾And the Jews and the Christians say, ‘We are the
children of Allah and His loved ones.’ Say, ‘Then why does
He punish you?’﴿
Rawdat al-Muhibbin (p. 416)

If you love Allah, Allah will love you. And if He loves you,
He will never punish you.
Love is the essence of our connection with Allah, and the
greatest incentive to do His Will. When our Iman is weak, fear
of Hell may be the best motivator (or desire for Jannah, for
some). But there is a difference between worship that is simply
done out of fear and one where the love of Allah is dominant.
Allah’s love brings joy to worship. Love moves you to do more
because you want to. Love chases away hardship and boredom
from worship: one starts to find their happiness and comfort in
it. We must learn to love Allah and teach it to our children. We
must see our Islam as the pursuit of the love of Allah, a love that
subsumes all other loves and ends all suffering and loneliness. It
is a love that sweetens hardship and rescues heart and soul from
despair and apathy. If our relationship with Allah has become
dull and weak, we can revive it with love. Look for love in the
Quran and Sunnah. Look for it in moments of worship done in
solitude. Look for it in your du‘a. Look for it in your prostrations
(sujud). Ask Allah for it. Do not leave this earth without tasting
the greatest love there is. The love of Allah will save you in the
Hereafter. And the love of Allah can save you here.

Allah is the Kindest

It is so endearing to know how Close and Kind Allah is to us.
Imagine that the Lord of all, the One who has neither beginning
nor end, the one who is Greater than all great things, loves you!
Who are we to deserve that? With all of our flaws and sins, yet
He loves us? We are insignificant specks in this universe, yet
we matter to Him? And He wants to elevate us to the highest

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 Allah is the Kindest

levels of Jannah, so we are near Him forever? Consider how

Gentle Allah is with us in the following hadith. The Prophet ‫ﷺ‬
said that Allah said:
ِ ‫ْت ع َْن َش ْي ٍء �أ َنا َف ِاع ُل ُه َت َر ُّد ِدي ع َْن َن ْف‬
‫س ا ْل ُم ْؤ ِم ِن َي ْك َر ُه‬ ُ ‫« َما َت َر َّدد‬
».‫ا ْل َم ْو َت َو�أ َنا �أ ْك َر ُه َم َساء َت ُه‬
)6502( ‫رواه البخاري‬
«I do not hesitate about something I do as I hesitate about
[taking] the soul of the believer: he hates death, and I hate to
upset him.»
Reported by al-Bukhari (6502)

This is not human hesitation. We hesitate because we are

unsure of an outcome or cannot decide which one of the different
options is best. But Allah knows everything. His Hesitation, glory
be to Him, is as the hadith explains: He does not want to hurt
us, but we have to die to move to the next life. His Hesitation
is two conflicting wills, but He knows which one is best. Now,
think about it. This is Allah’s greatest hesitation. His greatest
one! And who causes it? You! This is how much you matter.
When He loves you, this is how much He loves you: He takes
care of your feelings, and He hates your pain. It is a tragedy
that we have this much love waiting for us, yet we do not know
about it or care. It is a tragedy to leave this life without it. It is
the greatest joy in life, the highest achievement, and yet few
are seeking it. Allah is waiting for you. So, what is holding you
back? Say Bismillah and start your journey to Him.

169
 HADITH
SIXTEEN Read the
‫الحديث‬ Quran to love
‫السادس عشر‬ Allah

‫ف‬ ‫ف‬ ْ‫َ ف ْ أ‬ َ �‫ح‬ ‫«م� َّ أ ن‬ ُ َ ‫ق‬

».�‫الله ور�سوله �ل��ي��قر� � ي� ال�م�ص� ِح‬ ‫سره �� ي� َّب‬ ِ ‫�ال َرس�ُول‬
‫الله ﷺ ن‬
‫) وحسنه‬2027( ‫) والبيهقي في شعب ال�إ يمان‬209‫ ص‬7‫رواه �أبو نعيم في حلية ال�أولياء (ج‬
)2342 ‫ال�ألباني (السلسلة الصحيحة‬
The Messenger ‫ ﷺ‬said, «The one who would like to love Allah and
His Messenger should read the mushaf [i.e. the Quran].»
Reported by Aby Nu‘aym in Hilyat al-Awliya’ (vol. 7, p. 209) and al-Bayhaqi in Shu‘ab
al-Iman (2027) and al-Albani declared it hasan (al-Silsilah al-Sahihah, 2342).

Commentary

Allah is the best in teaching us about love, and His book is the
best guide to it. Read the Quran and understand it if you want
to experience Allah’s love.

What pleases you?

What is it that you like? What makes you happy? I mean really
happy. Our happiness says a lot about us. Beyond what we claim
to be, what we tell ourselves and people, our happiness reveals
what is close to our hearts. The cuisine we like, for instance,
says a lot about us. It is an amalgamation of the culture of our

170
 What pleases you?

birthplace, parents’ eating habits, experience in life, travels,

nostalgia, convictions, how we relax, and what we hope to be. If
we like a specific sports team but not another, we do so because
of very personal reasons. This team may belong to a region we
like, it may tell a story we identify with (e.g. the underdog who
wins big despite the odds or the invincible champion who always
comes on top), it may give us a sense of belonging, or provide
us with an escape more satisfying than reality. Shopping does
not only reveal our taste but also how much we value wealth,
love ourselves, care for others, what we deem central in life, and
our entire worldview (e.g. are we capitalists or anti-capitalists,
idealists or materialists). If something brings joy to our souls,
it is because it is important to us.
Allah teaches us in the Quran that we have multiple sources
of happiness. Allah said:
َ َ ّ ‫اْ خ‬ ۡ َ َ َٰ‫ف ��ب�ذ‬ ‫ق ۡ ضۡ ٱ‬
‫۝‬٥٨ ‫ف�َ� ِل �ل َِّله َ ب�و َر ۡح �مَ� ِ��تهۦ �� ِلك ف�ل ي��َ� َف�ۡر �حُو �ه َُو � يۡ� ٌر ِممَّا ي ج�� َ�ۡم �عُون‬
�‫�ل ���ب‬
ِ
Say, “In the bounty of Allah and in His Mercy, let them rejoice.
It is better than what they amass.”
Yunus (Q10:58)

In the books of Tafsir, the bounty of Allah and His mercy are
explained as Islam, the Quran, and religious guidance. And what
we amass are worldly gains. The following incident, recorded
in explanation of this ayah, highlights the difference between
the two sources of pleasure.
‫راق إ�لى ع َُم َر َخ َر َج ع َُم ُر و َم ْو ًلى َل ُه َف َج َع َل ع َُم ُر‬ ِ ‫راج ال ِع‬ ُ ‫َل ّما َق ِد َم َخ‬
ُ‫الح ْم ُد لِ َّل ِه و َي ُقول‬
َ ُ‫َي ُع ُّد ال�إ ِب َل َف إ�ذا هو أ� ْك َث ُر ِمن َذلِ َك َف َج َع َل ع َُم ُر َي ُقول‬
‫ين هَذا وال َّل ِه ِمن َف ْض ِل ال َّل ِه و َرحْ َم ِت ِه َفقالَ ع َُم ُر‬ َ ‫َم ْولا ُه يا أ� ِمي َر ال ُم ْؤ ِم ِن‬
‫س هَذا هو يقول الله { ِب َف ْض ِل ال َّل ِه و ِب َرحْ َم ِت ِه َفب َِذلِ َك َف ْل َي ْف َر ُحوا‬ َ ‫ك ََذب‬
َ ‫ْت َل ْي‬
َ‫هو َخ ْي ٌر ِم ّما َي ْج َم ُعونَ } وهَذا ِم ّما َت ْج َم ُعون‬
‫تفسير ابن �أبي حاتم‬
When the land tax of Iraq reached Umar I, he and his

171
 HADITH SIXTEEN

servant came out [to receive it]. Umar I started counting

the camels, and they were bountiful, so Umar I praised
and thanked Allah. His servant said, “O Emir of the Faithful,
this is by Allah from the bounty of Allah and His mercy.” Umar
I replied, “You are wrong! This is not it. Allah said, ﴾In the
bounty of Allah and in His Mercy, let them rejoice. It is better
than what they amass.﴿ And this is from what you amass.”
Tafsir Ibn Abi Hatim

There is worldly and otherworldly happiness. The other­

worldly joy, Allah reminds us, is the real deal while the worldly
one is a sad imitation. Religious gifts last and deliver us to Jan-
nah. This world, however, perishes and is mixed with pain and
anguish. Despite the vast difference between the two worlds and
what each promise, we are happiest with this world. Allah said:
ٌ َ ‫ت‬ َ َّ َ ٓ‫َ ف � اْ ٱ ۡح� � ٰ ٱ ُّ نۡ � َ َ ٱ ۡح� � ٰ ُ ٱ ُّ نۡ � ف ٱ ۡ أ‬
‫۝‬٢٦ ‫و� ِرحُو ِب��ل يَ�َو ِة �لد� ي�َا وما �ل يَ�َوة �لد� ي�َا ِ� ي� �ل� �خ�ر ِة ِ�إ لا م�ٰع‬...
And they rejoice in the worldly life, yet compared to the Hereafter,
the worldly life is but a brief enjoyment.
Ar-Ra‘d (Q13:26)

This honestly describes how most of us live. We are happiest

when we receive more of this world, even though we know it
is destined to end one day. The problem is not that this world
makes us happy. The problem is that we do not love the Hereaf-
ter. Religious gifts do not make us happy. Or, if they do, they do
not make us as happy as this world does. We are ecstatic when
we get a perfect score on an exam, graduate, land our dream
job, get married, and have children. We feel content when we
buy a new car or move into a big house, and we are on cloud
nine when we receive a bonus or our investments pay off. It is
natural to be happy with all these things, for they are blessings
from Allah. And as long as we are thankful, close to Allah, and
are using these gifts in ways that please Him, they are indeed
blessings. But we do not get the same joy and contentment from
religious blessings, even though they matter more. Reading

172
 What pleases you?

and memorizing new chapters from the Quran, praying on

time, frequenting the masjid, praying the night prayer, giving
charity, fasting Mondays and Thursdays, engaging in dhikr of
Allah—we do not appreciate these as we do worldly success.
We do not appreciate religious achievements, even though they
should make us happier. Listen carefully to the real value of piety.
‫َخ َر َج َرسولُ الل ِه صلى الله عليه وسلم َو َن ْح ُن في الصُّ َّف ِة َفقالَ «�أ ُّي ُك ْم‬
‫ُي ِح ُّب �أ ْن َي ْغد َُو ُك َّل َيو ٍم إ�لى ُب ْطحانَ �أ ْو إ�لى ال َع ِقيقِ َف َي أ�ْتِ َي منه بنا َق َت ْي ِن‬
‫ يا َرسولَ الل ِه نُ ِح ُّب‬:‫ماوي ِْن في غي ِر إ� ْث ٍم َولا َق ْط ِع َر ِح ٍم؟» َف ُق ْلنا‬ َ ‫َك ْو‬
‫الم ْسجِ ِد َف َي ْع َل ُم �أ ْو َي ْق َر�أ آ� َي َت ْي ِن ِمن‬
َ ‫ قالَ «�أفلا َي ْغدُو �أ َح ُدك ُْم إ�لى‬،‫ذلك‬ َ
‫لاث‬ٍ ‫لاث َخ ْي ٌر له ِمن َث‬ ٌ ‫تاب الل ِه َع َّز َو َج َّل َخ ْي ٌر له ِمن نا َق َت ْي ِن َو َث‬ ِ ‫ِك‬
».‫َو�أ ْر َب ٌع َخ ْي ٌر له ِمن �أ ْر َب ٍع َو ِم ْن �أ ْعدا ِد ِه َّن ِم َن ال�إ ِب ِل‬
)803( ‫رواه مسلم‬
The Messenger of Allah ‫ ﷺ‬came out when we were in al-Suffah
and said, «Which of you would like to leave every morning to
Buthan or al-‘Aqiq and bring back two large camels without
being guilty of sin or severing the ties of kinship?» We said, “O
Messenger of Allah, we would like to do it.” He said, «Does
not one of you go out in the morning to the mosque and teach
or recite two ayahs from the Book of Allah, glory be to Him?
This is better for him than two camels, and three ayahs are
better for him than three camels, and four ayahs are better
for him than four camels, and [any number of ayahs is better
than] their number in camels.»
Reported by Muslim (803)

Imagine the joy we feel if we were to come back home one

day with a new car, ten thousand dollars, or tickets to a dream
vacation in an exotic destination. Do we feel similar joy when
we finish reading the Quran, fast the month of Ramadan, or
receive Sahih al-Bukhari as a gift? Should we not feel immensely
fortunate when we are religiously blessed? Why do we not?

173
 HADITH SIXTEEN

If our happiness is always tied to this world, then the world

is what matters to us. It dominates our happiness because it
dominates our hearts. When Allah’s pleasure and nearness
become important, religious blessings will bring us joy. How do
we make it important, you ask? Bring more of Islam into your
life. And ask Allah for a heart that transcends the transient.

The Word of Allah

The Prophet ‫ ﷺ‬taught us how to love for Allah. It is one of the
best voluntary deeds to bring us closer to Allah. ‘Abdullah ibn
‘Umar L said:
‫ات َر ُج ٌل ُي ْن ِف ُق ِدينَا ًرا‬َ ‫ َل ْو َب‬:‫َقالَ َع ْب ُد ال َّل ِه ب ُْن ع َُم َر رضي الله عنهما‬
‫ات َر ُج ٌل‬َ ‫ِدينَا ًرا َو ِد ْره ًَما ِد ْره ًَما َو َي ْح ِم ُل َع َلى ا ْلجِ َيا ِد فِي َسبِي ِل ال َّل ِه َو َب‬
‫َاب ال َّل ِه َحتَّى‬ ُّ ‫َاب ال َّل ِه َحتَّى ُي ْصب َِح ُم َت َق َّب ًلا ِم ْن ُه َو ب‬
َ ‫ِت �أ ْت ُلو ِكت‬ َ ‫َي ْت ُلو ِكت‬
.‫�أصْ ب َِح ُم َت َق َّب ًلا ِمنِّي َل ْم �أ ِح َّب �أ َّن لِي ع ََم َل ُه ِب َع َم ِلي‬
)135‫ ص‬6‫مصنف ابن �أبي شيبة (ج‬
If a man spent the night spending one dinar after another and
one dirham after another, and equipping horses to fight in the
cause of Allah, and a man spent the night reciting the book of
Allah until the morning and it was accepted from him, and I
spent the night reciting the book of Allah until the morning and
it was accepted from me, I would not love to have his deeds
instead of mine.
Musannaf Ibn Abi Shaybah (vol. 6, p. 135)

Spending for the sake of Allah is highly meritorious, and

Allah calls for it in many places in the Quran. It is one of the
effective ways to combat love of money, materialism, and to
care more about the Hereafter. What ‘Abdullah ibn ‘Umar L
was attempting to say was that reading the Quran, available to
rich and poor alike, matches the best of deeds. And especially
if one is too attached to money to be able to spend it, reading

174
 The Word of Allah

the Quran will transform their heart to become more pious

and generous.
If your love for Allah is weak, rush to the Quran and start your
journey of love. Why does the Quran have this effect? Khabbab
ibn al-Aratt I answered:
‫اس َت َط ْع َت �أ ْن َت َق َّر َب إِ� َلى ال َّل ِه َف إِ�نَّ َك َلا‬
ْ ‫ إ� ِِن‬:‫ت‬ ِّ ‫اب ب ُْن ا ْل� أ َر‬
ُ ‫َقالَ َخ َّب‬
.‫َت َق َّر ُب إِ� َل ْي ِه ب َِش ْي ٍء �أ َح َّب إِ� َل ْي ِه ِم ْن َك َلا ِم ِه‬
)30098( ‫مصنف ابن �أبي شيبة‬
If you want to draw nearer to Allah, you will not get closer to
Him with something more beloved to Him than His Speech.
Musannaf Ibn Abi Shaybah (30098)

The Quran is Allah talking about Himself to us. He reveals

Himself in it. And the best description of who Allah is comes
from Allah. You encounter in the Quran the Mercy and For-
giveness of Allah, and the rest of His Beautiful Attributes. You
understand His Majesty and Power, why He created us, and how
He promised to take care of us. You see in it that Allah will always
take care of His people, will always protect and guide them. He
tells you there that He listens and answers your prayers, for He
is closer to you than you are. You learn in it that if you rely on
Him, you need no one else. And if He forgives you, you will be
happy forever in Jannah. You learn that nothing is eternal but
Him, so you cannot trust and turn but to Him. Nothing lasts
but Him, so He is the goal, and He is the end. The Quran gives
you purpose, and it is Allah.
The other thing that the Quran does is cleanse our hearts
to allow us to receive the gifts of Allah. It warns us about the
deception of the world so we can open our eyes to see the truth.
It tells us about Jannah—our home—so we long for it. It gives
us solutions to our problems, insights into our own selves, and
wisdom to deal with people. It elevates us above this life so
we can be bigger than our problems and limitations. It is our

175
 HADITH SIXTEEN

faithful companion. Our solace. Our weapon. Our medicine.

Our everything.
The Quran is Allah talking to us. Are we listening?

The Book of Love

This may be the first time that you have heard that the Quran is
the Book of Love. You may not have thought about the Quran
in this way. But the Hadith of this chapter leaves no doubt. If
you are seeking love, head to the Quran. The Quran will teach
you the meaning of love and nurture it until it blossoms in your
heart. If Allah is best in showing us what love means, there is no
better book than the Quran to explain it. It is no exaggeration
then to call the Quran “The Book of Love.”
Some may object that the Quran cannot be such a book
while mentioning Hell, punishment, and Allah’s Anger with
the disobedient. Love is forgiving and all-embracing, while the
Quran has a harsh and stern tone. According to this argument,
it seems more like a book of discipline than a book of love.
To that we ask, what is divine love? How do we know what
loving Allah is, and what is appropriate and inappropriate in
that love? Do we love Allah like a father, a friend, or a spouse?
These objections conceive of love in human terms, as romantic
attachments, and require Allah’s love to conform to these molds.
Allah’s love is unique, unlike any other relationship we have.
And it is Allah who sets the proper parameters of this love. This
is why as we read the Quran and ponder it, we discover Allah
in all of His Majesty and Splendor. And when you experience
this, you will love Him. You will love Him as the Great Creator
of all. You will not love Him like you love other humans. Allah’s
love is mixed with awe and reverence. It recognizes our com-
plete dependence on Him. It is not love between equals. It is
not romantic affection that unites the lovers to become one.
Allah’s love is in a league of its own. And the mention of Hell
and punishment in the Quran only highlights how precious
this love is, where some could have had it but lost it because of
their disobedience. Loving Allah is not carte blanche to act as

176
 The Book of Love

we wish or to imagine Allah as we want to. Such conceptions

of the divine only feed our ego. When we conceive of Allah as
approving of whoever we are and whatever we do, we change
Him to fit our needs instead of changing ourselves to earn His
pleasure. The love of Allah is there to elevate and edify us, not
to demote the divine to the human plane. If we want to love
Allah on our terms, we would be loving ourselves, creating a
fantasy that does not exist. But if we are going to love Allah on
His terms, we should be willing to listen to Him to understand
who He is, who we are, and how to love Him.
If the Quran sounds stern in some places, it is a firmness
that prunes human excesses and weakness, edifying to allow
the experience of loving Allah. Love is a path. And this path
requires the purification of its seeker to be ready to receive and
appreciate the love of Allah. Excessive focus on love before one
is prepared for it is pointless: the self cannot appreciate it and
follow it. This is so because it has not walked the path of sac-
rifice and humility. If one’s greatest love is themselves and the
world, how can they love Allah? Should they not detach from
the world in order to love Allah? This is what the laws of Allah
and the threat of His punishment are there to do. Humans,
in general, respond to rules and threats more than they do to
love. This is why we regulate our societies with penalties, not
love. But Allah knows that when we respond to His laws, we
would be ready to love Him. Change and sacrifice are needed
to discover the love of Allah. For some, the love of Allah is an
excuse to escape change, imagining a God who is always happy
with what they like.
The Prophets of Allah grew in their love of Allah with every
test and ordeal, with every renewed commitment to Allah,
every time they sacrificed for His sake and saw His favors. As
we shall see, the intensity of the love of Allah grows when we
walk the path of piety. Before that, it is incomprehensible and
misapplied. An academic novice cannot understand advanced
work in their field. But as they advance in knowledge, they will.
Similarly, the love of Allah is clear and present in the Quran.

177
 HADITH SIXTEEN

It is behind each ayah. It is the consequence of each ayah. It is

what you feel when you follow it, a plant that sprouts when
the land is tilled.

The Path of Love

Since the worship of Allah is founded on love, and since the
Quran is the Book of Love, we can confidently affirm that Islam
is the Path of Love. It is a path that has Allah at its end: on it,
one journeys to Allah with Allah’s help. The first stage of this
path will seem difficult. It is the stage where we are weaned
off the world and selfishness and reborn into something new.
Every birth comes with some difficulty, and every weaning
requires patience. It is the stage where we learn to seek Allah
rather than the self, to be willing to give up some of what we
love for His sake. It is the stage to understand that we need to
rely on Allah, not our strength, and to put more of our trust in
Him. The more we shed what we love for His sake, the more
we realize how much we need Him, the more that His love will
grow inside us.
Cultivating our love for Allah takes time and effort. This
love will increase when we take care of it and decrease if we
neglect it. This is why the Prophet ‫ ﷺ‬directed us to the Quran
if we wanted to nurture this love. The more we read and under-
stand (understanding is vital), the more we will love Allah. But
if we stop, our love for Allah will shrivel. This love is precious,
and—like every precious love—needs to be protected. You will
feel it grow with the passage of every day of worship, with every
righteous act that emanates from the heart. It takes time, but
you will get there. It takes sacrifice, but it is worth it.
Allah loves it when we remember Him. And there are specific
phrases that He loves. The Prophet ‫ ﷺ‬said:
ِ ‫تان في ال ِم‬
ِ ‫يزان َحبِي َب‬
‫تان إ�لى‬ ِ ‫سان َث ِقي َل‬
ِ ‫تان على ال ِّل‬ ِ ‫تان َخ ِفي َف‬
ِ ‫« َك ِل َم‬
».‫ال َّرحْ َم ِن ُس ْبحانَ ال َّل ِه و ب َِح ْم ِد ِه ُس ْبحانَ ال َّل ِه ال َع ِظي ِم‬
)2694( ‫) ومسلم‬6682( ‫رواه البخاري‬

178
 The Path of Love

«Two sentences are light on the tongue but heavy in the Scale
and beloved to al-Rahman: Subhana Allahi wa bi hamdihi
and Sabhana Allahi al-‘Adhim [Glory be to Allah and praise
be to Him, and Glory be to Allah the Greatest].»
Reported by al-Bukhari (6682) and Muslim (2694)

Together with the Quran, this and similar dhikr can bring us
much closer to Allah. And it does not take much to start. We just
need to move our tongues with Allah’s praise and glorification.
Imagine! Few words and you can fill the Scale.

179
 HADITH
SEVENTEEN
Love the world
less, and Allah
‫الحديث‬ will love you
‫السابع عشر‬ more

ُ‫الله ُد َّل ن� َعلَ َع َمل إ��ذَ ا أَ� نَ�ا َعم ْل� ُت�ُه أَ� �ح� نَ� الله‬ َ َ َ َ �‫أَ تَ ن َّ َ ُ ٌ ف‬
‫س�ُول‬
‫ ي�ا ر‬:‫��ى ال� ِبَّ� ي� ﷺ ر ج�ل �َ�ق�َال‬
�‫بّ ِ ي‬ ِ ِ ٍ ‫ِ ِ ي� ى‬
ُ ‫الد نْ���َا ي ُ� ��ح� ََك‬
‫الله َوا�زْ �ه َْد �ف�� َيما ��ف‬ ُ َ َ �‫َ أَ � ن ن ُ ف‬
ُّ �‫س�ُول الله ﷺ «ا�زْ �ه َْد �ف‬
‫� ِي‬ ّ‫ي ب‬ ‫ِي‬ ِ ‫ �َ�ق�َال ر‬،‫و�ح بّ� َِ� ي� ال�َّاس‬
َ ّ ُ َ‫أ‬
ُ ‫ن‬ ‫ي‬
».‫َّاس � �� بح�ُك ال�َّاس‬ ‫ن‬ ْ
ِ �‫� ي� ِد ي� ال‬
)944 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬4102( ‫رواه ابن ماجه‬
A man came to the Prophet ‫ ﷺ‬and said, “Guide me to a thing that if
I do, Allah will love me and people will love me.” The Prophet ‫ ﷺ‬said,
«Abstain from the world and Allah will love you, and abstain from
people’s possessions and they will love you.»
Reported by Ibn Majah (4102) and al-Albani declared it sahih (al-Silsilah al-Sahihah,
944)

Commentary

Loving Allah and loving the world are opposites. If we are

seeking Allah’s love, we need to learn to detach from the world.

Loving Allah vs. loving the world

Few on earth today are searching for Allah’s love. Most of us are
intoxicated with this world. We are so obsessed with material

180
 Loving Allah vs. loving the world

success and riches that this world has become the center of
our existence. It defines our worth—individually and collec-
tively—and is the basis of our happiness. The successful country
is the rich country, regardless of how unethical and immoral
it is. This is how we assess ourselves and each other. It is no
exaggeration to say that we allowed the world to enslave our
hearts and bodies.
When the Companion in the Hadith wondered how he could
attain the love of Allah and people, the answer to both was to
stay away from this world. It turns out that worldly avarice
undermines divine and human love. Why?
The heart is where various loves reside, each competing to be
the supreme love. We can accept this request (giving it atten-
tion and energy) or reject it (focusing on a greater love). Some
loves are also contradictory, forcing us to choose one rather
than another (e.g. we love to be rich, which requires hard work
and worry, but we also love leisure; we cannot have both). The
love and pursuit of this world are in direct competition with
the love of Allah. Allah said:
ۗ َ َ ٓ‫تُ ُ َ � َ ضَ ٱ ُّ نۡ � َ ٱ ُ ُ ُ ٱ ۡ أ‬
‫۝‬٦٧ ...‫� ِ ير�دون عَر� �لد� ي�َا و�لَّله ي� ِ ير�د �ل� �خ�رة‬...
You desire the transient goods of this world, but Allah desires
the Hereafter.
Al-Anfal (Q8:67)

Loving this world glues you to it, whereas Allah wants to

elevate you above it and move your heart to the Hereafter.
Attachment to this world is attachment to money, long life, and
sensual pleasures. These enslave the heart. If left untreated,
it becomes self-obsessed and materialistic. Then, when Allah
asks us to be selfless and sacrifice, to prepare for the Hereafter,
we disobey because the world is all that we want. Allah said:
َ
ۡ‫� يَٰ أ���ٓ� ي�ُّه�َا ٱ� َّل ذ ِ� ي� َن َء َام ن��ُواْ َما َل �ك ُۡم ِ�إ �ذَ ا �ق�� َ�يل َل �ك ُُم ٱ���ن� ُ��فرواْ ِ�ف ي� َس ب���يل ٱ�ل َِّله ٱ� ثَّ� قَا� ۡل تُ�م‬
ِ ِ ٓ َ ۚ َ‫َ ٱ ۡ أ‬
ٰ‫� أ� َر���ض� تُ�ي�م ب� ٱ� ۡلح� ي �َ� َٰو ِة ٱ� ُّلد نۡ� ي��َا �م َن ٱ� ۡل أ� �خ� َر ِۚة ف� َما َم تَ� ُٰع ٱ� ۡلح� ي �َ�َو ِة‬‫�إ لى �ل� ۡر ض‬
ِ ِ ِ

181
 HADITH SEVENTEEN

ٌ ‫ٱ ُّ نۡ � ف ٱ ۡ أٓ َ َّ ق‬
‫۝‬٣٨ ‫�لد� ي�َا ِ� ي� �ل� �خ�ر ِة ِ�إ لا � ِل��يل‬
O you who have Iman, why is it that when you are told to go
forth in the cause of Allah, you adhere firmly to the ground? Do
you prefer the worldly life to the Hereafter? But the enjoyment
of the worldly life is little when compared to the Hereafter.
At-Tawbah (Q9:38)

Allah pointed out in the ayah the reason why some were
slow to respond to His commands, clinging to their comfort
and pleasures. If we prefer this world, we will not jeopardize it.
Yet, Allah’s pleasure is in sacrificing this life for His sake. The
Prophet ‫ ﷺ‬said:
‫حب آ� ِخ َر َت ُه �أضَ َّر ِب ُد ْنيا ُه َف آ�ثِ ُروا‬
َّ �‫حب ُد ْنيا ُه �أضَ َّر ِب آ� ِخ َر تِه و َم ْن أ‬
َّ �‫« َم ْن أ‬
».‫ما َي ْبقى على ما َي ْفنى‬
)2093 ‫) وصححه ال�ألباني (صحيح الموارد‬709( ‫) وابن حبان‬19697( ‫رواه �أحمد‬
«The one who loves their world will harm their hereafter, and
the one who loves their hereafter will harm their world. So,
give preference to what lasts over what perishes.»
Reported by Ahmad (19697) and Ibn Hibban (709) and al-Albani declared
it sahih (Sahih al-Mawarid, 2093)

We are going to choose what we love most. If one’s love for

this world is greater, they will favor it over the Hereafter. They
will make choices and live a life that prioritizes worldly satis-
faction. But this will come at the expense of their Iman. The one
who loves the Hereafter will sacrifice (some of) their worldly
success for the sake of the Hereafter. Why is the Hereafter at
odds with the world?
Allah created the Hereafter as the destination and this world
as the means to it. This world, however, also acts as a temptation
that derails people from Allah. This is our test. The world is
extremely attractive, deceptively making promises that it cannot
keep. It promises happiness, long life, health, and wealth. Its

182
 Loving Allah vs. loving the world

attractions are so intense that they overtake the heart. And so,
we end up doing everything and anything for its sake. Shaytan
understands this and exploits our weakness. He traps us with
these worldly temptations to pull us away from Allah. Malik
ibn Dinar said:
ْ
ُ �‫ ُح ُّب ال ُّد ْن َيا َر أ‬:ٍ‫قال َمالِ ُك ب ُْن ِدينَار‬
.‫س ُك ِّل َخ ِطي َئ ٍة‬
)212‫الزهد لابن �أبي الدنيا (ص‬
Loving this world is the root cause of all sin.
Al-Zuhd by Ibn Abi al-Dunya (p. 212)

Every sin has the love of the world behind it. We sin because
we love money, power, fame, praise, sex, and food. Had we loved
Allah more, we would not put anything or anyone before Him.
Every sinner at the moment of sin loves this world more than
Allah. They put what they love, their desire, ahead of what
Allah loves. Had the love of Allah been strong and present, we
would not disobey. This is why turning away from this world
is key to pleasing Allah.
Abstaining from the world does not mean abandoning it
completely. This, after all, was not the Sunnah of the Prophet ‫ﷺ‬.
He married, had children, owned property, liked certain types of
food, and dressed well on special occasions (Eid, Friday Prayer,
and when receiving delegates). All this is permissible, and in
fact, an act of worship with the right intention. We cannot do
without the blessings of Allah. Abstaining from the world (Zuhd)
does not mean hating everything in it. The best definition of
Zuhd comes from Abu Sulayman al-Darani who said:
.‫ ال ُّز ْه ُد فِي َت ْر ِك َما َي ْش َغ ُل َك ع َِن ال َّل ِه‬:‫قال ابو سليمان الداراني‬
)258‫ ص‬9‫حلية ال�أولياء (ج‬
Zuhd is leaving off what takes you away from Allah.
Hilyat al-Awliya’ (vol. 9, p. 258)

Ibn Taymiyyah V said something similar:

183
 HADITH SEVENTEEN

.‫يما َلا ينفع فِي الدَّار ا ْل�آ ِخ َرة‬

َ ِ‫الزهد ا ْل َم ْش ُروع ُه َو ترك ال َّر ْغ َبة ف‬
)44‫التحفة العراقية (ص‬
Legitimate Zuhd is staying away from what does not benefit
in the Hereafter.
Al-Tuhfah al-Iraqiyyah (p. 44)

So, if something does not help you in the Hereafter, Zuhd

would ask you to leave it, or take less of it so it does not distract
you.
Some misunderstood Zuhd to mean starving themselves,
intentional bachelorism and childlessness, deliberate pov-
erty, shabbiness, homelessness, solitude, vagrancy, and never
smiling. This has become entrenched in some circles despite
its stark contradiction to the Sunnah and life of the Prophet ‫ﷺ‬.
The Prophetic Zuhd is to take what you need from this world
for the sake of the Hereafter and leave the rest. The desire to
be intimate with the opposite sex is natural, and marriage
should be its conclusion. The problem is not in this desire but in
channeling it into the haram or putting our human love before
Allah. Proper Zuhd is not suppressing or denying this desire
but halal unions that protect from sin and bring comfort and
love. Money earned to support our needs and our dependents
is a good deed. The problem is when material greed opens the
gates of sin. Intentional poverty, however, is not the Prophetic
solution. There is a healthier middle way.
So, what is the Zuhd that the Prophet ‫ ﷺ‬recommended? To
answer this question, we can divide this world into three parts:
The first is the harmful part. This is haram and must be
avoided. The desire for fame and praise, illicit affairs, superi-
ority (Kibr), and unlawful money are examples. Zuhd here is
necessary. All who avoid these prohibitions receive the love of
Allah. This is the first level of Zuhd and it is obligatory.
The second part of what exists in this world is the beneficial,
like religiously meritorious acts and the halal. These must be
adopted. This includes the religious obligations and recom-

184
 Loving Allah vs. loving the world

mendations, marriage to stay away from fornication, earning

halal income to avoid the haram, making enough money to be
self-reliant and not dependent on others, eating and drinking
to stay alive and healthy, and so on. There is no Zuhd in this
category.
The third is the permissible that we do not need. Overeating,
luxurious cars and homes, shopping for what we do not need,
and overspending on brands and vacations are a few instances
of this category. Zuhd here is recommended. Ibn Taymiyyah
V wrote:

َ ِ‫ الزهد ا ْل َم ْش ُروع ُه َو ترك ال َّر ْغ َبة ف‬:‫قال ابن تيمية رحمه الله‬
‫يما َلا‬
‫ينفع فِي الدَّار ا ْل�آ ِخ َرة َو ُه َو فضول ا ْل ُم َباح الَّ ِتي َلا يستعان بهَ ا على‬
.‫َطاعَة الله‬
)44‫التحفة العراقية (ص‬
Legitimate Zuhd is staying away from what does not benefit
in the Hereafter, which is the extra halal that does not aid in
the obedience of Allah.
Al-Tufah al-Iraqiyyah (p. 44)

Indulgence in the permissible is a distraction. It pulls us away

from more significant work, and it slowly increases our love for
this world and dependence on it. If one desires to be wealthy,
they will spend their time collecting money, taking care of it,
and then worrying about it. This will significantly limit the
time they can give to Allah. In time, their love for their wealth
grows stronger, and they will not hesitate to step into haram.
The same goes for obsessions with clothes, bags, shoes, cars,
professional sports, gaming, movies, TV, and music: they pull
the heart away from Allah. If one desires fame, they cannot
work for the Hereafter. Working for Allah means desiring no
human reward or recognition, only His pleasure. Zuhd helps
us keep our love for the world in check, small enough not to
hinder our journey to Allah. This includes Zuhd in what we
choose to look at. Allah said:

185
 HADITH SEVENTEEN

َ
�‫َولَا ت�� �َم َّد َّن �ع يَ� نَ�ۡ� ي� َ�ۡك �إ َل ٰى َما َم تّ�َع ن��ۡ�َا ب� ِه ٓۦ أ� زۡ� َٰو � ج�ا �ّم ن� ��ۡه ُۡم زَ�ه َ�ۡر َة ٱ� ۡلح� ي �َ� َٰو ِة ٱ� ُّلد نۡ� ي�َا‬
ِ ِ
َ‫ن ن� � ۡ �ف ۚ َ زۡ ُ َ ّ َ خ ۡ ٌ َ أَ ق‬
‫۝‬١٣١ ‫ِل �َ��ف�ۡ���ت�َهُم �� ِ�يه و ِر�ق ِبر�ك � ي�ر و��ب�ۡ� ٰى‬
And do not gaze at what We have given some of them to enjoy
from the beauty of the worldly life as a test for them. The provision
of your Rabb is better and more lasting.
Taha (Q20:131)

The ayah directed the Prophet ‫ ﷺ‬to keep his eyes away from
the finer things in life so as not to distract his heart. When the
heart sees temporal beauty, it craves it. And when it craves it,
it forgets the Hereafter. This is why it is important to counter
these sights and impulses with the phrase of the Prophet ‫ﷺ‬:
».‫« إ�نما الخير خير ال�آخرة‬
)2146 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬13646( ‫رواه �أحمد‬
«True goodness is the goodness of the Hereafter.»
Reported by Ahmad (13646) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 2146)

He said this ‫ ﷺ‬during the Battle of the Trenches, a time of

great hardship. The Muslims were exhausted, frightened, and
had little food. When he ‫ ﷺ‬saw their hard work in digging the
trench, he uttered this phrase. And when he was brought barley
bread to eat with some rancid fat, he repeated it. Whether we see
hardship or get a glimpse of something expensive, remember
that all of it will perish. What remains, the only real thing, is
the Hereafter.
As there is Zuhd in sight, there is also Zuhd in thought. What
we fantasize about and allow ourselves to admire soon turns
into a pursuit that competes with what Allah loves. Zuhd in the
world is to believe that everything in it is temporary. It is to use
this world for the sake of Allah, not to be attached to it, and to
take what you need from it and leave the rest.
If we are struggling to love Allah as we should, it is because

186
 The world vs. people’s love

we have not emptied our hearts of other loves. How could we

love Allah more if we have immense love and attachment to
this world? The two cannot coexist. If we want to love Allah,
we have to make space for Him in our hearts. This is why Zuhd
in this world is the door to the love of Allah.

The world vs. people’s love

Abstaining from the world happens to also be the key to people’s
hearts. Humans are naturally attracted to this world. For most,
it is the greatest love in their lives. The main reason behind
conflicts and tension on earth is competition over the world.
This is how deep and disturbing this love is. So, if people suspect
that you want what they have, they will hate and fear you. If
you try to wrestle what they have out of their hands, they will
fight you. But if you are disinterested in what they possess, they
will feel safe around you. If you do not need them, they will
like you. And if they need you without you needing anything
in return, they will love you.
،‫ الحسن‬:‫ من سيد أ�هل هذه القرية؟ قالوا‬:‫قال أ�عرابي ل�أهل البصرة‬
‫ احتاج الناس إ�لى علمه واستغنى هو عن‬:‫ بم سادهم؟ قالوا‬:‫قال‬
.‫دنياهم‬
)206‫ ص‬2‫جامع العلوم والحكم (ج‬
A Bedouin asked the people of Basrah, “Who is the dignitary
of this city?” They replied, “Al-Hasan [al-Basri].” He asked,
“How did he attain this?” They replied, “People needed his
knowledge, and he did not need their wealth.”
Jami‘ al-‘Ulum wa al-Hikam (vol. 2, p. 206)

One of the recommendations of the Prophet ‫ ﷺ‬was to refrain

from asking people for anything as long as we can afford to
(Sahih Muslim, 1043). We should remember this advice and
practice this adab. If you can do things yourself, do not ask for
help. Try to be as self-sufficient as possible. If you succeed, more

187
 HADITH SEVENTEEN

people will love you. This will also protect you from becoming
subservient to anyone except Allah.
Only the believers can practice the first element of Zuhd:
abstaining from the world for the sake of Allah. The second
element, Zuhd in what people possess, is a piece of advice that
even non-Muslims can follow. It will bring everyone worldly
happiness, even if they are non-believers. We all love those who
help us and ask for nothing in return. Yet, any joy this brings
will be incomplete. It is missing the more important element
of Allah’s love. Seeking and receiving the love of Allah is far
more satisfying than anything people can give. Therefore, the
focus of self-help books on improving our earthly experience
alone will always remain incomplete. No self-help plan is truly
successful until it redirects us to Allah. He is the One who brings
lasting, deep, and meaningful happiness.

Seeking love
What is noteworthy about the Companion in the Hadith is
that he was seeking love. He wanted Allah and the people to
love him. His noble desire left us with this valuable Prophetic
advice. It is quite remarkable to think in those terms, to ask
yourself: “What can I do so Allah would love me?” Many live
their lives without ever thinking about this, or expressing the
slightest interest in it. They wonder how they can make others
love them but not Allah. How can I win her/his heart? How can
I make my boss like me? How can I make friends? How can I
get more likes on social media? We ask all these questions but
not the fundamental one: how do I get Allah to love me? He is
the beginning and end of all love, yet we are distracted with
inferior passions. We forget that winning His love is winning
everything, and losing it is losing everything. This Companion
should inspire us. We should spend less time worrying about
people liking us and focus on the One who matters.
It is not wrong to seek human respect and love. If it were, the
Prophet ‫ ﷺ‬would have advised his Companion not to seek it.
His answer indicated that the inquiry was legitimate. Seeking

188
 Seeking love

human love is permissible and even desirable as long as it is not

the primary pursuit and concern. It should always be second-
ary to Allah’s love and pleasure. Why? Because at times, there
will be a conflict between the two. And when there is, Allah’s
pleasure and love should come first. The Prophet ‫ ﷺ‬said:
‫الناس‬
َ ‫س َر ِض َي الل ُه عنه و�أ ْرضى عنه‬ ِ ‫الله ب َِس َخ ِط النا‬
َ ‫«من أ� ْرضى‬
ِ ‫بس َخ ِط الل ِه عا َد حا ِم ُد ُه ِم َن النا‬
».‫س له ذا ًّما‬ َ ‫الناس‬
َ ‫ومن أ� ْرضى‬
)268 ‫صححه ال�ألباني (شرح الطحاوية‬
«If one pleases Allah despite people’s anger, Allah will be
happy with him and will make people happy with him. And if
one pleases people despite Allah’s anger, his human praisers
will become his condemners.»
Al-Albani declared it sahih (Sharh al-Tahawiyyah, p. 268)

There can be no love without Allah. Period. If Allah is un­happy,

the rest of creation will be so, sooner or later. Seeking human
love is simply a subset of seeking divine love. This is why
human approval should always remain secondary. Allah’s love
is far too precious to be compromised for the sake of anyone
or anything else.
Life would be so beautiful if we spend it seeking divine and
human love. If our goal is to increase love, we will see and
receive more of it. This would be a beautiful thing. And it will
be even more beautiful in the Hereafter.

189
PART TWO

Loving
His
Prophet
 HADITH
EIGHTEEN
Iman is loving
the Prophet ‫الحديث‬
‫الثامن عشر‬

ََ َ َ ْ َ َّ � َ‫َ ؤْ نُ أَ � ُ ْ � تَّ أَ نَ أ‬ ُ َ ‫ق‬

‫ن‬
‫الله ﷺ «لا ي��ُ��م � �حدك�ُم ح�ى �ك�ُو� �ح ب� ِإ�ل ي� ِ�ْه �م � وا ِل ِد ِه وول ِد ِه‬ ِ ‫�ال َرس�ُول‬
َ ْ َ‫أ‬
‫ن‬ � ‫ج‬
».��‫َّاس ��مَ �ع� ي‬ ‫َو ن‬
ِ �‫ال‬
)70( ‫) ومسلم‬15( ‫رواه البخاري‬
The Messenger ‫ ﷺ‬said, «One of you does not believe until I am more
beloved to them than their parents, children, and all people.»
Reported by al-Bukhari (15) and Muslim (70)

Commentary

Loving the Prophet is part of loving Allah. When we understand

who he was and what he did, we will naturally love him more
than any other human. And the more we love and follow him,
the more Allah will love us.

Everyone has a prophet

This may seem odd at first glance. How could everyone, even
those who do not believe in God, still have a prophet? If one
believes in nothing, they cannot possibly believe in prophets!
The assertion made here is not that they believe in a divine
power that spoke to someone (i.e. a prophet). The assertion,

193
 HADITH EIGHTEEN

for all intents and purposes, is that they must treat someone
as a prophet. Allow me to explain.
There are two dimensions to a Prophet: the supernatural
and the worldly. On the supernatural end, Allah communicates
with them and sends them with His messages. On the worldly
end, people admire them, listen to them, and model their lives
after them. They tell us how to live, and explain the world to
us. We accept what they say because they speak on behalf of
Allah, and so we give them our complete love and obedience.
Therefore, whenever we treat a human as such, we treat them
as a Prophet. We may not believe that they are connected to
the divine, but we give them the love and respect reserved for
those who are.
The Prophets in the past were Ibrahim (Abraham), Musa
(Moses), Isa (Jesus), and Muhammad ‫ﷺ‬. Today, we have rappers,
rock stars, actors, social media influencers, and supermodels.
We follow their every move, and their news fills our minds
and airwaves. We dress as they do, talk as they do, and believe
what they believe. They tell us what is important in life, and we
follow it. They tell us how to live, and we accept it. We admire
them so much that they have become our role models. We love
them so much that we do not contradict them.
Some of us treat scientists in similar ways. When some reject
God, they end up believing in science as the absolute truth. They
accept everything scientists say, and only what they say, as if
they are the bearers of all truth. They substitute the authority
of Allah’s Prophets with the authority of scientists. They reject
Allah as absolute but confer this attribute to science. In reality,
having a God and a Prophet is inescapable. If our God is not
Allah, it is someone else. If our Prophet is not Muhammad ‫ﷺ‬,
we will find another. Everyone must adopt a prophet in their life.
This is one main reason why some of us find it hard to love
and hence follow Muhammad ‫ ﷺ‬as a Prophet. We are emo-
tionally unavailable. We already have someone that we follow
and love. We already have someone to tell us how to live. And
so when we hear that Muhammad ‫ ﷺ‬said this and did that, we

194
 Why love him?

are not interested. We say we are committed to the statement

“Muhammad is the Messenger and Prophet of Allah,” but do
not understand what it means. We say that he is our Prophet
but follow someone else. We say that he is our Prophet but love
someone else. The question then is, is he still our Prophet?
The other main reason why we do not love Muhammad ‫ ﷺ‬is
that we do not know him well enough. We do not realize how
much he impacts our lives.

Why love him?

To begin with, because Allah loves him. Anyone who truly
loves Allah will feel compelled to love what Allah loves. They
cannot help it. Their love of Allah would be so overwhelming
that they would be looking for what Allah loves in order to love
it. And when we know that Allah loves this man so much, more
than any other, we will cherish him as Allah cherishes him. Ibn
Rajab V wrote:
‫محبة النبي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم من أ�صول ال�إ يمان وهي مقارنة‬
‫لمحبة الله عز وجل وقد قرنها الله بها وتوعد من قدم عليها شيء‬
‫من ال�أمور المحبوبة طبعا من ال�أقارب وال�أموال وال�أوطان وغير ذلك‬
ُ ‫فقال تعالى ﴿قُ ْل إ�ِن كَانَ آ� َبا ُؤك ُْم َو�أ ْب َن آ� ُؤك ُْم َو إ� ِْخ َوانُ ُك ْم َو�أز َْو‬
‫اج ُك ْم‬
‫َوع َِشي َرتُ ُك ْم َو�أ ْم َوا ٌل ا ْق َت َر ْف ُت ُمو َها َو تِ َجا َر ٌة َت ْخ َش ْونَ ك ََسا َدهَ ا َو َم َسا ِك ُن‬
‫َت ْرضَ ْو َنهَ ا �أ َح َّب إِ� َل ْي ُكم ِّم َن الل ِه َو َر ُسو لِ ِه َو ِجهَ ا ٍد فِي َسبِي ِل ِه َف َت َرب َُّصو ْا‬
.]24 :‫َحتَّى َي أ�ْتِ َي الل ُه ِب�أ ْم ِر ِه﴾ [التوبة‬
)48‫ ص‬1 ‫فتح الباري (ج‬
Loving the Prophet ‫ ﷺ‬is of the foundations of Iman, and it is
linked to loving Allah, Glory be to Him. Allah coupled his love
with His love, and He warned those who put ahead of it any
natural love of relatives, wealth, hometowns, and anything else
by saying, ﴾Say, “If your parents, children, siblings, spouses,
your family, the wealth you collected, the business you fear its
decline, and homes you cherish are more beloved to you than

195
 HADITH EIGHTEEN

Allah, His Messenger, and Jihad in His sake, then wait until
Allah brings about His punishment.﴿ [Al-Tawbah 24]
Fath al-Bari (vol. 1, p. 48)

We naturally love many things in this world, and it is not

wrong to love them. But here Allah is instructing us that this
natural love should never stand in the way of loving Allah. The
measure of a true believer is that if they see a conflict between
what they love and what Allah and His Prophet love, they will
choose the latter. Anything else reflects weakness in Allah’s
love, weakness in Iman.
Muhammad, ‫ﷺ‬, is the most beloved to Allah. This says
much about who he was. His love for Allah was unparalleled.
It increased with every struggle he went through. Time after
time, he faced tests and challenges and, guided by Allah’s love,
he triumphed. He was not patient with all of these troubles
because of any worldly gain. In worldly terms, he lost a lot and
gained little. But in the scales of the Hereafter, he won it all. He
lost family, dear friends, wealth, hometown, safety, and peace
of mind. He was attacked physically and verbally, went hungry,
and saw his followers go hungry and suffer. But he never gave
up despite all the rejection and opposition. He sat patiently to
teach an illiterate nation for twenty-three years. And what did
he get in return from this world? He lived humbly. He would
go hungry with his family for many days, and all that he owned
went to charity after his death. Others in his position would do
everything in their power to be rich and make their family rich.
He was not interested in all that. He loved Allah’s so much that
this world held no sway on him.
He was a man of impeccable character. Allah, Himself, praised
this when he said:
� ‫َّ َ � َ خ‬
‫۝‬٤ ‫َ ِ�إو ن�ك ل �َعَل ٰى �ل ٍُق ع�َ���ظ ي�م‬
ٍ
And you are of outstanding character.
Al-Qalam (Q68:4)

196
 Why love him?

Take a moment to soak in the fact that Allah praised this man
for his manners. What does this say about him? The fact that
he was able to attract so many to Allah and change their lives
so drastically is a testament to who he was. He turned enemies
into brothers and sisters, the ignorant into the most learned
and pious, and the weak and oppressed into a strong nation
that stood up for justice. His companions loved him more than
they loved themselves.
‫اب‬ ِ ‫ُكنَّا َم َع النَّب ِِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َوه َو آ� ِخ ٌذ ِب َي ِد ع َُم َر ب ِْن ا ْل َخ َّط‬
‫َفقالَ َل ُه ع َُم ُر َيا َر ُسولَ ال َّل ِه ل� أ ْن َت �أ َح ُّب إِ� َل َّي ِم ْن ُك ِّل َش ْي ٍء إِ� َّلا ِم ْن‬
‫ َفقالَ النَّب ُِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم « َلا َوالَّ ِذي َن ْف ِسي ِب َي ِد ِه‬،‫َن ْف ِسي‬
‫ َف إِ�نَّ ُه ال�آنَ َوال َّل ِه‬:‫» َفقالَ َل ُه ع َُم ُر‬،‫َحتَّى �أكُونَ �أ َح َّب إِ� َل ْي َك ِم ْن َن ْف ِس َك‬
‫ َفقالَ النَّب ُِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّلم‬،‫ل� أ ْن َت �أ َح ُّب إِ� َل َّي ِم ْن َن ْف ِسي‬
».‫«ال�آنَ َيا ع َُم ُر‬
)6632( ‫رواه البخاري‬
We were with the Prophet ‫ ﷺ‬while he was holding the hand
of ‘Umar ibn al-Khattab. ‘Umar said to him, “O Messenger of
Allah, you are more beloved to me than everyone else except
myself.” So, the Prophet ‫ ﷺ‬said, «No, by the One who has
my soul in His Hand, not until I am more beloved to you than
yourself.» ‘Umar replied, “Then now, by Allah, you are more
beloved to me than myself.” So, the Prophet ‫ ﷺ‬said, «Now,
O ‘Umar.»
Al-Bukhari (6632)

This is the highest level of love for the Prophet ‫ﷺ‬, a recom-
mended station. ‘Umar’s Iman was so firm that a moment’s
reflection gave him the fuel he needed to elevate the Prophet ‫ﷺ‬
above himself. What came to his mind to allow him to advance
to this exceptional level?
Maybe he thought about what the Prophet ‫ ﷺ‬means to every
Muslim. We know everything about Allah through him. He
guided us to every benefit and warned us about every harm.

197
 HADITH EIGHTEEN

He illuminated for us the path to Jannah, and taught us how to

live the best life on earth. We need him more than we need any
other human. We may be unaware of how much we rely on him
every day, but he is closer to you than your family. You need him
more than you need them. What you believe, how you worship,
how and what you eat, how and whom to marry, how to raise
your children, how to solve your problems, how you sleep, how
you wake up—all this and more comes from him. His impact is
greater than any other. Your name, where you were born, your
favorite food, how you were raised, your spouse, and the future
of your children is connected to the spread of Islam, which he
started. If you want to get closer to Allah, you need him to tell
you how. If something terrible happens, you need him for you
understand why it happened, how to be patient with it, and
how you can turn it into a blessing. If we have Iman, we are
connected to him every minute of each day. This is why you
need him more than your parents and children. This is why he
should mean more to you than all of them put together.
It may seem hard to believe that we could love him ‫ ﷺ‬more
than our children, spouses, and parents, for they are the ones
we love the most on in life. It is permissible and natural to
love the forenamed people, who represent different types and
categories of love. Abu al-Zinad, one of the commentators of
Sahih al-Bukhari, explained:
‫ هذا من جوامع الكلم الذى أ�وتيه صلى الله عليه‬:‫قال أ�بو الزناد‬
‫وسلم ل�أنه قد جمع فى هذه ال�ألفاظ اليسيرة معانى كثيرة ل�أن‬
‫أ�قسام المحبة ثلاثة محبة إ�جلال وعظمة كمحبة الوالد ومحبة شفقة‬
‫ورحمة كمحبة الولد ومحبة استحسان ومشاكلة كمحبة سائر الناس‬
.‫فحصر صنوف المحبة‬
)65‫ ص‬1‫شرح ابن بطال على البخاري (ج‬
This [Hadith] is from the eloquent and comprehensive speech
that he was given ‫ ﷺ‬because he distilled in these few words
many meanings. [This is so] because love is of three kinds: love

198
 Why love him?

based on esteem and veneration, like loving a parent; love

based on mercy and care, like loving a child; and love based
on admiration and similarities, like loving everyone else. So,
he encompassed all types of love.
Sharh Ibn Battal (vol. 1, p. 65)

Our attachment to people is worldly. But our love for

Muhammad ‫ ﷺ‬is religious. When religion becomes more
meaningful to us than this world, our love for him will tran-
scend anything worldly. But we should also love him for worldly
reasons. When we follow his guidance, we avoid worldly harms
and gain the most from this world. Do you not love the one
who reconciles you and your spouse, children, or parents? The
Prophet ‫ ﷺ‬taught this to us and recommended it. Do you not
love the one who protects you from financial loss and guides to
financial success? You will find this guidance in his teachings
about halal and haram. Do you not love the one who counsels
you when you are down and gives you hope again? The one who
protects you from social harm? The one who teaches you the
meaning of life and tranquility in a chaotic world? His Sunnah
has all of that. And he gave it to you for free.
Our love for him will soar when we realize how much the
people around him loved him. This is an example:
‫ َيا َر ُسولَ الل ِه َوالل ِه‬: َ‫َجا َء َر ُج ٌل إِ� َلى النَّب ِِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقال‬
‫إِ�نَّ َك َل� أ َح ُّب إِ� َل َّي ِم ْن َن ْف ِسي َو إِ�نَّ َك َل� أ َح ُّب إِ� َل َّي ِم ْن �أ ْه ِلي َو�أ َح ُّب إِ� َل َّي‬
‫ِم ْن َو َل ِدي َو إِ�نِّي َل�أكُونُ فِي ا ْل َب ْي ِت َف�أ ْذ ُك ُركَ َف َما �أ ْص ِب ُر َحتَّى آ�تِ َي َك‬
‫َف�أ ْن ُظ ُر إِ� َل ْي َك َو إِ� َذا َذ َك ْر ُت َم ْو تِي َو َم ْو َت َك َع َر ْف ُت �أنَّ َك إِ� َذا َد َخ ْل َت ا ْل َجنَّ َة‬
‫ َف َل ْم‬، َ‫يت �أ ْن َلا �أ َراك‬ ُ ‫ت ا ْل َجنَّ َة َخ ِش‬ ُ ‫ين َو إِ�نِّي إِ� َذا َد َخ ْل‬َ ‫ُرفِ ْع َت َم َع النَّ ِب ِّي‬
‫َي ُر َّد َع َل ْي ِه النَّب ُِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َحتَّى َن َزلَ ِج ْب ِري ُل بِهَ ِذ ِه ا ْل�آ َي ِة‬
‫ين �أ ْن َع َم الل ُه َع َل ْيه ِْم ِم َن‬ َ ‫الله َوال َّر ُسولَ َف�أو َل ِئ َك َم َع الَّ ِذ‬ َ ‫﴿و َم ْن ُي ِط ِع‬ َ
]69 ‫ين﴾ [النساء‬ َ ‫ين َوالصِّ دِّي ِق‬ َ ‫النَّ ِب ِّي‬
)2933 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬477( ‫رواه الطبراني في المعجم ال�أوسط‬

199
 HADITH EIGHTEEN

A man came to the Prophet ‫ ﷺ‬and said, “O Messenger of Allah,

I love you more than myself, I love you more than my family,
and I love you more than my children. While I am at home, I
remember you and I cannot wait to come and see you. And
when I think about my death and yours, I realize that when
you enter Jannah, you will be raised with the Prophets. But if
I enter Jannah, I fear that I may not see you.” So, the Prophet
‫ ﷺ‬did not reply until Jibril came down with this ayah, ﴾And
whoever obeys Allah and the Messenger will be with those
whom Allah blessed: the Prophets and Siddiqs.﴿ [Al-Nisa’ 69]
Reported by al-Tabarani an al-Awsat (477) and al-Albani declared it hasan
(al-Silsilah al-Sahihah 2933)

We will encounter this hadith again (see Hadith Thirty-Four).

But for now, appreciate the love this man had for him. He could
not stand to stay away from him.
‘Ali ibn Abi Talib I was asked:
ِ ‫ كيف كان ُح ُّب ُك ْم لِ َر ُس‬:‫َو ُس ِئ َل َع ِل ُّي ب ُْن �أبِي طالب رضي الله عنه‬
‫ول‬
‫ كَانَ َوال َّل ِه �أ َح َّب إِ� َل ْينَا ِم ْن �أ ْم َوالِنَا‬: َ‫ال َّل ِه َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم؟ َقال‬
.ِ�‫َو�أ ْو َلا ِد َنا َو آ� َبائِنَا َو�أ َّمهَ اتِنَا َو ِم َن ا ْل َما ِء ا ْل َبارِ ِد َع َلى ال َّظ َم إ‬
)52-51‫ ص‬2‫الشفا للقاضي عياض (ج‬
“How much did you love the Messenger ‫ ”?ﷺ‬He replied, “By
Allah, we loved him more than our money, our children, our
fathers, our mothers, and more than cold water when thirsty.”
Al-Shifa by Qadi ‘Iyad (vol. 2, pp. 51–52)

Their love for him rose above all the natural love they had
for themselves and their family.
‫َو ُرو َِي ع َْن �أبِي َب ْك ٍر َر ِض َي ال َّل ُه َع ْن ُه �أنَّ ُه َقالَ لِلنَّب ِِّي َص َّلى ال َّل ُه َع َل ْي ِه‬
‫ب كَانَ �أ َق َّر لِ َع ْي ِني ِم ْن‬ ٍ ِ‫َو َس َّل َم َوالَّ ِذي َب َع َث َك بِا ْل َح ِّق َل إِ� ْس َلا ُم �أبِي َطال‬
‫ب كَانَ �أ َق َّر‬ ٍ ِ‫إ�سلامه َي ْع ِني �أ َبا ُه �أ َبا قُ َحا َف َة َو َذلِ َك �أ َّن إ� ِْس َلا َم �أبِي َطال‬
‫لِ َع ْي ِن َك َو َن ْح َو ُه ع َْن عمر بن الخطاب قال للعباس أ�ن تسلم أ�حب‬

200
 Why love him?

‫اب ِل� أ َّن َذلِ َك �أ َح ُّب إِ� َلى رسول الله صلى الله‬
ُ ‫إ�لي �أ ْن ُي ْس ِل َم ا ْل َخ َّط‬
.‫عليه وسلم‬
)51-50‫ ص‬2‫الشفا للقاضي عياض (ج‬
It was reported from Abu Bakr I that he said to the Proph-
et ‫ﷺ‬, “I swear by the One who sent you with the truth, Abu
Talib’s acceptance of Islam is more pleasing to me than his
acceptance of Islam—referring to Abu Bakr’s father, Abu
Quhafah—because Abu Talib’s acceptance of Islam is more
pleasing to you.” Something similar was reported from ‘Umar
when he said to al-‘Abbas, “Your acceptance of Islam is more
beloved to me than al-Khattab’s acceptance of Islam [‘Umar’s
father] because this is more beloved to the Messenger ‫ﷺ‬.”
Al-Shifa by Qadi ‘Iyad (vol. 2, pp. 50–51)

They loved everything about him. Anas I said:

‫ لقد ر أ�يت رسول الله صلى الله عليه‬:‫عن أ�نس رضي الله عنه قال‬
‫وسلم والحلاق يحلقه و أ�طاف به أ�صحابه فما يريدون أ�ن تقع شعرة‬
.‫إ�لا في يد رجل‬
)2325( ‫رواه مسلم‬
I saw the Messenger ‫ ﷺ‬while the barber was cutting his hair,
and his companions had surrounded him, desiring that not a
hair would fall except in the hand of one of them.
Reported by Muslim (2325)

His hair and body were special, for there was bara­kah (bless-
ing) in them. But it is also a demonstration of love, attachment,
and respect. ‘Amr ibn al-‘Aas I confirmed this love and
respect when he said on his death bed:
َ‫ َما كَان‬:‫ص رضي الله عنه َو ُه َو فِي ِس َيا َق ِة ا ْل َم ْو ِت‬ ِ ‫قال ع َْم َرو ب َْن ا ْل َعا‬
‫ول الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َو َلا �أ َج َّل فِي‬
ِ ‫�أ َح ٌد �أ َح َّب إِ� َل َّي ِم ْن َر ُس‬

201
 HADITH EIGHTEEN

‫ت‬ ُ ‫ت �أ ِط‬
ُ ‫يق �أ ْن �أ ْم َل� أ َع ْين ََّي ِم ْن ُه إِ�جْ َلا ًلا َل ُه َو َل ْو ُس ِئ ْل‬ ُ ‫َع ْي ِني ِم ْن ُه َو َما ُك ْن‬
.‫ت ِل�أنِّي َل ْم �أك ُْن �أ ْم َل� أ َع ْين ََّي ِم ْن ُه‬ ُ ‫�أ ْن �أ ِص َف ُه َما �أ َط ْق‬
)192( ‫رواه مسلم‬
I did not love anyone more than the Messenger ‫ ﷺ‬and I re-
spected no one more than him. I could not continue to gaze
at him out of respect for him. If I were asked to describe him,
I would not be able to because I never fully gazed at him.
Reported by Muslim (192)

This esteem and love are amazing. If the Prophet ‫ ﷺ‬were in

front of our eyes now, we would not take our eyes off of him.
But those Companions were something else, and their love and
reverence are unmatched. But it does mean that later gener-
ations do not have their portion of this love. This story from
Malik V demonstrates his deep connection to the Prophet,
even though he never saw him.
‫كَانَ َمالِ ٌك إِ� َذا ُذ ِك َر النَّب ُِّي َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم َي َت َغ َّي ُر َل ْونُ ُه َو َي ْن َح ِني‬
‫َحتَّى َي ْص ُع َب َذلِ َك َع َلى ُج َل َسائِ ِه َف ِقي َل َل ُه َي ْو ًما فِي َذلِ َك َف َقالَ َل ْو‬
َ‫ت �أ َرى ُم َح َّمد‬ ُ ‫ْت َل َما �أ ْن َك ْرتُ ْم َع َل َّي َما َت َر ْونَ َو َل َق ْد ُك ْن‬ ُ ‫َر�أ ْيت ُْم َما َر�أي‬
ٍ ‫ب َْن ا ْل ُم ْن َك ِدرِ َوكَانَ َس ِّيدَ ا ْل ُق َّرا ِء َلا َن َكا ُد َن ْس�أ ُل ُه ع َْن َح ِد‬
‫يث �أ َبدً ا إِ� َّلا‬
‫َي ْب ِكي َحتَّى َن ْر َح َم ُه‬
)94-93‫ ص‬2‫الشفا للقاضي عياض (ج‬
When the Prophet ‫ ﷺ‬was mentioned, Malik’s face color would
change and he would bend and lean forward until those
sitting with him would be distressed for him. He once was
advised against it, and he said, “If you had seen what I had
seen, you would not criticize what you saw me doing. I used
to see Muhammad ibn al-Munkadir, who was the scholar of
scholars, cry whenever we asked him about a hadith until we
felt sorry for him.”
Al-Shifa by Qadi ‘Iyad (vol. 2, pp. 93–94)

202
 How to love him?

They loved him so much that they missed him. And because
they missed him, they would cry when they would hear his name.

How to love him?

It is one thing to understand the Prophet’s love in theory and
another to experience it. We may understand that we should
love him, but how do we start?
We have to first understand that our hearts are never empty
vessels. They are always full. And at any moment, someone/
something occupies the central position in it. Increasing our
love for the Prophet ‫ ﷺ‬will gradually take the place of other
dominant loves in our hearts. His love slowly grows to top other
loves. How do we increase our love for him?
The first step is to follow him. Ibn Rajab V wrote:
َ َ‫ ﴿قُ ْل إ�ِن كُنت ُْم تُ ِح ُّبون‬:‫إ�نما تتم المحبة بالطاعة كما قال تعالى‬
‫الله‬
]31 :‫َفاتَّ ِب ُعو نِي ُي ْح ِب ْب ُك ُم الل ُه﴾ [ آ�ل عمران‬
)49‫ ص‬1‫فتح الباري (ج‬
Love can only be complete through obedience, as Allah said,
﴾Say: ‘If you love Allah, then follow me and Allah will love
you.﴿ [Ali Imran 31]
Fath al-Bari (vol. 1, p. 49)

The more we follow Muhammad ‫ﷺ‬, the more that we will

appreciate and savor his teachings. When we start to live like
him, his stature will grow in our hearts. The more we lean on
him for guidance and wisdom, the less we will seek it from
others. The more we allow his Sunnah to saturate our lives, in
small and significant matters, the lesser we will imitate and
admire other paths. On the road to Allah, there is no small and
insignificant Sunnah. Every small act from him is a treasure that
builds up love for him, a small step towards the love of Allah.
In time, he will become very dear to us.
The second step is to learn more about him and his teach-
ings. One of the greatest obstacles to loving the Prophet ‫ ﷺ‬is

203
 HADITH EIGHTEEN

ignorance: we hardly know him and his Sunnah. Yes, we know

bits and pieces from here and there, superficial knowledge
without depth or breadth. We possess no coherent picture of
who the man was and what he taught. The remedy is to pick
up his biography and a hadith book and learn in person why he
is so special. As you read, relate what you learn to your reality.
Ponder how what you are reading may affect you and change
your life. In other words, feel its relevance.
The third step is to ask Allah to grant us the love of the
Prophet ‫ﷺ‬. Religious gifts are the most precious of gifts. And
if we are used to asking Allah for worldly favors, we should
be more eager and persistent in our religious requests. The
Prophet ‫ ﷺ‬deserves all this love, and we deserve to love him.
If we love him, his love will take us to Jannah. If we love him,
Allah will love us. When we remember him, Allah remembers
us. The Prophet ‫ ﷺ‬said:
».‫احدَ ًة َص َّلى الله َع َل ْي ِه ع َْش ًرا‬
ِ ‫« َم ْن َص َّلى َع َل َّي َو‬
)408( ‫رواه مسلم‬
«The one who says salah once for me, Allah will say salah ten
times for them.»
Reported by Muslim (408)

Repeating salah and salam for the Prophet ‫ ﷺ‬brings us closer

to him and closer to Allah. The more we remember him, the
more we will love him. Try to assign yourself a daily portion of
this remembrance, especially on Fridays. It may be the key that
opens the beautiful gates of loving the Prophet ‫ﷺ‬.

Obligatory and recommended love

Like loving Allah, loving the Prophet ‫ ﷺ‬has a basic obligatory
level and a higher recommended level.
The obligatory love for the Prophet ‫ ﷺ‬is to observe the reli-
gious obligations and avoid the prohibitions. It is to love him
enough to listen to him. It is to believe that he is the best teacher
and guide, and that his Sunnah is the only way to Allah. It is

204
 Obligatory and recommended love

to be happy and satisfied with him as a Prophet of Allah: he

delivered the truth from Allah and showed us how to reach
Jannah. Part of this obligatory level is to love him more than
all other humans. The Hadith negates the Iman of those who
love other people more than him. This negation of Iman is a
negation of its completeness and strength, not a denial of its
existence altogether. One would still be a Muslim if they loved
the Prophet less than a family member. Every Muslim, no matter
how weak their Iman may be, loves the Prophet ‫ﷺ‬. It is just that
their Iman is weak, and so their love for him is weak. If we were
to strengthen our Iman, we would realize how much we need
him and how much Allah loves him, and we will love him too.
Obedience and compliance determine who you love most.
Whose desire and request will you follow? If a dear family
member asked for something that would upset the Prophet ‫ﷺ‬,
would you do it? If we follow the Prophet, then it is a mark that
we love him more. If we follow some other advice and guidance,
it is because our heart is there and not with him.
Loving the Prophet ‫ ﷺ‬is primarily a religious love, while lov-
ing our family is a natural love. When they clash, it is common
to put our families first if our religious commitment is weak.
The strong of faith will resist worldly pressure because they
understand that their best interest is in following Allah, not
other humans. This is how religious love starts taking prece-
dence over natural love. When we love the Prophet religiously,
and know him better, our religious love will guide us to develop
natural love for him. You will see examples of what this entails
as you keep reading.
The recommended level of love is to perform the recom-
mended acts in addition to the obligations. When our love for
him grows, it will move us to imitate him even when it is not a
must. The simple fact that he did it, and that this act brings us
closer to Allah, is more than enough to convince us to adopt it.
Every such act is an opportunity to be closer to him, and closer
to Allah. Who would want to miss this opportunity?
Included in the recommended level of love is to love him

205
 HADITH EIGHTEEN

more than we love ourselves, as the hadith of ‘Umar illustrates.

This is not easy, but it is not impossible. It will take time, effort,
and a lot of du‘a. Maybe you will be one of those who get there.

What does it mean to love him?

To love him is to want to be like him. In matters small and big,
he is the role model. There is no small or insignificant Sunnah
anymore. All of his acts are valuable. All of his advice is dear.
His choices are better than ours, and his guidance is the best
guidance. If someone contradicts him, we ignore him. If his
Sunnah is attacked, we defend it. If we cannot be close to him
physically, we stay close to what he used to do as if he is right
next to us. If I want to hear his voice, I open a book of hadith
and read. If I want to feel his presence, I practice one Sunnah
of his. If I want to talk to him, I say salah and salam upon him,
and he will receive it. The Messenger ‫ ﷺ‬said:
َّ ‫ض ُيب ِّلغوني من �أ َّمتي‬
».‫السلا َم‬ َ ‫« إ� َّن ل َّل ِه ملائِك ًة س ّي‬
ِ ‫احين في ال�أر‬
)1664( ‫) وصححه ال�ألباني (صحيح الترغيب‬1282( ‫رواه النسائي‬
Allah has angels who travel the earth conveying to me the
salam of my Ummah.
Reported by al-Nasa‘i and al-Albani declared it sahih (Sahih al-Targhib,
1664)

Imagine an angel carrying your salam to the Prophet ‫ﷺ‬. And

he will know you by name. The Prophet ‫ ﷺ‬said:
‫الله و َّك َل بي َم َل ًكا عندَ قبري ف إ�ذا صلّى‬ َّ ‫« أ�ك ِثروا الصَّ لا َة‬
َ ‫علي ف إ� َّن‬
‫ابن‬ َ ‫علي رج ٌل ِمن �أ َّمتي قال لي‬
َ َ‫ يا مح َّم ُد إ� َّن فلان‬:‫ذلك الم َل ُك‬ َّ
».‫الساع َة‬ َ
ّ ‫عليك‬ ‫فلان صلّى‬ٍ
)1207 ‫رواه الديلمي في مسند الفردوس وحسنه ال�ألباني (صحيح الجامع‬
«Increase your salah for me, for Allah has appointed me an
angel at my grave. Whenever one of my Ummah makes a salah

206
 What does it mean to love him?

for me, this angel will say to me, “O Muhammad, so-and-so

son of so-and-so made salah for you now.”»
Reported by al-Daylami in Musnad al-Firdaws and al-Albani declared it
hasan (Sahih al-Jami‘, 1207)

Loving him will naturally compel us to want to see him. And

not merely to want to see him, but to ache so much for it that
we would sacrifice anything dear to us to get a glimpse of him.
The Prophet ‫ ﷺ‬said:

ٌ ‫« ِم ْن أ� َش ِّد �أ َّمتي لي ُح ًّبا‬

‫ناس َيكونُونَ َب ْع ِدي َي َو ُّد أ� َح ُده ُْم لو َر آ�نِي‬
».‫ب�أ ْه ِل ِه ومالِ ِه‬
)2832( ‫رواه مسلم‬
«Of the people who love me the most in my Ummah are ones
who will come after me. One of them would love to see me
even if it were to cost them their family and wealth.»
Reported by Muslim (2832)

This is how much they love him. They would be willing to

give up their families and wealth just to see him. They would be
ready to migrate to him (hijrah) as the first generation migrated
to him and sacrificed everything for it. If they cannot physically
migrate to him, they migrate to his Sunnah. They migrate with
their hearts to him. Note that he was describing people who
will come after him, like you and I. And it could very well be
someone like you and I.
Many today only dream of meeting celebrities (athletes,
rappers, actors, etc). They would travel, stand in line for hours,
and pay hundreds of dollars just to be close to them. And if they
cannot, they would dream about such an encounter and imitate
the mannerisms and style of their idol to feel closer to them.
Those who love the Prophet ‫ ﷺ‬are willing to do much more to
see him. They do not fawn over celebrities because their hearts
are full and content. What would you be willing to give up to
be close to Muhammad ‫?ﷺ‬

207
 HADITH
NINETEEN Be kind for
‫الحديث‬ the Prophet to
‫التاسع عشر‬ love you

�‫��بطه�ُور ف�� غ�َ� ََم َس َ� َد ُه �ف��يه ثُ� َّم � َت�َو�ضَّ أَ� فَ�� تَت�َ�� ن‬
ُ‫بَّع�ْ� َُاه فَ�ح� �َس َْونَ�اه‬ َ
� َ َ َ‫ف‬
� ‫ا‬ ‫ع‬ ‫د‬ � ‫الله ﷺ‬ ‫س�ُول‬ ‫ر‬ ‫�ك نُّ�َا ن‬
َ ‫��ع� َ�ْد‬
ِ� ‫ي‬ ٍ ِ ِ
ُّ�‫ ُح ب‬:‫َع�ْ� ْم؟» قُ� ْل ن��َا‬ ُ‫َ َّ ُ َ َ َ َ َّ َ َ حَ َ َ ْ َ َ َ � ن� ت‬ ُ َ �‫ف‬
�َ‫الله صلى الله عل ي� ِ�ْه وسلم «ما ملك�ُم على ما ص‬ ِ ‫�َ�ق�َال َرس�ُول‬
‫ق َ ف نْ أَ ْ َ تُ ْ أَ نْ ُ ُ ُ َ َ ُ ُ ف أَ ُّ �ذَ ئْ تُ ن تُ ْ َ ْ ُ ق‬
‫ �ال «� ِإ�� �ح ب��ب�ْ�م �� ي� �� بّح�َك�ُم الله ورس�ُوله ��دوا ِإ� ا ا���م ��ْ�م واصد�وا‬،‫الله َو َرس�ُو ِل ِه‬ ِ
َ
‫ِإ��ذَ ا �حد ث� ت� ْم َو�ح ن‬
».‫��س��ُوا � َ��جو َار �م نْ� � ج� َاو َرك ْ�ُم‬
‫أ‬ ُ ْ َّ
)1409 ‫) وحسنه ال�ألباني (صحيح الجامع‬6517( ‫رواه الطبراني في ال�أوسط‬
We were with the Messenger ‫ ﷺ‬and he asked for Wudu’ water, then
he put his hands in it and made Wudu’. We collected his Wudu’ water
and drank it. The Messenger ‫ ﷺ‬asked us, «What moved you to do
this?» We said, “The love of Allah and His Messenger.” He ‫ ﷺ‬replied,
«If you would love for Allah and His Messenger to love you, then fulfill
if you are entrusted, be honest when you speak, and be good to your
neighbors.»
Reported by al-Tabarani in al-Awsat (6517) and al-Albani declared it hasan (Sahih
al-Jami‘, 1409)

208
 Why did they love him so much?

Commentary

Loving Allah and His Prophet is the best motivation for worship.
And if we want Allah and His Prophet to love us, we should live
and spread the love that they gave to us.

Why did they love him so much?

The amount of love the Companions had for the Prophet ‫ ﷺ‬is
mind-boggling. This says a lot about them and him. Listen to
the following hadith.
‫كانَ َرسولُ الل ِه صلى الله عليه وسلم إ�ذا َصلّى ال َغدا َة جا َء َخدَ ُم‬
‫س َيدَ ُه فِيها َف ُربَّما‬
َ ‫الم ِدي َن ِة ب آ�نِ َي ِته ِْم فِيها الما ُء َفما ُي ْؤتى ب إ�نا ٍء إ� ّلا َغ َم‬
َ
ِ
.‫س َيدَ ُه فيها‬ ِ َ ِ ِ
ُ ‫جا ُؤو ُه في ال َغداة البارِ َدة ف َي ْغم‬
)2324( ‫رواه مسلم‬
When the Messenger ‫ ﷺ‬would finish Fajr Prayer, the servants of
Madinah would bring their vessels with water in them. When-
ever they brought a vessel, he would dip his hand in it. At times,
they came on cold mornings and he dipped his hand in them.
Reported by Muslim (2324)

It was their habit to bless their water with his hands ‫ﷺ‬. And
he, in return, always obliged their requests, even if it was incon-
venient and cold. This gives us a glimpse of why they loved him
so much: he was very close to them and very merciful. Despite
all ordeals and challenges, he continued to smile and comfort.
He genuinely cared for them, and they could see that. He found
the time to help, and was big-hearted and patient. He did not
seek any worldly return, and they could see that too. They also
realized the value of what he gave, and how much they owed
him. How do you repay someone who brings you closer to
Allah? Who teaches you how to live again? To be happy now and
to be happy forever in the next life? And on top of all of that,
it is so easy to love him. He always receives you with a smile.

209
 HADITH NINETEEN

He is the humblest person you have ever seen, yet you know
deep inside he has endless wisdom. The world offered itself to
him, and he gave it all away. He lived on this earth but did not
belong to it. His heart was with his Creator. You cannot be too
comfortable here, he would say, for we are about to leave. Your
real home is waiting for you, do not worry about this life. When
you were with him, you felt as if you flew to the heavens and
were seated next to the angels. When you left him, you could
not wait to come back and see him again. How can you not love
someone who reminds you of Allah every time you see him?
Who takes your troubles and worries away just by looking at
you? Who always makes you feel better because he reminds
you that Allah is near? We cannot fully understand today how
life-changing it was to be around him. Their love for him was
deep and intense, this we know. And his love for them created
wonderful human beings that are the best of humanity. We do
not have the opportunity today to be around him as they did, to
hear his comforting words, and be blessed with his company.
But just like the Hadith teaches (more on this shortly), we have
his words and wisdom. If we cannot be with him physically,
we can be with his Sunnah. And with that, he will be around
us. With that, we will love him, and he will love us. And in the
Hereafter, we will physically be with him. This is what loving
Muhammad ‫ ﷺ‬offers you.
It is worth noting that seeking blessings from someone’s body
is exclusive to the blessed body of the Prophet ‫ﷺ‬. No similar
practice was extended to the Companions, including the best
four: Abu Bakr, ‘Umar, ‘Othman, and ‘Ali M. They are the
best of the best of Allah’s awliya’ (walis). If we were permitted
to extend this practice to someone else, these four would be
the most deserving. Since no Companion treated them in this
fashion, it should be clear that no wali after them—who will
always be inferior to them—deserves this unique treatment.
It is also worth noting that the blessings from the body of
the Prophet ‫ ﷺ‬come from Allah. He is the only One who has
the power to bless and cure. So, if someone touched the body

210
 The right expression of love

of the Prophet ‫ ﷺ‬and was blessed, it was Allah who blessed

him. Allah deposited the blessing in the Prophet’s body, and
He transfers it to others if He wishes.

The right expression of love

The Prophet ‫ ﷺ‬gently redirected his Companions to a fuller
and more lasting expression of their love. And with that, he
was teaching us a valuable lesson about love. Not all expres-
sions of love are appropriate, even though the love itself may
be. This is religiously important, but it is also true everywhere
else. If you love someone—a spouse or a child for instance—
you have to translate this love into meaningful and beneficial
acts. Otherwise, you could end up hurting them. We may love
someone but fail to relay this love to them. We need to under-
stand them to know what they need, what they expect, and
what they appreciate.
This is true in our worship of Allah too. There are two condi-
tions for the acceptance of a religious good deed: the intention
must be pure (Ikhlas), and Allah must love the act. The way we
know that Allah loves it is if He legislated it. For instance, when
Salah is insincere, it is invalid. And a sincere intention inap-
propriately pursued is invalid too. For example, prostrating in
front of the Prophet ‫( ﷺ‬or his grave now) because we love him
is inappropriate, even though the motive behind it is love. The
following hadith illustrates this well.
‫كَانَ �أ ْه ُل َب ْي ٍت ِم َن ا ْل� أ ْن َصارِ َلهُ ْم َج َم ٌل َي ْس ُنونَ َع َل ْي ِه َو إِ� َّن ا ْل َج َم َل‬
‫ول الل ِه‬ ِ ‫است ُْص ِع َب َع َل ْيه ِْم َف َم َن َعهُ ْم َظهْ َر ُه َو إِ� َّن ا ْل� أ ْن َصا َر َجا ُءوا إِ� َلى َر ُس‬ ْ
‫ إِ�نَّ ُه كَانَ َلنَا َج َم ٌل نُ ْس ِني َع َل ْي ِه َو إِ�نَّ ُه‬:‫َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقا ُلوا‬
ُ‫ َف َقالَ َر ُسول‬،‫ش ال َّز ْر ُع َوالنَّ ْخ ُل‬ َ ‫است ُْص ِع َب َع َل ْينَا َو َم َن َعنَا َظهْ َر ُه َو َق ْد ع َِط‬
ْ
‫الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم ِل�أصْ َحا ِب ِه «قُو ُموا» َف َقا ُموا َفدَ َخ َل ا ْل َحائِ َط‬
‫اح َي ٍة َف َم َشى النَّب ُِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َن ْح َو ُه َف َقا َل ِت‬ ِ ‫َوا ْل َج َمل فِي َن‬
‫اف‬ ُ ‫ب َو إِ�نَّا َن َخ‬ ِ ‫ب ا ْل َك ِل‬ ِ ‫ َيا َنب َِّي الل ِه إِ�نَّ ُه َق ْد َصا َر ِم ْث َل ا ْل َك ْل‬:‫ا ْل� أ ْن َصا ُر‬

211
 HADITH NINETEEN

ْ
‫س» َف َل َّما َن َظ َر ا ْل َج َم ُل إِ� َلى‬ ٌ �‫س َع َل َّي ِم ْن ُه َب أ‬ َ ‫ َف َقالَ « َل ْي‬،‫َع َل ْي َك َص ْو َل َت ُه‬
ِ ‫ول الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم �أ ْق َب َل َن ْح َو ُه َحتَّى َخ َّر َس‬
‫اجدً ا َب ْي َن‬ ِ ‫َر ُس‬
‫َاص َي ِت ِه �أ َذ َّل َما كَا َن ْت‬
ِ ‫َيدَ ْي ِه َو�أ َخ َذ َر ُسولُ الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم ِبن‬
َ ‫ َيا َنب َِّي الل ِه َه ِذ ِه َبه‬:‫َق ُّط َحتَّى �أد َْخ َل ُه فِي ا ْل َع َم ِل َف َقالَ َل ُه �أصْ َحا ُب ُه‬
‫ِيم ٌة‬
َ‫ َقال‬،‫َلا َت ْع ِق ُل َت ْس ُج ُد َل َك َو َن ْح ُن َن ْع ِق ُل َفن َْحن �أ َح ُّق �أ ْن َن ْس ُجدَ َل َك‬
».‫« َلا َي ْص ُل ُح لِ َب َش ٍر �أ ْن َي ْس ُجدَ لِ َب َش ٍر‬
)1936 ‫) وصححه ال�ألباني (صحيح الترغيب‬12614( ‫رواه �أحمد‬
There was a household from the Ansar who had a camel that
they used to transport water on, and it became stubborn and
refused to carry anything on its back. So these Ansar came to
the Messenger ‫ ﷺ‬and said, “We have a camel that we used
to transport water on, and it became stubborn and refuses
to carry anything on its back, and the crops and trees are
parched.” So the Messenger ‫ ﷺ‬said to his Companions, «Let
us go.» So they left, and he entered the garden, and the cam-
el was in a corner, so the Prophet ‫ ﷺ‬walked towards it. The
Ansar said, “O Prophet of Allah, he is like a rabid dog, and
we fear that he will harm you.” He ‫ ﷺ‬said, «He will not harm
me.» When the camel saw the Messenger ‫ﷺ‬, he walked to
him and prostrated in front of him. The Messenger ‫ ﷺ‬held the
camel’s forehead—it was the most docile that he ever was—and
guided him to work. His Companions said to him, “O Prophet
of Allah, this is an unintelligent animal that prostrates to you,
and we are intelligent beings, so it is more of a right upon us
to prostrate to you.” He said, “No human should prostrate to
another human.”
Reported by Ahmad (12614) and al-Albani declared it sahih (Sahih al-
Targhib, 1936)

The Prophet ‫ ﷺ‬knew that his Companions suggested pros-

tration out of love, but he disallowed it. No matter how intense
our emotions may be, there has to be a check to help us avoid

212
 Worshipping out of love

the extremes of love. Knowing very well love’s inclination to

move to the extreme, he ‫ ﷺ‬said:
‫«لا تُ ْط ُرو نِي كما �أ ْط َر ِت النَّصارى اب َْن َم ْر َي َم ف إ�نَّما �أنا َع ْب ُد ُه َف ُقولوا‬
».‫عب ُد ال َّل ِه َو َر ُسو ُل ُه‬
)3445( ‫رواه البخاري‬
«Do not exaggerate in praising me as the Christians exagger-
ated in praising the Son of Mary, for I am only His slave. So
say, “The slave of Allah and His Messenger.”»
Reported by al-Bukhari (3445)

Some love the Prophet ‫ﷺ‬, yet contradict his wishes and
exaggerate his praise. True love would ask us not to go against
his teachings. We cannot attribute anything to him unless it is
authentic and reliable, or else we would be helping to spread
lies about him. Calling Jesus S the son of God is not love.
Love is to respect the thing he gave his life for, and that is the
message of Tawhid. If we go against Muhammad ‫ ﷺ‬in the name
of love, we would be disrespecting him and upsetting the One
who sent him. And the Prophet would not be happy with us if
he were to see that. What made him happiest was our piety and
love for Allah. If we love him, we should follow his message
precisely as his Companions did. We cannot change it in the
name of love and expect him to love us.

Worshipping out of love

Multiple motivations spur our worship. We may worship out
of fear, where we are disturbed by our sins and their potential
punishment. Seeking Allah’s forgiveness and escaping from
Hell would be the motivation for our worship. We may also pray
out of hope. Attracted to all that Allah promised us in Jannah,
we worship Him to win His Mercy and the beauty of eternal
life in Paradise. Both of these approaches are legitimate and
needed. We need hope and fear in our relationship with Allah
to balance our excesses. When we are overconfident with our

213
 HADITH NINETEEN

piety and lax with Allah’s prohibitions, an injection of fear is

a healthy corrective to restore the balance. This is why Allah
talked about Hell at length in the Quran. Most people, even
in worldly affairs, respond to fear of punishment more than
enticement of reward. But as potent as fear is as a motivator, it
is not the only one. At other times, hope is what will excite us
to worship Allah. This is also why Allah motivated us the Quran
with the mention of Jannah and its splendor. Yet, there is a third
motivator that is often overlooked. It is love. When one worships
Allah out of love, they do so because Allah deserves it, out of
gratitude for His bounties, and with the desire to be close to
Him. Heaven and Hell are not the prominent motivators here,
but Allah Himself is—even though the worshipper still desires
Heaven and escape from Hell. The three approaches—love, hope,
and fear—are complementary, not contradictory. All three are
needed. Otherwise, the outcome will be a great imbalance in
Iman and worship. Makhul, the famous Tabi‘i, said:
‫ من عبد الله بالخوف فهو حروري ومن‬:‫قال مكحول الدمشقي‬
‫عبده بالرجاء فهو مرجىء ومن عبده بالمحبة فهو زنديق ومن عبده‬
.‫بالخوف والرجاء والمحبة فهو موحد‬
)166‫ ص‬4‫�إحياء علوم الدين (ج‬
The one who worships Allah with fear [alone] is from the
Khawarij. The one who worships Allah with hope [alone] is
from the Murji’ah. The one who worships Allah with love [alone]
is a heretic. The one who worships Allah with fear, hope, and
love is on Tawhid.
Ihya’ ‘Ulum al-Din (vol. 4, p. 166)

If one worships Allah exclusively with fear, they will grow

hopeless, grim, and harsh. When the Khawarij put undue
emphasis on the fear of Allah, they excommunicated anyone
who disagreed with them or committed a major sin from Islam.
They were infamous for slaughtering other Muslims. On the
other extreme, worshippers with hope alone tend to disregard

214
 Worshipping out of love

the religious law, believing in guaranteed salvation. Surprisingly,

worshipping with love alone is the most severe offense among
the three. The first victim will be the laws of Islam, which will
be disregarded based on a misguided sense of Allah’s over-
whelming love. If Allah loves no matter what, the laws lose
their meaning. The second and more devastating lapse is their
relationship with Allah. Unchecked, love grows deformed and
ends up compromising the Majesty of Allah. Thus the heresy
Makhul warned against. When some express the desire to be
one with the Creator or deny any duality of existence (i.e. they
and the Creator have always been one), you hear in their state-
ments how imbalanced love can corrupt Tawhid. This is why
Ibn Taymiyyah V wrote:
َّ ‫وج ُد فِي ُمد َِّعي ا ْل َم َح َّب ِة ِم ْن ُم َخا َل َف ِة‬
‫الش ِري َع ِة َما‬ َ ‫ َو ُي‬:‫قال ابن تيمية‬
ُّ ‫ َوكَانَ ا ْل َم َشايِخُ ا ْل ُم َصنِّ ُفونَ فِي‬...‫وج ُد فِي �أ ْه ِل ا ْل َخ ْش َي ِة‬
‫السنَّ ِة‬ َ ‫َلا ُي‬
‫ض‬ ِ ‫َي ْذ ُك ُرونَ فِي َع َقائِ ِد ِه ْم ُم َجا َن َب َة َم ْن ُي ْك ِث ُر َد ْع َوى ا ْل َم َح َّب ِة َوا ْل َخ ْو‬
.‫فِيهَ ا ِم ْن َغ ْي ِر َخ ْش َي ٍة لِ َما فِي َذلِ َك ِم ْن ا ْل َف َسا ِد‬
)82-81‫ ص‬10‫مجموع الفتاوى (ج‬
There is more opposition to the Shari‘ah among those who claim
the love [of Allah] than the people of the fear [of Allah]...And
the scholars who authored the books of Sunnah [i.e. Aqidah]
used to note in their creeds the avoidance of the one who
excessively claims the love of Allah and talks about it without
fear, for there is much corruption in that.
Majmu‘ al-Fatawa (vol. 10, p. 81–82)

The three ingredients together (fear, hope, and love) produce

the Prophetic balance that moves us closer to Allah without
compromising the purity of Islam.
At times, fear may be our dominant motivator. It could also
be hope. Or it could be love. The Prophet ‫ ﷺ‬pointed in the
Hadith to worship out of love. He made the love of Allah and
His Messenger the motive for what he asked them to do. In

215
 HADITH NINETEEN

the Quran, Allah made love the first feature of those whom He
chose when He said:
ۡ ُ ‫ف � ۡ َ َ أۡ ت ٱ‬ � ۡ � َّ َ‫َٰ أَ ٱ َّ ذ َ َ َ ن� اْ َ َ ۡ ت‬
‫� ي���ٓ� ي�ُّه�َا �ل ِ� ي�ن ءام�ُو من ي�ر�د �م ��نكُم عَن ِد�ي � ِ��نهۦ �سَوف ي�� ِ� ي� �لَّله ���ب�ق�َو ٍم‬
َ ُ ُ
‫۝‬٥٤ ...‫ي� �ح�� �بُّه ُۡم َ يو� �ح��بُّون� ُه ٓۥ‬
O believers, if any of you abandons your religion, Allah will replace
you with people whom He loves and who love Him.
Al-Ma‘idah (Q5:54)

Love is the premise of our worship of Allah and its goal. It is

the strongest motive to worship Him. There is no denying that
fear and hope are indispensable components of our relation-
ship with Allah. But love towers above them as a motive. The
following from Wahb ibn Munabbih, the Tabi‘i, conveys the
potency of the love of Allah.
‫ َقالَ َح ِكي ٌم ِم َن ا ْل ُح َك َما ِء إِ�نِّي َل� أ ْست َْحيِي‬:ُ‫َس ِم ُعوا َو ْه َب ب َْن ُم َن ِّب ٍه َي ُقول‬
‫اب ا ْل َجنَّ ِة َف�أكُونَ كَا ْل� أ ِجي ِر‬ ِ ‫ِم ْن َربِّي َع َّز َو َج َّل �أ ْن �أ ْع ُبدَ ُه َر َجا َء َث َو‬
‫إ� ِْن �أ ْع ِط َي �أجْ ًرا َع ِم َل َو إِ� َّلا َل ْم َي ْع َم ْل َو إِ�نِّي َل� أ ْست َْحيِي ِم ْن َربِّي َع َّز‬
‫السو ِء إ� ِْن َر ِه َب َع ِم َل َو إ� ِْن‬ُّ ‫َو َج َّل �أ ْن �أ ْع ُبدَ ُه َم َخا َف َة النَّارِ َف�أكُونَ َك َع ْب ِد‬
‫َل ْم َي ْرهَ ْب َل ْم َي ْع َم ْل َو َل ِكنِّي �أ ْع ُب ُد ُه ك ََما ُه َو َل ُه �أ ْه ٌل) َو َقالَ ع َُم ُر ع َْن‬
‫ َ(و َل ِك ْن َي ْست َْخ ِر ُج ِمنِّي ُح ُّب َربِّي َع َّز َو َج َّل َما َل ْم‬:‫ب ب ِْن ُم َن ِّب ٍه‬ ِ ‫َو ْه‬
.‫َي ْست َْخ ِر ْج ِمنِّي َغ ْي ُر ُه‬
)246‫(ص‬ ‫الزهد لابن المبارك (باب تعظيم ذكر الله) ب�إسناد صحيح �إلى وهب ابن منبه‬
They heard Wahb ibn Munabbih say, “A wise man once said
‘I feel embarrassed of my Rabb—Glory be to Him—to wor-
ship Him hoping for Heaven as a reward like a wageworker:
he works if he is given his wage, but if not, he does not. And I
feel embarrassed of my Rabb—Glory be to Him—to worship
Him out of fear of Hell like a bad slave: if he is afraid he works
but if he is not, he does not. But I worship Him because He
deserves it.’ ” ‘Umar reports from Wahb ibn Munabbih that

216
 Worshipping out of love

he said, “But the love of my Rabb—Glory be to Him—extracts

from me what nothing else extracts.”
Al-Zuhd by Ibn al-Mubarak with an authentic chain to Wahb ibn Munab­
bih (p. 246)

Some are more motivated by fear, some by hope, and some

by love. Each one of us moves between the three and relies on
them as our Iman fluctuates and our needs change. For Wahb
ibn Munabbih, love brought the best out of him, a more intense
and devoted worship than out of hope and fear.
If love does not yield devoted worship, it is not true love but
merely a claim and a wish. Allah said:

ۡ‫ب�ۡك ُُم ٱ�ل َُّله َ �يو َ��غ�ۡ� ۡ��فر َل �كُم‬

� ‫ن‬ � َّ‫� تُ ۡ تُ َ ٱ َ ٱ ت‬ ۡ‫ق‬
�‫�ل ِ�إ ن كُ��ن�م ���ح�بُّون �لَّله �ف�َ� ِ ي ��ب‬
� ۡ�‫يُح‬
� � �
‫و‬ ُ ‫��بع‬
� �
ۚ � � ُ‫�ذ‬
‫۝‬٣١ ...‫ن�ُوبَ�ك ُۡم‬
Say, “If you love Allah, then follow me and Allah will love you
and forgive your sins.”
Ali ‘Imran (Q3:31)

The proof of one’s love of Allah is obeying and worshipping

Him. If one desires the love of Allah without good deeds, they
are indulging in fantasy. Worship is essential in watering the
tree of love, or it will dry out and die. The Prophet ‫ ﷺ‬loved Allah
the most and worshipped Him the most; he did not stop His
worship in the name of love.
There is a point in Wahb ibn Munabbih’s saying that merits
further elaboration. His statement should not be mistaken to
mean that desiring Heaven and fearing Hell is to be discouraged.
This has been—and continues to be—a grave misunderstanding
in some circles. Such an approach goes against the Quran and
Sunnah. If it were true, why would Allah speak at length about
Jannah and what awaits us in it? Then He said about Jannah:
َ َ ‫َ َٰ َ َ َ � ف ٱ‬
‫۝‬٢٦ ‫و�ف ي� ذ�لِك ف�ل ي ��ۡ� تَ� ن�َا� ِس �ل ��ۡم ت�� نَ�ٰ� ���فسُون‬...
ِ

217
 HADITH NINETEEN

So for this let the competitors compete.

Al-Mutaffifin (Q83:26)

Why would Allah warn us about Hell with such detail if not
to do our best to run away from it? If we believe that we are
not working to win Heaven and escape Hell, all these ayahs
become irrelevant for us when we read the Quran. All the du‘a
of the Prophet ‫ ﷺ‬for Jannah and against entry to Hell stop
making sense. What Wahb ibn Munabbih noted was different.
He was pointing to a state of worship where we are focused on
ourselves and not Allah’s worthiness of worship. Someone at
this stage will attain salvation, but they are missing the joy of
worshipping Allah out of love, out of gratitude, and out of the
desire to be near Him. Heaven and Hell move this person to
be righteous, but they do not consider that Allah deserves this
worship for who He is. Were they to worship Him out of love,
they will get Heaven and safety from Hell. The following from
Ibn al-Qayyim V explains this.
‫ض �أ ْي َت ُكونُ إ� َِجا َبت َُك لِدَ ِاعي‬ ٍ ‫وب إ� َِجا َبت ََك ِب ِع َو‬ ُ ‫َو�أ َّما َق ْو ُل ُه َو َلا َت ُش‬
‫وب َذاتِ ِه َغ ْي َر َم ُشو َب ٍة‬ ِ ‫ب لِ ْل َم ْح ُب‬
ٍ ‫ا ْل َح ِّق َخالِ َص ًة إ� َِجا َب َة َم َح َّب ٍة َو َر ْغ َب ٍة َو َط َل‬
‫ض َف إِ�نَّ ُه َمتَى َح َص َل َل َك َح َص َل‬ ِ ‫وظ َوا ْل� أ ْع َوا‬ ِ ‫ب َغ ْي ِر ِه ِم َن ا ْل ُح ُظ‬ ِ ‫ِب َط َل‬
‫ض َو ُك ُّل َح ٍّظ ِب ِه َو ُك ُّل َق َس ٍم ك ََما فِي ا ْل� أ َث ِر ا ْل إِ� َله ِِّي (اب َْن‬ ٍ ‫َل َك ُك ُّل ِع َو‬
‫آ� َد َم ا ْط ُل ْب ِني َتجِ ْدنِي َف إ� ِْن َو َج ْد َت ِني َو َج ْد َت ُك َّل َش ْي ٍء َو إ� ِْن ُفت َُّك َفا َت َك‬
‫ب َما‬ ِ ‫ض ع َْن َط َل‬ َ ‫ُك ُّل َش ْي ٍء َو�أ َنا �أ َح ُّب إِ� َل ْي َك ِم ْن ُك ِّل َش ْي ٍء) َف َم ْن �أ ْع َر‬
‫ض َب ْل كَانَ ُح ًّبا َل ُه َو إِ� َرا َد ًة َخالِ َص ًة‬ ٍ ‫ِس َوى ال َّل ِه َو َل ْم َي ُش ْب َط َل َب ُه َل ُه ِب ِع َو‬
‫وظ‬ ِ ‫ض َوا ْل� أ ْق َسا ِم َوا ْل ُح ُظ‬ ِ ‫لِ َوجْ ِه ِه َفهُ َو فِي ا ْل َح ِقي َق ِة الَّ ِذي َي ُفو ُز بِا ْل� أ ْع َوا‬
‫ُك ِّلهَ ا َف إِ�نَّ ُه َل َّما َل ْم َي ْج َع ْلهَ ا َغا َي َة َط َل ِب ِه َت َوفَّ َر ْت َع َل ْي ِه فِي ُح ُصو لِهَ ا َو ُه َو‬
‫ب‬ ِ ‫َم ْح ُمو ٌد َم ْش ُكو ٌر ُم َق َّر ٌب َو َل ْو كَا َن ْت ِه َي َم ْط ُلو َب ًة َل َن َق َص ْت َع َل ْي ِه ب َِح َس‬
‫ب ال َّر ِّب َت َعا َلى لِ َذاتِ ِه َو إِ� َرا َدتِ ِه َفهَ َذا‬ ِ ‫اش ِت َغالِ ِه ِب َط َلبِهَ ا َو إِ� َرا َدتِهَ ا ع َْن َط َل‬ ْ
‫س َق ْل ُب ُه‬ َ ‫اص ُل َل ُه ِم ْنهَ ا َن ْز ٌر َي ِسي ٌر َوا ْل َعارِ ُف َل ْي‬ ِ ‫َق ْل ُب ُه ُم ْم َت ِل ٌئ بِهَ ا َوا ْل َح‬

218
 Worshipping out of love

‫ُم َت َع ِّل ًقا بِهَ ا َو َق ْد َح َص َل ْت َل ُه ُك ُّلهَ ا َفال ُّز ْه ُد فِيهَ ا َلا ُي ِفي ُت ُكهَ ا َب ْل ُه َو‬
.‫وظ‬ َ ‫َع ْي ُن ُح ُصولِهَ ا َوال ُّز ْه ُد فِي ال َّل ِه ُه َو الَّ ِذي ُي ِفي ُت َك ُه َو ُي ِفيت َُك ا ْل ُح ُظ‬
)332‫ ص‬2 ‫مدارج السالكين (ج‬
As for [Al-Harawi’s] statement, “And do not taint your com-
pliance with compensation,” it means that your pursuit of
the truth should be pure, compliance out of love, desire, and
seeking the Beloved Himself, not tainted with seeking another
prize and compensation. For once you have Him, you will
have every compensation, every prize, and all portions. As
it was mentioned that Allah said, “O child of Adam, seek me
and you shall find me. And when you find me, you shall find
everything. But if you lose me, you shall lose everything. And I
am dearer to you than everything [An Israelite tradition].” So,
he who does not seek anyone but Allah and does not taint his
pursuit with other compensations, but makes it out of love for
Him and sincerely seeks His Face, it is he who wins all com-
pensations, portions, and prizes. Since he did not make these
[compensations] his goal, they became his while also being
worthy of praise, thanks, and he was brought closer to Allah.
But if these were his goal, he will have less of them in so much
as he is distracted by them from seeking Allah for Himself and
wanting Him. This person’s heart is occupied with them but only
gets very little of them, but the heart of the knowledgeable is
not attached to them, and he wins them all. So, turning away
from them does not make you lose them but is, in fact, how you
get them. But turning away from Allah is the thing that makes
you lose Him and all winnings.
Madarij al-Salikin (vol. 2, p. 332)

Worshipping Allah out of love does not contradict seeking

Heaven but elevates it to the next level. Heaven can be sought
and enjoyed for all the created beauty that is in it—food, drink,
indescribable sights—and this is praiseworthy. Allah highlighted
it in the Quran because it is a legitimate goal. But the greatest

219
 HADITH NINETEEN

joy in Heaven is seeing Allah and talking to Him. This is the

greatest beauty of Jannah. And so when our Iman is strong, we
aspire for the latter. And when we are weaker, we focus on all
the beauty Allah prepared in Heaven. This energizes us again
to march towards Allah and seek Him out of love for Him.
The nature of worship and the satisfaction we receive from
it vary based on the motivation. Let us listen again to Ibn
al-Qayyim V.
ُ‫ف َب ْل َت ُكون‬ ِ ‫وق َن ْف َس ُه إِ� َلى ال َّل ِه َك ْرهًا كَا ْل� أ ِجي ِر ا ْل ُم َس َّخ ِر ا ْل ُم َك َّل‬ ُ ‫َلا َي ُس‬
‫ان‬ ِ ‫َد َو ِاعي َق ْل ِب ِه َو َج َوا ِذ ُب ُه ُم ْن َسا َق ًة إِ� َلى ال َّل ِه َط ْوعًا َو َم َح َّب ًة َو إ�ِي َثا ًرا ك ََج َر َي‬
‫ين َف إِ� َّن ِع َبا َد َتهُ ْم َط ْوعًا‬ َ ِ‫ين الصَّ ا ِدق‬ َ ‫ا ْل َما ِء فِي ُم ْن َحدَ رِ ِه َو َه ِذ ِه َحالُ ا ْل ُم ِح ِّب‬
‫احه ِْم ك ََما‬ ِ ‫َو َم َح َّب ًة َورِضً ا َف ِفيهَ ا قُ َّر ُة ُع ُيو نِه ِْم َو ُس ُرو ُر قُ ُلو ِبه ِْم َو َل َّذ ُة �أ ْر َو‬
َ‫َقالَ النَّب ُِّي َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم َو ُج ِع َل ْت قُ َّر ُة َع ْي ِني فِي الصَّ َلا ِة َوكَان‬
‫وح ِه‬ ِ ‫َي ُقولُ َيا ِب َلالُ �أرِحْ نَا بِالصَّ َلا ِة َف ُق َّر ُة َع ْي ِن ا ْل ُم ِح ِّب َو َل َّذتُ ُه َو َن ِعي ُم ُر‬
‫يع َك ْرهًا ا ْل ُمت ََح ِّم ِل لِ ْل ِخ ْد َم ِة ثِ َق ًلا‬ ِ ‫اف ا ْل ُم ِط‬ ِ ‫فِي َطا َع ِة َم ْح ُبو ِب ِه ب ِِخ َل‬
‫يع َك ْرهًا َي َرى �أنَّ ُه َل ْو َلا‬ َ ‫َوفِي َق ْو لِ ِه ُذ ُّل ا ْل إِ� ْك َرا ِه َل ِطي َف ٌة َو ِه َي �أ َّن ا ْل ُم ِط‬
‫ُذ ُّل َقهْ ِر ِه َو ُع ُقو َب ُة َس ِّي ِد ِه َل ُه َل َما �أ َطا َع ُه َفهُ َو َيت ََح َّم ُل َطا َع َت ُه كَا ْل ُم ْك َر ِه‬
‫اف ا ْل ُم ِح ِّب الَّ ِذي ُي ِع ُّد َطا َع َة‬ ِ ‫الَّ ِذي َق ْد �أ َذلَّ ُه ُم ْك ِر ُه ُه َو َقا ِه ُر ُه ب ِِخ َل‬
.‫س ا ْل َحا ِم ُل َل ُه ُذ َّل ا ْل إِ� ْك َرا ِه‬ َ ‫َم ْح ُبو ِب ِه قُو ًتا َو َن ِع ًيما َو َل َّذ ًة َو ُس ُرو ًرا َفهَ َذا َل ْي‬
)102-101‫ ص‬2‫مدارج السالكين (ج‬
He should not move himself unwillingly to Allah like a forced
laborer, but what attracts and pulls his heart should be willingly
and lovingly compliant like water running down a slope. This
is the condition of true lovers: their worship is voluntary, out of
love and content. In it, they find their eyes’ contentment, their
hearts’ happiness, and the joy of their souls, as the Prophet ‫ﷺ‬
said, «And the contentment of my eye was put in Salah.» And he
used to say, «O Bilal, bring us comfort with it.» The contentment
of the eyes of the lover, their delight, and the bliss of their soul
is in obeying their beloved, unlike one who obeys begrudg-

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 Worshipping out of love

ingly and serves like carrying a weight. As for [al-Harawi’s]

statement, “the humiliation of compulsion,” there is a hidden
benefit, which is that the one who obeys begrudgingly believes
that were it not for him having to submit to being overpowered
and were it not for the punishment of their master, he would
not obey him. So, he tolerates his obedience like one who is
compelled and had been subdued by the one who forced him
and overpowered him. This is unlike the lover who considers
obeying his beloved to be nourishing, a blessing, a delight,
and happiness. For this one, his motive is not the humiliation
of compulsion.
Madarij al-Salikin (vol. 2, p. 101–102)

When one worships out of love, they find joy in their worship.
They want to do more of it, and they cannot wait for it. It gives
them more than anything in the world can. The Prophet ‫ ﷺ‬found
absolute joy in his Salah. He enjoyed it because it comforted
him. When one worships consistently out of fear alone, it may
create a burden that takes away the beauty of worship. There
is a difference between one who drags themselves to worship,
bored and tired, and one who happily runs to it. We need love
to motivate us, to extract the best out of us.
When the love of Allah is the inspiration, all our worship
will seem insufficient. Thu al-Nun said:
.‫اس َت َق َّل ُك َّل ع ََم ٍل َي ْع َم ُل ُه‬ ِ ُّ‫َقال ذو الن‬
ْ ‫ َم ْن �أ َح َّب ال َّل َه‬:‫ون‬
)78‫الزهد الكبير (ص‬
The one who loves Allah sees all their deeds as insignificant.
Al-Zuhd al-Kabir (p. 78)

When we worship out of love, we will know that all our wor-
ship falls short of what Allah deserves. How can we repay and
thank Allah for all His blessings when we cannot even count
them? Even our gratitude is a blessing from Allah that needs
to be thanked, so how can we ever thank Him? How can we
worship Allah in ways that befit His Perfection? Our worship

221
 HADITH NINETEEN

is plagued with imperfection: we forget, we daydream, and we

sin. Yet even if we were to worship like the angels, it would not
be enough. Salman al-Farisi I explained that the angels will
say on the Day of Judgment:
.‫حق ِعبا َدتِ َك‬
َّ َ‫سبحا َن َك ما َع َب ْدناك‬
)941( ‫السلسلة الصحيحة‬
Glory be to You, we did not worship You as You deserved to
be worshipped.
Al-Silsilah al-Sahihah (941)

Worship out of love saves us from feeling entitled, feeling

like we have done so much and deserve something in return. It
saves us from paying undue attention to our actions, and helps
us to focus instead on the One we are worshipping. When we
do that, He will give us all that we need and more.

How to get His love

The Prophet ‫ ﷺ‬revealed to us in this Hadith what to do to gain the
love of Allah and His Messenger. And in the following hadiths
in this book, he will tell us more. But we need to understand
why he said what he said.
The Companions in the Hadith expressed their love through
seeking physical proximity and blessings from the Prophet ‫ﷺ‬.
And this, as we explained before, was legitimate. But it is also
limited. It was not available to the Companions when they
were not near him, and not available to us and them after his
death. The Prophet ‫ ﷺ‬sought to move them to something bigger
and more lasting: from bodily blessing to the blessings of his
teachings, and from receiving to giving. It is as if he was saying
to them: if you want love, spread love. If you want love, be it. If
you want love, then practice it after my death.
When we are honest when we speak, kind when we act, and
trustworthy, we exemplify the message of Muhammad ‫ﷺ‬. This
is why he came and sacrificed, for us to embrace Islam and
spread it, for us to change and help others to change. He will

222
 How to get His love

be happy when we become a mercy to others as he was a mercy

to all. The circle of love that he started must expand. This will
happen when we embrace the truth and act on it. The Prophet
‫ ﷺ‬was telling them that the message of Islam is not about one
man—no matter how great he was—and not about a specific
time and place—no matter how blessed it was. It is about a
belief that transforms lives and changes the world. This is how
we reach the love of Allah and His Messenger.

223
 HADITH
TWENTY
Love through
‫الحديث‬ suffering
‫العشرون‬

ُ َ َ �‫َ ف‬ ُ ‫نّ َ أ‬ َ َ َ َ َ �‫أَ تَ َ ُ ٌ ن َّ ف‬

ِ ‫ �َ�ق�َال ل ُه َرس�ُول‬،‫ّب�ُك‬
‫الله ﷺ‬ ‫الله ِإ� ِ� ي� ل��ح‬
ِ ‫الله ي�ا رس�ُول‬ ِ ‫ و‬:‫��ى ر ج�ل ال� ِبَّ� ي� ﷺ �َ�ق�َال‬
‫ت‬ َ ّ َ ‫ن‬ ‫ن‬ ّ ُ ْ‫نَّ ْ َ َ أَ ْ َ ُ َ َ ن‬
».‫«�� ال�ب�َلا ي�ا �سرع ِإ�لى م� ي � ب ِ ي� �م � الس يَ� ِ�ْل ِإ�لى م��ن�هاه‬
�ُ �‫ح‬ � � ‫ِإ‬
)1586 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬2922( ‫رواه ابن حبان‬
A man came to the Prophet ‫ ﷺ‬and said, “O Prophet of Allah, by Allah
I love you.” So the Messenger ‫ ﷺ‬said to him, «Affliction runs faster
towards those who love me than a stream running down to its mouth
[i.e. bottom end].»
Reported by Ibn Hibban (2922) and al-Albani declared it hasan (Al-Silsilah al-Sahihah,
1586)

Commentary

Tests are part of the experience of Iman. But they carry with
them many gifts.

The price of commitment

Did this Hadith scare you? Hearing that hardship will be seeking
you if you love the Prophet ‫ ﷺ‬may be causing you to rethink
what you read so far. Should I keep my distance from him to

224
 The price of commitment

be safe? But is this an option? Not to love him? So, what do I

do with this Hadith?
Let us examine another narration of this Hadith to under-
stand it better.
‫ َيا َر ُسولَ الل ِه َوال َّل ِه إِ�نِّي‬:‫َقالَ َر ُج ٌل لِلنَّب ِِّي َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم‬
‫ َوال َّل ِه إِ�نِّي َل� أ ِح ُّب َك َثلا ََث‬: َ‫َل� أ ِح ُّب َك َف َقالَ َل ُه «ا ْن ُظ ْر َما َذا َت ُقولُ » َقال‬
‫ َف َقالَ « إ� ِْن ُك ْن َت تُ ِح ُّب ِني َف�أ ِع َّد لِ ْل َف ْق ِر تِ ْج َفا ًفا َف إِ� َّن ال َف ْق َر �أ ْس َر ُع‬،‫ات‬
ٍ ‫َم َّر‬
».‫الس ْي ِل إِ� َلى ُم ْنتَهَ ا ُه‬ َّ ‫إِ� َلى َم ْن ُي ِح ُّب ِني ِم َن‬
)2828 ،2827 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬2350( ‫رواه الترمذي‬
A man once said to the Prophet ‫ﷺ‬, “O Prophet of Allah, by
Allah I love you.” He ‫ ﷺ‬said to him, «Consider what you are
saying.» He replied, “By Allah I love you,” repeating it three
times. He ‫ ﷺ‬then said to him, «If you love me, put on protec-
tion from poverty. Indeed, poverty runs faster towards those
who love me than a stream running down to its mouth [i.e.
bottom end].»
Reported by al-Tirmidhi (2350) and al-Albani declared it sahih (Al-Silsilah
al-Sahihah, 2827, 2828)

The man came to proclaim His love for the Prophet ‫ﷺ‬, some-
thing we will come to see, in another hadith, is highly recom-
mended. The Prophet ‫ ﷺ‬asked him to stop and reconsider what
he had said. This is a grand claim. And it has consequences. So,
if you are swearing by Allah that you love him, are you sure?
And do you know what that means?
Loving the Prophet ‫ ﷺ‬is not like loving anyone else. It is born
out of loving Allah, the Highest. Loving the trivial in this life
does not put plenty of demands on us. You may love a movie,
fried chicken, or a pair of shoes, but none of these things is
serious enough to demand something from you. If you say that
you love another human—spouse or your child—this love will
ask you for things in return. You cannot love your child and
spouse and neglect them. Your love will require you to change
your priorities and put your family, at times, ahead of yourself.

225
 HADITH TWENTY

If you say you are passionate about a serious cause—environ-

mentalism, saving endangered animals, or economic equal-
ity—then the weight of this cause will demand your activism.
Or if not activism, then life choices that reflect your proclaimed
passion. You cannot be an environmentalist and not recycle,
in support of animal wellbeing but use toxic chemicals, or for
economic equality but support greedy conglomerates. If you
are passionate about any of these causes, it will change your
life (e.g. you will not use plastic, you will not eat animals raised
or killed inhumanly, and maybe you will not purchase a new
iPhone). In other words, there is a price to pay for this love. And
the more serious you are about this love, the heavier the price.
But it will be worth it if you believed in the cause.
Now, there is nothing more important and more serious
than Allah and His Messenger. They dwarf all other causes
and subsume them. This is the greatest thing you could ever
care about. So naturally, it will completely change your life if
you are serious about it. And naturally, this will have a price.
Just consider how the message of Islam altered the life of the
Prophet ‫ﷺ‬. It changed it completely. He could have chosen to
ignore it and stay home with his loving wife and kids, but Allah
was too important to let go of. And so, he lost his home, lost his
job and money, put himself and family in danger, fled to a new
land, and began a life of struggle that lasted for twenty-three
years. Yes, it culminated in victory, but he did not know if he
would live to see that day. He knew that he had a message, and
it needed everything from him. And he gave it all he had. Look
at the lives of the Companions, and you will see the price they
paid for loving Allah and His Messenger. It turned their lives
upside down. They lost family and friends. It changed how they
slept and ate, whom they married and where they lived. It did
not leave a single detail in their life unaltered. This is a message
that changes everything if taken seriously.
And so, when this man proclaimed his love for the Prophet
‫ﷺ‬, he asked him to pause and consider if he was serious. This
is a monumental claim and a high honor. And so when the

226
 ‫‪The price of commitment‬‬

‫‪man came back to affirm it three times, each time swearing‬‬

‫‪ told him what this love entails. The‬ﷺ ‪by Allah, the Prophet‬‬
‫‪test is not always poverty—some Companions were pious and‬‬
‫‪wealthy—but there is always a test.‬‬
‫‪Now, someone may think that it easier for them to stay away‬‬
‫‪from this love, to protect themselves from pain and hardship.‬‬
‫‪In response to that, you should read what Ibn al-Qayyim V‬‬
‫‪wrote:‬‬
‫اس �أ ْن ُي ْت َركُوا �أ ْن َي ُقو ُلوا آ� َمنَّا َوه ُْم‬ ‫قال تعالى‪ ﴿ :‬أ�لم �أ َح ِس َب النَّ ُ‬
‫ين َصدَ قُوا‬ ‫ين ِم ْن َق ْب ِله ِْم َف َل َي ْع َل َم َّن ال َّل ُه الَّ ِذ َ‬‫لا ُي ْف َت ُنونَ َو َل َق ْد َف َتنَّا الَّ ِذ َ‬
‫َات �أ ْن َي ْس ِب ُقو َنا‬ ‫الس ِّيئ ِ‬
‫ين َي ْع َم ُلونَ َّ‬ ‫ِين �أ ْم َح ِس َب الَّ ِذ َ‬ ‫َو َل َي ْع َل َم َّن ا ْل َكا ِذب َ‬
‫َسا َء َما َي ْح ُك ُمونَ َم ْن كَانَ َي ْر ُجو لِ َقا َء ال َّل ِه َف إِ� َّن �أ َج َل ال َّل ِه َل�آ ٍت َو ُه َو‬
‫يع ا ْل َع ِلي ُم َو َم ْن َجا َهدَ َف إِ�نَّ َما ُي َجا ِه ُد لِ َن ْف ِس ِه إِ� َّن ال َّل َه َل َغ ِن ٌّي ع َِن‬ ‫الس ِم ُ‬ ‫َّ‬
‫ين﴾ فذكر سبحانه في هذه السورة أ�نه لا بد أ�ن يمتحن‬ ‫ا ْل َعا َل ِم َ‬
‫خلقه ويفتنهم ليتبين الصادق من الكاذب والمؤمن من الكافر ومن‬
‫يشكره ويعبده ممن يكفره ويعرض عنه ويعبد غيره وذكر أ�حوال‬
‫الممتحنين في العاجل وال�آجل وذكر أ�ئمة الممتحنين في الدنيا‬
‫وهم الرسل و أ�تباعهم وعاقبة أ�مرهم وما صاروا إ�ليه وافتتح السورة‬
‫بال�إ نكار على من يحسب أ�نه يتخلص من الامتحان والفتنة في هذه‬
‫الدار إ�ذا دعى إ�لى ال�إ يمان و أ�ن حكمته سبحانه وش أ�نه في خلقه‬
‫ي أ�بى ذلك و أ�خبر عن سر هذه الفتنة والمحنة وهو تبيين الصادق‬
‫من الكاذب والمؤمن من الكافر وهو سبحانه كان يعلم ذلك قبل‬
‫وقوعه ولكن اقتضى عدله وحمده أ�نه لا يجزي العباد بمجرد علمه‬
‫فيهم بل بمعلومه إ�ذا وجد وتحقق والفتنة هي التي أ�ظهرته و أ�خرجته‬
‫إ�لى الوجود فحينئذ حسن وقوع الجزاء عليه ثم أ�نكر سبحانه على‬
‫من لم يلتزم ال�إ يمان به ومتابعة رسله خوف الفتنة والمحنة التي‬
‫يمتحن بها رسله و أ�تباعهم ظنه وحسبانه أ�نه ب إ�عراضه عن ال�إ يمان‬

‫‪227‬‬
 ‫‪HADITH TWENTY‬‬

‫وتصديق رسله يتخلص من الفتنة والمحنة ف إ�ن بين يديه من الفتنة‬

‫والمحنة والعذاب أ�عظم و أ�شق مما فر عنه ف إ�ن المكلفين بعد إ�رسال‬
‫الرسل إ�ليهم بين أ�مرين إ�ما أ�ن يقول أ�حدهم آ�منت و إ�ما أ�ن لا يقول‬
‫بل يستمر على السيئات فمن قال آ�منا امتحنه الرب تعالى وابتلاه‬
‫ليتحقق بالامتحان صحة إ�يمانه وثباته عليه و أ�نه ليس ب إ�يمان عافية‬
‫ورخاء فقط بل إ�يمان ثابت في حالتي النعماء والبلاء ومن لم يؤمن‬
‫فلا يحسب أ�نه يعجز ربه تعالى ويفوته بل هو في قبضته وناصيته‬
‫بيده فله من البلاء أ�عظم مما ابتلى به من قال آ�منت فمن آ�من به‬
‫وبرسله فلا بد أ�ن يبتلى من أ�عدائه و أ�عداء رسله بما يؤلمه ويشق‬
‫عليه ومن لم يؤمن به وبرسله فلا بد أ�ن يعاقبه فيحصل له من ال�ألم‬
‫والمشقة أ�ضعاف أ�لم المؤمنين فلا بد من حصول ال�ألم لكل نفس‬
‫مؤمنة أ�و كافرة لكن المؤمن يحصل له ال�ألم في الدنيا ابتداءا ثم‬
‫ينقطع ويعقبه أ�عظم اللذة والكافر يحصل له اللذة والسرور ابتداء‬
‫ثم ينقطع ويعقبه أ�عظم ال�ألم والمشقة وهكذا حال الذين يتبعون‬
‫الشهوات فيلتذون بها ابتداء ثم تعقبها ال�آلام بحسب ما نالوه‬
‫منها والذين يصبرون عنها يت أ�لمون بفقدها ابتداء ثم يعقب ذلك‬
‫ال�ألم من اللذة والسرور بحسب ما صبروا عنه وتركوه منها فال�ألم‬
‫واللذة أ�مر ضروري لكل إ�نسان لكن الفرق بين العاجل المنقطع‬
‫اليسير وال�آجل الدائم العظيم ولهذا كان خاصة العقل النظر في‬
‫العواقب والغايات فمن ظن أ�نه يتخلص من ال�ألم بحيث لا يصيبه‬
‫البتة فظنه أ�كذب الحديث‪.‬‬
‫شفاء العليل (ص‪)245‬‬
‫‪Allah the Most High said, ﴾Alif Lam Mim. Do people think that‬‬
‫‪they will be left to say, “We believe” without being tested? We‬‬
‫‪certainly tested those before them. And Allah will make evident‬‬
‫‪the ones who are truthful and the liars. Or do the evildoers‬‬

‫‪228‬‬
 The price of commitment

think that they can escape us? How mistaken is their judg-
ment. Whoever hopes to meet Allah, then Allah’s appointed
time is sure to come; He is the All-Hearing, the All-Knowing.
And whoever strives only strives for themselves. Allah does not
need His creation﴿ [Al-‘Ankabut 1–6]. Allah mentioned in this
Surah that He must test His creation and expose them to fitnah
to distinguish the honest from the liar, and the believer from the
disbeliever, and the one who thanks and worships Him from
the one who denies Him, turns away from Him, and worships
another. And He mentioned the condition of those who are
tested in the short and the long terms. And He mentioned the
chiefs of those who are tested in this world—the Messengers
and their followers—and the consequence of their situation
and what happened to them. And He began the Surah with
chastising the one who thinks that they can escape test and
fitnah in this world when they are asked to believe, and that His
Wisdom and how He deals with His creation goes against this
[i.e. running away from Iman does not protect you from hard-
ship]. And he explained the secret behind this fitnah and test,
which is distinguishing the honest from the liar and the believer
from the disbeliever, which he knew beforehand but His Justice
and His Excellence dictated that He would not treat creation
according to what He knows they will do but [according to]
the physical manifestation of His Knowledge as it happens. It
is fitnah that made it visible and brought it out into existence
[i.e. only when they are tested, do they believe or disbelieve].
And then, the recompense is suitable [but not before that when
no one obeyed or disobeyed]. Then He, Glory be to Him, criti-
cized the one who does not believe in Him and does not follow
His Messengers out of fear of fitnah and hardship which Allah
tests His Messengers and their followers with, thinking that by
turning away from Iman and belief in the Messengers that they
can escape from fitnah and hardship, for in front of them lies
greater fitnah, hardship, and torment than the ones they ran
away from. After the Messengers are sent, people have two

229
 HADITH TWENTY

options: either they believe or reject and continue to sin. The

one who says that they believe, Allah tests them and afflicts
them so the test would verify the soundness of their Iman and
their adherence to it and show that it is not an Iman of ease
and luxury but an Iman that is stable in both states of blessings
and hardship. And the one who does not believe, they should
not think that they can escape their Rabb and outrun Him; no,
they are in His Grip and their forehead is in His Hand. They
will have greater hardship than the one that tested the believer.
The one who believes in Him and His Messengers has to be
tested by Allah’s enemies and the enemies of His Messengers
with what hurts them and is hard on them. And the one who
does not believe in Him and His Messengers, Allah must punish
them, and so they will receive pain and hardship that is many
times more the pain of the believers. Every soul, believing or
nonbelieving, must experience pain. But the believer experi-
ences pain in this world in the beginning, then it stops and is
followed by the greatest joy. And the nonbeliever receive joy
and happiness in the beginning, then it stops and is followed
by the greatest pain and hardship. And it is the same for those
who follow sinful desires: they enjoy it in the beginning and
then it is followed by plenty of pain in proportion to what they
gained from it. But those who patiently stay away from sinful
temptations, they hurt in the beginning because they do not
have it, but this pain is followed by joy and happiness in pro-
portion to what they patiently stayed away from and abstained
from. So, pain and joy are necessary for each human. But the
difference is between the hastened that is little and ending, and
the postponed that is lasting and great. And that is why the
nature of the mind is to consider the consequences and ends
[and not be fooled by immediate appearances]. So, whoever
thinks that they can escape pain so it never touches them, then
their thinking is the falsest of thinking.
Shifa’ al-‘Alil (p. 245)

230
 Gifts from the Beloved

If this was a little long and hard to understand, please allow

me to encapsulate. If one thinks that they can escape hardship
by avoiding Iman, think again. The hardship in Iman is tem-
porary and small. The greater and more lasting hardship is in
opposing Allah. Allah decreed that anyone who loves Allah
and decides to obey Him will be afflicted. There is a purpose to
this affliction: it tests the reality of their Iman. Is it an Iman of
conviction or convenience, an Iman that withstands pressure
or collapses under it? And if one passes this test, they will
emerge with their love for Allah stronger than ever, and their
Iman as the dearest thing they have in this life. Then Allah will
remove their pain and grant them the pleasure of this life and
the greatest pleasure of the Hereafter. Note as proof how the
Prophet ‫ ﷺ‬and his Companions were tested in the beginning,
and because they were strong, Allah granted them His love and
worldly victory. They won the honor of this life and the honor
of the Hereafter. On the other end, if someone disobeys Allah
to escape hardship, let them know that they chose hardship
itself. They will have some fun and joy in the start, but what
they chose carries in it the seeds of pain. Sooner or later, these
seeds will grow and bring severe hardship and regret. And the
hardship of those who defy Allah is much greater and much
longer than any hardship Allah’s beloveds experience. Plus,
those who love Allah begin to see hardship as a gift.

Gifts from the Beloved

Everything that comes from Allah is a gift. It is all good. This
may be hard to believe at times, especially when the calamity
is big and we feel like we are hopelessly drowning in it. But
our assessment of any calamity and hardship is flawed and
incomplete if we look at it in isolation. Who sent this calamity?
What is its purpose? Do I have to endure it alone, or can some-
one help? Once you note those three—the sender, the reason,
and the assistance—your perception of pain and suffering will
begin to change.
If hardship is random, we cannot assign any rational purpose

231
 HADITH TWENTY

to it. If it comes from one who wishes you harm, then it is meant
to hurt us. But if it comes from the All-Wise and All-Merciful,
then it must be good. Even if it is coated with pain, the essence
of hardship is love. If this is hard to see, listen to the following
hadith. Abu Sa’id al-Khudri I said:
‫بي ﷺ َوه َو‬ ِّ َّ‫دخلت على الن‬ ُ ‫قال أ�بو سعيد الخدري رضي الله عنه‬
‫حاف‬ِ ‫فوق ال ِّل‬ َ ‫يدي‬ َّ ‫بين‬ َ ‫فوجدت ح َّر ُه‬ ُ ‫فوضعت يدي علي ِه‬ ُ ‫َك‬ ُ ‫يوع‬
‫ف َلنا‬ ُ ‫عليك! قالَ « إ�نّا كذلِ َك يض َّع‬ َ ‫ يا رسولَ ال َّل ِه ما أ�شدَّها‬:‫فقلت‬ ُ
‫س أ�ش ُّد بلا ًء؟‬ ِ ‫ يا رسولَ ال َّل ِه أ� ُّي النّا‬:‫قلت‬
ُ »‫ف َلنا ال�أجْ ُر‬ ُ ‫البلا ُء ويض َّع‬
‫ يا رسولَ ال َّل ِه ثُ َّم َمن؟ قالَ «ثُ َّم الصّ الِحونَ إ�ن‬:‫قلت‬ ُ »‫قالَ «ال�أنبيا ُء‬
‫كانَ أ�ح ُدهُم ل ُيبتَلى بال َفق ِر حتّى ما يج ُد أ�ح ُدهُم إ� ّلا ال َعباء َة َيحويها‬
».‫و إ�ن كانَ أ�ح ُدهُم ليف َر ُح بالبلا ِء كما يف َر ُح أ�ح ُدكُم بال َّرخا ِء‬
)144 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬4024( ‫رواه ابن ماجه‬
I visited the Prophet ‫ ﷺ‬when he was sick, and I placed my hand
on him and felt his fever with my hand from above the blanket.
I said, “O Messenger of Allah, how hard it is for you!” He ‫ﷺ‬
said, «We [the Prophets] are like that. Affliction is multiplied for
us, and so is the reward.» I said, “O Messenger of Allah, which
people are most tested?” He ‫ ﷺ‬said, «The Prophets.» I said,
“O Messenger of Allah, then whom?” He ‫ ﷺ‬said, «Then the
righteous. Some were tested with poverty until they could not
find anything except a cloak to put around themselves. Some
would rejoice at calamity as one of you would rejoice at ease.»
Reported by Ibn Majah and al-Albani declared it sahih (al-Silsilah al-
Sahihah, 144)

The Prophets and the righteous have the severest tests. This
is not because Allah hates them. As the next hadith states:
».‫« َم ْن ُي ِر ِد الل ُه ِب ِه َخ ْي ًرا ُي ِص ْب ِم ْن ُه‬
)5645( ‫رواه البخاري‬

232
 Gifts from the Beloved

«If Allah desires good for someone, He afflicts them.»

Reported by al-Bukhari (5645)

The test could be so severe that some of the Prophets would

own nothing of this world except one piece of clothing to cover
their naked bodies, all this while being the best people on earth.
The Prophet ‫ ﷺ‬would receive double the sickness an average
man would, and his fever was so high that it could be felt from
on top of a blanket. What is astonishing is not the severity of
the test. What is truly amazing is their patience despite these
tests. And what is beyond amazing is that they used to be happy
with hardship as the rest of us would be happy with ease. This
could only be because they saw the good in the hardship Allah
sent, a good that supersedes reveling in ease.
We have seen previously (Hadith Fifteen) some of the benefits
of hardship. The greatest of these benefits is its purification
of the heart to prepare it for Allah’s love. Hardship breaks our
worldly attachments, one by one. We love money, and so we
lose it. We love health, and we lose it. We love youth, and we
lose it. We love others, and we lose them. We feel secure and
comfortable in this world, and it demonstrates how incredibly
unstable and unreliable it is. It keeps changing so drastically
from underneath our feet. These detachments are difficult
because our attachments are strong. But the heart cannot be
free to love Allah when it is a slave to all of these other distrac-
tions. We cannot consume healthy food when are bellies are
full of junk. So hardship descends like a fast: it empties our
hearts of dependence and moves us towards Allah. Ease does
the opposite: it feeds our worldly attachments and moves us
further away from Allah.
In our hardship, when we find that we can turn to no other
but Allah, we discover what He means to us. Our pain compels
us to pray for relief. And in prayer, we find something greater
than what we were seeking: we discover Allah. We find that
being close to Him is all that we need. We thought that we
needed the world because we did not know Him. But once we

233
 HADITH TWENTY

experience the joy of talking to Him, trusting Him, and relying

on Him, we know that there is nothing in this world that begins
to compare to Him. And so, our pleading for more of this world
transforms into an intimate time with Allah, a rediscovery of
the joy of Iman and the beautiful promise of the Hereafter. This
all comes because of hardship. For the Prophets of Allah, more
difficulty meant more love and fewer distractions. This is what
made them happy when they were afflicted. No human loves
pain and loss. But the reality and consequence of each are beau-
tiful. This is why Allah reserved the hardest for His Prophets
and the pious. It is only through our pain that we are elevated,
that we get to discover who we are and what Allah means to us.
Hardship is a gift from Allah who loves you. We do not pray for
difficulties because we do not know if we are ready to receive
it. No, let Allah choose this for us. But when He does, see that
He is gifting you something special. Al-Fudayl ibn ‘Iyad said:
َ ِ‫ان َحتَّى َي ُع َّد ال َبلاَ َء ن‬
‫عم ًة َوال َّر َخا َء ُم ِص ْي َب ًة‬ ِ‫لاَ َيب ُل ُغ ال َع ْب ُد َح ِق ْي َق َة إ‬
ِ ‫ال�ي َْم‬
.‫َو َحتَّى لاَ ُي ِح َّب �أ ْن ُي ْح َمدَ َع َلى ِع َبا َد ِة الل ِه‬
)434‫ ص‬8‫سير �أعلام النبلاء (ج‬
One does not attain the reality of Iman until they view hardship
as a blessing, ease as an affliction, and until they do not love
to receive praise for worshipping Allah.
Siyar ‘A‘lam al-Nubala’ (vol. 8, p. 434)

Iman has the power to alter our perception of the world and
our experience of it. Rather than seeing any test as a setback,
see it as an opportunity, a message of love from the One who
wants the best for you. And know that He gave it to you, and
promised to help you overcome it. You are not alone. Allah is
always with you. Feel His Mercy in everything that He sends you.

What is the protection?

The Prophet ‫ ﷺ‬advised those who love Him to shield themselves
from upcoming tests. This protection resembles wearing armor

234
 What is the protection?

in preparation for battle, as the Arabic word (tijfaf) suggests. So

now, we know that the tests are coming. How do we get ready?
We protect ourselves by strengthening our Iman, and prac-
ticing patience and Zuhd. These will deflect the pain and save
our faith from doubt and despair. When we voluntarily lessen
our worldly attachments, tests will not devastate us because
we are free. When we have learned to rely on Allah, we will
not be crushed under pressure because we know where to go.
When we increase our love of Allah now, it will enlighten our
life when darkness knocks on our doors. Our love will always
lead us back to Him, no matter how strong the test. This is why
the Prophet ‫ ﷺ‬prayed for Allah’s love. This is what you will see
in the next hadith.

235
 ‫‪HADITH‬‬
‫‪TWENTY ONE‬‬
‫‪Praying for‬‬
‫الحديث‬ ‫‪love‬‬
‫الواحد والعشرون‬

‫َّ ْ َ َ َ‬ ‫َ‬ ‫َ تَ َ َ‬ ‫ُ‬

‫الله ﷺ �ذ ا� �غ د ٍةا� �م نْ� َصلا ِة� ا�لصُّ�ب�ْح �ح ت�ى ِكد ن�ا ن� ت� َر َاءى َع يْ� نَ�‬ ‫ِ‬ ‫ْاح�ت�ُ ِب� َس �ع نَّ�َا َرس�ُول‬
‫َ تَ � َّ �زَ ف َ َ‬ ‫ُ ِ‬ ‫َّ َ ة ف� َ َّ‬ ‫فَ �خ� َ َ َ � فَ‬ ‫�شّ‬
‫لا ِ ِهت‬
‫�‬ ‫الله ﷺ و ج��َو ِ� ي� ص‬ ‫ال َْم ِس � َر�ج س ِر��يعًا �� ِ�ُو� ِب�ا�لصلا ِ� �َصلى رس�ُول ِ‬
‫َ‬ ‫بَ‬ ‫ّ‬ ‫ث‬
‫«�ماَ‬ ‫فَ َ َّ َ َّ َ َ � ف� َ َ َ َ َ ف َ َ أَ ْ ُ ثُ ن ف ت� َ َ � ف� َ أَ‬
‫�ّك�ُم كما � ن� ت� ْم» � َّم ا��ْ��َ�َل ِإ�ل ي� ن�ْ�َا �َ�ق�َال‬ ‫�لما سل َم دعا ���بص َْوِت� ِه �َ�ق�َال ل ن��َا «على م�َصا� ْ‬
‫نّ أُ � ّ ثُ ْ َ � َ َ ن � ن ُ غ� َ ةَ أَ نّ ق ْ تُ نَ َّ فَ َ �ضَّ أْ تُ ف� َ َّ تُ‬
‫ِإ� ِ� ي� سَ�ح ِد�ك�ُم ما ح ب�س ِ� ي� عَ��ْك�ُم ا�ل�َدا� � ِ� ي� �م� �م � الل ي� ِ�ْل ��ت�َو �� �َصل ي��ْ�‬
‫َ‬ ‫َ‬ ‫َ ق ّ َ فَ ن�َع� ْ تُ ف َ َ َ‬
‫لا ِ�ت ي� ف� ْاس تَ� ث��ْ� ْق�َل تُ� ف� ِإ��ذَ ا أ� نَ�ا ب� َر�ّ ي� تَ�� َب�َار َك َوت��َع� ََالى ِ�ف ي� أ� ْح َس�ن‬ ‫ما � ِدر ِل ي� �� َس� ِ� ي� ص‬
‫ِ‬ ‫ب‬
‫َ ة ف� َ َ ُ َ َّ ُ قُ ْ تُ َ َ َ ّ ق َ �ف َ َ ِ ِ ُ َ َ أُ أَ ْ َ قُ ْ تُ َ‬
‫ص�ُور ٍ� �َ�ق�َال‪ :‬ي�ا محمد �ل�‪ :‬ل� يبَّ��ْك ر ِب�‪� ،‬ال‪ � :‬ي�م ي��خ�ْ� ِت�َصم ال�ْمل� ال�على؟ �ل�‪ :‬لا‬
‫َ‬ ‫َ‬ ‫َ‬
‫أ� ْدر� َر بّ�‪ ،‬ق� َال‪ :‬يَ�ا ُمحَ َّم ُد �ف�� َم ي َ� خ�ْ�� ِت�َص ُم ال َ�ْم َل أُ� ْال أ� ْعلَى؟ قُ� ْل تُ�‪ :‬لَا أ� ْدر� َر بّ�‪ ،‬ق� َال‪ :‬ي�اَ‬
‫ِ ي ِ‬
‫َ ّ فَ َ أَ ْ ُ َ ض� َ ف ُ َ ْ نَ ف ََّ‬ ‫َ َ أُ ْ أَ ْ َ ي قُ ْ ُ َ أ َْ‬ ‫ِ ي ِ‬
‫ُ َّ ُ �ف َ‬
‫محَمد � ي� َم ي��خ�ْ� ِت�َص ُم ال�ْمل� ال�على؟ �ل�‪ :‬لا �د ِر ي� ي�ا ر ِب�‪� ،‬ر��ي �ت�ُه و�َع ك�َ�َّه ب� ي�� ك�َ���ت� ي�‬
‫ت‬
‫� تَّ َ � ْ تُ َ ْ َ أَ نَ َ ْ نَ ثَ ْ َ َّ فَ تَ � َّ ُ ُّ شَ ْ َ � َ فْ تُ ف� َ َ ُ َ َّ ُ قُ ْ تُ‬
‫ح�ى و ج�د� ب�رد ��ا�م ِل ِه ب� ي�� �د ي� ي� � ج��َلى ِل ي� كل � ي� ٍء وعَر��‪�َ� ،‬ق�َال‪ :‬ي�ا محمد �ل�‪:‬‬
‫ا�‪ ،‬ق� َال‪َ :‬ما ه ن�ُ�َّ‬ ‫َ أُ أَ‬
‫ال� ْعلَ ؟ قُ� ْل تُ�‪� :‬ف� ف‬
‫الك�َ� ََّار ِت‬ ‫ى‬ ‫�‬ ‫ل‬ ‫�ْم‬ ‫َل� يبَّ� َ�ْك َر بّ�‪ ،‬ق� َال‪� :‬ف�� َم ي َ��خ�ْ� ِت�َص ُم ال َ‬
‫ِي‬ ‫ي‬ ‫ِ‬
‫ب� َ َّ َ ت َ �غُ‬ ‫َ‬ ‫َ‬ ‫ف‬ ‫ُ‬ ‫َ‬ ‫ت‬ ‫َ‬ ‫َ‬ ‫�‬ ‫َ‬ ‫قُ ْ تُ َ ش ْ ُ أ َ ق َ‬
‫س�ْ�َا‬‫ا� ِ�إو ب�‬ ‫ال��ُل�ُوس ِ� ي� ال�ْمسا��ج ِد �َع�ْد ا�لصل�َو ِ‬ ‫ا� و ج‬ ‫ال�َماع ِ‬ ‫�ل�‪ :‬م� ي� ال��د ِام ِإ�لى ج‬
‫ف َ ْ ُ � ت ق َ َ َ َّ َ � تُ قُ ْ تُ � ع� ُ ّ َع� َ نُ َ َ‬ ‫ُ‬
‫َا�‪� ،‬ال‪ :‬وما الدر ج�ا�؟ �ل�‪ِ :‬إ� ْط َام ا�لط َِام ِول ي�� الكلا ِم‬ ‫ض�ُوء ِ� ي� ال�ْمكروه ِ‬ ‫ا�لو� ِ‬
‫ا�ت‬ ‫َ‬ ‫ْ‬ ‫َ َّ َ ةُ َّ َ ن ُ ن ٌ ق َ َ ْ قُ ْ تُ لّ َّ نّ أَ ْ أَ ُ َ َ خ�‬
‫وا�لصلا� ِب�الل ي� ِ�ْل وال�َّاس ِ� ي��َام‪� ،‬ال‪ :‬سل‪� ،‬ل�‪ :‬ال َه�ُم ِإ� ِ� ي� �س�لك ���فع�ْل ال�َ ي�ر ِ‬
‫ْ‬ ‫َ تَ ْ َ ُ ن َ َ ت َ ُ َّ َ َ ن َ أَ نْ ت� غ� َ َ تَ ْ حَ َ ن َ �ذَ أَ َ ْ تَ �ف ن� ةً ف ق‬
‫ا� وح ب� ال�ْمسا ِك ي� ِ� و�� �َ�ْ���فر ِل ي� �ور م ِ� ي� ِ�إو ا �رد� ��ت�ْ�َ� ِ� ي� �و ٍم‬ ‫�ورك ال�ْم��ْكر ِ‬

‫‪236‬‬
 What is the protection?

َ ُ َ ُ ّ � َ َ َّ ُ َ َ ّ ُ ْ‫فَ َ فّ ن �غَ ْ َ ف ن َ أَ ْ أَ ُ َ ُ َ َ ُ َّ َ ن‬
»‫ت�ُو� و�س�لك ح بّ�َك وح ب� م� ي� �� بح�ُك وح ب� عم ٍل ي ُ�� ِق�َر ب� ِإ�لى ح�ب��ّك‬ ٍ �ْ��َ�‫��ت�َو� ِ� ي� ي�ر م‬
َّ �‫ت‬ ُ َ
� ‫س�ُول الله ﷺ «� نَّ� �هَا �ح قٌَّ� ف� ْاد ُر‬
� ‫س�ُوهَا ث� َّم �َع� َلم‬ ُ َ َ ‫ق‬
».‫�ُوهَا‬ ‫ِإ‬ ِ ‫�ال ر‬
)3169 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬3235( ‫) والترمذي‬22109( ‫رواه �أحمد‬
The Messenger of Allah ‫ ﷺ‬was delayed one morning from coming to
us for Morning Prayer, until we were about to see the sunrise. Then he
came out quickly, the Iqamah was called, and the Messenger of Allah
‫ ﷺ‬prayed a short Salah. When he finished the Salah with the Salam,
he called with his voice saying to us, «Stay in your rows as you are.»
Then he turned to us and said, «I am going to narrate to you what
kept me from you this morning. I got up during the night, I performed
Wudu’ and prayed what was destined for me to pray, and I got sleepy
during my Salah and fell asleep. Then I saw my Rabb, Blessed and
Most High, in the best appearance. He said, “O Muhammad!” I said,
“Here I am, my Rabb!” He said, “What are the angels arguing about?”
I said, “I do not know, Rabb.” He said, “What are the angels arguing
about?” I said, “I do not know, Rabb.” He said, “What are the angels
arguing about?” I said, “I do not know, Rabb.” So I saw Him place His
Palm between my shoulders, and I felt the coolness of His Fingertips
between my breasts. Then everything became clear to me and I knew.
So He said, “O Muhammad!” I said, “Here I am, my Rabb!” He said,
“What are the angels arguing about?” I said, “In the acts that atone.”
He said, “And what are they?” I said, “Walking to congregational
prayers, sitting in the mosques after Salah, and completing Wudu’
despite difficulties.” He said, “And what are the acts that elevate?”
I said, “Feeding others, speaking leniently, and Salah at night while
people are asleep.” He said, “Ask.” I said, “O Allah, I ask you to help me
do good deeds, avoid evil deeds, love the poor, and that You forgive
me and have mercy on me. And if You want to tempt a people, take
my soul untempted. And I ask You that You love me, that whomever
You love loves me [or I ask You that I love You, that I love whomever

237
 HADITH TWENTY ONE

You love], and that I love the deeds that bring one nearer to Your
Love.» The Messenger of Allah ‫ ﷺ‬said, «Indeed this is true, so learn
it to understand it.»
Reported by Ahmad (22109) and al-Tirmidhi (3235) and al-Albani declared it sahih
(al-Silsilah al-Sahihah, 3169)

Commentary

Praying for Allah’s love, and for what He loves, is one of the
greatest things we can ask for and receive. Such a gift will illu-
minate our life and teach us whom to love, what to love, and
what to avoid.

The great vision

This was a tremendous dream. There is so much in it that
behooves us to understand the advice of our Prophet ‫ ﷺ‬and try
to follow it. Ibn Rajab V wrote a short book explaining this
Hadith (‫)اختيــار األولــى يف شــرح حديث اختصــام المــأ األعلــى‬, and yet there is
even more that can be added. I will highlight a few of its gems:
1.  This was a dream, and the dreams of the Prophets are true.
Since their dreams are protected from error (‘Ismah), this
is one of the ways that Allah reveals the truth to them. We,
on the other hand, do not have the same privilege, so we
have to check our dreams against the Quran and Sunnah.
These two are our protection from error.
2.  Note what the angels were arguing about. Allah described
them in the Hadith as “the Upper Crowd,” signifying their
nobility and high station. This may refer to all angels or
specifically to the highest among the angels. So, when
they discuss a matter, you know it is important. And
what are they concerned with? It is not politics. It is not
fashion. It is not sports. These things may be important
or fun to talk about, but they are not the most important

238
 The great vision

and beneficial. I write this because some among us, once

you start talking about the very things the angels were
talking about, tune you out because the topic is too dull.
But when you bring up movies, games, shopping, and the
likes, their eyes light up, and you become interesting again.
The believers need to remember this. If they accuse you
of being “boring,” remember that the angels of Allah do
not discuss trivial matters. If you find yourself alone and
discouraged, remember the noble angels of Allah and try
to be like them. If you stay close to them in this life, you
will be with them in the Hereafter. As for the “interesting”
people who think that religion is “boring,” make du‘a for
them. And do not let them tempt you away from what
Allah revealed. On the Day of Judgment, only one topic
will matter. And it is what the angels are talking about.
The rest will vanish into memory.
3.  The Prophet ‫ ﷺ‬saw this dream as he was praying at night.
And there is a connection between Allah’s favors and
night prayer. We have seen previously and will see later
in the book, that getting closer to Allah takes effort and
sacrifice. This is what distinguishes those who truly love
Allah from those who simply claim to love Him. When one
draws nearer to Allah, they will see more and more of His
favors. It is not necessary or important to see dreams. The
greatest favor is the joy and peace He gifts. The greatest
favor is Allah’s love and Jannah. But it all has a price. Love
will only grow if you nurture it. The Prophet ‫ ﷺ‬continued
to worship to keep getting closer and closer to Allah, and
this is our path as well. If we want Allah to love us, we have
to do what His beloved ‫ ﷺ‬did. Do something extra today
to bring you closer to Allah, simply out of loving Him and
thanking Him. Make it a habit. Let it be a daily, weekly, or
monthly thing. In time, you will be able to build on it. It
will take you to a new exciting place in your life.
4.  The actions that atone and those that elevate may seem

239
 HADITH TWENTY ONE

very ordinary: everyone knows about them. In other words,

no mystery was revealed here. Or was it?
Many may expect from such a dream something that nobody
else knows: secret worship or supplication that changes every-
thing instantaneously and drastically. But this was not the
case. We are drawn to mystery and salivate at the thought of
hidden and privileged knowledge. But Islam is not a mystery.
This cannot be stressed enough. Islam is not a mystery. The
path to Allah is as clear as day. And this Hadith is evidence.
When the highest circle of angels were discussing what for-
gives sins and raises people in Jannah, they were talking about
these “ordinary” things that all of us know. But the very fact
that they spoke about them makes them extraordinary. And
maybe this is part of the message of the Hadith. Because these
acts are common knowledge, we stop valuing them. Though
we all know about them, we seldom do them. And here lies the
real mystery: extremely precious acts that few appreciate, like
precious metal that people mistake for sand, but turns out to
be more expensive than gold. If we are seeking mystery and
privileged knowledge, look at what the Prophet ‫ ﷺ‬taught, but
few are following. Look at what we made into dull acts but are
highly meritorious, and inject life into them. Wudu’, congrega-
tional prayers, spending time at the masjid, feeding the hungry,
kind speech, and night prayer are all within reach. They are so
close and yet seem so far. The real privilege is to be among the
few who do them.

He asked for love

He could have asked for anything. And it is instructive to think
about it. If we had this chance, what would we ask for? I do
not mean rehearsed answers of what we are supposed to ask. I
mean the truth. If I had this opportunity, what is the first thing
I would ask for?
The most beloved to Allah, Muhammad ‫ﷺ‬, asked for love.
It is the most comprehensive thing one can get. We should

240
 He asked for love

memorize this du‘a and make it our own. But before love, he
asked for five things.
He asked Allah to help him do good, avoid evil, for forgive-
ness, protection from fitnah, and good company. You can think
of these five as the love recipe, the ingredients to reach the love
of Allah. See, Allah’s love is the pinnacle of Islam, the highest
fruit. We can wish for it, claim to have it, assure ourselves that
somehow someday we will get it, or believe that we already have
it. But reality could be something else. Unless the ingredients
of love are present, love will remain a fantasy (even in human
relationships). The Prophet ‫ ﷺ‬was teaching us that you need to
soar to reach it. You need to be ready to love Allah and receive
His love. For that, you need the five ingredients.
Doing good is the path that will take us to Allah. But this
path remains incomplete until we avoid evil. Doing what Allah
loves requires avoiding what He hates. If not, we will not find
our way to Allah or be severely delayed. The journey must also
avoid fitnah, which steals us away from Allah. Fitnah confuses,
and will lead us to believe that we are on the right path when
we are not. And since we are going to make mistakes along
the way, we need Allah’s forgiveness and mercy to protect us
from the consequence of sin. Finally, we need good company
on our journey. They help us when we are weak, and remind
us when we forget. So, the Prophet ‫ ﷺ‬asked for loving the poor
(or the humble, according to another interpretation). He chose
the poor for at least two reasons. The first is that loving them
will happen for the sake of Allah, since they have no worldly
attractions that pull us to them. If we keep their company, it will
be because of Allah. The second reason is that they are more
likely to be humble, closer to Allah, and least distracted by this
world. Their company will not tempt us—like the rich may with
their wealth—but remind us of what is important in this life.
With these five ingredients, we would be ready for the next
and most important phase: the love of Allah. This is not to say
that we will not experience any love for and from Allah before
that. Rather, the full experience and joy of Allah’s love are

241
 HADITH TWENTY ONE

founded on a bed of obedience and sacrifice. Before that, it is

faint and experienced sporadically.
When he ‫ ﷺ‬turned to love, he asked for Allah’s love, the
love of those who love Allah, and the love of deeds that Allah
loves. The first request is simultaneously about loving Allah
and receiving His love. The latter is more precious than the
former. Ibn Kathir V wrote:
.‫الش أ�ْنُ �أ ْن تُ َح ّب‬
َّ ‫الش أ�ْنُ �أ ْن تُ ِح ّب إِ�نَّ َما‬
َّ ‫س‬َ ‫َل ْي‬
)32‫ ص‬2‫تفسير ابن كثير (ج‬
What is significant is not that you love, but that you be loved.
Tafsir Ibn Kathir (vol. 2, p. 32)

Allah’s love for us is the happiness of this life and the next. It
is the culmination of all our work, the fruit of all our sacrifices.
We reach this love by loving Allah and drawing closer and closer
to Him each day. When we come close enough, Allah will love
us a love that will change our lives. You will read more about
that in the last hadith in this book.
The second and third love requests teach us, among other
things, that not all love is good. We may love someone who
hates Allah, who stands between us and Him. Or we may love
something that corrupts our life and distances us from Allah.
This would be a disaster. We would be in love with something
that is going to destroy us. We may think that we cannot live
without it, yet it is making us sick and miserable. We must ask
Allah to protect our hearts from harmful love, to grant us a love
that He loves. The Companion Abdullah ibn Yazid al-Khatmiyy
I said:

‫ ال َّلهُ َّم‬:ُ‫ع َْن َع ْب ِد ال َّل ِه ب ِْن َيزِيدَ ا ْل َخ ْط ِم ِّي رضي الله عنه �أنَّ ُه كَانَ َي ُقول‬
‫ا ْر ُز ْق ِني ُح َّب َك َو ُح َّب َم ْن َي ْن َف ُع ِني ُح ُّب ُه ِع ْندَ كَ ال َّلهُ َّم َوا ْر ُز ْق ِني َما �أ ِح ُّب‬
‫ْت َعنِّي ِم َّما �أ ِح ُّب َفاجْ َع ْل ُه لِي‬ َ ‫يما تُ ِح ُّب َو َما ز ََوي‬ َ ِ‫َواجْ َع ْل ُه قُ َّو ًة لِي ف‬
.‫يما تُ ِح ُّب‬ َ ِ‫َف َرا ًغا ف‬
)29592( ‫مصنف ابن �أبي شيبة‬

242
 He asked for love

O Allah, grant me Your Love and the love of whomever their

love is beneficial for me with You. O Allah, and grant me what I
love and let it strengthen me to do what You love. And whatever
I love but You kept away from me, let it be a disengagement
[i.e. free time] to be used in what You love.
Musannaf ibn Abi Shaybah (29592)

Sometimes we love what harms us, and sometimes we hate

what is good for us (more on this later in the book). What we
love may become a burden. It could distract us from greater
loves. For that, we have to be careful with what we allow into
our hearts. Abdullah ibn Yazid asked for a love that Allah would
be pleased with. If he were to love someone, he prayed that this
love would bring him closer to Allah, not the opposite. And if
he were to love something, it would feed into the love of Allah,
not undermine it.
Allah may decide that some of what we love is not going to be
ours. This is a tough one: to love someone or something but not
have it. This is when a lot of us break down. We start believing
that since Allah does not grant us what we want, He does not
care about us. But Abdullah ibn Yazid’s du‘a reminded us that
compared to Allah’s love, every worldly love is small. If we do
not get what we want, Allah can fill that space. If we do not get
what we want, the gap it leaves can be filled with what Allah
loves. This may be the very reason why Allah did not give it to
us: it was going to take us away from Him. Allah deprives us to
give us, takes away the tawdry to replace it with the valuable.
He protects us from this world to bring us closer to Him.
If we love Allah, we will love for His sake. We will look at
everything around us differently. We would not love for personal
reasons only. Our ephemeral feelings and social conventions
would not trap us. There is a deeper reality that transcends our
limited experience, transcends the trivial and popular. Our
hearts would have the benefit of Allah’s love to discover what
is good and what is not. Loving for Allah’s sake is transcendent
and noble. It extends love to everything in this universe and
brings it all back to the Most Beloved, Allah.
243
PART THREE

Loving
His
Creation
 HADITH
Love others TWENTY TWO
as you love ‫الحديث‬
yourself ‫الثاني والعشرون‬

َ ُ َ َ ‫ق‬
ُّ�‫«و َّال�ذ ِ � ن� ف�َ� ِ�ْس� ِب� ي�� َِد ِه لَا ي� ؤْ�ُ��م نُ� أ�حدكم �ح تَّ�ى ي ُ�ِح َّب� ِل أ���خ � ِ�يه َما ي ُ�ِح ب‬
َ ‫س�ُول ال َِّله ﷺ‬ ‫�ال ر‬
‫ي‬ ‫ي‬
�‫نَ ْ ْ�خ‬
».‫ِل ن� ف�َ� ِ�ْس ِه �م � ال َ ي� ِر‬
‫) واللفظ ل�أحمد‬45( ‫) ومسلم‬13( ‫) والبخاري‬13146( ‫رواه �أحمد‬
The Messenger ‫ ﷺ‬said, «I swear by the One in Whose Hand is my
soul, one of you does not believe until they love good for their brother
as they love it for themselves.»
Reported by Ahmad (13146), al-Bukhari (13), and Muslim (45). The wording is that
of Ahmad.

Commentary

Iman moves us to love others and want the best for them. The
absence of this love is a sign of a weak Iman and a soul obsessed
with the world.

Iman is incomplete without love

We cannot live without love. It is impossible to exist without
experiencing this emotion. Even the most selfish of humans
love themselves. As the most basic and primary motivation, all
human effort relies on it. We have seen that love is the religious
beginning and end. Worshipping Allah is based on loving Him,

247
 HADITH TWENTY TWO

and the goal of this worship is to gain His love. The purpose of
all Islamic injunctions is to make Allah the ultimate love in our
hearts. What this Hadith adds is that our Iman is incomplete
until we love other humans.
It is easy to understand why. If one truly loves Allah, they
will naturally love what He loves. We do this all the time with
other loves. If you have a spouse, child, or parent that you love
dearly, you will be drawn to the things they love simply because
they love it. You may not be personally interested in your child’s
favorite toy or your spouse’s favorite food, but if you were apart
for a while and saw what they liked, it will put a big smile on
your face. You will be drawn to it and feel a flood of emotions
overtaking you. Your love for them flows to what they love. It
is the same with Allah’s love except that the love of Allah is
the greatest and most intense of all loves. If we truly love Him,
what He loves will be the dearest thing to us.
We can unpack this a little more. When you think about it,
you will come to realize that Allah created this world because—
as discussed previously—He loved for it to exist. Every single
second, Allah cares for it and its inhabitants: He feeds, protects,
and guides all to what benefits them. And anyone who loves
Allah should care for it too. Something that Allah made and
is taking care of should be precious to us. Our love for Allah
flows to it. So, how can we go against our Beloved and destroy
what He loves? Those who pollute the earth, hurt animals, and
abuse people are straying far away from Allah’s love, for Allah
did not put His creation on earth to be harmed. Allah did not
create them for us to abuse and torment. If you see humans,
especially the believers, as precious to Allah, it will be easy to
extend the love we have for Allah to them. Even a sinner will
elicit compassion in us as one of Allah’s special creation. One
of the pious men from the early generations said:
‫ �أ ْه ُل ا ْل َم َح َّب ِة لِ َّل ِه َن َظ ُروا ِبنُورِ ال َّل ِه‬:‫ف‬ َ ‫ض الصَّ الِ ِح‬
َّ ‫ين ِم َن‬
ِ ‫الس َل‬ ُ ‫َقالَ َب ْع‬

248
 Iman is incomplete without love

‫اصي ال َّل ِه َم َق ُتوا �أ ْع َما َلهُ ْم َو َع َط ُفوا َع َل ْيه ِْم لِ ُي ِزي ُلوه ُْم‬
ِ ‫َو َع َط ُفوا َع َلى �أ ْه ِل َم َع‬
.ِ‫بِا ْل َم َو ِاع ِظ ع َْن فِ َعالِه ِْم َو�أ ْش َف ُقوا َع َلى �أبْدَ انِه ِْم ِم َن النَّار‬
)308‫ ص‬1‫جامع العلوم والحكم (ج‬
Those who love Allah see with the aid of Allah’s light and have
compassion for the sinners. They hate their actions but care
about them so they can rescue them from their deeds with re-
minders, and they fear for their bodies to be put in Hell.
Jami‘ al-‘Ulum wa al-Hikam (vol. 1, p. 308)

This is why the Prophet ‫ ﷺ‬used to agonize over people refus-

ing Islam. Allah had to remind him in the Quran on more than
one occasion not to be disturbed by their rejection: his role is
only to convey and Allah guides. But he cared. And caring for
someone is based on love for them and their wellbeing. So, we
should love and care for all creation in so far as Allah is the One
behind it. Yes, humans can act in ways to reduce this love. And
the believers ultimately follow Allah’s wishes and not their own.
If Allah declared that He hates an act or a person, who are they
to oppose Him? Our will follows His, and our love is all for Him.
The mistake that some Muslims made historically is to equate
everything Allah created and allowed with what He loves. So,
they used to look at some common sins in society and fail to
fight them, thinking that they are there because Allah must like
it. But Allah creates and allows at times what He hates because
of a greater good that it brings, and our task is to hate sin and
combat it. We love in every person the fact that Allah made
them and cares for them, and we love in them the potential
to be pleasing to Him. Every sinner and disbeliever has this
potential, and it does us no good if they suffer in Hell. We hate
to see them sad or in pain, and we want to protect them from
all harm. This is loving for everyone what we love for ourselves.
And it is there because of our Creator.

249
 HADITH TWENTY TWO

Love is incomplete without Iman

Iman needs love. But does love need Iman? Love is a neutral
force, neither good nor bad. As we saw previously, everything
moves in this world because of love, even crimes are committed
out of love: love of self, love of money, or illicit love. What Iman
does is protect love from misdirection and exaggeration. Iman
tells us what to love, what not to love, and the proper limits
of our emotions. But Iman does something else that is very
significant: it elevates love to heights unreachable without it.
The Hadith of this chapter is evidence of it. It declares loving
others a religious duty. The Prophet ‫ ﷺ‬said:
‫ت ُي َس ِّل ُم َع َل ْي ِه إِ� َذا َل ِق َي ُه‬ ٌّ ‫وف ِس‬ ِ ‫«لِ ْل ُم ْس ِل ِم َع َلى ا ْل ُم ْس ِل ِم ِم َن ا ْل َم ْع ُر‬
‫ض َو ُيجِ ي ُب ُه إِ� َذا َدعَا ُه َو َي ْشهَ ُد ُه إِ� َذا‬ َ ‫َو ُي َش ِّم ُت ُه إِ� َذا َع َط‬
َ ‫س َو َي ُعو ُد ُه إِ� َذا َم ِر‬
».‫ب‬ ِ ‫تُ ُوفِّ َي َو ُي ِح ُّب َل ُه َما ُي ِح ُّب لِ َن ْف ِس ِه َو َي ْن َص ُح َل ُه بِا ْل َغ ْي‬
‫) وحسنه لغيره شعيب ال�أرناؤوط‬673( ‫رواه �أحمد‬
«A Muslim owes another Muslim six acts of virtue: greets them
with Salam when they meet, says Yarhamuka Allah when they
sneeze, visits them when they are sick, accepts their invitation,
attends their funeral, loves for them what they love for them-
selves, and desires the best for them in their absence.»
Reported by Ahmad (673) and Shu‘ayb al-Arna’ut declared it hasan li-
ghayrihi

It is not simply loving them but loving for them what we

love for ourselves. When any believer hears this, they know
that their Iman, which is their highest priority, is deficient
without love. It becomes their greatest motivation to strive to
love. Love becomes their mission, an act of worship that they
do for Allah’s sake, regardless of how others reciprocate. They
continue to nurture it—despite difficulty—as they nurture any
act of worship, knowing that it takes them closer to Allah.
Loving for others what we love for ourselves is an obligation.
Its absence is a sin, and it weakens Iman. The one who lacks it

250
 How can we love the same for others?

has not reached Iman’s reality, its heights, and its fullness, and
this is what was negated in the Hadith. The weaker this love is,
the weaker their Iman is. This sheds light on a common con-
tradiction. Some love Allah and are constant in their worship
but are not kind to others. Conversely, some are great socially
but neglect their worship. Both possess weak Iman. Loving
Allah means worshipping Him, and loving what Allah loves
means treating others as we treat ourselves. It is insufficient to
emphasize one side and ignore the other. My Salah, Zakah, and
fasting should increase the love I have for Allah and move me to
share this love. And I cannot claim to be a good person without
the worship that Allah loves the most. If there is an imbalance,
then my love of Allah itself is weak. Or at least misinformed.

How can we love the same for others?

Is it possible to love for someone else what I love for myself?
The love we have for ourselves is the strongest and most intense
love we experience. We are the center of our existence, con-
stantly obsessed with our needs and wants. And this life is rife
with competition over limited resources. How can I compete in
school or the job market and yet wish the same good fortune
for my competitors? Is my success not someone else’s failure?
So, is it still possible?
It would be impossible if this level of love was the first thing
we ask of ourselves. Love is the pinnacle of Iman. Anyone who
did not cultivate their love for Allah and did not strive to purify
their soul cannot put this Hadith to practice. The first thing
one has to do is combat envy, greed, and hatred in their heart.
Selfishness (excessive self-love) is in us all and feeds the rest of
our bad traits. Because of it, we seek more than what we need,
hate it when others are blessed, and commit haram to be on
top. It is a severe attachment to this world and the self, and one
suffering under this affliction cannot fathom loving the best
for others. No, a process of self-purification must come first,
where the love of Allah gradually displaces the love of this world
and selfishness. When one loves Allah and knows Him well, it

251
 HADITH TWENTY TWO

would be easier for them to share this world. Allah becomes

their goal, not this world. The Prophet ‫ ﷺ‬said:
ْ ‫س ما تُ ِح ُّب لنفسك‬
ِ ‫تكن مؤمنًا و �أ‬
‫حس ْن مجاور َة َمن‬ ِ ‫«�أ ِح َّب للنا‬
».‫سلما‬
ً ‫تكن ُم‬
ْ ‫جاو َرك‬
)4580 ‫صححه ال�ألباني (صحيح الجامع‬
«Love for people what you love for yourself, and you will be a
believer. And be a good neighbor, and you will be a Muslim.»
Al-Albani declared it sahih (Sahih al-Jami‘, 4580)

When they hear this hadith, they know that their Islam and
Iman are contingent on how they feel towards others and behave
with them. So, seeking this love is not a luxury but a necessity
of Iman. When we have this love, we will understand that Allah
is the Bestower, and it is insolent to question His judgment
out of envy. He knows to whom He gives and why. Jealousy
is a shortsighted objection to Allah’s decision, a sentiment of
mistrust. If I love Allah, I believe that He gives me what is best
for me and gives others what is best for them. If I love Allah, I
trust His judgment more than mine. And why should I harbor
greed? Chasing after the world is like running after a mirage.
None of it lasts. But if I allow myself to love Allah, His love will
save me from my worldly obsessions. If I have Allah, worldly
glitter will not impress me. Why should it tempt me if I know
it is going to perish? If I have Allah, I have it all. But if I never
taste Allah’s love because I was obsessed with this world, my
life would be wasted. Have we been breaking our backs chasing
a mirage?
The Hadith is not asking us to put others ahead of ourselves. It
is asking that we wish them the good that we want for ourselves.
If I am blessed, I wish everyone to receive similar blessings.
And if another is blessed, I feel joy for their good fortune and
ask Allah to bless me too. I love the best for them because Allah
loves it. I care about their wellbeing because Allah cares about
them. If I see them as Allah’s creation, I cannot wish harm to

252
 How can we love the same for others?

what Allah created. I am happy for their happiness, and I am

saddened by their sadness.
The bitter feelings that competition generates (e.g. envy,
sadness) are an illusion. If I know that Allah’s gifts are limitless,
there is room for us all to be blessed. And if someone has what
I do not, I know that Allah gave me (or will give me) what they
do not have. But if I think of others as members of my family,
where we support each other, there will be no need for competi-
tion. This takes a good deal of wisdom and worldly detachment.
Above all, it needs the love of Allah to eliminate our negative
impulses. When I know that Allah loves the believers and wants
the best for them, I will not go against His wishes. I will love
for them what He does and consider their pain mine. And if I
suffer any worldly loss, I will not allow it to make me bitter. I
will take my grief to Allah and ask Him to mend my heart. I do
not need any help from anyone else. I will ask Him to grant me
from His favors and fill my heart with content. Someone’s mis-
fortune cannot conceivably make me feel better. This world is
too trivial to fight over. Someone’s happiness does not diminish
mine, and I gain nothing from their sadness.
If we achieve this, we can climb higher to putting others
before ourselves. Allah described the Ansar in the Quran as:
َ َ ۡ � ْ‫ح � ً ّ ٓ أُ ت� ا‬
ۡ‫ُ��س��هم َ �ولَو‬
ۡ �‫ون َعلَ ٰٓى أ�� ف��ن‬‫ا�ة ِممَّا �و�ُو َ يو�ُ�ؤ ِ�ث ُر‬
ُ ‫ََ َ ُ َ ف‬
‫ولا ي ِج��دون ِ� ي� ۚ ُصد ِورهِ ۡم ج‬...
َ � � ‫أُ ْ َٰ َ ُ ُ ٱ‬ ُ‫ٌ َ � َ ش‬ َ َ
‫ن‬ َّ
‫۝‬٩ ‫اصة َومن ي�ُوق �ح ��َ� ِف�ۡس ِهۦ �ف�َ�ولٓ���ئك هم �ل�ۡمُ�ف�ۡ��لحُون‬ َ َ‫��ب��هم خ��َص‬
ۡ � ‫ان‬ ‫ك‬
And they harbor no desire in their hearts for what has been given
to the Muhajirin. They prefer them over themselves, even if they
were in need. And those who are saved from their souls’ greed
are the successful.
Al-Hashr (Q59:9)

This is a recommended state where we put others before

ourselves. It can only happen when the love of this world has
left the heart, and the love of Allah and the Hereafter has taken
its place. At that point, the coming and going of the world are

253
 HADITH TWENTY TWO

irrelevant. What is relevant is the pleasure of Allah, even at the

cost of losing this world.
If all this seems like fiction or extremely far-fetched, it is not.
Start putting this Hadith to practice, and you will slowly change.
You will start to understand the beauty and peace that loving
the best for others gives. And you would never want to return
to the torment of envy, hatred, and unending greed. As you
practice, you will love Allah more. And as your love increases,
your practice will flourish too.
There remains one point to discuss before moving forward: is
“loving for their brother” in the Hadith a reference to Muslims
only, or does it cover non-Muslims as well? In other words, is
the Hadith obligating that we love for non-Muslims what we
love for ourselves? Some scholars restrict the brotherhood in
the Hadith to Muslims (religious brotherhood), while others
expand it to mean all humans (human brotherhood). Scholars
who support the second interpretation cite evidence like the
alternate narration of the Hadith reported in Muslim that states:
».‫حتى يحب لجاره ما يحب لنفسه‬...«
)45( ‫في رواية لمسلم‬
«...until they love for their neighbor what they love for them-
selves.»
Reported by Muslim (45)

They explained that “neighbor” is inclusive of non-Muslims.

In another hadith, the Prophet ‫ ﷺ‬said:
‫س َما ُي ِح ُّب لِ َن ْف ِس ِه َو َحتَّى ُي ِح َّب‬
ِ ‫« َلا ُي ْؤ ِم ُن �أ َح ُدك ُْم َحتَّى ُي ِح َّب لِلنَّا‬
».‫ا ْل َم ْر َء َلا ُي ِح ُّب ُه إِ� َّلا لِ َّل ِه‬
‫) وقال شعيب ال�أرناؤوط �إسناده صحيح على شرط الشيخين‬13875( ‫رواه �أحمد‬
«One of you does not believe until they love for people what
they love for themselves, and until they love someone only
for Allah.»
Reported by Ahmad (13875) and Shu‘ayb al-Arna’ut declared its chain sahih

254
 The effects of this lov

Again, “people” is inclusive of Muslims and non-Muslims.

Even if we were to say that the Hadith is specific to Muslims,
this does not exclude loving the best for non-Muslims (see
Appendix III for more).

The effects of this love

It would be a different world if we all followed the Hadith. We
would trust each other.
‫ يا‬:‫كان محمد بن واسع يبيع حمارا له بسوق مرو فقال له رجل‬
.‫ لو رضيته لم أ�بعه‬:‫أ�با عبد الله أ�ترضاه لي؟ قال‬
)166‫ ص‬56‫تاريخ دمشق (ج‬
Muhammad ibn Wasi‘ was selling his donkey in the market in
Merv. A man asked him, “O Abu Abdillah, would you be sat-
isfied with this donkey for me?” He replied, “If I were satisfied
with it, I would not sell it.”
Tarikh Dimashq (vol. 56, p. 166)

He did not lie nor hide the truth. If it is not good enough for
me, it is not good enough for my brother/sister. We will not lie
to others because we would not like it if they lied to us. Allah
is the Witness and Provider, and honesty is not going to make
us poor; deception will.
If we followed the Hadith, we would also worry about others
and not only ourselves. We would treat people well and protect
them from what we hate. The Prophet ‫ ﷺ‬said:
‫كرهت أ�ن‬
َ ‫س أ�ن ي أ�تو ُه إ�ليك فافع ْل ُه بهم وما‬
ِ ‫تحب من النا‬
ُّ ‫«انظر ما‬
َ ‫ي أ�تو ُه إ�ليك‬
».‫فذ ْرهُم منه‬
)3508 ‫صححه ال�ألباني (السلسلة الصحيحة‬
«Consider what you love that people would do to you, and
do so to them. And consider what you hate that they would
do to you, and do not do so to them.»
Albani declared it sahih (al-Silsilah al-Sahihah, 3508)

255
 HADITH TWENTY TWO

If we followed the hadith, we would help those in need with-

out any expectation or reward. We would excuse others when
they make mistakes, and conceal their faults to allow them to
repent. We would help people overcome their weaknesses and
be happy when they prosper. If we receive a good fortune, we
will want all to have the same. And if we encounter a misfor-
tune, we pray that Allah protects all from it. Our hearts would
be gentle, moved by the suffering of others. We spring to help
as we would like others to be quick in helping us. We would
not look for self-glory or recognition, but the mere benefit
and happiness of others. We would know that the real reward
for what we do is with Allah, not with people. Whatever peo-
ple give will vanish. So, we only seek Him and are only happy
with Him. People’s fascination with the world seems childish
to us. We would compete for the life to come because worldly
concerns seem petty. We would become selfless because we feel
the nearness of Allah. And it brings us immense satisfaction
and contentment. Listen to Ibn ‘Abbas L express this when
he said:
ِ ‫ إِ�نِّي َل� أ ُم ُّر َع َلى ا ْل�آ َي ِة ِم ْن ِكت‬:‫س رضي الله عنهما‬
‫َاب‬ ٍ ‫َقالَ اب ُْن َع َّبا‬
.‫اس ُك َّلهُ ْم َي ْع َل ُمونَ ِم ْنهَ ا َما �أ ْع َل ُم‬
َ َّ‫ال َّل ِه َف�أ َو ُّد �أ َّن الن‬
)310‫ ص‬1‫جامع العلوم والحكم (ج‬
When I read an ayah from the Book of Allah, I wish that all
people knew what I know about it.
Jami‘ al-‘Ulum wa al-Hikam (vol. 1, p. 308)

There is no pursuit of glory or need for recognition. There is

no selfish need to know more than others. It is a pure desire for
all to learn and be blessed. Al-Shafi‘i V expressed the same
ideals when he said:
‫اس َت َع َّل ُموا ه ََذا ا ْل ِع ْل َم َو َل ْم ُي ْن َس ْب إِ� َل َّي‬ ُ ‫ َو ِدد‬:‫الشافِ ِع ُّي‬
َ َّ‫ْت �أ َّن الن‬ َّ َ‫َقال‬
.ٌ‫ِم ْن ُه َش ْيء‬
)310‫ ص‬1‫جامع العلوم والحكم (ج‬

256
 The effects of this lov

I wish that all people would learn this knowledge of mine and
none of it would be attributed to me.
Jami‘ al-‘Ulum wa al-Hikam (vol. 1, p. 308)

Imagine reaching the stage where you have this invaluable

knowledge, for which you could be super famous, and desire
none of the fame? All you wish for is the betterment of people.
His was a selfless and generous soul, a soul that desired the best
for others and expected nothing from them. Such a soul can help
others because it is not in need anymore. It has been filled with
Allah’s love and His gifts, so there is no room in it for people’s
gifts. It gives because it only sees Allah’s favors, and nothing
less than that impresses it. Consider this generous spirit:
ِ ‫كَانَ ُع ْت َب ُة ا ْل ُغ َلا ُم إِ� َذا �أ َرا َد �أ ْن ُي ْف ِط َر َي ُقولُ لِ َب ْع‬
َ ‫ض إ� ِْخ َوانِ ِه ا ْل ُم َّط ِل ِع‬
‫ين‬
َ‫ات �أ ْف ِط ُر َع َل ْيهَ ا لِ َي ُكون‬ٍ ‫ �أ ْخ ِر ْج إِ� َل َّي َما ًء �أ ْو َت َم َر‬:‫َع َلى �أ ْم ِر ِه َو�أ ْع َمالِ ِه‬
.‫َل َك �أجْ ٌر ِم ْث ُل �أجْ ِري‬
)310‫ ص‬1‫جامع العلوم والحكم (ج‬
When ‘Utbah al-Ghulam wanted to break his fast, he would
say to some of his brothers who were privy to his affairs, “Give
me some water or dates to break my fast on so that you will
have a reward similar to mine.”
Jami‘ al-‘Ulum wa al-Hikam (vol. 1, p. 308)

What an inspiring generosity. He loved for others to have

what he had, so he shared the reward of his fast. When you
bring a blessing to your brother, Allah blesses you too. There
is no need for us to compete. The more we give, the more Allah
will give us back.
When we become more religious, our love for Allah will grow.
And when we feel more of Allah’s love, we have to spread more
of it. You cannot have Iman without spreading love.

257
 HADITH
TWENTY THREE
You will not
enter Jannah
‫الحديث‬ until you
‫الثالث والعشرون‬ spread love

ْ َ ْ َّ َ ْ َْ َ ‫َّ �ذ‬ ُ َ ‫ق‬

‫ال �� نَّ� ةَ� �ح ت�ى � ؤت�ُ��م ن��ُوا َولا � ؤت�ُ��م ن��ُوا‬‫الله ﷺ «وال ِ ي� ن� ف�َ� ِ�ْس ي� ِب� ي�� َِد ِه لا ت�د�خل�ُوا ج‬ ِ ‫�ال َرس�ُول‬
ْ َ َ َّ ‫ف‬ َ‫َ َ شَ �ذَ ف� ع� ْ ُ تَ َ ْ ُ أ‬ ُ َ‫� َّ تَ َ ّ أَ فَ َ أ‬
ْ ‫ن‬ َ ْ ‫ت‬ َ
».‫ح ت�ى �حا ب�ُوا ��لا �دلُّك�ُم على � ي� ٍء ِإ� ا �َ َل�ت�ُم�ُوه �حا ب� ب��م ���ش�ُوا السلام ب� ي���َك�ُم‬
ْ ْ
)54( ‫رواه مسلم‬
The Messenger ‫ ﷺ‬said, «By the One in Whose Hand is my soul, you
will not enter Jannah until you believe, and you will not believe until
you love each other. Shall I not tell you about a thing which if you do,
you will love each other? Spread Salam among yourselves.»
Reported by Muslim (54)

Commentary

Allah created us to love and be loved. He made the spreading

of love a good deed that takes us to Jannah, and Salam is one
of the best ways to do that. We must love each other in order
to please Allah.

No love, no Jannah
Reread the Hadith. I mean it! Reread it, please. We probably
have heard it countless times, but we do not appreciate what
it is saying. Is it not saying that you cannot enter Jannah with-

258
 No love, no Jannah

out love? If we cannot enter Jannah without Iman, and cannot

have Iman without love, then we cannot enter Jannah without
love. It is essential to let this sink in to dissipate any suspicion
about how necessary love is in Islam. If we notice a love gap
among Muslims, it is not because Islam lacks love. It is because
Muslims forgot about it.
I hope it has become a truism by now that Islam and love are
inseparable. Without loving Allah and His Prophet, one cannot
be a Muslim. Every Muslim, no matter how sinful they may be,
enjoys a minimum of this love, and it saves them from Hell
eventually. Those with strong faith possess a more profound
love that saves from Hell altogether. The vigor of our Iman
depends on the love of Allah and His Prophet. And the opposite
is absolutely true: weakness in religious certitude and practice
stems from weaker love. Reviving our Iman rests on reviving
our love for Allah and His Prophet.
But we cannot stop there. Our Iman will remain deficient,
jeopardizing our entry to Jannah, until we love each other.
The possibilities are that we may lose the higher positions in
Jannah, be delayed entry to it, or pass through Hell first if this
love is missing. The absence of this love is no trivial matter.
This is how essential it is.
“Why?” you may ask. I am glad you did. First, it points to a
weakness in the love of Allah itself. It is a failure to love what
Allah loves. If Allah’s love is strong, it will surely extend to what
Allah loves. The Prophet ‫ ﷺ‬said:
َ ‫« إ� َّن أ� ْو َث َق ُع َرى ال�إ سلا ِم أ� ْن تُ ِح َّب في الل ِه وتُب ِغ‬
».‫ض في الل ِه‬
)3030 ‫) حسنه ال�ألباني لغيره (صحيح الترغيب‬18524( ‫رواه �أحمد‬
«The firmest of the knots [i.e. obligations] of Islam is for you
love for the sake of Allah and to hate for the sake of Allah.»
Reported by Ahmad (18524) and al-Albani declared it hasan li-ghayrihi
(Sahih al-Targhib, 3030)

In another hadith, he ‫ ﷺ‬said:

259
 HADITH TWENTY THREE

ْ ‫ض لِ َّل ِه َو�أ ْع َطى لِ َّل ِه َو َمن ََع لِ َّل ِه َف َق ِد‬

‫اس َت ْك َم َل‬ َ ‫« َم ْن �أ َح َّب لِ َّل ِه َو�أ ْب َغ‬
». َ‫يمان‬ َ �ِ‫ا ْل إ‬
)380 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬4681( ‫رواه �أبو داود‬
«The one who loves for Allah’s sake, hates for Allah’s sake,
gives for Allah’s sake, and withholds for Allah’s sake has com-
pleted [their] Iman.»
Reported by Abu Dawud (4681) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 380)

Love and hate are the internal movements of the heart. And
giving and withholding are its external movements, founded on
the internal ones. When one moves internally and externally
for Allah’s sake, not simply for personal preferences and gain,
they have reached the summit of Iman. Some who read this and
similar hadiths may think that it promotes hate. But it does the
opposite: it restricts it. Rather than leaving the door open for
us to hate whatever and whomever we feel like, it restricts it to
what the All-Wise hates. And rather than allow us the freedom to
mistreat whatever and whomever we hate, it asks us to observe
Allah’s rules. Plus, if we do not hate for Allah’s sake, we will
hate for another reason (nationalism, wealth, color, ethnicity,
political affiliations, and personal conflicts). No one escapes
this. And this type of hate is blind, excessive, and merciless.
But our discussion here is not about hate. We discuss it further
in Appendix II. So, let us go back to love.
Failing to love each other points to weakness in loving Allah.
This is the first reason why it is a serious concern. The second
is that the absence of this love damages Allah’s revealed laws,
society, and our character. Allah made us social beings, needful
of each other. This human dependency requires congregation,
and for that to work, we need laws. One of the essential roles
of Shari‘ah is to regulate and guide human congregation and
protect it from harm. This is accomplished by attaching social
etiquette to the pleasure of Allah and loving each other to the

260
 No love, no Jannah

love of Allah. If we abandon this love, we will surrender to hate

and selfishness. Consequently, the laws of Allah will be violated,
and society will deteriorate. When we care about no one but
ourselves, we will treat everyone as a means to our ends. We
will abuse our neighbors’ rights whenever we can get away
with it. If this is how society runs, it will miserably collapse,
and chaos will follow.
Our morality will collapse too. When we love each other, our
socialization improves our character. When we interact with
others, we learn to be patient, empathic, forgiving, and selfless.
We cannot learn patience if there is no one around us to test
our patience, right? Allah said:
ۗ َ ُ ۡ �‫َ � � ن� � �ض� � ۡ ب� � ض �ف ت ن� ً أَ ت‬
‫۝‬٢٠ ... ‫و ج�َعَل�ۡ�َا ب��َعۡ َكُم ��ل�َع ٍۡ� ���ۡ�َة ��َص ِب�ر‬...
‫ون‬
And We made some of you a test for others, so will you be patient?
Al-Furqan (Q25:20)

Failure to love each other is a failure to live by Allah’s laws, as

well as a failure to grow as Allah intended for us. It goes against
the purpose of creation.
We can glean from the Hadith that Allah created us to teach
us love. Think about it for a minute. Allah commanded us all
to have Iman, put us together on earth, and made loving each
other an essential requisite for Iman. This is a love that we are
supposed to cultivate as we grow, learn what He revealed, and
socialize. All the worldly challenges we meet, and the difficulties
that proximity to other humans generate, are designed to mold
us into beings that transcend their shortcomings. We start our
journey ignorant and selfish, but we learn from Him that we
have to change. Social interaction, which is difficult at times,
is the obstacle course that allows love to grow in practice after
it was learned in theory. This is how we graduate in love. It is
why Allah made us.
Allah declared that He created us to Worship Him when He
said:

261
 HADITH TWENTY THREE

ُ � � َّ ‫َ َ خ تُ ٱ ۡ َّ ٱ ۡ ن‬
ِ ‫ق�ۡ� � ِجل�ن َو�ل ِإ�� َس ِ�إ لا ي��ل�َع ب�ۡ�ُد‬
‫۝‬٥٦ ‫ون‬ �َ�‫وما �ل‬
And I did not create humans and the Jinn except to worship Me.
Adh-Dhariyat (Q51:56)

This worship is to know Allah and love Him. Mujahid, the

famous Tabi‘i, explained Shirk as loving other than Allah (see
the Introduction). Hence, the essence and intent of worship are to
establish Tawhid, which is the love of Allah. Allah’s commands
guide us to the love of Allah and each other. This is why Allah
made us: to love Allah and to love each other. Allah created
you for love.

Spreading love
The Hadith makes it abundantly clear that we are to spread Salam
to spread love. The profound implication is that spreading love is
dear to Allah. Any act that promotes love between the believers
is recommended, and any act that diminishes it is prohibited.
In fact, we can say that this is a major theme and an intent of
the Shari‘ah that guides its individual commands. If you look
at why many things are prohibited (e.g. alcohol, gambling,
fornication, backbiting, and gossiping), you will see that they
promote hatred and friction. On the other end, what is pleasing
to Allah (e.g. charity, forgiveness, and congregational worship)
cements social connections and boosts love. Remember Hadith
Seven where the Prophet ‫ ﷺ‬said:
ِ ‫س َو�أ َح ُّب ا ْل� أ ْع َم‬
‫ال إِ� َلى‬ ِ ‫س إِ� َلى الل ِه َت َعا َلى �أ ْن َف ُعهُ ْم لِلنَّا‬ ِ ‫«�أ َح ُّب النَّا‬
‫ف َع ْن ُه ُك ْر َب ًة �أ ْو َت ْق ِضي‬ ُ ‫الل ِه َت َعا َلى ُس ُرو ٌر تُ ْد ِخ ُل ُه َع َلى ُم ْس ِل ٍم �أ ْو َت َك ِش‬
‫اج ٍة �أ َح ُّب‬َ ‫َع ْن ُه َد ْينًا �أ ْو َت ْط ُر ُد َع ْن ُه ُجوعًا َو َل� أ ْن �أ ْم ِش َي َم َع �أ ِخي فِي َح‬
‫ َي ْع ِني َم ْسجِ دَ ا ْل َم ِدي َن ِة َشهْ ًرا‬- ‫إِ� َل َّي ِم ْن �أ ْن �أ ْع َت ِك َف فِي ه ََذا ا ْل َم ْسجِ ِد‬
‫َف َغ َض َب ُه َس َت َر الل ُه َع ْو َر َت ُه َو َم ْن َك َظ َم َغ ْي َظ ُه َو َل ْو َشا َء �أ ْن‬ َّ ‫ َو َم َن ك‬-

262
 Spreading love

‫ُي ْم ِض َي ُه �أ ْم َضا ُه َم َل� أ الل ُه َق ْل َب ُه َر َجا ًء َي ْو َم ا ْل ِق َيا َم ِة َو َم ْن َم َشى َم َع �أ ِخي ِه‬

».‫اج ٍة َحتَّى َيتَهَ َّي�أ َل ُه �أ ْث َب َت الل ُه َقدَ َم ُه َي ْو َم َت ُزولُ ا ْل� أ ْقدَ ا ِم‬
َ ‫فِي َح‬
)906 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬13646( ‫رواه الطبراني في المعجم الكبير‬
«The most beloved of people to Allah are the most beneficial
to people. And the most beloved deed to Allah is happiness
you bring to a Muslim, or you remove their hardship, or you
pay their debt, or chase away their hunger. And to walk with
my brother to assist him in a need of his is more beloved to
me than i’tikaf for a month in this Mosque, meaning Madinah
Mosque. And if one holds back their anger, Allah will conceal
their faults. And if one withholds their fury, and if they had
wished to unleash it, they would have been able to, Allah will
fill their heart with hope on the Day of Resurrection. And if one
walks with his brother to secure their need until they get it, Allah
will make firm their feet on the Day when feet slip.»
Reported by al-Tabarani in al-Mu‘jam al-Kabir (13646) and al-Albani
declared it hasan (al-Silsilah al-Sahihah, 906)

Anything that brings happiness to people is beloved to Allah

(as long as it is halal, of course). The mission of the believer
who is seeking Allah’s love would be to look for and adopt all
the acts that spread love. Conversely, they also should avoid all
the acts that spread hate. One simply has to look at what Allah
revealed—that which He loves and that which He hates—to have
a complete to-do-list of how they can nurture love in themselves
and among Muslims. The Prophet ‫ ﷺ‬highlighted Salam because
of its potency in spreading love. But the journey only starts here.
Good manners are an essential component of showing love
and receiving it: being courteous, honest, forgiving, empathic,
and humble. Today, people jump into conflicts at the first sign
of a disagreement. They mock and ridicule, expose mistakes,
refuse to forgive, are happy at other’s misfortune, and willfully
harm others for their own benefit or amusement. Look at all
the political dissension and rancor or all the racial tension and

263
 HADITH TWENTY THREE

bitterness. Or look at how we lose our sanity on social media and

try to tear each other apart. Muslims are supposed to suppress
evil and decrease it whenever they find it, not inflame it. They
are supposed to use every opportunity to plant the seeds of har-
mony between people. The Muslim inclination is to extend the
love they have for Allah to others, and not to export the hatred
and bitterness of Shaytan to humanity.

The excellence of Salam

There is something unique about Salam. It is not like any other
greeting. This is why it is such a loss when we fail to spread
it. We need to understand what it means to appreciate it. The
Prophet ‫ ﷺ‬said:
ْ ‫ض ف أ� ْف ُشو ُه بين‬
‫َكم‬ ِ ‫«السلا ُم اس ٌم من أ�سما ِء الل ِه وضَ َع ُه الل ُه في ال�أر‬
‫المسلم إ�ذا َم َّر بقو ٍم فس َّل َم عليهم فر ُّدوا عليه كان ل ُه‬ َ ‫ف إ� َّن الرج َل‬
ْ ‫عليهم فض ُل درج ٍة بتذكي ِر ِه إ�يّا ُه ُم السلا َم ف إ� ْن‬
‫لم ي ُر ُّدوا عليه َر َّد عليه‬
».‫يب‬ ْ ‫َم ْن ه َو خي ٌر ِم‬
ُ ‫نهم و أ� ْط‬
)10391( ‫) والطبراني في المعجم الكبير‬1039( ‫رواه البخاري في ال�أدب المفرد‬
)3697 ‫وصححه ال�ألباني (صحيح الجامع‬
«Al-Salam is a Name of the Names of Allah that He placed on
earth, so spread it among yourselves. For if a Muslim passes by
a group of people and greets them with Salam and they reply,
he would have an extra degree [of virtue] over them because
he reminded them of Salam. And if they do not reply, those
who are better and purer than them will reply [i.e. the Angels].»
Reported by al-Bukhari in al-Adab al-Mufrad (1039) and al-Tabarani in
al-Mu‘jam al-Kabir (10391) and al-Albani declared it sahih (Sahih al-Jami‘,
3697)

Al-Salam is one of the Names of Allah, which means the

One free from any deficiency and shortcoming; He is perfect,
complete, and eternal. When we say Salam, we are invoking the
protection and blessing of Allah’s Name for that person. It is as

264
 The excellence of Salam

if we are saying, may Allah’s Name surround you, protect you,

guide you, and bless you. It is also a declaration on the part of
the greeter that people are safe from his harm. And if people
are safe from your harm, they can only expect the best from
you. Whenever you greet with Salam, you are sharing Allah’s
Name with another Muslim, and promising that you will not
hurt them. Tell me, what other greeting comes close to this?
This is why some of the People of the Book were envious of
this greeting as the Prophet ‫ ﷺ‬explained (see Ibn Majah, 856).
They knew its value. They knew its worth better than many of
us know it today.
Salam is a unique dynamo of love. First, it brings Allah’s Name
to each encounter. And He brings love. Allah said in the Quran:
َ‫ّ ٓ أ َ ت‬
َ‫ف�ۡ� َ� ۡ�ن‬ ‫ج‬ ‫ض‬ ۡ
َ ‫أ َ َ ۡ َ ق� � ۚ � أ َ َ َ ف ٱ ۡ أ‬
‫ت‬ ۡ ۡ �‫َو�لَّف بَ��ن � ُلو‬
‫��ب��هم لَو ���ن�ف�َ�ق�ۡ� ما ِ� يَ� �ل�ر ِ� �َ��م��يع�ًا ما �لَّ� ب ي‬ ‫ي‬
ۚ ۡ � �‫ق� � ۡ َ َٰ َّ ٱ َ أ َ َ ۡ ن‬
‫۝‬٦٣ ...‫كن �لَّله �لَّف ب� ي��َهُم‬ ِ ‫� ُلو���ب��هم ول‬
And Allah brought their hearts together. If you were to spend
all that is on earth, you would not be able to bring their hearts
together, but Allah did.
Al-Anfal (Q8:63)

This ayah is significant, very significant. The love that Allah

gives is unlike any other in its intensity, longevity, and heal-
ing. Allah alone can fix certain rifts. This ayah explains that
no amount of money or human effort could have brought the
hearts of the early Muslims together. The differences were too
significant, and their history was too complicated. But when
they surrendered their hearts to Allah, Allah filled their souls
with such love to melt away all the impurities of the past. This
should be an important lesson for all who are trying to fix their
societies: you will not be able to mend the hearts and chase
away the divisions of Shaytan until you bring the love of Allah
in. If you do, the hearts will come together. If you do not, your
success, at best, will be partial and short-lived.
Second, Salam spreads love because it spreads righteousness.

265
 HADITH TWENTY THREE

Beginning others with Salam requires Iman and humbleness,

especially when done according to the Sunnah. A hadith states:
‫ أ� ُّي ال�إ ْسلا ِم َخ ْي ٌر؟ قالَ «تُ ْط ِع ُم ال َّطعا َم و َت ْق َر�أ‬:‫النبي ﷺ‬
َّ ‫َس�ألَ رجل‬
».‫السلا َم على َمن َع َر ْف َت و َمن َل ْم َت ْع ِر ْف‬
َّ
)12( ‫رواه البخاري‬
A man asked the Prophet ‫ﷺ‬, “What Islamic acts are best?”
He replied, «Feeding [those in need] and greeting whom you
know and whom you do not with Salam.»
Reported by al-Bukhari (12)

Greeting only those whom we know is a sign of the impendence

of the Day of Judgment, generally considered a sign of decline.
He ‫ ﷺ‬said:
».‫«بين َيدَ ِي الساع ِة تسلي ُم الخاص ِة‬
)1049 ‫) وصححه ال�ألباني (ال�أدب المفرد‬1049( ‫رواه البخاري في ال�أدب المفرد‬
«Just before the Hour is Salam between acquaintances only.»
Reported by al-Bukhari in al-Adab al-Mufrad (1049) and al-Albani declared
it sahih (Sahih al-Adab al-Mufrad, 805)

This is what we do now, right? But to greet everyone with

Salam, even whom you do not know, is a sign of Iman. Why else
would you do it? There is no connection between you two except
that of Islam, and you do not expect anything from them. And
to keep doing it even when others fail to reply is another sign
of Iman. For there is no room for bitterness when you are trying
to spread love. If they reject your greeting, the love of Allah and
your love for them will chase any negative feelings away. And
you resume because the love of Allah keeps refueling you. Every
time you say it, it brings you closer to Him, and for that, you can
take anything that may come at you. Salam is also humility in
practice, where we learn not to elevate ourselves above others.
Motivated by your love for them, you keep trying to bring them
the gift of Salam in order to get them closer to Allah.

266
 The excellence of Salam

Third, Salam is kind words and smiles that you share with
all. We are all in desperate need of kindness these days. Since
spreading Salam is spreading love, it should be done with love.
When you say it, remember what you are trying to spread and
what you are gaining from Allah. Spread this Sunnah with
kindness and a smile. Imagine a stranger receiving this gift
from you for nothing but being a Muslim. And imagine yourself
receiving this gift from strangers who want nothing in return for
their kind words and smiles but to make you happy. You would
love this person even if you were never to see them again. This
is how love spreads.
The Companions understood the importance of this worship
and practiced it with intent. Here is the example of Abu Bakr
I:

‫ كانَ رسولُ الله َص َّلى‬:‫عن ال�أ َغ ِّر – أ� َغ ِّر ُم َز ْي َن َة – رضي الله عنه قال‬ ِ
ِ‫رجل ِم َن ال�أ ْنصار‬ ٍ ‫يب ِم ْن َتم ٍر عند‬ َ ‫الل ُه َع َل ْي ِه َو َس َّل َم أ�م َر لي‬
ٍ ‫بج ِر‬
‫مت فيه رسولَ الله َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم فقال‬ ُ ‫فم َطلني بِه فك َّل‬ َ
ْ ‫فخذ له َت ْم َر ُه» ف َوعدني أ�بو ب ْك ٍر‬
‫المسجِ دَ إ�ذا َص َّل ْينا‬ ْ ُ ‫« ُاغ ُد يا أ�با ب ْك ٍر‬ ْ
ً‫رجلا‬ ُ ‫حيث َوعدني فا ْنط َل ْقنا ف ُك َّلما ر أ�ى أ�بو بك ٍر‬ ُ ‫فوج ْدتُه‬
َ ‫الصُّ ْب َح‬
‫يصيب‬
ُ ‫ِم ْن بعي ٍد س َّلم عليه فقالَ أ�بو َب ْك ٍر رضي الله عنه أ� َما ترى ما‬
‫عليك ِم َن ال َفض ِل لا َي ْس ِب ْق َك إ�لى السلا ِم أ� َح ٌد فكنَّا إ�ذا َط َلع‬ َ ‫القو ُم‬
.‫الرج ُل ِم ْن بعي ٍد با َد ْرنا ُه بالسلام َق ْب َل أ� ْن ُيس ِّل َم علينا‬ ُ
)2702 ‫) وحسنه ال�ألباني (صحيح الترغيب‬880( ‫رواه الطبراني في المعجم الكبير‬
Al-Agharr I said, “The Messenger ‫ ﷺ‬earmarked some
dates for me with a man from the Ansar, but the man delayed
handing them to me. So, I spoke to the Messenger ‫ ﷺ‬about it
and he said, «O Abu Bakr, head out in the morning and get him
his dates.» Abu Bakr I promised to meet me in the mosque
at Fajr Prayer, and I found him there as he promised. So, we
headed out and whenever Abu Bakr I would see a man
from a distance, he would greet him with Salam. Then Abu Bakr

267
 HADITH TWENTY THREE

I said, ‘Do you not see the good deeds that people are
gaining instead of you? Do not let anyone say Salam before
you.’ So, when we saw a man from afar, we would rush to
say Salam to him before he said it to us.”
Reported by al-Tabarani in al-Mu‘jam al-Kabir (880) and al-Albani declared
it hasan (Sahih al-Targhib, 2702)

Ibn Umar L went out of his way to find people to say

Salam to.
‫ب أ�نَّ ُه كَانَ َي أ�ْتِي َع ْبدَ ال َّل ِه ب َْن ع َُم َر رضي‬ ٍ ‫عن ال ُّط َف ْي َل ب َْن �أ َب ِّي ب ِْن َك ْع‬
‫وق َل ْم‬ ِ ‫الس‬ُّ ‫وق َقالَ َف إِ� َذا َغدَ ْو َنا إِ� َلى‬ ِ ‫الس‬ ُّ ‫الله عنهما َف َي ْغدُو َم َع ُه إِ� َلى‬
‫ب‬ ِ ‫اح‬ ِ ‫اط َو َلا َص‬ ٍ ‫َي ُم َّر َع ْب ُد ال َّل ِه ب ُْن ع َُم َر رضي الله عنهما َع َلى َس َّق‬
َ‫ت َع ْبد‬ ُ ‫ين َو َلا أ�ح ٍد إ�لا ُي َس ِّل ُم َع َل ْي ِه َقالَ ال ُّط َف ْي ُل َفجِ ْئ‬ ٍ ‫َب ْي َع ٍة َو َلا ِم ْس ِك‬
‫وق‬ ِ ‫ِالس‬ ُّ ‫ت َما َت ْصن َُع ب‬ ُ ‫وق َف ُق ْل‬
ِ ‫الس‬ ُّ ‫اس َت ْت َب َع ِني إِ� َلى‬ْ ‫ال َّل ِه ب َْن ع َُم َر َي ْو ًما َف‬
‫الس َل ِع َو َلا َت ُسو ُم بِهَ ا َو َلا‬ ِّ ‫ف َع َلى ا ْل َب ْي ِع َو َلا َت ْس�ألُ ع َِن‬ ُ ‫َو�أ ْن َت َلا َت ِق‬
‫َّث َف َقالَ لِي َع ْب ُد‬ ُ ‫س بنا ها هنا َنت ََحد‬ ْ ‫وق َفاجْ ِل‬ِ ‫الس‬ ُّ ‫س‬ ِ ِ‫س فِي َم َجال‬ ُ ‫َت ْج ِل‬
‫الس َلا ِم‬ َّ ‫ال َّل ِه َيا �أ َبا َب ْط ٍن َوكَانَ ال ُّط َف ْي ُل َذا َب ْط ٍن إِ�نَّ َما َن ْغدُو ِم ْن �أجْ ِل‬
.‫نُ َس ِّل ُم َع َلى َم ْن َل ِق َينَا‬
‫) وصححه ال�ألباني (صحيح ال�أدب المفرد‬1006( ‫رواه البخاري في ال�أدب المفرد‬
)774
Al-Tufayl ibn Ubayy ibn Ka‘ab said that he used to visit
‘Abdullah ibn ‘Umar L and go with him in the morning to
the market. And when we went to the market, ‘Abdullah ibn
‘Umar L did not pass by anyone selling poor or good
merchandise or a needy person or anyone but he greeted
them with Salam. Al-Tufayl said, “So, I came to ‘Abdullah ibn
‘Umar L one day and he asked me to follow him to the
market. I said to him, ‘What will you do in the market when
you do not sell or ask about any goods to buy or bargain or
sit in the market gatherings? Sit here so we can talk.’ He said
to me, ‘You with the belly [Al-Tufayl had a prominent belly],

268
 The excellence of Salam

we go out in the morning only for the sake of Salam, to greet

with Salam whomever we meet.’”
Reported by al-Bukhari in al-Adab al-Mufrad (1006) and al-Albani declared
it sahih (Sahih al-Adab al-Mufrad, 774)

Walking the path of love is not always easy. It is sometimes

thankless and exhausting. Be ready for it. Like with Salam,
not everyone will reciprocate. And if you make their reply and
approval a condition, your practice of Salam will suffer, shrivel,
and disappear. It must be done for Allah, for the sake of follow-
ing this Hadith. If people ignore you, you have Allah’s reward
and the greeting of the angels to satisfy you. Similarly, if you do
a loving act to please Allah and bring joy to Muslims and they
ignore it or hurt you because of it, do not be discouraged. You
did not do it seeking their approval. You did it seeking Allah’s
approval. Attach yourself to Allah, and you will keep doing
good things because His love—unlike that of humanity—never
ends or disappoints.

269
 HADITH
TWENTY FOUR The sweetness
‫الحديث‬ of Iman is in
‫الرابع والعشرون‬ love

َّ ُ ّ ُ َ َ ْ َ َّ ْ َ‫َ نْ أَ � َّ أَ نْ َ َ � َ ْ ن ف‬ ُ َ ‫ق‬
‫الله ﷺ «م� �ح ب� �� ي ِج��د طَع�ْم ال ِإ� ي�م ِ�َا� �ل ي� ب‬
‫�ُ��ح� ال�ْمرء لا ي� �� بح�ُه ِإ�لا‬ ِ ‫�ال َرس�ُول‬
َ �‫لّٰله �عَ�زَّ َو � ج� َّل» َو�ف� روا ي� ة‬
».‫«م نْ� َس َّر ُه‬ ‫ي‬ ِ ِ
‫) وشعيب ال�أرناؤوط‬2300 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬7967( ‫رواه �أحمد‬
The Messenger ‫ ﷺ‬said, «If one would love to find the taste of Iman,
let them love someone only for the sake of Allah, Glory be to Him.» In
another narration, «If one would be happy to find the taste of Iman.»
Reported by Ahmad (7967). Al-Albani declared it hasan (al-Silsilah al-Sahihah, 2300)
and so did Shu‘ayb al-Arna’ut

Commentary

Love for Allah’s sake guides us to the best love on earth. It res-
cues us from adverse love and lifts us above our limitations.

The folly of love

We cannot escape love. We are constantly in love with something
or other. It literally does not stop. We are constantly in love with
ourselves. We also love others based on what brings us benefit
and protects us from harm (e.g. we love those who help us but
not those who hurt us). We love beauty, but our appreciation of

270
 The folly of love

it is idiosyncratic. We love money, but what we do with it varies

from one person to another. We plan our days based on love
(e.g. what to eat, how to spend our free time, whom to talk to).
No matter what we love, we all love for very personal reasons.
What and whom we love is an extension of loving ourselves.
This is not selfish but the necessity of being dependent humans.
Only Allah, the Self-Sufficient, can love without receiving any
benefit in return (for more, see Appendix I).
If we understand the motivation, we are well poised to exam-
ine its consequences. If we love to maximize our benefit, is our
love actually accomplishing this? In other words, does what we
love help us? And are we expressing our love properly?
It is evident that we sometimes love what harms us and hate
what benefits us. Allah explained this when He said:
ً‫و �ع ََس ٰٓى أَ�ن تَ� ۡك َر �هُواْ ش�� �يَ� ًٔۡا َو �ه َُو خ� ۡ� ٌر َّل �ك ۡ ُۖم َو �ع ََس ٰٓى أَ�ن تُ� �ح��بُّواْ ش�� �يَ� ٔۡا‬...
َ
‫َي‬
َ َ � َ ُ ‫َ أ‬ ‫َ َّ � ۚ ٱ‬
‫۝‬٢١٦ ‫َو �ه َُو ش� ٌّر لك ُۡم َو�ل َُّله �ي َ�ع�ۡل ُم َو� ن� ت� ۡم لا ت َ�ع�ۡل �مُون‬
Perhaps you dislike something good for you and like something
bad for you. Allah knows and you do not know.
Al-Baqarah (Q2:216)

He also said:
ً َ ً ۡ ‫ف� � َ أَ تَ ۡ َ � اْ ش� � ً َ َ � � َ ٱ ُ �ف خ‬
‫۝‬١٩ ‫�َعَس ٰٓى �ن �كرهُو � يَ� ٔۡا يو ج��ۡعَل �لَّله �� ِ�يه � ي�را ��ث ي�را‬...
� ‫ك‬
Perhaps you hate something and Allah puts plenty of good in it.
An-Nisa (Q4:19)

These ayahs condense one of the most profound realizations,

wisdom we would learn after living for many years: we cannot
always trust our emotions. Benefit and harm may be hidden
from us. We love something to death, thinking that our happi-
ness lies in it, only to discover later that it was the most harm-
ful thing to seek. And the opposite is true: we run away from
something as fast and far as we can, and it is the thing that we
need the most. Yet, this is not our only handicap. Sometimes,

271
 HADITH TWENTY FOUR

the harms are visible, but we do not want to see them. This is
why they say that love is blind. Abu al-Darda’ I eloquently
pointed this out when he said:
.‫الش ْي َء ُي ْع ِمي َو ُي ِص ُّم‬
َّ ‫ ُح ُّب َك‬:‫قال أ�بو الدرداء رضي الله عنه‬
‫) وصحح شعيب ال�أرناؤوط �إسناده‬21694( ‫رواه �أحمد‬
Loving something blinds and deafens.
Reported by Ahmad (21694) and Shu‘ayb al-Arna‘ut declared its chain sahih

Love can cover up the flaws of what we love. We only see what
we like and ignore the warning signs. Our love even blinds us to
sincere advice. We are very biased beings when we love and hate.
There is an important lesson for us here. Some of us make
love our compass, following it no matter where it leads us,
ascribing to it almost magical powers. Love, some believe, guides
to the truth, without the need for further evidence: if we love
something, then it is good; and if we do not, it must not be. If
our hearts point us in a direction, we follow it because love is
inherently good. This is romantically attractive, but alas, is mere
fantasy. Our hearts are prisoners of our experiences, expecta-
tions, weaknesses, knowledge, and surroundings. That is, they
are constrained. We are often missing the whole picture. And
when we have all the information we need, we often go against
it. How many of us are certain that something is wrong and
harmful and yet continue to do it? Even continue to love it? We
need a nobler love to save us from all of our destructive loves.
We need a higher love to save us from selfishness. This is why
we need Allah in what we love.

Loving for Allah’s sake

Just as loving Allah is unlike any other love, love for Allah’s sake
is unique. It guards against the folly of love (loving the wrong
thing and loving the right thing inappropriately). It does so
because Allah inspires this love and guides it. Loving what Allah
loves guides us to loving the best of things in ways pleasing to
Him. This explains why it is important to follow the Sunnah of

272
 Loving for Allah’s sake

Muhammad ‫ﷺ‬: it is how we properly express the love of Allah

and how we reach it. Allah said:
ۚ ۡ � َ �‫� ُ ٱ ُ َ � ۡ َ � ۡ �ذُ ن‬ ‫ن‬ � َّ‫� تُ ۡ تُ َ ٱ َ ٱ ت‬ ۡ‫ق‬
‫�ل ِ�إ ن كُ��ن�م ���ح�بُّون �لَّله �ف�َ�����بعُ ِو� ي� �يُح�ۡ���ب�ب�ۡكُم �لَّله يو�َ�غ�ۡ���فر لكُم �ُوب�كُم‬
‫۝‬٣١ ‫ُور َّر ح� ي� ٌم‬ ٌ �َ�‫َوٱ�ل َُّله �غ� ف‬
Say, “If you love Allah, then follow me and Allah will love you
and forgive your sins. And Allah is All-Forgiving, All-Merciful.”
Ali ‘Imran (Q3:31)

Some of the People of the Book claimed to love Allah, but

they envisioned and practiced this love in ways displeasing to
Him. One cannot reach the love of Allah through unsanctioned
means. It is a contradiction to do what Allah hates in the name
of the love of Allah. It is the same with Bid‘ah (innovated and
unsanctioned acts of worship). Unless Allah ordained it, it will
not bring us closer to Him.
The advantages of love for Allah’s sake do not stop there. This
love is sublime. It allows us to escape love solely for our own
sake. When we love out of self-interest, our love is immature.
It is selfish, short-lived, unstable, and may even be destructive.
Because of its origin and limitations, such love survives as
long as one is receiving personal benefit. Once this stops, love
disappears. People will love you as long as they need you, but
run away when you need them. Some will forget all the good
you have done and hate you because of a single mistake, real
or imaginary. Some soon forget you because they are easily
bored, some betray your trust for personal gain, and some love
and fall out of love for trivial reasons. Some love with such
intensity that it turns into intense hatred and venom after a
disagreement. Love for Allah’s sake is different. It is selfless,
just, stable, and uplifting.
When one loves for Allah’s sake, they love whom/what pleases
Allah regardless of their personal feelings. Their love continues
and grows as long as their beloved is pleasing to Allah. And
when their beloved displeases Him, they sympathize, conceal

273
 HADITH TWENTY FOUR

their mistakes, and offer advice to rescue them; they do not

gloat, feel superior, ignore them when in need, or wish them
more harm. They do not cancel one’s virtuous past because of
a single mistake or a personal quarrel. Their heart moves for
Allah, with all the mercy and justice that Allah loves. Such
love does not fluctuate with time, is not dependent on worldly
favor or benefit, and does not expect anything in return. It is
faithful, sincere, and above suspicion and envy. It cannot envy
because it does not object to Allah’s decisions and gifts. It will
not envy because it desires the best for all. How could we love
someone and wish them to lose a blessing? Love means wishing
the best for your beloved in every way, that they can trust you.
The Prophet ‫ ﷺ‬said:
‫ربعين ُج ْز ًءا ِم َن النب َو ِة َو ِه َي على رِجْ ِل‬
َ �‫«رؤيا المؤ ِم ِن جزءٌ ِم ْن أ‬
‫ِّث بها‬ْ ‫َّث بِها س َق َط ْت ولا تُ َحد‬ ْ ‫طائِ ٍر ما لم ُي َحد‬
َ ‫ِّث بِها ف إ�ذا َت َحد‬
».‫ أ� ْو حبي ًبا‬،‫إ� ّلا لبي ًبا‬
)3456 ‫) وصححه ال�ألباني (صحيح الجامع‬2278( ‫رواه الترمذي‬
«A believer’s dream is a fortieth portion from prophethood.
And it is as if the dream is tied to a bird’s leg [i.e. is not fulfilled]
as long as he does not share it. But if he shares it, it falls [i.e.
happens]. So, do not share it except with one who is wise or
beloved.»
Reported by al-Tirmidhi (2278) and al-Albani declared it sahih (Sahih
al-Jami‘, 3456)

You can trust a loved one not to envy you or misinterpret the
dream. Love and envy are contradictory. How could we hate
something our loved one received? How could we hate some-
thing our Beloved gave? Love for Allah’s sake rises above our
personal feelings, conflicts, and limitations. When love is tied
to Him, love is liberated from selfishness and materialism. We
love the good in all because Allah loves it, whether this brings
us personal gain or not. And we would dislike the evil in all
because Allah dislikes it, even if it is in us. When what Allah

274
 Finding the taste of Iman

loves is dearer to the soul than its love, when the source of love
is not the self but Allah, we will know how sublime love is.
With this love, we will be better Muslims, better human
beings. And we will keep getting better the closer we get to
Allah. This love will turn the world into a small heaven. This
small heaven is a taste of eternal happiness in Jannah.

Finding the taste of Iman

We saw in Hadith One that the sweetness of Iman is to be
found in love. Love is the culmination of who we are, the best
of what we want and would like to be. When we give our love
to someone, we are sharing the best and dearest thing that
we have. Allah wants us to love Him because it is the greatest
human devotion we can give. It is a complete surrender to
Allah, where we migrate from ourselves to Him. This is deep
and profound. For most of our lives, we live for ourselves. We
are the center of our existence. We love and move for our own
sake. Loving Allah is the surrender of our ego. We admit that
we are not the center, not the most important thing in our lives.
We move from a life centered on us to one centered on Allah.
This is the profound transition, the great migration. The fruit
of this dramatic change is the escape from the trap of personal
love to divine love. Instead of surrendering to our self and its
dictates (Hawa), we surrender to Allah’s love. We move as He
wants us, not as we want. We are happiest with His decisions,
not ours. We go wherever He wants us to go, and like whatever
He wants us to like. This complete surrender is the sweet Iman
in the Hadith. And it is available only through love.
Ibn ‘Abbas L explained how love perches at the highest
branch of the tree of Iman. It is like the highest fruit on that
tree, and you need to climb all the branches to get to it. He said:
‫ض فِي ال َّل ِه‬
ْ ‫ �أ ِح َّب فِي ال َّل ِه َو�أ ْب ِغ‬:‫س رضي الله عنهما‬
ٍ ‫َقالَ اب ِْن َع َّبا‬

275
 HADITH TWENTY FOUR

‫ال فِي ال َّل ِه َوعَا ِد فِي ال َّل ِه َف إِ�نَّ َما َتنَالُ ِو َلا َي َة ال َّل ِه ب َِذلِ َك َو َلا َيجِ ُد‬
ِ ‫َو َو‬
.‫َع ْب ٌد َط ْع َم ا ْل إِ� َيم ِان َو إ� ِْن َك ُث َر ْت َص َلاتُ ُه َو ِص َيا ُم ُه َحتَّى َي ُكونَ ك ََذلِ َك‬
)69( ‫ال�إ خوان لابن �أبي الدنيا‬
Love for the sake of Allah, hate for the sake of Allah, befriend
for the sake of Allah, and befoe for the sake of Allah, for one
only becomes a wali of Allah by doing this. And one will not
find the taste Iman—even with much Salah and fasting—until
they behave like this.
Al-Ikhwan by Ibn Abi al-Dunya (69)

Salah and fasting are essential gateways to Allah’s love. They

are like the trunk of a tree. If they are absent, there is no tree.
But as the trunk, they carry the branches and the fruits. And
we need to keep climbing to reach them. We need to achieve
internal and external surrender to Allah, for the ability to sac-
rifice for Allah’s sake. You become a wali of Allah when you put
Him before yourself. When you love for His sake, hate for His
sake, and move for His sake, you are close to Him. He is dear to
you, and you to Him. Love is the consummation of our worship,
the consummation of our life. When you give it to Allah, you
are His, and He yours.

Love is the best worship

‫ َما �أ ْو َث ُق ع ََم ِل ِك‬:‫س أ�ل ِه َشا ُم ب ُْن إ� ِْس َم ِاعي َل �أ َّم ال َّد ْر َدا ِء رضي الله عنها‬
.‫ ا ْل َح ُّب فِي ال َّل ِه‬:‫فِي َن ْف ِس ِك؟ َقا َلت‬
)64( ‫ال�إ خوان لابن �أبي الدنيا‬
Hisham ibn Isma‘il asked Umm al-Darda’ J, “What deed
of yours do you trust the most [to be pleasing to Allah]?” She
replied, “Love for Allah’s sake.”
Al-Ikhwan by Ibn Abi al-Dunya (64)

Saturated with love for Allah, one is born anew. They experi-

276
 Love is the best worship

ence the world differently from everyone else. They see every-
thing the way Allah wants them to see it. They do not cease to
have personal desires, but their preferences become secondary
to Allah. If there is a conflict between the two, they embrace
what Allah loves. And it becomes their preference. When Allah’s
love is strong, it changes the lover, inside out. This is when the
love of Allah permeates all aspects of life.
When we love for Allah’s sake, we are in fact loving Allah.
Makhul said:
َ ‫ َم ْن �أ َح َّب َر ُج ًلا َصالِ ًحا َف إِ�نَّ َما �أ َح َّب‬:‫قال َم ْك ُحول‬
.‫الله‬
)180‫ ص‬5‫حلية ال�أولياء (ج‬
The one who loves a pious man indeed only loves Allah.
Hilyat al-‘Awliya’ (vol. 5, p. 180)

He is behind our every love, and this is why He is our ulti-

mate love. When we reach this level, the sweetness of Iman will
reveal itself to us.

277
 HADITH
TWENTY FIVE Love others
‫الحديث‬ for Allah to
‫الخامس والعشرون‬ love you

َ‫نَّ َ � �زَّ َ � َّ ُ ق ْ � تْ َ ت َّ �ذ نَ َ � ّ ن‬ ُ َ ‫ق‬

�ْ‫ُو� �م ن‬ ‫�ال َرس�ُول ال َِّله ﷺ ِإ‬
�‫«�� الَّله عَ و ج�ل ي��َ�ق�ُول �د حَ�قَّ� م بّح�َ� َِ� ي� لِل ِ ي�� �ي �ت�َحَا ب‬
َ‫أَ ْ َ � تْ َ ت َّ �ذ نَ َ َ فَ ْ نَ نْ أَ ْ َ � تْ َ ت َّ �ذ نَ َ تَ �زَ َ ُ ن‬
ْ�‫و� �م ن‬ ‫� ج� ِل ي� وحَ�قَّ� م بّح�َ� َِ� ي� لِل ِ ي�� �ي �ت�َصا�و� �م � � ج� ِل ي� وحَ�قَّ� م بّح�َ� َِ� ي� لِل ِ ي�� ي�� اور‬
َ‫أَ ْ َ � تْ َ ت َّ �ذ نَ َ تَ �ذَ نَ نْ أَ ْ َ � تْ َ ت َّ �ذ نَ َ تَ ن َ ُ ن‬
�‫� ج� ِل ي� وحَ�قَّ� م بّح�َ� َِ� ي� لِل ِ ي�� ي���ب�َا ل�ُو� �م � � ج� ِل ي� وحَ�قَّ� م بّح�َ� َِ� ي� لِل ِ ي�� ي����َاصرو‬
ْ َ‫ْ أ‬
».�‫�م ن� � ج� ِل ي‬
‫) وشعيب ال�أرناؤوط‬3021 ‫) وصححه ال�ألباني (صحيح الترغيب‬19438( ‫رواه �أحمد‬
The Messenger ‫ ﷺ‬said, «Allah, Glory be to Him, says, “My Love is
confirmed for those who love each other for My sake, My Love is
confirmed for those who purify their love for each other for My sake,
My Love is confirmed for those who visit each other for My sake, My
Love is confirmed for those who give each other for My sake, and My
Love is confirmed for those who champion each other for My sake.”»
Reported by Ahmad (19438). Al-Albani declared it sahih (Sahih al-Targhib, 3021) and
so did Shu‘ayb al-Arna’ut

Commentary

Love for love

As you do and as you are, you shall receive. This is the recipro-

278
 Love for love

cal divine law. You see many instances of it spread throughout

the Quran and Sunnah. For instance, Allah, the Exalted, said:
ۚ ۡ � َ ُ ‫� ٓ اْ ۗ أَ َ تُ َ أَ � َ ٱ‬ ۡ ْ‫َ � ا‬
‫۝‬٢٢ ...‫ول ي ��ۡ�َع ف�ۡ�ُو َول ي��َص�ۡ�ف�َحُو �لا ���ح�بُّون �ن ي َ��غ�ۡ���فر �لَّله لكُم‬...
And let them pardon and overlook. Would you not like Allah
to forgive you?
An-Nur (Q24:22)

Reception of Allah’s Forgiveness is predicated on our for-

giveness. Similarly, the Prophet ‫ ﷺ‬said:
‫يرح ْمكم من‬
َ ‫ض‬ ِ ‫ارحموا من في ال�أر‬
َ ‫حمن‬
ُ ‫«ال ّراحمونَ يرح ُمهُ ُم ال َّر‬
».‫السما ِء‬
َّ ‫في‬
)925 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬1924( ‫رواه الترمذي‬
«The merciful receive mercy from the Merciful. Be merciful to
those on earth and the One above the sky will be Merciful to
you.»
Reported by al-Tirmidhi (1924) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 925)

And in the Hadith, those who love others for Allah’s sake have
a promise from Allah to receive His love. This is the highest
reward possible: to win the love of Allah is to have everything
you ever wanted. Everything else will love you because its
Master and Creator is happy with you. All of your worries will
disappear, all of your dreams will come true, and your heart
will finally receive what will make it forever at peace. Having
the love of Allah is having everything.
When Allah looks at those fortunate few who love for His
sake, He sees the purest of hearts. They do not love for any
worldly return: no praise, no favors, no wealth, and no blood
ties. They are moved to love because of Allah. And their love
produces the noblest actions. The Prophet ‫ ﷺ‬said:
‫درج ِت ِه م َل ًكا‬
َ ‫«زا َر رج ٌل أ� ًخا َل ُه في قري ٍة أ�خرى ف أ�رصدَ ال َّل ُه َل ُه على َم‬

279
 HADITH TWENTY FIVE

،‫ أ�ري ُد أ� ًخا لي في ه ِذ ِه القري ِة‬: َ‫ين تريدُ؟ قال‬ َ �‫ أ‬: َ‫فل َّما أ�تى علي ِه قال‬
‫ لا غي َر أ�نِّي أ�حبب ُت ُه في‬: َ‫ هل َل َك علي ِه من نعم ٍة تربُّها؟ قال‬: َ‫قال‬
َ �‫ ف إ�نِّي رسولُ ال َّل ِه إ‬: َ‫ قال‬،‫ال َّل ِه ع َّز وج َّل‬
‫ليك ب أ� َّن ال َّل َه قد أ�ح َّب َك كما‬
».‫أ�حبب َت ُه في ِه‬
)2567( ‫رواه مسلم‬
«A man set out to visit a brother of his in another town, so Allah
sent an angel on his way. When the man met the angel, the
angel asked him, “Where are you going?” He replied, “I want
to visit my brother in this town.” The angel asked, “Are you
doing it to repay him for a favor [or taking care of a worldly
interest by your visit]?” He said, “No, except that I love him for
the sake of Allah, the Exalted and Glorious.” The angel then
said, “I am a messenger of Allah to you [to tell you] that Allah
loves you as you love him for His sake.”»
Reported by Muslim (2567)

He did not visit because of any worldly reason. He was not

returning a favor, visiting out of social obligation, or protecting
his interests. These are not necessarily bad motives. But this
man was not doing it for any of this. He hoped to receive nothing
but the pleasure of Allah. He travelled an unknown distance;
and travel then was an ordeal. He faced the hardships of travel
for nothing but his love for Allah. And for that he deserved the
honor of an angel’s visit with the greatest of news that Allah
loved him. And the story was immortalized in a hadith as an
inspiration for millions.
When one loves Allah, their heart beats with Allah’s love.
They have gentle hearts that love—with utmost delight—every-
thing that Allah loves. This is not something they have to force
on themselves: it comes naturally. No one has to remind us to
love our favorite food and drink or our favorite smell; we just
do. And when the love of Allah penetrates the hearts, it brings
in with it everything that Allah loves. Whatever Allah wants

280
 Love for love

becomes what we want. Whatever He decides becomes the best

decision. His commands become a joy because they carry us to
Him; and His prohibitions become bitterer than death. Physical
death is but a transition that leads us back to Him. But sin is
alienation from Him, and there is nothing more wretched and
lonely than separating from Him. They love Allah so much
that they change their plans to fit His, their priorities are His,
and the joy of their hearts is hearing His Name and Words (i.e.
Quran and dhikr). They used to chase after the world to make
them happy, but found no real happiness until they came close
to Him. He took care of all of their needs, all of their worries, and
was their solace and companion when no one else could. They
cannot love anyone more than Allah, even their own selves, for
they exist only because of Him and for Him. Loving for Allah’s
sake is as natural to them as loving their own selves.
But love will be tested and will face obstacles. Just like Iman,
loving Allah and loving for His sake need to be nurtured. The
Prophet ‫ ﷺ‬described the lovers in the Hadith as purifying their
love for each other. They cleanse their hearts from baseless
suspicion as soon as it arises. They forgive their beloveds and
seek excuses for them, harboring no ill will or hatred in their
hearts for them. Abu Qilabah said:
‫س َل ُه ا ْل ُع ْذ َر‬ َ ‫ إِ� َذا َب َل َغ َك ع َْن �أ ِخ‬:‫َقالَ �أبو قِ َلا َب َة‬
ْ ‫يك َش ْيءٌ َت ْك َر ُه ُه َفا ْل َت ِم‬
‫َجهْ دَ كَ َف إ� ِْن َل ْم َتجِ ْد َل ُه ع ُْذ ًرا َف ُق ْل فِي َن ْف ِس َك َل َع َّل ِل� أ ِخي ع ُْذ ًرا َلا‬
.‫�أ ْع َل ُم ُه‬
)285‫ ص‬2‫حلية ال�أولياء (ج‬
When you hear something you hate about your brother, try
your best to find an excuse for him. And if you cannot, say to
yourself, “Maybe my brother has an excuse that I do not know.”
Hilyat al-Awliya’ (vol. 2, p. 285)

They do not envy the success of their beloveds but wish them
all the good they wish for themselves. And when they notice
their hearts experiencing negative emotions, they step back

281
 HADITH TWENTY FIVE

to reexamine their Iman and strengthen their connection with

Allah. If they harm their beloved or deprive them of their rights,
they repent to Allah and humbly apologize. They are sincere
and honest with those whom they love, doing it to please Allah
and gain His love. This is how they keep their love for the pious
pure, and because of that, their love for Allah continues to grow.

What love entails

Love is not simply a word we say. It is a state of being, a com-
mitment to what we love. And loving someone for Allah’s sake
is the greatest of these commitments because it sprouts from
the greatest of all loves. The Hadith explained that the bond of
love manifests itself in moral and physical support to protect
the wellbeing of the one that you love. If they see their beloved
in financial need, they give immediately without any expecta-
tion. They visit them because they miss them and to take care
of them. If they are assailed, they console and defend them
until they are safe. If they see them committing a mistake,
their love moves them to give advice. They cannot sit back
and see their beloved drift away from Allah, for this would be
too heartbreaking to witness. And they receive no satisfaction
from another’s affliction. Some, unfortunately, dance with glee
when others fail, thinking that their failure somehow translates
into their own success. Such a heart suffers from the absence
of love, and is distant from Allah’s love. We cannot hate the
wellbeing of the believers and imagine that Allah loves us. This
should be the greatest motivation to combat those destructive
feelings and repent from them. If I want Allah’s love, I need to
love what He loves, and loving the wellbeing of the believers
is an essential ingredient.
The aforementioned noble behavior is not limited to the
small circle of those whom we know and love. Rather, it is how
we are supposed to see the world and react to it.
ٍ ‫س َع َلى َرفِيقٍ َل ُه َم ِر‬
.‫يض َحتَّى َفا َت ُه ا ْل َح ُّج‬ ٌ ‫�أ َقا َم َط ُاو‬
)10‫ ص‬4‫حلية ال�أولياء (ج‬

282
 What love entails

Tawus took care of his sick friend until he missed Hajj.

Hilyat al-Awliya’ (vol. 4, p. 10)

Tawus was a Tabi‘i (from the second generation) who lived

in Makkah, and he put the health of his friend before the per-
formance of (voluntary) Hajj. Hajj is one of the greatest acts
of worship. But is it more valuable than the life of a Muslim?
When we give (money, aid, time), we should prioritize whom
and what Allah loves. Many donate according to their personal
preferences, not wondering if this is what Allah loves the most.
Many of us champion causes and people based on tribe, color,
family ties, citizenship, gender, and the likes. But those with
Iman champion Iman. All other connections disappear: they
only see what matters to Allah. Since race, gender, citizenship,
color, and tribe are unimportant to Allah, they are unimportant
to them. They will stand with a stranger against their dearest
relative if the former is more pleasing to Allah. Al-Hasan
al-Basri V said:
َ ‫حيف على من ُيب ِغض ولا ي أ� َثم‬
.‫فيمن ُي ِح ّب‬ ُ ‫ المؤمن لا َي‬:‫قال الحسن‬
)14‫ ص‬3‫عيون ال�أخبار (ج‬
The believer is not unjust with those whom he hates, and he is
not driven to sin because of those whom he loves.
‘Uyun al-Akhbar (vol. 3, p. 14)

They have emotions like everybody else, but Allah is superior

to their emotions. Their devotion to Allah makes them adhere
to the truth, no matter where it takes them. They speak the truth
and give honest advice because of love and care. We cannot
love someone and deprive them of the advice they need. The
proverb goes:
.‫يح َة‬
َ ‫أ� ُخوكَ َم ْن َصدَ َق َك النَّ ِص‬
)23‫ ص‬1‫مجمع ال�أمثال (ج‬
Your brother is one who is honest in giving you advice.
Majma‘ al-Amthal (vol. 1, p. 23)

283
 HADITH TWENTY FIVE

We do not advise each other today as often as we should

because we lost the love we have for each other. If we still had
it, we would care enough to say the truth even at the risk of
angering the advisee. Should I sit back and watch someone
spiraling into their own destruction and say nothing because
they will get angry? If I love them, I will risk their anger in hope
of saving them.
Love for the sake of Allah is challenging and demanding. But
the reward is magnificent. This love elevates us to stations that
the Prophets of Allah Q themselves admire.
‫ َوال َّل ِه إِ�نِّي َل� أ ِح ُّب َك لِ َغ ْي ِر ُد ْن َيا‬:‫َقالَ �أبو ُم ْس ِل ٍم ا ْل َخ ْو َلانِ ِّي لِ ُم َعا ِذ ب ِْن َج َب ٍل‬
‫ َف ِل� ِّأي َش ْي ٍء؟‬: َ‫ َقال‬،‫�أ ْر ُجو �أ ْن �أ ِصي َبهَ ا ِم ْن َك َو َلا َق َرا َب َة َب ْي ِني َو َب ْين ََك‬
‫ �أب ِْش ْر إ� ِْن ُك ْن َت َصا ِد ًقا‬: َ‫ َف َج َذ َب ُح ْب َو تِي ثُ َّم َقال‬: َ‫ َقال‬،‫ لِ َّل ِه‬:‫ت‬ ُ ‫قُ ْل‬
‫َف إِ�نِّي َس ِم ْع ُت َر ُسولَ ال َّل ِه َص َّلى ال َّل ُه َع َل ْي ِه َو َس َّل َم َي ُقولُ «ا ْل ُمت ََحابُّونَ فِي‬
َ‫ش َي ْو َم َلا ِظ َّل إِ� َّلا ِظ ُّل ُه َي ْغ ِب ُطهُ ْم ب َِم َكانِ ِه ِم النَّ ِب ُّيون‬ ِ ‫ال َّل ِه فِي ِظ ِّل ا ْل َع ْر‬
‫ت ُع َبا َد َة ب َْن الصَّ ا ِم ِت َف َحد َّْث ُت ُه‬ ُ ْ‫ َف َخ َرج‬: َ‫الشهَ دَ ا ُء» ثُ َّم َقال‬
ُ ‫ت َف�أ َت ْي‬ ُّ ‫َو‬
‫ت َر ُسولَ ال َّل ِه َص َّلى‬ ُ ‫ َس ِم ْع‬:‫ ف َقالَ ُع َبا َد ُة ب ُْن الصَّ ا ِم ِت‬،‫يث ُم َعا ٍذ‬ ِ ‫ب َِح ِد‬
‫«ح َّقت َم َح َّب ِتي َع َلى‬ َ ‫ال َّل ُه َع َل ْي ِه َو َس َّل َم َي ُقولُ ع َْن َر ِّب ِه َت َبا َركَ َو َت َعا َلى‬
‫وح َّقت َم َح َّب ِتي‬ َ ‫في‬ َّ ‫ين‬ َ ‫َاص ِح‬ ِ ‫وح َّقت َم َح َّب ِتي َع َلى ا ْل ُم َتن‬ َ ‫في‬ َّ ‫ِّين‬َ ‫ا ْل ُمت ََحاب‬
‫في َوه ُْم َع َلى‬ َّ ‫ين‬ َ ِ‫وح َّقت َم َح َّب ِتي َع َلى ا ْل ُم َت َبا ِذل‬ َ ‫في‬ َّ ‫ين‬ َ ِ‫َع َلى ا ْل ُم َت َزا ِور‬
».‫َمنَا ِب َر ِم ْن نُورٍ َي ْغ ِب ُطهُ ُم النَّ ِب ُّيونَ والصديقون بمكانهم‬
)3019 ‫) وصححه ال�ألباني (صحيح الترغيب‬2510( ‫) وابن حبان‬22064( ‫رواه �أحمد‬
Abu Muslim al-Khawlani said to Mu‘adh ibn Jabal, “By
Allah, I love you, not for a worldly favor I will receive from
you or kinship between me and you.” Mu‘adh asked, “Then,
for what?” I said, “For Allah.” He pulled me by my clothes
and said, “Expect the best if you are honest, for I heard the
Messenger ‫ ﷺ‬say, ‘Those who love each other for the sake of
Allah are under the shade of the Throne, where there will be
no shade except its shade. The Prophets and the martyrs will

284
 What love entails

admire them and wish for their station.’ ” Then Abu Muslim
al-Khawlani left and met ‘Ubadah ibn al-Samit and narrated
to him the saying of Mu‘adh. He said, “I heard the Messenger
‫ ﷺ‬report that Allah said, ‘My love is confirmed for those who
love each other for my sake, My love is confirmed for those
who advise each other for my sake, My love is confirmed for
those who visit each other for my sake, and My love is con-
firmed for those who give to each other for my sake. They will
be on pulpits of light, where the Prophets and the Siddiqs will
admire them and wish for their station.’ ”
Reported by Ahmad (22064) and Ibn Hibban (2510). Al-Albani declared
it sahih (Sahih al-Targhib, 3019)

They will be under the shade of the Throne and on pulpits of

light. The Prophet ‫ ﷺ‬said:
‫«س ْب َع ٌة ُي ِظ ُّلهُ ُم ال َّل ُه في ِظ ِّل ِه َيو َم لا ِظ َّل إ� ّلا ِظ ُّل ُه» فذكر منهم‬
َ
».‫لان َتحابّا في ال َّل ِه اجْ تَمعا عليه و َت َف َّرقا عليه‬ ِ ‫«و َر ُج‬
)1031( ‫) ومسلم‬660( ‫رواه البخاري‬
«There are seven that Allah will put under his shade on the Day
when there will be no shade except his shade.» He mentioned
among them, «...and two who love each other for the sake of
Allah; they gathered because of this love and continued to
have it until they parted ways.»
Reported by al-Bukhari (660) and Muslim (1031)

Their distinction will be so luminous that it attracts the atten-

tion of the best of humanity: the Prophets, Siddiqs, and martyrs.
You can only imagine the prestige that even the Prophets would
admire and wish for. And their heavenly reward is even greater
and more lasting. Those coveted rewards tell us that the path is
serious and demanding, but it is also beautiful and gratifying.
Love for the sake of Allah is a badge of honor. It means
something. It is not a word we say or a wish we have. Sufyan
ibn ‘Uyaynah said:

285
 HADITH TWENTY FIVE

‫ف بِال َّل ِه َع َّز َو َج َّل‬ ُ ‫اق َي ْح ِل‬ ُ ‫ َس ِم ْع‬:‫َقالَ ُس ْف َيانُ ب ُْن ُع َي ْي َن َة‬
َ ‫ت ُم َسا ِو ًرا ا ْل َو َّر‬
‫ت �أقُولُ لِ َر ُج ٍل إِ�نِّي �أ ِح ُّب َك فِي ال َّل ِه َع َّز َو َج َّل َف�أ ْم َن ُع ُه َش ْيئًا ِم َن‬ ُ ‫َما ُك ْن‬
.‫ال ُّد ْن َيا‬
)202 ‫ال�إ خوان لابن �أبي الدنيا (ص‬
I head Musawir al-Warraq swear by Allah and say, “I would
not say to a man ‘I love you for the sake of Allah, Glory be to
Him,’ and deny him anything from this world.”
Al-Ikhwan by Ibn Abi al-Dunya (p. 202)

When you say it, it means that you love Allah so much that
you can now love for His sake. And if you truly love a person
because of Allah, you will love them more than the world. So,
how can you deny them the world if you love them more than
the world? Love is more precious than gold and silver. Abdullah
ibn al-Walid said:
‫ ُي ْد ِخ ُل‬:‫ َقالَ َلنَا �أ ُبو َج ْع َف ٍر ُم َح َّم ُد ب ُْن َع ِل ٍّي‬:‫َقالَ َع ْب ِد ال َّل ِه ب ِْن ا ْل َو لِي ِد‬
‫ َف َل ْست ُْم‬: َ‫ َقال‬،‫ َلا‬:‫اح ِب ِه َو َي أ�ْ ُخ ُذ َما ُي ِريدُ؟ قُ ْلنَا‬
ِ ‫�أ َح ُدك ُْم َيدَ ُه فِي ُك ِّم َص‬
. َ‫ِب إ� ِْخ َو ٍان ك ََما َت ْز ُع ُمون‬
)203 ‫ال�إ خوان لابن �أبي الدنيا (ص‬
Abu Ja‘far Muhammad ibn Ali asked us, “Does one of you put
his hand in his friend’s sleeve [where he keeps his money] and
take what he wants?” We said, “No.” He said, “Then, you are
not brothers as you claim.”
Al-Ikhwan by Ibn Abi al-Dunya (p. 203)

This is what loving someone else for the sake of Allah means.

286
 HADITH
The more you TWENTY SIX
love others,
the more Allah ‫الحديث‬
loves you ‫السادس والعشرون‬

ّ‫ح�ًا‬ ُّ ‫ّ نَ أ �ف�ضل� أَ �ش‬ ُ َ َ ‫ق‬

ّ‫س�ُول ال َِّله ﷺ «ما ت� ب‬
‫حا� ثا�� ن ف‬
‫الله ِإ�لا كا� �� َ�هما � دهما ب‬
ِ �‫�نا� � ي‬ ‫�ال ر‬
».‫�لصاح���به‬
‫) وصححه ال�ألباني (السلسلة الصحيحة‬566( ‫) وابن حبان‬544( ‫رواه البخاري في ال�أدب المفرد‬
)3273 ‫) وفي رواية (�إلا كان �أح ُّب ُهما �إلى الل ِه �أشدُّهما ح ًّبا لصاح ِبه) (السلسلة الصحيحة‬450
The Messenger ‫ ﷺ‬said, «No two love each other for Allah’s sake except
that the best of the two is the one who loves their companion more.»
Reported by al-Bukhari in al-Adab al-Mufrad (544) and Ibn Hibban (566). Al-Albani
declared it sahih (Al-Silsilah al-Sahihah, 450). In another narration: (except that the
more beloved to Allah of the two is the one who loves their companion more.) (al-Silsilah
al-Sahihah, 3273)

Commentary

When the love of Allah is the basis of a relationship, it purifies

it and elevates it. It makes kindness and sacrifice the goal, and
the love of Allah is the fuel that sustains it.

The more you love Him

Loving Allah has no end. This is not so with anyone else. This is

287
 HADITH TWENTY SIX

one of the many ways in which the love of Allah is unique. No

matter how much we love Allah, we would not have loved Him
enough. And no matter how much we worship Allah, we would
not have worshipped Him enough. Salman al-Farisi I said:
‫ ُيوضَ ُع ال ِميزانُ يو َم القيام ِة‬:‫قال سلمان الفارسي رضي الله عنه‬
‫ يا َر ِّب‬:‫رض َل َو َس َع ْت َفتقولُ الملائك ُة‬ ُ ‫وات وال�أ‬ ُ ‫الس َم‬َّ ‫َف َل ْو ُوزِنَ في ِه‬
ُ‫» َفتقول‬.‫ت من َخ ْل ِقي‬ ُ ‫لِ َم ْن يزِنُ هذا؟ فيقولُ الل ُه تعالى «لِ َم ْن ِش ْئ‬
ُ ِّ‫ و ُيوضَ ُع الص‬،‫حق ِعبا َدتِ َك‬
‫راط ِم ْث َل‬ َّ َ‫ سبحا َن َك ما َع َب ْدناك‬:‫الملائك ُة‬
‫ َم ْن تُجِ ي ُز على هذا؟ فيقولُ « َم ْن‬:‫ َفتقولُ الملائك ُة‬،‫َح َّد ال ُموسى‬
.‫حق ِعبادتك‬ َّ َ‫ سبحا َن َك ما َع َب ْدناك‬: َ‫» َفيقولون‬.‫ت من َخ ْل ِقي‬ ُ ‫ِش ْئ‬
‫) وصححه ال�ألباني وقال له حكم الرفع (السلسلة الصحيحة‬8739( ‫رواه الحاكم‬
)941
The Mizan (Scale) will be set on the Day of Judgment. If the
heavens and the earth were to be weighed in it, they would
fit in it. The angels will say, “O Rabb, what will this weigh?”
Allah, Glory be to Him, will say, «Whomever I wish from My
creation.» The angels will say, “Glory be to You, we did not
worship you as you deserved to be worshipped.” Then the
Sirat (Bridge) will be set, thin like a blade. The angels will say,
“Whom will you allow to pass on this?” He will say, «Whomever
I wish from My creation.» The angels will say, “Glory be to You,
we did not worship you as you deserved to be worshipped.”
Reported by al-Hakim (8739) and al-Albani declared it sahih and stated
that it has the status of a hadith from the Messenger ‫( ﷺ‬al-Silsilah al-
Sahihah, 941)

Who is saying this? The angels who worship Allah day and
night, without sin and boredom. But when they behold a glimpse
of the extent of Allah’s Power, they know that their constant
worship was not enough to fit the incredible Majesty of the Cre-
ator. Whatever we do, we cannot appreciate His Grandeur and
Power. Whatever we do, we cannot repay Him for His bounties.

288
 The more you love Him

We simply are unaware of all the good that He gifted us and

keeps gifting, each second of every day. All our worship cannot
adequately thank Him. Yet, He keeps blessing us and forgiving
us despite our neglect, shortcomings, and sins. For all that and
more, He deserves all of our love. And we can spend our whole
life loving Him, and many lives on top of that, and we would not
have loved Him enough. (This is, in part, the reason why using
Ishq to refer to Allah’s love is inadequate. See Appendix I.) Ibn
Taymiyyah V said:
.‫َو َال َّل ُه َت َعا َلى َم َح َّب ُت ُه َلا نِهَ ا َي َة َلهَ ا‬
)131‫ ص‬10‫مجموع الفتاوى (ج‬
There is no end to the love of Allah.
Majmu‘ al-Fatawa (vol. 10, p. 131)

The beauty of loving Allah is that once we start our love jour-
ney, we will never reach its end. We will continue to discover
new depths each day, a new joy at every corner, and with every
step. We will know Allah more, love Him more, and strive to
be closer to Him. This is the difference between every worldly
pleasure and the joy of being close to Allah. Every earthly
pleasure is doomed to end, and this saps the joy out of it. We
cannot fully enjoy something while knowing that it will end.
But the joy of being near Allah will never end. And this makes
it the sweetest thing imaginable, and its satisfaction is endless.
Growing our love for Allah requires expanding our love for
what pleases Him. It is a loop: as one increases, so does the
other. Only when our love for Him falters that we experience
emotional distance from what He loves. This happens to be a
good and independent test of Iman. Check how you feel about
what He loves, and it will tell you how you feel about Him. Those
who love Allah will have the strongest love for what pleases
Him, and they keep themselves close to it. They love spending
time in mosques and care for them as they care for their own
homes. Their hearts race when they hear the Adhan and the
Quran, and cannot imagine spending a day without the blessings

289
 HADITH TWENTY SIX

of the Quran. They dearly love all those who love Allah and are
trying to follow His guidance. They stay close to the scholars and
the pious to learn from them and remember Allah. Proximity
to what Allah loves enhances the love of Allah, wards off the
attacks of Shaytan, and protects from the temptations of the
world. When we stay close to what Allah loves, we are close to
Him. We need more of what Allah loves around us to keep us
on the straight path, to protect us from error.
We can see Allah’s Great Mercy in linking love for Him to
our love of others. If we desire more of His love, we should
strengthen our love for the believers. This is how much Allah
loves you and is taking care of you. He made your rights sacred.
Every lover of Allah is duty-bound to be the best they can for
you. No one can peacefully enter Jannah if they assault you or
violate your rights. And kindness to you is one of the keys to
Jannah and His love. For that, we should love and thank Him
as long as we are alive.

A better you with greater love

The more you love for Allah’s sake, the better you are. Why?
Because that love comes from loving Allah. As one increases,
the other does too. The more one loves their companion, the
stronger is their love for Allah. Hence, their Iman is greater and
their obedience to Allah more complete. And for that, they will
take greater care of whom they love. They will even put them
before themselves, expecting the reward solely from Allah.
Lukewarm responses to their kindness do not change their
intention or behavior. Remember, we are doing it for Allah.
We are not seeking reward from anyone but Him. You are not
waiting for gratitude, praise, reciprocal favors, or money. If we
love because of Allah, our acts are because of Him and for Him.
The fact that Allah gave us the opportunity to do something
good out of love for Him is reward enough. If the door of love
opens for you, count yourself among the luckiest on earth, for
very few do this today. Many do good today to get something
back (money, fame, and to improve their image). But you do it

290
 A better you with greater love

so you would look better before Allah. The difference between

the two acts is like the distance between heaven and earth.
Similarly, when there is discord between two lovers, the better
of the two is the one who is better to their companion. It is the
one who works to restore love to its past vigor. They begin by
reviewing their behavior to see if their sin could have been the
cause of this rift. The Prophet ‫ ﷺ‬said:
ِ ‫س ُم َح َّم ٍد ِب َي ِد ِه َما َت َوا َّد ْاثن‬
ٍ ‫َان َف ُف ِّر َق َب ْي َنهُ َما إِ� َّلا ب َِذ ْن‬
‫ب‬ ُ ‫«والَّ ِذي َن ْف‬ َ
».‫ُي ْح ِدثُ ُه �أ َحدُ ه َُما‬
)2219 ‫) وصححه ال�ألباني (صحيح الترغيب‬5357( ‫رواه �أحمد‬
«By the One who has my soul in His Hand, if two who love
each other are separated in discord, it is because of a sin that
one of the two committed.»
Reported by Ahmad (5357) and al-Albani declared it sahih (Sahih al-
Targhib, 2219)

Love comes from Allah; sin chases love away. The real rea-
son behind loss of love today—lurking behind other causes of
conflict—is sin. Restoring love demands dealing with the main
reason for its loss. Repentance and asking Allah for forgiveness
are the medicine, followed by apologizing for our mistakes. But
if one finds that their beloved is the one who had committed
this sin, they rush to give them gentle and loving advice to save
them from Allah’s anger. They would be happier with their
beloved’s repentance than if they had discovered gold and sil-
ver. They treat their beloved better than they treat themselves.
They can do this because Allah’s love moves them to do this.
As they can put Allah before themselves, they can put others
before themselves too. Mus‘ab ibn Ahmad ibn Mus‘ab said:
‫ قدم �أ ُبو ُم َح َّمد المروزي إ�لى‬:‫َقالَ مصعب بْن �أحْ َمد بْن مصعب‬
‫بغداد يريد مكة فكنت أ�حب أ�ن أ�صحبه ف أ�تيته فاست أ�ذنته في الصحبة‬
‫فلم ي أ�ذن لي في تلك السنة ثم قدم سنة ثانية وثالثة ف أ�تيته فسلمت‬
‫ اعزم على شرط يكون أ�حدنا ال�أمير لا يخالفه‬: َ‫عليه وس أ�لته َف َقال‬

291
 HADITH TWENTY SIX

،‫ يا أ�با ُم َح َّمد لا بل أ�نت ال�أمير‬: َ‫ َف َقال‬،‫ أ�نت ال�أمير‬:‫فقلت‬

ُ ،‫ال�آخر‬
:‫ فقلت‬،‫ ولا يجب أ�ن تعصيني‬،‫ نعم‬: َ‫ َف َقال‬،‫ أ�نت أ�سن و أ�ولى‬:‫فقلت‬ ُ
‫ فخرجت معه فكان إ�ذا حضر الطعام يؤثرني ف إ�ذا عارضته‬،‫نعم‬
‫ أ�لم أ�شترط عليك أ�ن لا تخالفني؟ فكان هذا د أ�بنا حتى‬: َ‫بشيء َقال‬
‫ندمت على صحبته لما يلحق نفسه من الضرر ف أ�صابنا في بعض‬
،‫ يا أ�با ُم َح َّمد اطلب الميل‬:‫ال�أيام مطر شديد ونحن نسير َف َقالَ لي‬
‫ اقعد في أ�صله ف أ�قعدني في أ�صله وجعل‬:‫ َقالَ لي‬،‫فلما ر أ�ينا الميل‬
‫يديه على الميل وهو قائم قد حنا عَلي وعليه كساء قد تجلل به‬
‫يظللني به من المطر حتى تمنيت أ�نى لم أ�خرج معه لما يلحق‬
.‫نفسه من الضرر فلم يزل هذا د أ�به حتى دخلنا مكة‬
)19-18‫ ص‬13‫المنتظم في تاريخ الملوك وال�أمم (ج‬
Abu Muhammad al-Marwazi passed by Baghdad, intending
to travel to Makkah. I loved to accompany him, so I asked
his permission to be his companion, but he refused that year.
Then he passed by the next year and then the year after that,
so I came and made the request [again], and he said, “Do,
on the condition that one of us is the Emir and the other does
not disobey him.” I said, “You are the Emir.” He said, “No Abu
Muhammad, you are the Emir.” I said, “You are older and more
worthy.” He said, “Yes, and you will not disobey me?” I said,
“Yes.” So we traveled together. When it was time to eat, he
used to favor me with food. And if I objected, he would say,
“Did you not promise me that you would not disobey me?”
And this was constantly happening until I regretted keeping his
company because of the harm he was bringing to himself. One
day, heavy rain fell while we were walking, so he said to me,
“O Abu Muhammad, head to the milepost.” When we saw the
milepost, he said to me, “Sit at its bottom.” So, he made me sit
at its bottom and put his hands on the milepost while standing,
leaning over me with a cloak he had over him to protect me

292
 A better you with greater love

from the rain until I wished I did not go out with him because
of the hardship he was bringing to himself. He continued to
behave this way until we arrived at Makkah.
Al-Muntatham fi Tarikh al-‘Umam wa al-Muluk (vol. 13, pp. 18–19)

This devotion in generosity is devotion in love. It is a race

to gain as much of Allah’s love while we are still alive. And to
that end, one can sacrifice everything on earth to be closer to
Allah. This is why and how the people of Allah’s love fly higher
than everyone else. They are indeed something else. May Allah
make us one of them and grace us with their company.

293
 HADITH
TWENTY SEVEN If you love
‫الحديث‬ someone, let
‫السابع والعشرون‬ them know

ُ ّ ُ ُ َّ‫�ذَ أَ � َّ َّ ُ ُ أَ �خ ُ فَ ْ ْ ُ أَ ن‬ ُ َ ‫ق‬
».‫«� ا �ح ب� الر ج�ل � اه �ل ي��ُ�خ�ْ ِب�ره ��ه ي� �� بح�ُه‬ ِ ‫�ال َرس�ُول‬
‫الله ﷺ ِإ‬
)417 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬2392( ‫) والترمذي‬5124( ‫رواه �أبو داود‬
The Messenger ‫ ﷺ‬said, «If a man loves his brother, he should tell him
that he loves him.»
Reported by Abu Dawud (5124) and al-Tirmidhi (2392). Al-Albani declared it sahih
(al-Silsilah al-Sahihah, 417)

Commentary

Loving another for Allah’s sake is a precious gift. Sharing it is

a remarkable blessing. It cements love and rescues us from the
loneliness of modern life.

Spreading love
Islam promotes all that spreads love between the believers and
eliminates hate. We have seen a demonstration of it in Hadith
Twenty-Three, and we will see another in Hadith Twenty-Eight.
In this Hadith, the Prophet ‫ ﷺ‬recommended another act that
strengthens love: telling others when you love them that you do.
But how do I know when I love someone for Allah’s sake?

294
 Spreading love

The telltale sign is that this love stems from loving Allah. When
one loves Allah, they view the world with a different lens. What
is popular and faddish in the world is not necessarily popular
and faddish with them. They love what Allah loves, and they
see the way Allah wants them to see (more on that in Hadith
Forty-One). When they see a person, they do not see ethnicity,
citizenship, wealth, education, age, or any other worldly distinc-
tion. All people are equal to them in these matters. What they
see first and what captures most of their attention later is how
close this person is to Allah. If they find them to be close (i.e.
their life reflects Taqwa), they become dear to them. And the
pleasure of Allah remains the scaffold that supports this love.
The more this person is pleasing to Allah, the more they love
them. And their love for them decreases when they move away
from Allah. This is how we know. When we see that our love
for another rises and dips because of Allah—and not because
of personal reasons or gain—then that is love for Allah’s sake.
Now, why should we tell others that we love them? It may be
awkward for some of us. Or, it may seem too trivial to mention.
But sharing feelings of love serves many benefits. It will delight
the recipient when they hear that someone loves them. And
what should particularly please them is viewing this announce-
ment as a sign of Allah’s love for them (more on that in Hadith
Twenty-Nine). Hearing, in a single statement, that someone loves
you and that Allah may indeed love you will spike the Iman of
any believer. This blessed testament of love—a few kind words
that take seconds to say—brings considerable joy to a Muslim,
removes their sadness, and bolsters their Iman. Consequently,
love between the two will grow. And when this declaration of
love becomes common practice, the bonds of brotherhood/
sisterhood will be stronger in society as a whole.
Another valuable outcome is that people will be more inclined
to accept advice from each other. The reason that many of us are
averse to advice is our suspicion that it is an attack disguised as
advice. No one likes to be criticized. And we especially hate it
from someone who hates you. But advice will be better received

295
 HADITH TWENTY SEVEN

when coming from someone who cares for you: we are more
likely to heed the advice of those who love us. Additionally,
strong love foils the plots of Shaytan. At the onset of an argu-
ment or the possibility of discord, lovers know how to preserve
their love: they remain humble, they respect each other, forgive
each other, and support each other. They know that love for
Allah’s sake is more significant than any minor disagreement,
definitely bigger than their egos. They place this love above
their interests because they please Allah before themselves.
Spreading love also has the advantage of combating many
of the diseases of the heart. We are often plagued with envy,
pride, and greed. At the core of it all, we are selfish; this is why
we fight most of the time. But when you know that someone
loves you and wants nothing back from you for this love, your
heart will change. You will find it harder to envy them, harder
to be angry with them. You are more likely to wish them well,
to be nicer to them, and to think of them and not only yourself.
When we know that someone loves us, and sincerely desires
the best for us, we will not be in direct competition with them.
This is why the Prophet ‫ ﷺ‬urged that man to let the other know
how he felt. It is advice for all of us to let others know, for we
will be changing ourselves and society when we do. We would
be performing an act of worship that brings us both—I and the
one I love—closer to Allah.

Sharing your feelings

It may be hard to share your feelings, but it is important that you
do. We are living today in a love-deprived world. When every-
thing got mechanized, automated, and digitized, we lost human
interaction and warmth. Moreover, the commercialization of
society has reduced our value to what we generate—dollars
and profit. We became obsessed with artificial and ephemeral
outward glamor. And the globalization of consumerism has
turned us into fierce competitors with a winner-take-all attitude.
For the sake of this competition—and because of other societal
pressures—we separate from our families and loved ones and

296
 Sharing your feelings

settle into a lonelier existence. And so, we feel anxious and

unloved. And we desperately need to hear that someone loves
us. Sincere love, not transactional. Not because they can profit
from us, or because they need a favor. It is not about beauty that
will fade one day or wealth that I may lose the next day. No. They
love us because we deserve this love, because of something in
us. When you hear that someone loves for Allah, you will know
that they do not want anything back from you. They love you
for you. And you will feel closer to them and closer to Allah
who made this love possible. This is how we can restore love
to a world that has lost it and does not know how to get it back.
Our best example in spreading love is the Prophet ‫ﷺ‬. He did
not hesitate to express his emotions. He announced his love,
and by that he made people love Allah.
‫�أ َخ َذ رسول الله صلى الله عليه وسلم ِب َي ِد ُم َعا ٍذ َف َقالَ « َيا ُم َعا ُذ َوال َّل ِه‬
َ‫ َف َقال‬،‫ ِب�أبِي �أ ْن َت َو�أ ِّمي َوال َّل ِه إِ�نِّي َل� أ ِح ُّب َك‬:‫إِ�نِّي َل� أ ِح ُّب َك» َف َقالَ ُم َعا ٌذ‬
‫يك �أ ْن َلا َتدَ ع ََّن فِي ُد ُب ِر ُك ِّل َص َلا ٍة �أ ْن َت ُقولَ ال َّلهُ َّم‬ َ ‫وص‬ ِ ‫« َيا ُم َعا ُذ �أ‬
».‫�أ ِعنِّي َع َلى ِذ ْك ِركَ َو ُش ْك ِركَ َو ُح ْس ِن ِع َبا َدتِ َك‬
‫) واللفظ له وصححه ال�ألباني (التعليقات‬2020( ‫) وابن حبان‬1522( ‫رواه �أبو داود‬
)2017 ‫الحسان‬
The Prophet ‫ ﷺ‬once held the hand of Mu‘adh and said, «O
Mu‘adh, by Allah I love you.» Mu‘adh said, “You are dearer
to me than my mother and father, by Allah I love you.” So, he
said, «O Mu‘adh, I am advising you. Do not neglect to say
after each Salah, “O Allah, help me to remember you, thank
you, and worship you well.”»
Reported by Abu Dawud (1522) and Ibn Hibban (2020) and the wording
of the hadith is the latter’s. Al-Albani declared it sahih (al-Ta‘liqat al-
Hisan, 2017)

Consider the warm introduction that paved the way for this
vital teaching. Mu‘adh I probably remembered this advice
and practiced it for the rest of his life. Why? Because he heard

297
 HADITH TWENTY SEVEN

before it that the Prophet ‫ ﷺ‬loved him, and he taught him this
because he loved him. It is one thing to give advice but another
to tell people that you care about them. If they know you care,
it is easier to receive advice and accept it.
In another hadith, the Prophet ‫ ﷺ‬expressed his love to a
group from the Ansar.
‫النبي صلى الله عليه وسلم يو ًما عاص ًبا ر أ�سه فتلقاه ذراري‬ ّ ‫خرج‬ َ
ٍ
‫ال�أنصار وخد ُمهم ما هم بوجوه ال�أنصار يومئذ فقال «والذي نفسي‬
».]‫بيده إِ�نّي ل�أح ّبكم [مرتين أ�و ثلا ًثا‬
)7222 ‫) وصححه ال�ألباني (التعليقات الحسان‬7266( ‫رواه ابن حبان‬
The Prophet ‫ ﷺ‬went out one day while he had wrapped his
head. He was received by the children and servants of the
Ansar—they were not their dignitaries. He said to them, «By
the One who has my soul in His Hand, I love you [he said it
twice or thrice].»
Reported by Ibn Hibban (7266). Al-Albani declared it sahih (al-Ta‘liqat
al-Hisan, 7222)

Noting that they were not the dignitaries of the Ansar is

telling us that it was not done for any worldly consideration.
When you say to the least powerful in society that you love
them, you are not expecting something back from them. The
Prophet ‫ ﷺ‬loved the Ansar, and when he saw their children
and servants, he did not hide his affection. It is the weakest and
most vulnerable—the ones with broken hearts—who need to
hear this the most.
When someone tells you that they love you for Allah’s sake,
the Sunnah is to make du’a for them to receive Allah’s love.
ّ ‫ يا رسولَ الل ِه إ�ني ل�أ‬:‫النبي ﷺ فمر به رج ٌل فقال‬
‫حب‬ ِّ ‫كان رج ٌل عند‬
:‫ قال « أ�ع ِل ْم ُه» قال‬،‫ لا‬:‫النبي ﷺ « أ�ع َل ْمتَه؟» قال‬
ُّ ‫ فقال له‬،‫هذا‬
.‫ أ�ح َّبك الذي أ�حببتَني له‬:‫ فقال‬،‫ إ�ني أ�ح ُّبك في الل ِه‬:‫فلحقه فقال‬
)5125 ‫) وصححه ال�ألباني (صحيح �أبي داود‬5125( ‫رواه �أبو داود‬

298
 Sharing your feelings

A man was next to the Prophet ‫ ﷺ‬as another man passed them.
The first man said, “O Messenger of Allah, I love that man.”
The Prophet ‫ ﷺ‬asked him, «Did you let him know?» He said,
“No.” The Prophet ‫ ﷺ‬said, «Let him know.» So, he caught up
with him and said, “I love you for Allah’s sake.” He said back
to him, “May the One for whom you loved me love you.”
Reported by Abu Dawud (5125) and al-Albani declared it sahih (Sahih
Abi Dawud, 5125)

This is what we all want. We love what Allah loves so Allah

would love us. And when you receive this du‘a, you know why
it was worth it to tell someone that you love them. The warmth
of that moment is indescribable, and the shared joy is among
the best moments we will experience. This is what the love of
Allah does. And we need to have more of these experiences and
moments in our lives. If you love someone for Allah’s sake, let
them know.

299
 HADITH
TWENTY EIGHT
Give to spread
‫الحديث‬ love
‫الثامن والعشرون‬

ّ َ َ‫تَ � ُ ت‬ ُ َ ‫ق‬
ِ ‫�ال َرس�ُول‬
».‫الله ﷺ «�هَادوا �حا ب�ُوا‬
‫) وحسنه ال�ألباني‬11946( ‫) والبيهقي في السنن الكبرى‬594( ‫رواه البخاري في ال�أدب المفرد‬
)594 ‫(صحيح ال�أدب المفرد‬
The Messenger ‫ ﷺ‬said, «Give presents to each other and you will
love each other.»
Reported by al-Bukhari in al-Adab al-Mufrad (594) and al-Bayhaqi in al-Sunan al-
Kubra (11946). Al-Albani declared it hasan (Sahih al-Adab al-Mufrad, 594)

Commentary

Giving, in the form of gifts or charity, benefits both the giver

and the recipient. One of its most significant consequences is
removing hatred and selfishness from the hearts, paving the
way for more love and mercy.

The gift of love

A gift may seem like a small gesture, but its impact is great. We
have a natural desire for this world. And if it is not excessive and
does not distract from Allah, it is blameless. With this in mind,
it is natural for us to like gifts and to like those who give them.

300
 The gift of love

We also love kindness and those who show it. Gifts delight us
because they express goodwill and reveal someone’s care for us.
It is also pleasing to receive something new, even a mere trifle.
The benefits of gifting extend to both gifter and giftee. The
gift-recipient feels appreciated and loved. The gift may also be
something they need, helping to alleviate their hardship and
enhance their life. The gift-giver, on their end, is rewarded
for the practice of the Sunnah, the worship of spreading love,
bringing joy to a fellow Muslim, and helping them in times
of need. This worship also combats the stinginess in the self.
When we develop gift-giving into a habit, we become used to
thinking about others, valuing them more than money, and
working for their benefit. As love grows between gifter and
giftee, there will be less room for envy, suspicion, backbiting,
and enmity. Society as a whole improves from the practice of
this seemingly small Sunnah.
Gifts have the incredible effect of changing feelings. Safwan
ibn Umayyah I accepted Islam after years of opposition to
the Prophet ‫ﷺ‬. As could be expected, years of conflict had left
their mark on his heart, and he could not easily move beyond
the hatred of the past. The Prophet ‫ ﷺ‬understood this well, and
he softened his heart with gifts. This changed him. Safwan said:
ٍ ‫ أ�عطاني رسولُ ال َّل ِه ﷺ يو َم ُح‬:‫قال صفوان ابن أ�مية‬
ُ ‫نين و إ�نَّ ُه ل�أب َغ‬
‫ض‬
.‫الخلقِ إ�لِ َّي‬
َ ‫لي فما زالَ يعطيني حتّى إ�نَّ ُه ل� أ َح ُّب‬ َ
َّ �‫الخلقِ إ‬
)666 ‫) واللفظ له (صحيح الترمذي‬666( ‫) والترمذي‬2313( ‫رواه مسلم‬
The Messenger ‫ ﷺ‬gave me on the day of Hunayn while he
was the most hated person to me. And he continued to give
me until he became the most beloved person to me.
Reported by Muslim (2313) and al-Tirmidhi (666) and the wording is that
of al-Tirmidhi (Sahih al-Tirmidhi, 666)

This is how much he gave him.

301
 HADITH TWENTY EIGHT

‫بن �أ َم َّي َة ِم َئ ًة ِم َن النَّ َع ِم ثُ َّم ِم َئ ًة‬

َ َ‫َو�أ ْعطى َرسولُ الل ِه ﷺ َيو َمئ ٍذ َص ْفوان‬
.‫ثُ َّم ِم َئ ًة‬
)2313( ‫رواه مسلم‬
The Messenger ‫ ﷺ‬gave Safwan ibn Umayyah one hundred
livestock animals, then another hundred, and then another
hundred.
Reported by Muslim (2313)

Another narration provides more details of the event and

the moment of transformation.
‫اف َم َع النّب ِّي َص َّلى ال َّله َع َل ْي ِه َو َس َّل َم َوالنّب ِّي َص َّلى ال َّله‬ َ ‫ُي َقالُ إ�نّ ُه َط‬
‫ب ِم ّما �أ َفا َء ال َّله َع َل ْي ِه فِي ِه َغ َن ٌم‬ٍ ‫َع َل ْي ِه َو َس َّل َم َيت ََص ّف ُح ا ْل َغنَائِ َم إ� ْذ َم ّر ب ِِش ْع‬
ُ‫ َف َقالَ َر ُسول‬،‫َو إِ� ِب ٌل َورِعَا ُؤهَا َم ْم ُلوءٌ َف�أ ْع َج َب َص ْف َوانَ َو َج َع َل َي ْن ُظ ُر إ� َل ْي ِه‬
»‫الش ْع ُب؟‬ ِّ ‫ب ه ََذا‬ ٍ ‫ال َّله َص َّلى ال َّله َع َل ْي ِه َو َس َّل َم «�أ ْع َج َبك َيا �أ َبا َو ْه‬
‫ �أ ْشهَ ُد َما َطا َب ْت‬: ُ‫ َف َقالَ َص ْف َوان‬،‫ ُه َو َلك َو َما فِي ِه‬: َ‫ َقال‬،‫ َن َع ْم‬: َ‫َقال‬
.‫ط إ� ّلا َنب ِّي َو�أ ْشهَ ُد �أنّك َر ُسولُ ال َّله‬ ّ ‫س �أ َح ٍد َق‬ ُ ‫بِهَ َذا َن ْف‬
)946‫ ص‬3‫مغازي الواقدي (ج‬
It was said that Safwan joined the Prophet ‫ ﷺ‬as the latter
was inspecting the spoils of war. They passed by a valley that
was full of sheep and camels with their shepherds, which was
what Allah had given to him from the spoils of war. Safwan
admired it and kept staring at it. The Messenger ‫ ﷺ‬asked him,
«Abu Wahb, do you admire what is in this valley?» He said,
“Yes.” He said, «It is all yours.» Safwan said, “I testify that only
the soul of a Prophet could be comfortable with such giving. I
testify that you are the Messenger of Allah.”
Maghazi al-Waqidi (vol. 3, p. 946)

Only a Prophet could give like this! Safwan was still a polythe-
ist, and his heart was attached to this world and its pleasures.
What amazed him was that someone like the Prophet ‫ﷺ‬, who

302
 The gift of love

had next to nothing, could give this much. His generous giving
convinced Safwan that the Prophet was unlike anyone he had
seen or heard about. The Prophet ‫ ﷺ‬was not seeking this world,
and his generosity showed how little regard he held for it. This
impressed Safwan. Everyone else, kings and powerful men, lived
and died for this world except Muhammad ‫ﷺ‬. Safwan received
something he loved with this gift—plenty of livestock—but also
received a dose of selflessness, generosity, love, and Iman. And
this combination changed him. And it changed others too.
: َ‫النبي ﷺ َغن ًَما ب ْي َن َج َب َل ْي ِن ف أ� ْعطا ُه إ�يّا ُه ف أ�تى َق ْو َم ُه َفقال‬
َّ ‫َس�ألَ َر ُج ٌل‬
،‫خاف ال َف ْق َر‬ ُ ‫�أ ْي َق ْو ِم �أ ْس ِل ُموا َفوال َّل ِه إ� َّن ُم َح َّمدً ا َل ُي ْع ِطي عَطا ًء ما َي‬
‫ إ� ْن كانَ ال َّر ُج ُل َل ُي ْس ِل ُم ما ُي ِري ُد إ� ّلا ال ُّد ْنيا‬:‫س رضي الله عنه‬ ٌ ‫َفقالَ �أ َن‬
.‫َفما ُي ْس ِل ُم حتّى َيكونَ ال�إ ْسلا ُم �أ َح َّب إ� َل ْي ِه ِم َن ال ُّد ْنيا َوما َع َل ْيها‬
)2312( ‫رواه مسلم‬
A man asked the Prophet ‫ ﷺ‬for sheep [that filled the valley]
between two mountains, and he gave it to him. So, he returned
to his people and said, “My people, embrace Islam. By Allah,
Muhammad gives like someone who does not fear poverty.”
Anas I said, “One would embrace Islam at first, only de-
siring this world. But as soon as they became Muslim, Islam
would be dearer to them than this world and what it contains.”
Reported by Muslim (2312)

Gifts are the gateway to the heart. But they are not the end.
When the hearts are clinging to the world, giving them the
world removes their need and comforts them. Once they are
satisfied, they can see the beauty behind the gift and the beauty
of the giver. They move from the material to the spiritual. This
is our transformation too. We love gifts because we love this
world. But a gift has the power—with the right intention—to
transport us into a higher realm.

303
 HADITH TWENTY EIGHT

Righteous giving
As right intentions inspire and bless giving, wrong motives
contaminate it. Some give to show off their wealth and broad-
cast their generosity. Some do it to get something back: return
gifts, favors, worldly advancement, and so on. Some reluctantly
give out of embarrassment and social obligation. These are not
good reasons to give since love is not the motive. Rather than
promoting love, these gifts do the opposite: increase resent-
ment and greed.
Gifting as worship—as done by the Prophet ‫—ﷺ‬is for the
material benefit of the recipient, not the giver. Allah said:
َ ُ � َ
‫۝‬٦ ُ‫َولا ت� َۡم ن�ن �تس ت��ۡ�َك ِث�ۡ�ر‬
And do not confer a favor expecting more in return.
Al-Muddaththir (Q74:6)

One of the common practices in Arabia was to gift to receive

more favors and gifts. This defeats the purpose of giving. It
turns the gift into an exercise in greed, a burden, and a cause
for conflict. Thus, Allah forbade it in the Quran.
A gift is supposed to say to others that you value them more
than money, that you are thinking about them, and that you
love them. It is to assist them, to remove their hardship, to put
a smile on their face, and to bring them closer to the love of
Allah. It is an act of Ihsan that expects nothing in return except
from Allah. So when you give, make it for Allah. And do not
reduce your reward by demanding human appreciation and
reciprocation.
The receiver should also remember that a gift—with the
right intention—is an act of love. Someone voluntarily gifted
you something: the goodwill in their heart moved them to do
so. Appreciate it and do not belittle any gift of love. The Prophet
‫ ﷺ‬said:

304
 Project

».‫مات لا َت ْح ِق َر َّن جا َر ٌة لِجا َر تِها ولو فِ ْر ِس َن شا ٍة‬

ِ ‫«يا نِسا َء ال ُم ْس ِل‬
)1030( ‫) ومسلم‬2566( ‫رواه البخاري‬
«O Muslim women, a woman should not look down on a
gift she receives from her woman neighbor, even if it were a
sheep’s hoof.»
Reported by al-Bukhari (2566) and Muslim (1030)

This is a very modest gift, with the least meat, and yet the
Prophet ‫ ﷺ‬asked us to appreciate it. It is not what you receive
but the sentiment that matters: there is someone out there who
loves Allah and loves you. If all we can see is the monetary value
of the gift, then we have not yet escaped the material clutches
of this world. A gift is a gesture to increase your love for Allah
and the believers, not feed your greed and materialism. If you
find yourself in the latter category, consistently give more gifts
and charity until you find the sweetness of giving. And reward
gift-givers with gifts. It is the Sunnah of Prophet ‫ﷺ‬.
ُ ‫كانَ َرسولُ ال َّل ِه ﷺ َي ْق َب ُل الهَ ِد َّي َة و ُي ِث‬
.‫يب َع َل ْيها‬
)2585( ‫رواه البخاري‬
The Messenger ‫ ﷺ‬used to accept gifts and give presents in
return.
Reported by al-Bukhari (2585)

When done for Allah, receiving and rewarding a gift become

a sweet act that brings about the love of Allah. It links human
love to divine love: one leads to the other.
Following the Prophet ‫ ﷺ‬is essentially an act of love: we do
it because we love him and we want Allah to love us. Practicing
his Sunnah and spreading it should be the same: done with love
and so people would love him.

Project
Find someone you love, and give them a gift for the sake of Allah.

305
 HADITH
TWENTY NINE The earthly
‫الحديث‬ sign of Allah’s
‫التاسع والعشرون‬ love

ُ ‫ن‬ ُ ّ ُ َ َ �‫أَ َ أَ ْ تَ َّ ُ َ � َ ُ �ْع‬ َ َ َ َ َ ّ َ‫أ أَ �ذ‬

‫ي‬
‫الله �ر��ي� الر ج�ل ي�َع�ْمل ال َمل � �� بح�ُه ال�َّاس‬ِ ‫ ي�ا رس�ُول‬: ‫الله‬ ‫ﷺ‬ ِ ‫س�ل ��ب�ُو ٍر رس�ُول‬
ْ ْ ُ َ ْ‫ََ ق َ ت‬
».�‫«�لك َعا��ج ل �بُ ش� َرى ا �ْلم ؤ�ُ��م ِن‬ ِ ‫عل ي� ِ�ْه �ال‬
‫) واللفظ ل�أحمد‬2392( ‫) ومسلم‬21400( ‫رواه �أحمد‬
Abu Dharr asked the Messenger ‫ﷺ‬, “What about a man who does
something and people love him for it?” He said, «This is hastened
good news for the believer.»
Reported by Ahmad (21400) and Muslim (2392). The wording is that of Ahmad

Commentary

When Allah loves you, He sends you signs of His love. One of
these signs is the love people give you. Look beyond their praise
to see the pleasure of Allah and His approval.

Divine love and people’s love

We have a natural desire to be loved. It is inborn. We need it
most when we are young; its absence in those formative years
can scar us. Yet we never stop needing it as adults. We always
need human connection and intimacy, and it is painful when
it is absent. This is the reason we are constantly looking for

306
 Divine love and people’s love

someone to love who will love us back. This perpetual search

is at the core of all our thoughts and efforts.
Human love has its disadvantages. Not everyone we love is
ready to receive love or requite it. And if they are, we may not
know how to express this love properly. Our love can be excessive
or insufficient, misdirected, or tainted with negative emotions
and insecurities. Some kill because of love, envy because of
love, wreck another’s life because of love, or destroy their own
lives trying to love another. Love—this powerful and inherent
emotion—unleashes the greatest potential for good or evil. Love
can be an addiction, more severe than any other addiction. We
love something/someone excessively until we believe that we
cannot live without it. We seek it to fill the gaps in our life until
we become its prisoners: our happiness evaporates without it.
We think that we need it because we need love. Yet our love
could be misdirected. What we love could be wrong for us, or we
could love it with unhealthy intensity and desperation. When
we link our love to Allah, we liberate it from earthly constraints,
and it can fly free. We are no longer prisoners. And love is no
longer a prison.
We have seen in Hadith Twelve the connection between loving
Allah and loving people. This Hadith confirms this connection
while adding something important. On the path of love, look
for signs of Allah’s love. Do not let anything else distract you.
When we are trying to do something good, it seems natural
to look for validation, recognition, and even praise. We can-
not function without it. Since we are all looking for love, we
are looking to receive love with every good thing we do. Our
challenge, however, is to decide which love are we seeking. It is
easy to slip from seeking Allah’s pleasure to hoarding human
compliments and praise. If we do, we would be distancing
ourselves from real love. Humans—please remember this—are
very fickle. They love you and then they hate you for no good
reason. You cannot rely on the longevity of human love. If we
only invest in their love, we would be wasting our lives and

307
 HADITH TWENTY NINE

emotions. Rather, love the One who grants all love and controls
all hearts. The Prophet ‫ ﷺ‬said:
ِ ‫س‬
‫رض َي الل ُه عنه و أ� ْرضى عنه‬ ِ ‫بسخ ِط النا‬
َ ‫«من التمس رِضا الل ِه‬
‫سخط‬ ِ ‫بسخ ِط الل ِه‬
َ �‫سخط الل ُه عليه و أ‬ َ ‫س‬ ِ ‫الناس ومن التَمس رضا النا‬
َ
».‫الناس‬
َ ‫عليه‬
)276 ‫) وصححه ال�ألباني (التعليقات الحسان‬276( ‫رواه ابن حبان‬
«The one who seeks Allah’s approval though it is upsetting to
people, Allah will be pleased with them and will make people
pleased with them. And the one who seeks people’s approval
though it is upsetting to Allah, Allah will be displeased with
them and will make people displeased with them.»
Reported by Ibn Hibban (276) and al-Albani declared it sahih (Al-Ta‘liqat
al-Hisan, 276)

You and I do not control our hearts. They can change in an

instant. It is such a waste to try to make someone like you but
upset Allah in the process. This love will not make you happy,
and it will not last. Make Allah happy—religiously and in life—
and the right person will love you, and their love will uplift you.
Allah will give you all that you need.
Does this mean that we should pay no attention to human
praise? The challenge is how to interpret it properly. How do
we react when someone heaps praise on us? If we allow it to
become our goal and motivation—if we start seeking it and we
look forward to it—then we are no longer seeking Allah and no
longer sincere in worshipping Him. But we can interpret human
approval as a sign descending from the sky that Allah loves us,
a reflection of Allah’s happiness with what we did. We can see
in worldly approval the approval of the Hereafter. In that way,
we can value human admiration and praise because it points
to something higher and better, not because it is human praise
per se. This is what the Hadith is teaching us.
But we must distinguish between right and wrong love, and
right and wrong people. Not all love is good love, not all love is

308
 Divine love and people’s love

a sign of divine love, and not everyone who loves you actually
loves you. The popularity of celebrities (social media, actors,
singers, sports stars, and politicians) is not a sign of divine
love. If you want to know why, ask yourself: are they pleasing
to Allah? Do people love them for Allah’s sake? The fame and
admiration many of them receive are superficial and destructive.
It is based on loving what Allah hates, and no good comes from
that. The challenge is to resist the allure of this artificial love
and seek the one that really counts. Suhayl ibn Abi Salih said:
‫العزي ِز وهو‬ ‫بن عب ِد‬ ُ ‫ كنا ب َعرف َة فم َّر عم ُر‬:‫قال ُسهَ يل بن أ�بي صالح‬
‫ يا أ� َب ِت إ�ني أ�رى‬:‫فقلت ل�أبي‬
ُ ‫الناس ينظرون إ�ليه‬ ُ ‫الموس ِم فقام‬
َ ‫على‬
‫ لما له من‬:‫قلت‬ ُ ‫ وما ذاك؟‬:‫ قال‬،‫بن عب ِد العزي ِز‬ َ ‫يحب عم َر‬ُّ ‫الله‬
َ
.‫س‬ ِ ‫الح ِّب في‬
ِ ‫قلوب النا‬ ُ
)2637( ‫رواه مسلم‬
We were in ‘Arafah as ‘Umar ibn ‘Abdul ‘Aziz passed by,
and he was the Emir of Hajj, and people stood up to catch a
glimpse of him. I said to my father, “Father, I think that Allah
loves ‘Umar ibn ‘Abdul ‘Aziz.” He asked, “Why?” I replied,
“Because of the love people have for him in their hearts.”
Reported by Muslim (2637)

‘Umar ibn ‘Abdul ‘Aziz V received this love because he

was pleasing to Allah. And this requires—sometimes—taking
unpopular stands, which ‘Umar did. If our concern is people’s
love and popularity, we will seldom do the right thing. But if we
intend to please Allah, He will grant us all the love we need. He
will bring righteous love closer to us. And it will not be a love
that will burden us in this life or the next.
For these reasons, it is crucial not to seek human praise and
approval. Al-Nawawi V wrote in explanation of the Hadith:

309
 HADITH TWENTY NINE

‫ض ِم ْن ُه لِ َح ْم ِد ِه ْم َو إِ� َّلا‬
ٍ ‫اس ِم ْن َغ ْي ِر َت َع ُّر‬
ُ َّ‫هَ َذا ُك ُّل ُه إِ� َذا َح ِمدَ ُه الن‬
.‫ض َم ْذ ُمو ٌم‬ ُ ‫َفالتَّ َع ُّر‬
)189‫ ص‬16‫شرح النووي على مسلم (ج‬
This all [i.e. receiving human praise is good] if people praise
him without him seeking their praise. Otherwise, seeking it is
abhorrent.
Sharh al-Nawawi on Muslim (vol. 16, p. 189)

If praise comes to you without you asking for it or looking

forward to it—and your act is pleasing to Allah—then praise
Allah. But if you find yourself seeking it and waiting for it, then
you are its prisoner. You have polluted your intention.
This is the same attitude we should have with worldly wealth.
Hakim ibn Hizam I said:
‫ت َرسولَ ال َّل ِه َص َّلى الل ُه‬ ُ ‫ َس�أ ْل‬:‫قال َح ِكي ُم بن ِحزام رضي الله عنه‬
َ‫عليه وس َّل َم ف أ� ْع َطانِي ثُ َّم َس�أ ْل ُت ُه ف أ� ْع َطانِي ثُ َّم َس�أ ْل ُت ُه ف أ� ْع َطانِي ثُ َّم قال‬
‫س‬ ٍ ‫بس َخ َاو ِة َن ْف‬َ ‫فمن �أ َخ َذ ُه‬ َ ‫المالَ َخ ِض َر ٌة ُح ْل َو ٌة‬ َ ‫«يا َح ِكي ُم إ� َّن هذا‬
‫س َل ْم ُي َبا َر ْك له فِي ِه كَالَّ ِذي َي أ�ْ ُك ُل‬ ٍ ‫اف َن ْف‬ِ ‫ُبورِكَ له فِي ِه و َمن �أ َخ َذ ُه ب إ� ْش َر‬
ُّ ‫و َلا َي ْش َب ُع ال َي ُد ال ُع ْل َيا َخ ْي ٌر ِم َن ال َي ِد‬
».‫الس ْف َلى‬
)1472( ‫رواه البخاري‬
I asked the Messenger ‫ ﷺ‬and he gave me, then I asked him
and he gave me, then I asked him and he gave me and said,
“O Hakim, this money is attractive and sweet. Whoever takes
it with a generous spirit (i.e. without greed and without looking
forward to it), it will be blessed for them. And whoever takes
it with greedily craving, it will not be blessed for them but will
be like one who eats and does not get full. And the upper (i.e.
giving) hand is better than the lower (i.e. receiving) hand.”
Reported by al-Bukhari (1472)

In another hadith, the Prophet ‫ ﷺ‬said:

310
 The greatest motivation

‫س َف ُخ ْذ ُه‬ ِ ‫ساق الل ُه إ�ِل ْي َك رِ ْز ًقا من َغي ِر َمس أ� َل ٍة ولا إ� ِْش‬

ٍ ‫راف َنف‬ َ ‫« إ�ذا‬
».‫الله أ�عطا َك ُه‬َ ‫ف إ� َّن‬
)3394 ‫) وصححه ال�ألباني (التعليقات الحسان‬3403( ‫�أخرجه ابن حبان‬
If Allah sends you provision without [you] asking for it and
without greedily craving it, then take it because Allah gave
it to you.
Reported by Ibn Hibban (3403) and al-Albani declared it sahih (al-Ta‘liqat
al-Hisan, 590)

Similarly, if human praise comes without looking forward to

it and without asking for it, then accept it as a sign from Allah.
But if it comes because you ran after it or are eagerly waiting
for it, there will be no blessing in it.

The greatest motivation

Experiencing the love Allah reveals to us an invaluable truth:
the only reward worthy of our life and deeds is the pleasure of
Allah. Nothing else comes close, and nothing else satisfies our
hearts. Spending our energy and our life attempting to please
humans is a tragedy. Our life is the most precious thing we have,
while human approval is worth nothing. In comparison to the
greatness of Allah, human praise is ephemeral, their prom-
ises are a mirage, and they cannot help themselves, let alone
help us. Human love ends, eventually. But the love of Allah is
inexhaustible. Human love is the shore, whereas Allah’s love
is deeper than the deepest ocean. The more we love Him, the
greater and deeper it gets. Human love does not have the power
to save us, but the love of Allah is all the saving we need. If you
are going to give your life in exchange for one thing, it must
be the love of Allah. Nothing else compares to it, and nothing
else is worth it.
When our goal is to reach Allah’s love, we will never stop.
We will keep going because the source of our inspiration is
never-ending. The more we do, the sweeter and more fulfilling

311
 HADITH TWENTY NINE

it gets. We will not want to stop. On the opposite side, if we are

living to collect human praise and approval, we will be frus-
trated and exhausted. We will discover that we have collected
bubbles. And we will regret it, especially when we realize that
those who flatter us will abandon us at the first sign of trouble.
So, if you want to do something, make it count and let it be for
Allah. If you are looking for love, aim for the best and highest,
and seek the love of Allah. Love Allah and love for Allah. Love
people but do not let their love guide you. Allah created you
for Him, not for them. Do not wait for people to thank you
and appreciate you. Keep your eyes on the Highest. His love is
greater than any other. And His pleasure fills the heart more
than any other. You will not be truly happy and free until you
are close to Him.

312
 HADITH
THIRTY
Love elevates ‫الحديث‬
‫الثالثون‬

ُ‫ش‬ ‫أ‬ ُ‫َ أ‬ َّ‫ن‬ ُ َ ‫ق‬

‫��بط�ُ�هم‬ � ‫�غ‬
� �
‫�ي‬ َ
‫هداء‬ � ‫لا‬ ‫و‬ َ
‫ياء‬� �‫ب‬� �‫ن‬ �‫�ب‬ ‫هم‬ ‫ما‬ ‫ا‬ ً
‫اس‬ ‫ن‬
� �‫الله ل‬ ِ ‫�باد‬ِ �‫الله ﷺ «�إ � �م ن� �ع‬ ِ ‫�ال َرس�ُول‬
‫الله تُ��خ ب� ُر�ان‬ ِ
َ
‫سول‬ � ‫ر‬ ‫ا‬ �
‫ي‬ :‫ا‬ ‫و‬ ‫�ل‬ ‫ا‬ ‫مكا��هم ن� الله �ت��عالى» ق‬
� ِ ‫�م‬
‫�يوم ا�ل��ق� ة‬
‫�يام� ب�� ِن‬
ِ َ � ‫هداء‬
ُ �‫وال‬ ُّ‫أ ن ُ ش‬
‫ال�� ب� ��ياء‬
ِ
َ‫�ي � ْ ن‬ ‫أ‬ َ‫َ ْ ن‬ ‫�غ أ‬ ‫ت‬
‫موال ��ت�عاطَو�ها‬ ٍ �� ‫رحام ب� ي���هم ولا‬ ٍ � ‫الله على ي� ِر‬ ِ ‫وح‬ ِ ‫ ق�ال «هم ق� ٌوم �حا بّ�ُوا ب� ُر‬،‫َم ن� هم‬
َ‫�زَ ن‬
�‫�نو‬ � ‫�ّاس ولا ي��ح‬ ُ �‫ال‬
‫ا� ن‬ ‫و� �إ �ذا �خ ف‬ َ‫�خ ف ن‬
�‫�ُور لا ي� ا‬ ‫�ُور و�إ نَّ��هم على ن‬
� ٌ �‫�جوهَ�هم َل ن‬
� �‫ف�والله نَّ� و‬
‫ِ �إ‬
ُْ َ ْ ْ �‫خ� ْ فٌ َ ل‬ َ‫ق أ �ه�ذ آ ةَ ٍ أَ نَّ أ‬
‫الله لا �َو� ع يَ���هم ولا هم‬ ِ ‫�ّاس» و� َر� ه ال� ي�� ﴿�لا ِإ�� � ْ ِول �� َياء‬ ُ �‫ال‬‫�إ �ذا ح�ز ن� ن‬
ِ
‫ن‬ َ‫َ ح�ْ�زَ ن ن‬
]62 ‫ي� ��ُو�﴾ [��يو�س‬
)3527 ‫) وصححه ال�ألباني (صحيح �أبي داود‬3527( ‫رواه �أبو داود‬
The Messenger ‫ ﷺ‬said, «Among Allah’s slaves are people who are
not Prophets or martyrs but the Prophets and martyrs will admire
them on the Day of Judgment because of their close rank to Allah.»
They said, “O Messenger of Allah, would you tell us who they are?” He
said, «They are people who love each other for Allah’s sake without
any kinship between them or wealth they are exchanging. By Allah,
their faces are lit and they are upon light. They are not afraid when
people are afraid and are not sad when people are sad.» And he read
this ayah, ﴾Indeed, the ‘Awliya’ of Allah will have no fear come upon
them and nor will they be sad﴿ [Yunus 62].
Reported by Abu Dawud (3527) and al-Albani declared it sahih (Sahih Abi Dawud, 3527)

313
 HADITH THIRTY

Commentary

Loving Allah and for His sake elevates to the highest ranks on
the Last Day. The virtue and striving of the lovers will be noted
and celebrated, telling all that this is true success.

Love takes you higher

All of us want to be special. We are aware of our talents and
abilities, we see the good that we can potentially do, and we
hope to do something worthwhile with our life. The recognition
we receive for our work validates our worth, and this, in turn,
gives meaning to our existence. What we do becomes important
because someone else sees it as important and praises us for it.
And if they deem what we are doing important and meaningful,
then we are important and meaningful. We look for recogni-
tion because we are searching for meaning. And the ultimate
recognition is love. When someone loves us, we feel valuable
and important. Love gives meaning.
Looking for meaning, however, pushes us to sometimes to
look for the wrong type of love. If you survey the world today,
you will find that value is synonymous with fame and fortune. If
you are rich or famous, you are important. You will be admired
because you are successful. Why did people conclude that this
is success? Because they believe fame and fortune are valuable.
So now, anyone who wants to be meaningful and loved must
be rich or famous. This is how we define and celebrate success.
If we want to redefine success, we must seek recognition from
another source. We cannot rely on the world. It does not pos-
sess the know-how to tell us how to live nor does it possess the
values to tell us our worth.
The need for this redefinition is urgent. In pursuit of worldly
success, we are lead to believe that competition—with all the
friction and hatred it generates—is how you get ahead in this
life. Especially in a globalized capitalist world, this is the only
way to succeed. But the Hadith offers a counternarrative, one

314
 Love takes you higher

that we need to repeat often so we do not forget it. The truth

the Hadith reveals is that success comes through love, not
hatred. We climb highest in the sight of Allah and reach our
greatest worldly and spiritual potential when we allow love to
penetrate our hearts, when we purge hatred (envy, greed, and
pride) out. Those who love each other for Allah’s sake reach a
towering position that catches the eyes of the best of humanity:
the Prophets and martyrs. Allah elevates them to such heights
to showcase their virtue and the excellence of what they did.
And the Prophet ‫ ﷺ‬told us about them to inspire us to be among
them. That honor is no ordinary honor, and that distinction is
unlike any in the world.
That scene in the Hadith transports us to a different—and
better—reality than the grim one we created here. Those who
love each other for Allah’s sake may not be famous at all on
earth, and they may be struggling financially. By any metric
of worldly success, they may be counted as failures. And if the
story were to end there, everyone would decide to live selfishly
because they see no value in behaving differently. But the Hadith
comes to offer us a richer understanding of reality. Those who
will be celebrated in the next life are the ones who achieve real
distinction in this life. They are the real winners, even if most
people think otherwise. It is enough that Allah knows who they
are and loves them for it. Their sincere love for Allah and each
other made even the Prophets of Allah take note of them, and
praise them for their excellence. They did not earn distinctions
fighting in wars, but they fought their weaknesses and fended
off worldly temptations. They did not buy into the dominant
narrative of running after this world for meaning and value:
they did not believe that they are worth something only if they
are rich or famous. They, instead, invested their life trying to
please Allah and purifying their hearts. They made the love
of Allah their destination, and they tried to reach it in every
way possible. They defied what the majority of the world told
them about love and meaning. They, instead, took their guid-
ance from Allah and surrendered their hearts to Him. They

315
 HADITH THIRTY

sought what He loved, and they loved it. They sought whom
Allah loved, and they loved them. They did not seek or desire
human recognition, for they are waiting for their reward once
they meet Allah. And when they do meet Him, He will elevate
them because they elevated Him in their lives. He will bring
them close to Him because they stayed close to Him in this life.
He will proudly display them because He was the greatest love
in their hearts. Allah will show humanity what He thought of
them, He will show humanity that they are the real winners.
So, if you want distinction and honor, seek it from Allah. If
you want value, you will find it with Allah. If you want to feel
important, that your life matters, do what Allah loves. If you
do love Him, expect the best in this life and the next.

The Iman of the lovers

Why did they deserve such high accolades? The fact that the
Prophets will admire their position does not mean that they
are higher and better than the Prophets of Allah. The Prophets’
station is higher than all. But it does reflect their excellence and
high rank. If it catches the attention of the Prophets and they
wish for similar honor, you know that their reward is beyond
extraordinary. So, why did they deserve it?
We know well the struggles of the Prophets of Allah, and we
know their impeccable piety. We also understand the magni-
tude of the sacrifice of the martyrs: losing wealth, family, and
life to please Allah. So, the lovers must have also strived to be
so close to Allah. Theirs is not an impossible rank to reach, but
it does require sacrifice.
They have to rebel against the world and align themselves
with Allah. And this could be lonely at times, and requires much
conviction. When everyone else is busy with selfish and mate-
rial love, they combat their weaknesses and outside pressure
to focus on loving Allah. When everyone else is sacrificing for
the sake of this world, they look odd as they sacrifice for Allah’s
sake. When everyone else is trying to elevate themselves (with
fame, money, and power), they elevate Allah’s Name and Reli-

316
 The glory of the lovers

gion. When everyone else builds bonds and friendships based

on misguided goals, they do it for Allah and live according to
His Will.
They are on a journey to Allah. He is their destination, their
Companion, and their Solace. They are not lonely when He
is close to them, and they are never weak when He is beside
them. They live with Allah, every single day. They move closer
to Allah, every single day. That is enough for them, for they find
their peace in it, in being close to their Beloved. Distractions
away from Him torment them: they feel miserable when they
are away from Him. They listen to His comforting Words (the
Quran), they pray to Him to keep them strong and faithful, and
they immerse themselves in His love each day. This lifelong
striving propels them to the highest ranks in Jannah.

The glory of the lovers

They are on pulpits of light, elevated as they elevated them-
selves above the trivial in this world to reach Allah. The love of
Allah binds them together, closer than kinship and friendship.
Whereas all other bonds end and break, their love continues
to grow. What Allah unites, no human can break. As Iman fills
their hearts, it illuminates their faces. Internal beauty mate-
rializes on their faces and fills their spirits with happiness.
What concern could remain once they know that Allah loves
them? It is no surprise that they will experience no sadness or
fear. The love of Allah eviscerates all pain and insecurity, and
all that remains is joy. We do not have to wait till the Hereafter
to experience some of the joy. You notice that you are happier
and calmer when your Iman is strong. When the love of Allah
penetrates the heart, it removes other concerns and mollifies
our worries. A portion of the joy and peace that awaits the pious
in Jannah is available to us right here and now. Walk on this
path, and you will see for yourself.

317
 HADITH
THIRTY ONE
Marriage and
‫الحديث‬ love
‫الواحد والثالثون‬

َ ‫� ْ ُ َ ْ � َّ ْ ن ث ُ ن‬ ُ َ ‫ق‬
».‫ال���ّك ِاح‬ ِ ‫�ال َرس�ُول‬
‫الله ﷺ «لَم ي�ر لِلم�ُ�ت�َحَا ب� ي� ِ� �م ��ْل‬
‫) وشعيب ال�أرناؤوط‬624 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬1847( ‫رواه ابن ماجه‬
The Messenger ‫ ﷺ‬said, «There is nothing like marriage for two who
are in love with each other.»
Reported by Ibn Majah (1847). Al-Albani declared it sahih (al-Silsilah al-Sahihah, 624),
and so did Shu‘ayb al-Arna‘ut

Commentary

Marriage is the best outlet for expressing and experiencing

love for the opposite sex. Whenever it is not possible, one must
shun forbidden acts to remain close to Allah. And when other
loves clashes with it, the love of Allah should remain the main
goal and priority.

Right love, wrong love

Carnal attraction is part of our nature. It is an impulse that
Allah created in us. Allah said:
ٓ ّ ‫ٱ‬ ّ ‫ٱ‬ ّ َُّ
‫۝‬14 ... ِ‫َاس ح ُّب� � شل�َه َٰ�َو ِت� �م َن � ِنل�سَ اء‬
ِ �‫ز ِي��ن لِ نل‬

318
 Right love, wrong love

That which people desire was beautified to them: the love of women.
Ali ‘Imran (Q3:14)

Of all the desires that we have—which Allah made appeal-

ing—He listed attraction to the opposite sex as the first, indi-
cating its intensity. Something this powerful deserves further
attention and understanding.
Allah made the desire for the opposite sex appealing and
strong because of the benefits it brings. There is the necessity
of human procreation, which this desire ensures. If not for the
attraction between the two sexes, there will be little or no pro-
creation. There is also the need for companionship. We need
people around us. We cannot live alone. The etymology of the
Arabic word “Insan” (human) is derived from Uns (socializa-
tion). Humans socialize and need socialization. We need others
emotionally and physically. Allah said:
� ْ‫َ ۡ َ َ ٓ أَ ۡ خ � َ َ ُ � ۡ أَ ف� � ۡ أَ زۡ َٰ � � تَ � ن� ٓ ا‬
‫و�م ن ءا ي�ٰ� ِ��تهۦ �ن �لَق لكم ّمن ���ن�ُ��سكُم ��و ج�ا ل�ّ�س�ۡكُ�ُو ِ�إ ي�ۡه�َا‬
�َ ‫ل‬
ۚ ً ۡ ً َّ ّ ُ ۡ َ � �
‫۝‬21 ...‫َو ج�َعَل بَ� ي� ن��َكم م ََودة َو َرح َمة‬
And of His signs is that He created mates for you from yourselves
so you can find tranquility with them, and He placed affection
and mercy between you.
Ar-Rum (Q30:21)

Seeking and finding mates is part of Allah’s plan for us. He

knows what we need. We have to communicate with others, we
need someone to care of us, and we have an emotional need to
take care of them. On both the emotional and physical levels,
our life feels incomplete without people around us. Sexual
attraction brings couples together, and it expands their circle
with children and grandchildren. Communities and societies
grow because of these unions. Family clusters join each other
to form larger unions, and they do together what no individual
or smaller groups can. Most of the development in the world—
scientific, cultural, agricultural, and industrial—happened

319
 HADITH THIRTY ONE

because of human aggregation and pooling of resources. The

magnet that made all this possible is the sexual and emotional
need we have for the opposite sex.
With all the advantages it brings and the needs it fulfills, this
intense desire is also a challenge. As it can be used for good, it can
be misused and abused, with emotional and physical damages.
On the physical side, strong attraction to the opposite sex can
lead to illicit relationships and casual sexual encounters, which
is disastrous for the individual and society. This is why Allah
sternly warned against fornication and adultery and legislated
a deterrent punishment for them. Among the harms of this sin
is the spread of physical diseases, which could turn into full-
blown pandemics. There is also the dissolution of family ties
and the ensuing hatred it breeds and spreads. Marital infidelity
breaks up families, psychologically damages the betrayer and
the betrayed, and scars the children of bitterly divorced parents.
The more this spreads, the greater the harm is to the family as
the glue that holds society together. And Shaytan knows that
the dissolution of the family fulfills his plans. If the family
breaks, the doors of haram are open again. The Prophet ‫ ﷺ‬said:
‫يس َي َض ُع َع ْر َش ُه َع َلى ا ْل َما ِء ثُ َّم َي ْب َع ُث َس َرا َيا ُه َف�أ ْد َناه ُْم ِم ْن ُه َم ْن ِز َل ًة‬ َ ‫« إِ� َّن إِ� ْب ِل‬
‫ َما‬: ُ‫ َف َي ُقول‬،‫ت ك ََذا َوك ََذا‬ ُ ‫ َف َع ْل‬: ُ‫�أ ْع َظ ُمهُ ْم فِ ْت َن ًة َيجِ ي ُء �أ َح ُده ُْم َف َي ُقول‬
‫ت‬ ُ ‫ َما َت َر ْك ُت ُه َحتَّى َف َّر ْق‬: ُ‫َص َن ْع َت َش ْيئًا َقالَ ثُ َّم َيجِ ي ُء �أ َح ُده ُْم َف َي ُقول‬
».‫ نِ ْع َم �أ ْن َت َف َي ْل َت ِز ُم ُه‬: ُ‫ َو َي ُقول‬،‫ َقالَ َف ُي ْدنِي ِه ِم ْن ُه‬،‫َب ْي َن ُه َو َب ْي َن ا ْم َر�أتِ ِه‬
)2813( ‫رواه مسلم‬
«Iblis places his throne on water and sends out his units. The
closest to him in rank are those who create the greatest dissen-
sion. One of them comes and says, “I did so-and-so.” And he
says, “You have done nothing.” Then one of them comes and
says, “I did not spare so-and-so until I separated him from his
wife.” Iblis brings him close to him and says, “You have done
well.” And he embraces him.»
Reported by Muslim (2813)

320
 Right love, wrong love

There are people who do the same work for Shaytan, and
they are the worst. The Prophet ‫ ﷺ‬said:
‫الذين إ�ذا َر ُؤوا ذك َر‬َ :‫ قال‬،‫ بلى‬:‫« أ�لا �أ ْخ ِب ُرك ُْم ب ِِخيارِك ُْم؟» قالوا‬
‫يم ِة‬
َ ‫ المشا ُؤونَ بِالنَّ ِم‬:‫ قال‬،‫ بلى‬:‫الل ُه أ�فلا �أ ْخ ِب ُرك ُْم ب ِِشرارِك ُْم؟ قالوا‬
َ ‫ال ُم ْف ِسدُونَ بين ال� أ ِح َّب ِة البا ُغونَ ال ُبر آ� َء ال َعن‬
».‫َت‬
)246 ‫) وحسنه ال�ألباني (صحيح ال�أدب المفرد‬323( ‫رواه البخاري في ال�أدب المفرد‬
«Shall I tell you about the best of you?» They said, “Yes.” He
said, «The ones who remind you of Allah when you see them.
Shall I tell you about the worst of you?» They said, “Yes.” He
said, «The ones who spread secrets to cause enmity, the ones
who separate between lovers, the ones who seek to bring
difficulty and sin to the innocent.»
Reported by al-Bukhari in al-Adab al-Mufrad (323) and al-Albani declared
it hasan (Sahih al-Adab al-Mufrad, 246)

Shaytan and his human helpers spoil love and separate

between lovers, and sin is their sinister tool to destroy love.
There is also the emotional price one pays for pursuing forbid-
den sexual fulfillment. We are not simply physical beings. We
have an essential emotional need that equally seeks fulfillment
through an intimate union with another. When this union is
flawed (i.e. haram), it severely damages us emotionally. When
we get physically close to another, we become emotionally
invested and attached. Affection sneaks into our hearts, and
we begin to see them as long-term companions, adjusting our
plans of the present and the future to include them. Our life
and theirs intertwine; our hearts come close as our bodies do.
A flawed union, however, does not offer stability or peace. It
lacks barakah, which is where Shaytan wants to lead us. A flawed
union is usually short-term, filled with anxiety, and ends with
heartache and resentment. The psychological damage this does
is severe. An individual coming out of this ordeal is less trust-
ing, more cynical, less forgiving, and emotionally unavailable.
I heard an excellent parable that perfectly explains this dam-

321
 HADITH THIRTY ONE

age. If you take an unused adhesive tape and place it on a sur-

face, it sticks strongly because the glue is new. And it is difficult
to remove. If you try to remove it, you will find the separation
difficult: residue has stubbornly bonded to the tape. The glue
has now been exhausted, and the tape does not adhere to other
surfaces or does so poorly. Similarly, every illicit relationship
leaves a residue, and every such relationship ends bitterly. One
is then left with the pain of the past, carrying it forward to every
other relationship they form. Like the tape, they are drained and
weak because of the scars of the past (e.g. one who is cheated on
cannot trust anymore, and one who is abandoned for another
suffers from low self-worth and self-esteem). This is why haram
can never be an option. It is not medicine for what ails us.

Marriage and love

Men are going to be attracted to women, and women are going
to be attracted to men. And we all will fall in love with each
other. This love fulfills the physical ends we discussed above,
but it also complements us emotionally and psychologically.
The ayah quoted above in Surah al-Rum signals this comple-
mentarity by pointing to the serenity that marriage produces.
It is as if, without marriage, one remains in a constant state
of restlessness until they find their mate. This restlessness is
both physical and emotional. The physical need and agitation
are apparent. One with a strong sexual desire cannot rest until
they satisfy it. On the emotional side, we need to love and to
be loved. We need someone to share our earthly journey with,
to talk to when we feel lonely, to help us with our burdens and
insecurities, to comfort us when we are anxious, and to support
us when we are weak. This companionship produces one of the
strongest and most intimate human bonds on earth. And when
done right, Allah blesses it with affection and mercy, making
it an earthly haven that carries us to Heaven.
When we fall in love, we have the urge to be close to our
beloved. And the only appropriate course is what Allah loves.
Ibn al-Qayyim V wrote:

322
 Marriage and love

.‫في أ�ن دواء المحبين في كمال الوصال الذي أ�باحه رب العالمين‬

‫قد جعل الله سبحانه وتعالى لكل داء دواء ويسر الوصال إ�لى ذلك‬
‫الدواء شرعا وقدرا فمن أ�راد التداوي بما شرعه الله له واستعان‬
‫عليه بالقدر و أ�تى ال�أمر من بابه صادف الشفاء ومن طلب الدواء‬
‫بما منعه منه شرعا و إ�ن امتحنه به قدرا فقد أ�خط أ� طريق المداواة‬
‫وكان كالمتداوي من داء بداء أ�عظم منه وقد تقدم حديث طاوس‬
‫عن ابن عباس رضي الله عنهما عن النبي صلى الله عليه وسلم‬
‫أ�نه قال «لم ير للمتحابين مثل النكاح» وقد اتفق ر أ�ي العقلاء من‬
‫ال�أطباء وغيرهم في مواضع ال�أدوية أ�ن شفاء هذا الداء في التقاء‬
‫الروحين والتصاق البدنين وقد روى مسلم في صحيحه من حديث‬
‫أ�بي الزبير عن جابر رضي الله عنه أ�ن رسول الله صلى الله عليه‬
.‫وسلم ر أ�ى امر أ�ة ف أ�تى زينب فقضى حاجته‬
)212‫روضة المحبين (ص‬
The medicine for lovers is in the full physical contact which
Allah, the Rabb of all, made permissible. Allah made a cure
for each ailment, and He facilitated—religiously and physical-
ly—the attainment of that medicine. The one who seeks a cure
through what Allah legislated and seek the assistance of the
physical means, doing things properly, will attain the cure. But
the one who seeks a cure with what Allah prohibited—even if
Allah tests them with it physically (i.e. it is available and easy
to get)—they will not be cured, and will be like one medicating
themselves from a disease with a greater disease. And we have
mentioned the hadith of Tawus from Ibn ‘Abbas L that the
Prophet ‫ ﷺ‬said, «There is nothing like marriage for two who
are in love with each other.» There is a consensus among wise
doctors and among others in discussing medicine that the cure
to this ailment is in the meeting of two souls and the intimacy
of two bodies. Muslim narrated in his Sahih from the hadith of

323
 HADITH THIRTY ONE

Abu al-Zubayr from Jabir I that the Messenger ‫ ﷺ‬caught

a glimpse of one woman and then went to Zaynab [his wife]
to be intimate with her.
Rawdat al-Muhibbin (p. 212)

Satisfying our sexual and emotional needs with haram creates

greater problems than the ones we are trying to solve. Marriage
is what offers the perfect union that meets our physical and
emotional needs. In fact, marriage enhances love. The Prophet
‫ ﷺ‬explained in the Hadith that there is nothing better for lovers
than marriage. This is so because all haram routes weaken love
and, in time, destroy it and leave regret and hate in its place.
When you are in love, you have the option of nurturing
your love and protecting it and yourself, or the option of the
ordeal of haram. If we seek the forbidden (illicit glance, touch,
or encounter), we would be inviting Shaytan into our love.
Remember this: haram is Shaytan’s invitation. When you do it,
you are bringing him into your heart, life, and love. And his plot,
you have seen, is to destroy love. Shaytan camouflages haram
as exciting and fulfilling. Unfortunately, many help Shaytan in
his scheme by complicating or mocking halal while leaving the
door of haram wide-open. When we follow a forbidden path,
the beginning will seem exciting. But the more we pursue
it, the more it will torment us. The physical joy of any illicit
union will be incomplete, and will diminish in time. It will be
followed by feelings of shame, self-hate, fear of disgrace, and
fear of damaging this love and losing it. Emotional tranquility,
which Allah promised, will never descend. The ayah in Surat
al-Rum (quoted before) has one more subtle point. Allah places
love and mercy among people. Love blossoms because of our
obedience to Allah. Allah said:
ۚ ۡ � �‫َ أ َ َ َ ۡ َ ق‬
ۡ‫��ب��هم �لَو‬ َ ۡ ‫ُ�ؤ‬ � ‫َ ٱ‬ ۡ ‫ن‬ َ َ َّ َ‫� َ ٱ َّ ذ ٓ أ‬
�‫و�لَّف ب� ي�ن � ُلو‬ ‫۝‬٦٢ ‫هُو �ل ِ� ي� � ي�دك ِب���َص ِر ِهۦ ِبو��ل�ۡم �م ���ن ي�ن‬
َ َ‫ّ ٓ أَ تَ َ ۡ َ ق� � ۡ َ َٰ َّ ٱ َ أ‬ ‫ض‬ ۡ
َ‫أَ َ َ ف ٱ ۡ أ‬
‫���ن�ف�َ� ت‬
‫كن �لَّله �لَّف‬ ‫ج‬
ِ ‫ق�ۡ� ما ِ� ي� �ل�ر ِ� �َ��م��يع�ًا ما �لَّ�ف�ۡ� ب� ي�ن � ُلو���ب��هم ول‬

324
 Marriage and love

ۚ �
‫۝‬63 ...‫بَ� يۡ� ن� �َه ُۡم‬
It is He who supported you with His victory and with the
believers. And it is He who brought their hearts together. If you
were to spend everything on earth, you would not be able to bring
their hearts together, but Allah brought them together.
Al-Anfal (Q8:62-63)

This ayah is amazing! No amount of wealth or human effort

could have united the Companions as Allah did. Their sacrifice
and love for each other were legendary. And their ability to
heal the wounds of the past and overcome tribal frictions and
isolationism, to become a single and united body, is a testament
to the incredible effect of Iman when it grows. But what you
also notice in this ayah is that you and I have no real power
to create love. We can behave in ways that enhance love—in
fact, we should—but this does not guarantee love. You can
do everything in your power for someone to love you yet fail.
This is so because love comes from Allah. It is enhanced when
we listen to Him. And if we disobey him, we leave our hearts
open for Shaytan to steal our love and destroy it. You are not
doing your lover a favor when you disobey Allah for their sake;
you are killing their love in your heart. As Ibn al-Qayyim V
explained, when you choose haram, you end up with a much
bigger problem than the one you started with.
For all this, it is essential to plant the love of Allah firmly in
our hearts. If not, carnal and romantic love will overwhelm our
hearts and possibly devastate us (more on that when discussing
Ishq on page 330). When the Prophet ‫ ﷺ‬directed us to choose
a mate, he said:
ِ ‫وجمالِها و لِ ِدي ِنها فا ْظ َف ْر‬
‫بذات‬ َ ‫الم ْر�أ ُة ل�أ ْر َب ٍع لِمالِها و لِ َح َسبِها‬
َ ‫«تُ ْن َك ُح‬
». َ‫ِّين َت ِر َب ْت َيداك‬ ِ ‫الد‬
)1466( ‫) ومسلم‬5090( ‫رواه البخاري‬

325
 HADITH THIRTY ONE

«A woman is married for four things: for her wealth, her lineage,
her beauty, and her piety. So indeed, do select the pious.»
Reported by al-Bukhari (5090) and Muslim (1466)

These are the reasons why both men and women marry. They
look for wealth (which today also includes education and pro-
fession), lineage (which includes cultural background), beauty,
and piety. Of all of them, the Prophet ‫ ﷺ‬emphasized piety. This
does not mean that human love and attraction play no part in
choosing a mate. And it does not mean that one should only
consider the piety of their potential spouse and nothing else.
The fact is there will be greater compatibility, tranquility, and
happiness when there is mutual attraction. Al-Tibi, in his com-
mentary on this hadith, wrote:
‫ليس زجرا عن رعاية الجمال بل هو زجر عن النكاح ل�أجل الجمال‬
.‫المحض مع الفساد في الدين‬
)2271‫ ص‬7‫شرح المشكاة للطيبي (ج‬
It is not a condemnation of seeking beauty but a condemna-
tion of marriage solely based on beauty when [the potential
spouse is] impious.
Sharh al Mishkah (vol. 7, p. 2271)

There is further evidence to support this. Al-Mughirah ibn

Shu‘bah I said:
ُ ‫ت النَّب َِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َذ َك ْر‬
‫ت َل ُه‬ ُ ‫َقالَ ا ْل ُم ِغي َر ِة ب ِْن ُش ْع َب َة �أ َت ْي‬
».‫هَب َفا ْن ُظ ْر إِ� َل ْيهَ ا َف إِ�نَّ ُه �أجْ دَ ُر �أ ْن ُي ْؤ َد َم َب ْي َن ُك َما‬
ْ ‫ا ْم َر�أ ًة �أ ْخ ُط ُبهَ ا َف َقالَ «ا ْذ‬
)1087 ‫) وصححه ال�ألباني (صحيح الترمذي‬1087( ‫) والترمذي‬18424( ‫رواه �أحمد‬
I came to the Prophet ‫ ﷺ‬and told him about a woman I wanted
to marry. He said, “Go and look at her, for that is more likely
to bring greater agreement between the two of you.”
Reported by Ahmad (18424) and al-Tirmidhi (1087) and al-Albani declared
it sahih (Sahih al-Tirmidhi, 1087)

326
 Marriage and love

Marriage exists for emotional and physical fulfillment. If

there is no attraction between the couple, their union may not
serve its purpose. This is why the Prophet ‫ ﷺ‬asked Al-Mughirah
to look at his potential spouse before finalizing his proposal.
If he is happy with her piety and appearance—and she with
his—then there will be greater harmony in their marriage.
But if either of them sees something they dislike, it would be
better and easier to terminate their plans at this point rather
than after marriage.
The Hadith of the chapter has a background story that empha-
sizes love and attraction as a criterion for marriage.
‫ يا رسول الله‬:‫جاء رجل إ�لى النبي صلى الله عليه وسلم فقال‬
‫عندنا يتيمة قد خطبها رجلان موسر ومعسر وهي تهوى المعسر‬
.‫ونحن نهوى الموسر‬
)60‫اللمع في �أسباب ورود الحديث (ص‬
A man came to the Prophet ‫ ﷺ‬and said, “O Messenger of Allah,
we have an orphan girl and two men proposed marriage to
her: one rich and the other poor. She likes the poor one, but
we like the rich one.”
Al-Luma‘ fi Asbab Wurud al-Hadith (p. 60)

It is after this inquiry of theirs that the Prophet ‫ ﷺ‬explained

that marriage is best for lovers. He was stressing that attraction
between the couple—when present—is to be considered in
choosing a mate. If a heart is inclined to someone, marrying
them gives it the greatest comfort and satisfaction. Conversely,
forcing one to marry someone they dislike hurts the couple and
leaves them regretful and dissatisfied.
But is attraction the most important criterion? And if not,
what is? We see people marrying for different reasons, where
what is important to one is not so for another. Not everyone is
looking for money, beauty is subjective, and some only want
to marry from within their culture while others resent it and
marry outsiders. None of these reasons, however, is valid on

327
 HADITH THIRTY ONE

its own until piety is included. Think about it. If a spouse has
everything (beauty and wealth, for instance) but lacks piety,
they would ruin the life of their spouse. When piety is absent,
manners deteriorate. They will not observe the rights of their
spouse as Allah commanded them. Their goals in life would be
materialistic and displeasing to Allah. Because of this, they will
drag their mate to Hell. But if a spouse has piety and nothing
else—a highly unlikely scenario—they would at least guide their
mate to Jannah. In addition, their love of Allah would sublimate
their character and invite justice and mercy into their behavior.
This is why piety is the first and most important condition, and
why its absence is disastrous. Once piety is secured, one can
seek other qualities that are important to them.
The challenge, however, is how to include what Allah loves
in our choices. How do we put piety first? Many of us are pri-
marily seeking physical beauty, and it happens to be the first
thing that attracts us to others. Some are attracted to kindness
or a sense of humor. This, still, is not piety. Extended interac-
tions (physical and virtual) turn an attraction into feelings of
love. When these feelings intensify, they leave no space in the
heart for what Allah loves. Hence, we end up marrying whom
we are attracted to with no consideration for righteousness.
With that choice, our love diverges from Allah’s love. And we
pay for it later.
We must weld what we love to Allah’s love. Even though
what we like is important, it is not as essential as the love of
Allah. And we have to believe this and practice it every day. We
have to grow the love of Allah in our hearts so that it is strong
enough to eclipse other loves and desires. When Allah’s love
is strong, we can subordinate other loves and desires to it. This
does not mean, however, that we need to abandon our personal
preferences altogether. No! It just means that we will not let
our desires and impulses run our lives without giving thought
to anything else. It means that if I am attracted to someone
beautiful, but they are impious, I will decide right then that they
are not the one for me. And if I am not going to marry them, I

328
 Marriage and love

will put some physical distance between us, avert my gaze, and
stop indulging in fantasies about them. With time, this will
go away. It means that I know that Allah is dearer to me than
anyone and anything else, and I will not lose Him because of
anyone else. It means that I know that if I leave something for
Allah’s sake, that He will grant me something far better than
what I left. It means that I know that Allah will give me what
will make me truly happy—in this life and the next—when I
follow His guidance. If this is firmly planted in the hearts, it
will make choosing what is pleasing to Allah easier. Once we
set piety as the most important quality in a potential mate, we
can also look for beauty, humor, or any other appealing feature.
Yes, this, at times, will mean that I will not marry that super-
model or multimillionaire. But we do not need supermodels
or multimillionaires to be happy.
Premarital attraction is not the same as postmarital love. Pre-
marital attraction is loving an idea. We imagine them to be one
thing, and we fall in love with our construction and imagined
reality. But you are not going to know the entire person until
you live with them, until you see good and bad times together.
Anything before that is pretense. Today, some have premarital
relations and live with each other to test their compatibility.
This choice, of course, shuns any blessing from Allah, and so is
never an option for one who wants Allah’s love. A human being
is not a car that you test drive to see if you like it. The Islamic
etiquettes of engagement provide the proper channels for cou-
ples to get to know each other before marriage. But the point
here is that you will never know someone until you spend a few
years with them. And that relationship is not the same as your
premarital attraction and fantasies. Love grows after marriage
and evolves into something bigger and more profound. This is
why it is crucial not to be trapped by notions of romantic love
that we inherit from movies and novels. Love is more compli-
cated than that, and it is much, much deeper than that.
It is also true that love is not the basis of all marriages. ‘Umar
ibn al-Khattab I said:

329
 HADITH THIRTY ONE

‫وت الَّ ِذي ُي ْبنَى َع َلى‬

ِ ‫ �أ َق ُّل ا ْل ُب ُي‬:‫قال عمر بن الخطاب رضي الله عنه‬
ِ ‫اش ُرونَ بِا ْل إِ� ْس َلا ِم َوا ْل إِ�حْ َس‬
.‫ان‬ َ َّ‫ا ْل َح ِّب َو َل ِك َّن الن‬
َ ‫اس َي َت َع‬
)89‫مساوئ ال�أخلاق للخرائطي (ص‬
The fewest of all homes are built on love. But people live to-
gether with Islam and kindness.
Masawi’ al-Akhlaq by al-Khara’itiy (p. 89)

The background of this perceptive comment was a man

asking his wife if she loved him. She thought it was best to be
honest and let him know that she did not. ‘Umar I did not
like what she did. He wanted her to lie and say that she loved
him. It is a harmless lie that the Prophet ‫ ﷺ‬allowed. But what
was most important was his assessment of what keeps couples
together. Not all homes have love, he said. A couple may marry
out of love and then lose it. Or they did not marry for love and
were not able to develop it. In either case, should they divorce
because they are not in love? ‘Umar I explained that com-
panionship is greater than that. People stay together to support
each other, for religious reasons, and for the good that they see
in the other person. We may not call this love, but it is a strong
bond that fulfills much of our emotional and physical needs. If
every couple needed to be romantically in love like Romeo and
Juliet to stay married, many would divorce. Then what happens
to them? What happens to the children? What happens if you
sacrifice a good spouse for the sake of love that you never find?
‘Umar I was not asking anyone to stay married if they were
sad and miserable. He was pointing out that there are other
reasons to remain married besides love. Romantic love is not
everything.

Ishq and soulmates

Most of us have watched movies and read novels that valorize
romantic love. In fact, it is likely to be the most popular enter-
tainment trope. Whether it is tragic love, unrequited love, or

330
 Ishq and soulmates

love that conquers all the odds, the idea of finding your ultimate
love—your soulmate—is very powerful. And it sells, which is
why it is used so often. It is clear that the idea resonates with
many of us. And it is not surprising. We are all looking for love.
But love in the entertainment industry is a for-profit-product.
It is not intended to help us understand or find true love.
The idea of a soulmate—the one person in the world you
need to be complete—may have its origins in philosophy. Or
maybe philosophers came up with it to explain why some
people fall in love. Either way, some philosophers speculated
that a soul gets split in half before entry to earth, with each half
occupying a different body. For this soul to be complete again,
it must unite with its other half or remain forever restless (see
al-Zahrah by Ibn Dawud al-Dhahiri, p. 53 and Mukhtasar Tawq
al-Hamamah, by Ibn Hazm pp. 142–143). In Plato’s Symposium
(pp. 22–24), Aristophanes presented a similar view. Humans,
he explained, had originally two faces, four hands, and four
legs. Zeus, angry with humans, split them in half. Therefore,
humans cannot be complete until they once again unite with
their other half. It is an entertaining story. But, of course, it is
not true. Yet the idea of a soulmate—an all-consuming love
that sweeps you off your feet and changes your entire life—is
powerful. And with that comes the valorization of sacrificing
everything for the sake of your true love, even your life. Dying
for love rises to a modern-day martyrdom at par with dying for
any noble cause. Movies sell this, we watch it, and we begin to
believe it.
This type of excessive love is called Ishq in Arabic. Appendix I
discusses the aptness of this term when referring to Allah. But it
is still problematic when we apply it to humans. Ibn al-Qayyim
V wrote about Ishq:

‫وب‬ ُ ‫و ِع ْش ُق الصُّ َورِ إِ�نَّ َما تُ ْب َت َلى ِب ِه ا ْل ُق ُل‬... َ ‫ب‬ ِ ‫ض ِم ْن �أ ْم َرا‬

ِ ‫ض ا ْل َق ْل‬ ٌ ‫ه ََذا َم َر‬
‫ا ْل َفارِ َغ ُة ِم ْن َم َح َّب ِة ال َّل ِه َت َعا َلى ا ْل ُم ْع ِرضَ ُة َع ْن ُه ا ْل ُم َت َع ِّوضَ ُة ِب َغ ْي ِر ِه َع ْن ُه َف إِ� َذا‬
‫ض‬ َ ‫الش ْو ِق إِ� َلى لِ َقائِ ِه َد َف َع َذلِ َك َع ْن ُه َم َر‬ َّ ‫ا ْم َت َل� أ ا ْل َق ْل ُب ِم ْن َم َح َّب ِة ال َّل ِه َو‬

331
 HADITH THIRTY ONE

‫وس َف ﴿ك ََذلِ َك لِن َْص ِر َف‬ ُ ‫ِع ْشقِ الصُّ َورِ َو لِهَ َذا َقالَ َت َعا َلى فِي َح ِّق ُي‬
]24 :‫ين﴾ [يوسف‬ َ ‫السو َء َوا ْل َف ْح َشا َء إِ�نَّ ُه ِم ْن ِع َبا ِد َنا ا ْل ُم ْخ ِل ِص‬
ُّ ‫َع ْن ُه‬
‫اص َس َب ٌب لِدَ ْف ِع ا ْل ِع ْشقِ َو َما َي َت َرتَّ ُب َع َل ْي ِه ِم َن‬ َ ‫َفدَ َّل َع َلى �أ َّن ا ْل إِ� ْخ َل‬
‫ف‬ ٌ ‫ب َص ْر‬ َ ‫السو ِء َوا ْل َف ْح َشا ِء الَّ ِتي ِه َي َث َم َرتُ ُه َو َن ِت‬
ِ ‫يج ُت ُه َف َص ْر ُف ا ْل ُم َس َّب‬ ُّ
‫ب َفارِ ٍغ َي ْع ِني‬ ٍ ‫ف ا ْل ِع ْش ُق َح َر َك ُة َق ْل‬ ِ ‫الس َل‬
َّ ‫ض‬ ُ ‫لِ َس َب ِب ِه َو لِهَ َذا َقالَ َب ْع‬
.‫َفارِ ًغا ِم َّما ِس َوى َم ْع ُشوقِ ِه‬
)246-244( ‫زاد المعاد‬
It is one of the diseases of the heart...Having Ishq of [beautiful]
images is only the affliction of hearts that are empty of Allah’s
love, that have turned away from Him, and that had sought
a substitute for Him. If the heart were filled with Allah’s love
and longing to meet Him, this would push away the disease of
Ishq of images. This is why Allah said about Yusuf, ﴾Such We
have done to keep away evil and indecency away from him.
He is of our sincere servants﴿ [Yusuf: 24]. This is evidence that
sincerity protects from Ishq and its consequent evil and inde-
cency, which are its fruits and end results. Protection from the
effect is also protection from the cause. And this is why some
of the pious predecessors said, “Ishq is the movement of an
empty heart,” meaning empty of everything else except what
they have Ishq for.
Zad al-Ma‘ad (pp. 244–246)

Ibn al-Qayyim V, among other scholars, considered ex­

treme romantic love a sickness, not a virtue. And it is not
difficult to understand why. All hearts are created to love, and
we saw before that love is the strongest and most basic human
emotion. As such, the heart must love, and it will tirelessly seek
love until it finds it. What the heart is looking for, in essence, is
the ultimate love, the missing piece that can make it complete.
Only Allah can respond to the needs of the heart. No human
has the capacity to play that role. A human cannot grant the

332
 Ishq and soulmates

security the heart needs, answer all its questions, remove all
its anxieties, and give it lasting comfort. The heart knows that
it is temporal and thus needs the comfort of loving an eternal
that does not disappear. When the heart is separated from its
love, it dies. And all earthly love is destined to end. So, only the
love of the Eternal could cure the heart. Allah is what the heart
is seeking, what it needs, and what will give it peace.
Now, when the heart is empty of Allah’s love, it will ache for
any love to fill its void. When it admires a beautiful human and
is sexually attracted to them, the heart will latch onto them
and give them all its love. Like someone who is desperately
hungry, the heart will voraciously consume this love. But this
meal will make it sick. As this love dominates the heart, it will
climb to the position reserved for Allah. And so, one will obey
the dictates of this love, committing any haram for its sake.
When love grows big enough, it can literally enslave the heart.
Ibn al-Qayyim V said:
. َ‫َفا ْل إِ� ْن َسانُ َع ْب ُد َم ْح ُبو ِب ِه كَائِنًا َم ْن كَان‬
)181‫الجواب الكافي (ص‬
The human is a slave to whom they love, no matter who they are.
Al-Jawab al-Kafi (p. 181)

This takes place when it becomes our ultimate concern and

love: we love it more than anything else. Its signs are unmis-
takable. We live for it, do everything for it, and are constantly
thinking about it. It is the thing that makes us happy or sad.
This extreme love competes with the love of Allah and prevents
it from coming back. This is why that type of love is a disease.
It is also agonizing for both body and soul. When one is so
attached yet the object of their love—by nature—is unfulfill-
ing, they will be tormented by what they love. When you love
someone excessively, but they do not love you back or do not
love you as much as you love them; when you love them, but
they leave you, willingly or unwillingly; when you love them,
and they use the power they have over you to hurt you—this

333
 HADITH THIRTY ONE

love that is supposed to comfort you brings you pain instead.

We cannot ask from a human what they cannot give. No human
can love you forever, no human can stay with you forever, and
no human can make all your worries go away.
Ishq is a false substitute, a weakness, not an ideal. Ibn
al-Qayyim V interpreted the “evil” in Surah Yusuf ayah 24,
quoted above, as Ishq and “indecency” as fornication (al-Fawa’id,
p. 81). Those with Ikhlas (sincerity) are saved from it because
they surrendered their hearts to Allah, and they seek no greater
love than His. Ibn al-Qayyim V wrote:
‫وب ا ْل� أ ْع َلى َو ِع ْش ُق‬ ِ ‫ب ُح ُّب ا ْل َم ْح ُب‬ ِ ‫َف َلا ُي ْم ِك ُن �أ ْن َي ْج َت ِم َع فِي ا ْل َق ْل‬
‫ان َب ْل َلا ُب َّد �أ ْن ُي ْخ ِر َج �أ َح ُده َُما‬ ِ ‫َّان َلا َي َت َلا َق َي‬ ِ ‫الصُّ َورِ �أ َبدً ا َب ْل ه َُما ِضد‬
‫وب ا ْل� أ ْع َلى الَّ ِذي َم َح َّب ُة‬ ِ ‫اح َب ُه َف َم ْن كَا َن ْت قُ َّو ُة ُح ِّب ِه ُك ُّلهَ ا لِ ْل َم ْح ُب‬ ِ ‫َص‬
‫احبِهَ ا َص َر َف ُه َذلِ َك ع َْن َم َح َّب ِة َما‬ ِ ‫اب َع َلى َص‬ ِ ‫َما ِس َوا ُه َب‬
ٌ ‫اط َل ٌة َوع ََذ‬
‫ِس َوا ُه َو إ� ِْن �أ َح َّب ُه َل ْم ُي ِح َّب ُه إِ� َّلا ِل�أجْ ِل ِه �أ ْو لِ َك ْو نِ ِه َو ِسي َل ًة إِ� َلى َم َح َّب ِت ِه‬
‫َضي‬ ِ ‫اط ًعا َل ُه َع َّما ُي َضا ُّد َم َح َّب َت ُه َو ُي ْن ِق ُصهَ ا َوا ْل َم َح َّب ُة الصَّ ا ِد َق ُة َت ْقت‬ِ ‫�أ ْو َق‬
.‫وب‬ِ ‫َت ْو ِحيدَ ا ْل َم ْح ُب‬
)182-181‫الجواب الكافي (ص‬
It is impossible for the love of the Highest Beloved and for Ishq
of [beautiful] images to unite in a heart: they are opposites
and they never meet. One of them has to expel the other. If
one’s love is fully dedicated to the Highest Beloved—whom
other than His Love is false and tormenting—that will protect
them from loving someone other than Him. And if they love
another, they only love them for His sake, or because it is a
means to His Love, or because it removes an obstacle to His
Love or what decreases it. And true love requires the Tawhid
(oneness) of the Beloved.
Al-Jawab al-Kafi (pp. 181–182)

The sincere—like everyone else—love their spouses, children,

families, friends, and so on. But unlike those afflicted with

334
 Ishq and soulmates

Ishq, they do not allow human love to dominate their hearts

to the extent that it becomes the love of their life. Allah is the
love of their lives. Ibrahim S was willing to sacrifice his
only son, Isma‘il S to please Allah. This is a son that he got
after years of waiting and praying. Allah did not want Isma‘il
S to die. He wanted Ibrahim S to put Allah first, before
the dearest human to him. The sincere do not live and die for
a human being. No human has the all keys to their happiness.
No human can come between them and Allah.
Ishq starts small. It begins with a glance, an admiration,
and then a gaze. It grows stronger the longer we stay close to
them, especially if alone with them. And it intensifies with
conversations, texting, touching, and fantasizing about being
intimate with them. The inability to be with the object of one’s
Ishq leads to increased longing, greater obsession, and physical
sickness out of sadness and desperation. When one is afflicted
with Ishq, the only thing they want is to be close to the object
of their obsession. If they surrender to their urges and commit
haram, their problems multiply. And if they do not, they are
tormented with desire. Ishq is an awful trap. But, fortunately,
there is treatment.
Ishq, as we have seen, stems from weakness in loving Allah.
The heart is empty of Allah’s love, so other loves can easily dom-
inate it. The treatment has to proceed on two fronts: strength-
ening the love of Allah and weakening the hold of Ishq. But we
must be ready for a protracted battle, when needed. This disease
is an addiction, and it may take a while, and all that we have to
escape it. We have to be serious about seeking the cure. If you
do not have it, take precautions so that it does not afflict you.
This requires taking the following steps to increase our love for
Allah and to weaken the likelihood of Ishq.
Steps for increasing the love of Allah:
1.  Get to know Allah better. The more you know Him, the
more that you will love Him.
2.  Worship Him more. In extreme cases, devote extended

335
 HADITH THIRTY ONE

time for worship. For instance, spend Ramadan (especially

the last Ten Nights) in the mosque. Travel for Umrah and
spend most of your time in the Haram, praying to Allah
to save your heart.
3.  Read the Quran and contemplate its meaning
4.  Make plenty of du’a for Allah to grant you His love.
5.  Remind yourself that only the love of Allah can make you
happy.
6.  Read the biographies of great Muslims who devoted their
lives to Allah and sacrificed so much for His sake.
7.  Keep the company of pious Muslims so they would remind
you of what is important and help you use your time wisely.
Steps for weakening Ishq:
1.  Marry the one you love if they are a good potential spouse.
If not, start thinking about marrying someone else.
2.  Distance yourself from the object of your Ishq if you cannot
marry them and do not indulge in fantasies about them.
3.  Keep yourself busy with useful work.
4.  Lower your gaze and do not look at haram.
5.  Ask Allah fervently and repeatedly to assist you.
6.  Stop listening to music. It only inflames the desire,
endlessly talks about love, and sells fantasies that you do
not need at this moment.
7.  Stop watching movies. They glamorize and exaggerate
physical beauty and will weaken your resolve.
8.  Ponder the fact that each human is flawed and will decay
and die. When you are obsessed with someone, you have
an idealized image of them. So, think about their human
flaws. Remember also that they will die and leave you.
When you start seeing them as the imperfect humans we
all are, they will not have such control over you.

336
 Forbidden attraction

The Prophet ‫ ﷺ‬said:

‫ت و أ�حْ ب ِْب‬ َ ‫ش ما ِش‬
ٌ ‫ئت ف إ�نَّك َم ِّي‬ ْ ‫ يا ُمح َّم ُد ِع‬:‫« أ�تاني جبري ُل فقال‬
‫ئت ف إ�نَّك َم ْج ِز ٌّي ب ِه واع َلم أ� َّن‬
َ ‫واعمل ما ِش‬ َ ‫من ِش‬
َ ‫ئت ف إ�نَّ َك ُمفارِقُه‬
».‫س‬ ِ ‫المؤمن قيا ُمه بال َّلي ِل‬
ِ ‫وع ُّزه اس ِتغنا ُؤه عن النّا‬ ِ َ
‫شرف‬
)10541( ‫) والبيهقي في شعب ال�إ يمان‬4278( ‫رواه الطبراني في المعجم ال�أوسط‬
)726 ‫وحسنه ال�ألباني لغيره (صحيح الترغيب‬
«Jibril came to me and said, “O Muhammad, live as long as
you wish, for you will die. Love whomever you wish, for you
will leave them. Do whatever you want, for you will be requited
for it. And know that the believer’s honor is in praying at night,
and their strength is in not needing people.”»
Reported by al-Tabarani in al-Mu‘jam al-Awsat (4278) and al-Bayhaqi
in Shu‘ab al-Iman (10541). Al-Albani declared it hasan li-ghayrihi (Sahih
al-Targhib, 726)

If we heed this hadith, we will know that every love will

end except the love of Allah. No love then, except His
love, should have power over us. Contemplate the reali-
ty of every other love, and it will dawn on you.
9.  Consider that Ishq is stopping you from reaching the love
of Allah, the greatest joy of this life and the next.
As long as you are striving, Allah will assist you. As long as
you are trying, Allah will reward you. And you will overcome
this addiction and free your heart from it. Start praying to Allah
and turning to Him, and you will see the difference insha-Allah.

Forbidden attraction
An attraction could be forbidden because it is excessive, which
is the Ishq that we discussed. It could also be forbidden because
of the one we are attracted to.
We may be attracted to a member of the opposite sex that
we cannot marry. The obstacle may be economic, social or cul-

337
 HADITH THIRTY ONE

tural. It may be an unrequited attraction, or they may already

be married. Whatever the reason, there is no possible way to be
with them. Some will fall in love but not have the opportunity
to get married, out of either economic pressure or particular
circumstances that do not allow it. In both scenarios, there is
an attraction but no marriage outlet. Some could be attracted
to members of the same sex. We read in classic books in sec-
tions on Ishq that some men were attracted to younger men
and adolescents and fell in love with them. It is possible to be
attracted to anyone and even love them. The question is: what
do we do with these feelings?
If we accept that love is an absolute good, that we should fol-
low our hearts no matter where they take us, and that everyone
deserves to be happy, we will tell everyone to go and be with
the one they love. But if we believe that not all love is good
and appropriate (e.g. is stalking someone an appropriate form
of love?), then love must fulfill certain conditions to be called
good. If we believe in Allah and His revelation, there will be no
one better than Him to tell us whom to love and how.
What do we do if we find ourselves attracted to someone that
we are not supposed to be with? Or there are no halal options
for us? This attraction, this love, would be our test. And life
is full of tests. In this test, Allah forbade something, but we
desperately want it. Either we put our earthly love first or put
the Greatest Love in existence above it. Sacrificing for Allah is
the mark of those who love Him. And we all have to make that
choice, sooner or later. All of us face that test. Some of us have
greater tests than others; this is true. But the greatest tests are
reserved for the best among us.
The only choice is to leave what you love for what Allah loves.
If you cannot overcome the feelings you have for them, you can
at least stay away from haram. I know it is difficult. And I know
you can find those who will tell you to do what you feel is right.
And I know that this could bring you immediate happiness. But
I promise you that this happiness will not last. And I promise
you that Allah is better than your friends, your earthly love,

338
 Forbidden attraction

and everyone you have ever met. And I promise you that if you
stay faithful to Him, He will give you much more than what you
give up for His sake. I ask Allah to fill your life with love and
Iman, and to bless you with loving Him more than anyone else.

339
 HADITH
THIRTY TWO
‫الحديث‬ Sin kills love
‫الثاني والثالثون‬

ْ َ‫َّ �ذ‬ َ َ � ‫ﷺ َ َّ �ذ ن ف ُ ُ َ َّ � َ َ َّ ثْ ن ن‬ ُ َ ‫ق‬

�‫�َا� ف� فَ� ِّ�ُر ق� بَ� يْ� ن�ه َ�ُما ِإ�لا ِب� �ن ٍب‬ ِ ‫�ال َرس�ُول‬
ِ ��‫الله «وال ِ ي� ��َ��ْس محم ٍد ِب� ي� َِد ِه ما �ت�َواد ا‬
َ ُ ُ � َ‫ُ ْ ث ُ ُ أ‬
».‫ي�ح ِد�ه �حدهما‬
)2219 ‫) وصححه ال�ألباني (صحيح الترغيب‬5357( ‫رواه �أحمد‬
The Messenger ‫ ﷺ‬said, «By the One in whose Hand is my soul, no
two love each other and then are separated in discord except that it
was because of a sin that one of them committed.»
Reported by Ahmad (5357) and al-Albani declared it sahih (Sahih al-Targhib, 2219)

Commentary

Loving and obeying Allah enhance and secure love. Sin, on the
other hand, destroys it. Allah’s love is the best way to fix and
save our relationships.

Love is connected to Allah

We can think of love as a rope between us and Allah: one end
with Allah and the other us. As long as we hold on to that rope,
love will flow to us from Allah. If we let go of it, we let go of
love itself.
In search for love, humans speculate about its reasons and

340
 Love is connected to Allah

obstacles. We want others to love us—which is natural—so we

do what we can to please them and win their approval. We also
learn from experience what not to do in order to keep their love.
But not all that we learn and do for the sake of love is good. We
compromise when we should not, and break our moral codes
to keep others happy. The pressure of love is strong, and it can
make our moral outlook hazy. It is thus important to understand
how love develops and dies. If love is so fundamental to our
lives, learning how to nurture it is fundamental too.
We have seen before that Allah is the source of all love. He
made us conscious beings capable of understanding and experi-
encing love. And this, by the way, is one of the greatest blessings
we have received: to go from nothing to sentient beings, and
not any sentient beings but ones with high order thinking and
complex emotions. If we experience love, it is because of Allah.
And He grants this favor to all humans, enabling us to feel the
joy of love. And it is based on their experience of earthly love
that humans begin to understand the greater love of Allah and
how transcendent and different it is. When Allah reveals who
He is to us, we are able to turn our capacity for love towards
Him, and with that experience love at an extraterrestrial level.
It is with the love of Allah that we reach our fullest potential of
love, and it is through loving Allah that we understand what
to love and how.
The Hadith of the chapter is an essential piece in the jigsaw of
love. Sometimes, we are puzzled by the loss of love. Why does
it fizzle out? Why does so-and-so dislike me now after we have
been so close? Why do I not feel the same for so-and-so as I did
before? Or maybe the presence of love is what is puzzling: how
come there is love here but not there? There are, of course, social
reasons for the flourishing of love and its decline, and these are
important to keep in mind. Some of what the previous hadiths
recommended—like spreading Salam and gift-giving—are
examples of these social promoters of love. But there are spir-
itual—less visible—reasons that are as important, if not more
so. And this is where the Hadith comes in. It tells us that love is

341
 HADITH THIRTY TWO

lost because of sin. And since no one will be able to figure this
out on their own until Allah tells them, we are very fortunate
to learn this Hadith from the Prophet ‫ﷺ‬.
Sin is akin to letting go of the rope that is between us and
Allah. This rope is mentioned in the Quran when Allah said:
ۚ ْ‫َ ق ا‬ ‫ٱ‬ ْ‫َ ٱ ت� � ا‬
‫۝‬103 ... ‫َ��صمُو ِب�ح� َ� ِب�ۡل �ل َِّله ج�َ��م��يع�ًا َولا ت�َ�� َّف�َر�و‬ �ۡ�‫و�ع‬
And all of you hold firmly to the rope of Allah and do not divide.
Ali ‘Imran (Q3:103)

This rope is Allah’s revelation and His obedience. It is what

brings you closer to Allah and His love. Now, pause a little and
ponder what the ayah is asking us to do and its necessary con-
sequences. It is asking us all to come together, to hold on to the
purity and edification of Allah’s Words, and to do our best not
to divide. The necessary outcome of this collective activity is
love. And this is why Allah continues the ayah by reminding
us of this blessing when He said:
َ َ � � َ ‫َ ٱ �ذۡ ُ ُ اْ َ تَ ٱ‬
ۡ‫�ۡك ُۡم �إ �ذۡ �كُ� تُ�ن� ۡم أ� ۡع َد ٓا ًء � أف�َ�ل ََّف بَ� يۡ� َن ق�� � ُلوب� �كُم‬
�َ‫و� كرو ���نع�ۡم� �ل َِّله عل ي‬...
ِ
ُ َ‫أَ ۡ َ ۡ تُ �� َ ٓ خ� َٰ نً َ � تُ ۡ َ َ ش� � َ � َ ٱ نّ أَ ِق�َ�ذ‬
‫ص�ح�م ِب��نع�ۡم� ِ��تهۦ ِ�إ �ۡو�ا وكُ��ن�م عل ٰى �َ�ف�َا حُ�ف�ۡر ٍة ّمن �ل� َِار �ف�َ���ن� كم‬ ‫�ف�َ� ب‬
ۗ
‫۝‬103 ...‫�ّم ن��ۡه�َا‬
And remember the blessing of Allah upon you when you were
enemies, and He brought your hearts together and became—by
His grace—brothers, and you were on the edge of the pit of Fire,
and He saved you from it.
Ali ‘Imran (Q3:103)

Love is the normal corollary of obeying Allah. The enmity

between the Companions disappeared when Islam brought them
closer together. Those who come closer to Allah, the source of
all love, will receive love. Allah said:
‫َّ ٱ َّ ذ َ َ َ ن� اْ َ َ � اْ ٱ َّ َ ت َ َ ُ � ٱ‬
‫۝‬٩٦ ‫ٰ� يس ج� �� �ۡعَل ل �َه ُُم � َّلرح َم ُٰن ُودًّا‬
ِ ‫ِ�إ ن �ل ِ� ي�ن ءام�ُو وع ِملُو ��لصٰ��لح‬
342
 Love is connected to Allah

Those who believe and do good deeds, Allah will grant them love.
Maryam (Q19:96)

This is why Islam cannot exist without love. How can it be

loveless when the worship of Allah is all based on love? How
can it be loveless when those whom Allah loves are spreading
love: they love people, and people love them. Love originates
with Allah, and the believers transmit it to encompass all. Allah’s
love reaches everything.
But when we drop our end of the rope, we let go of the source
of love. Loss of love is the consequence and the aftermath of sin.
We previously discussed that Shaytan aims to divide people and
spread hatred among them, the opposite of what Allah intends.
As long as people hold firmly to Allah’s rope, they will leave
no space for Shaytan’s plots and interventions. But when they
turn away from Allah, they become defenseless. Left exposed,
Shaytan manipulates their thoughts and emotions, ignites the
worst in them, and sets them against each other to rip each
other apart. Hatred is the goal of Shaytan and the weakness of
those who listen to him. Hatred is never the outcome of Allah’s
revelation. In fact, the only way to foil the plan of Shaytan—as
the first Islamic generation did—is to embrace Islam in full and
allow it to cleanse us of selfishness and greed.
The good news in the Hadith is that if two love each other
for Allah’s sake, Allah will not separate them as long as they
obey Him. Their love and friendship will grow more beautiful
as they continue to please Allah. They will get to taste in this
life a sample of the joy of Heaven, where its people enjoy each
other’s company with pure love for each other.
Before we move on to the next point, there is a question we
need to answer: why do non-Muslims have love? If the Hadith is
saying that sin separates lovers, why do non-Muslims still enjoy
love among themselves? First, Allah did not deny the gift of love
to anyone, just like food, drink, and air. Every human, no matter
what they believe and how good or bad they are, enjoys Allah’s
favors, and experiencing love is one of them. Second, not all

343
 HADITH THIRTY TWO

non-Muslims know Islam sufficiently to be held liable for their

choices. Many non-Muslims have not received the true and full
message of Islam. Because of this, Allah will be more lenient
with their sins compared to people who know Allah well yet
stubbornly choose to oppose Him. Third, if non-Muslims commit
what Allah hates, their love will also suffer. If they drink and
become alcoholics, if they gamble and are addicted to it, if they
are unfaithful to their spouses, and if they engage in any crim-
inal activity, they and their families will feel the terrible effects
of these sins. In other words, Muslims and non-Muslims alike
endanger the love they have when they turn away from Allah.
Finally, love has both physical and spiritual foundations. The
spiritual foundation is the pleasure of Allah in all of its forms
and expressions. The physical foundation includes compatibility
between the couple, mutual sympathy, forgiveness, overlooking
each other’s mistakes, listening to each other, and so on. If a
couple manages to secure the physical foundation, they will
maintain and nurture their love. But their love will not be as
strong as Muslims who have the spiritual foundation as well.
But a word of caution is needed here: the spiritual foundation
alone is not enough. A man and a woman could be the two
most pious in the city and yet remain incompatible. Unless the
pious secure and work on the physical side too, their marriage
and love will suffer.

How do we solve our problems?

The Hadith demystifies the loss of love. There are, of course,
physical reasons why love declines and disappears. But the hid-
den side is elusive and difficult to understand and treat. Why
does love go away when it should not, when all of its ingredients
are present? And it is harder to understand this loss when it
is sudden. But when we realize that sin plays a hidden part in
undermining love, we have the medicine we need to protect
our love and restore its beauty.
When we start noticing a strain in our relationships, the first
thing we should do is take an inventory of our deeds. Have we

344
 How do we solve our problems?

committed a new sin or neglected a command of Allah? How

are we with Allah, in general? Are we close to Him, or have we
started to stray away? Is our Iman strong, or is it going through
a rough patch? If our relationship with Allah is suffering,
then this should be our clue that we should rectify our life
immediately. The strain in our relationship may be a sign of a
bigger underlying problem that we need to fix. If we take care
of the more significant issue, the smaller one will rectify itself,
insha-Allah. Musa al-Kadhim said:
‫ إ�ذا تغير صاحبك عليك فاعلم أ�ن ذلك من‬:‫قال موسى الكاظم‬
.‫ذنب أ�حدثته فتب إ�لى الله من كل ذنب يستقم لك وده‬
)379‫ ص‬9‫التنوير شرح الجامع الصغير (ج‬
If your friend[’s love] changes, then know that it is because of
a sin you committed. So, repent to Allah of all sins, and their
love will return.
Al-Tanwir Sharh al-Jami‘ al-Saghir (vol. 9, p. 379)

Al-Muzani also said:

‫ إ�ذا وجدت من إ�خوانك جفاء فتب إ�لى الله ف إ�نك‬:‫قال المزني‬
‫أ�حدثت ذنبا و إ�ذا وجدت منهم زيادة ود فذلك لطاعة أ�حدثتها‬
.‫فاشكر الله تعالى‬
)437‫ ص‬5‫فيض القدير للمناوي (ج‬
If you find your friends disliking you, then repent to Allah
because you committed a sin. And if you find an increase in
love from them, then it is because of a good deed you did, so
thank Allah the Highest.
Fayd al-Qadir (vol. 5, p. 437)

What is so beautiful about these sayings is that they help us

relate what happens around us to our Iman and love of Allah.
If something is going wrong in our lives, it prompts us to reex-
amine and improve our relationship with Allah. Of course, we

345
 HADITH THIRTY TWO

still need to pursue physical solutions to any problem. But we

do not solely focus on the physical side and forget the impact
of our spiritual condition on our relationships. This is what
distinguishes the believers and grants them greater insights into
the universe. Things do not only happen because of physical
and observable causes. There is a spiritual realm that is also
highly impactful. So, when we receive human love, we do not
attribute it all to our excellence and piety, but we realize that
Allah was behind it. And we need to thank Him for it. Amaz-
ingly, all events in our lives—good or bad—are meant to bring
us closer to Allah.

Martial issues
Marital discord is a subset of the loss of love discussed above.
And what was said about the solution there applies to solving
marital problems as well. I highlight it here, however, because
this fact may escape the attention of spouses experiencing
trouble in their marriage. The first impulse when there is a
problem is to blame the other person and exonerate ourselves
of all blame. This is the wrong strategy. The first step, and it
should always be the first, is to review our relationship with Allah
and improve it. And if you fix what is between you and Allah,
He will fix what is between you and people or, at least, make
fixing it a lot easier for you. The next step is to inspect how you
behaved with your spouse, and rectify any mistakes you made.
This will restore love and peace to your marriage insha-Allah.
But if you want to wreck your marriage, do nothing but blame
your spouse. I am not saying that they are not the one at fault.
What I am suggesting is that blaming them takes you nowhere,
and they will get defensive and attack you back. Then what?
But if you want to save your marriage and your love—and not
only save it but enhance it—follow the Prophetic solution. Love
is about letting go of our egos and desiring the best for others,
especially those closest to us. Love is about surrendering to
Allah and loving what He loves. If I love Allah’s forgiveness, I
should love forgiving others. If I notice that people have flaws,

346
 Martial issues

it should not escape me that I am a flawed human and yet I still

receive Allah’s blessings and love each day. If Allah is generous
with me, why I am so stingy with others? Give out some of what
Allah gave you. Love for them what you love for yourself. Love
as Allah loved you.

347
 HADITH
THIRTY THREE
Be moderate
‫الحديث‬ in your love
‫الثالث والثالثون‬

َ‫أ َ ْ ْ � َ ْ نً َ � أ َ نْ َ ن‬
َ‫ك�ُو� ب��َ���غ��ي�ضَ َك ي� ْ�َو �ما ما‬ ُ َ ‫ق‬
ِ ‫�ال َرس�ُول‬
�‫الله ﷺ «�ح ِب� ب� ح ِب� �� ب�ي�َك ه�َو�ا ما عَسَى �� ي‬
َ � ْ َ � َ‫َ أَ �� ضْ ب� �ي�ضَ َ ْ نً َ � أَ نْ َ ن‬
».‫و��ب�ْ�غ� َ����غ� ك ه�َو�ا ما عَسَى �� ي�ك�ُو� ح ِب� �� ب�ي�َك ي��َوما ما‬
)178 ‫) وصححه ال�ألباني (صحيح الجامع‬1997( ‫رواه الترمذي‬
The Messenger ‫ ﷺ‬said, «Love your beloved moderately, perhaps
they will become hated to you someday. And hate whom you hate
moderately, perhaps they will become your beloved someday.»
Reported by al-Tirmidhi (1997) and al-Albani declared it sahih (Sahih al-Jami‘, 178)

Commentary

Love and hate tend to run to extremes, and they are destructive
when they do. The love of Allah can anchor our emotions and
temper our responses, saving us from bringing much harm to
ourselves.

Guiding our emotions

Is it true that “all we need is love”? Is it the panacea to our ills?
If we could only love each other—the saying goes—all of our
problems would go away! Now, we can all agree on how trans-
formative love can be. But is there not a difference between

348
 Excessive love and hate

love as raw and untempered emotion and love enlightened by

Allah’s guidance and revelation?
We run into several problems when we recommend love as
a self-sufficient solution. The object of our love, its intensity,
duration, and what love entails are all left ambiguous. The fun-
damental questions of why we love and how we know we are in
love remain unanswered. The assumption is that love is good
and knows everything: once you fall in love, all of our questions
will be answered, and all of our problems will disappear. It is
romantically appealing because of the sweeping grand promises
it makes and the warmth the promise of love provides. And if
you are young or a hopeless romantic, you want to believe this.
But time and experience tell us otherwise, that love is insuf-
ficient on its own. We fall in love and then fall out of it. We
believe we found our soulmate only to discover later that we
were wrong (we discussed the flaws of the soulmate idea previ-
ously). Love can make us act foolishly, even destructively. Crimes
of passion are committed in the name of love. Unattained love
leads to desperation and resentment. Love on its own does not
have all the answers.
Love as raw emotion needs guidance. If love is too intense,
it could wither away. We could love someone so much that it
ends up making us both weary. The way we express our love
may also undermine it (e.g. suspicion arising from extreme
jealousy). Or we could love the wrong person. Coveting some-
one’s spouse could end a marriage. Love could also be laden
with unrealistic expectations. I may fall in love with the idea
of this person—what I want them to be—but not with the real
person. Love has the potential for beauty, but it is also messy.
If it is not supported by wisdom, it will disappoint.

Excessive love and hate

The nature of emotions is that they tend to run to extremes. And
they run from one extreme to the other. We can love someone
with all our hearts and then hate them with all our hearts. This
is the vicissitude that the Prophet ‫ ﷺ‬was cautioning against in

349
 HADITH THIRTY THREE

the Hadith. The instability of love, therefore, requires religious

and experiential wisdom to balance it. If emotions run our lives
and dictate our reactions without moderation, they can be very
destructive. ‘Umar ibn al-Khattab I said:
‫ َلا َي ُك ْن ُح ُّب َك َك َل ًفا َو َلا‬:‫اب رضي الله عنه‬ ِ ‫َقالَ ع َُم َر ب َْن ا ْل َخ َّط‬
‫ إِ� َذا �أحْ َب ْب َت‬: َ‫ َك ْي َف َذاكَ ؟ َقال‬:‫ فقال زيد بن اسلم‬،‫ُب ْغ ُض َك َت َل َفا‬
.‫َك ِل ْف َت َك َل َف الصبي و إ�ذا أ�بغضت أ�حببت لصاحبك التلف‬
)1322( ‫صحيح ال�أدب المفرد‬
“Let not your love be an obsession or your hate a perishment.”
Zayd ibn Aslam asked, “How is that?” He replied, “When you
love, you obsess like a child; and when you hate, you wish for
your companion to perish.”
Sahih al-Adab al-Mufrad (1322)

The two seemingly opposite reactions are connected. The

one who allows their love to grow into an obsession is the
same person who allows their dislike to devolve into intense
hatred. In both cases, emotions have the upper hand, not any
religious concern for piety and justice. It is important for us to
love in moderation. When an emotional attachment becomes
an obsession, it blinds us and weakens us. We would see then
only what we want to see, and we would do everything to get
it. When we fail, these intense emotions are channeled as great
frustration and anger. This bounce from love and admiration to
hatred and the desire to harm is not healthy. This is not true love.
The story of Yusuf S beautifully encompasses the vari-
ous types of love and attractions. It deserves a more reflective
study and the contemplation of those who are interested in
understanding love better. It teaches us, among many things,
the harm extreme love leads to. It was the wife of al-‘Aziz who
fell in such obsessive love with Yusuf S. Allah said about
her love for Yusuf S:
ۖ �‫ق ۡ � ف‬
‫۝‬30 ...‫�د ش�َ�غ�َ�َه�َا ح ّب�ًا‬...

350
 Excessive love and hate

His love has filled her heart.

Yusuf (Q12:30)

Though she was married, she allowed her admiration for Yusuf
S to grow beyond the proper bounds until she was willing
to risk everything for it. But what did she do when Yusuf S
rebuffed her advances? She threatened him with jail, suggested
he be jailed to her husband, and that was where Yusuf S
ended up for several years. Is this love? Or is it an obsession?
Scholars suggested that her heart was empty of Allah’s love and
reverence since she was a disbeliever. Such a heart is open for
the development of obsessive attachments and dependence.
It also has no qualms about doing all it can to possess what
it loves or destroy it when it cannot. The heart of the believer
is the opposite of such a heart. In a devout heart, no love can
grow bigger than the love of Allah, so no love can become an
obsession, a life and death attachment. And since this heart
reveres Allah, it will not violate Allah’s bounds trying to secure
what it loves. Such a heart realizes that if it loses its earthly
love, there will always be a compensation for it from Allah, its
Greatest Love. Therefore, the religious heart does not obsess
in its attachments. Its emotions follow the guidance of Allah.
Extreme love is dangerous in the religious realm too. As we
have explained when discussing Ishq, our love of Allah is the
only love that has no limit to it (see Appendix I). Love for everyone
else can be dangerously inflated. Exaggerating religious love
is more destructive than the obsessive love we just discussed.
Take, for instance, what ‘Ali ibn Abi Talib I said:
‫ َيهْ َل ُك فِ َّي رجلان ُم ْف ِر ٌط‬:‫علي بن أ�بي طالب رضي الله عنه‬ ٌّ ‫قال‬
.‫في ُح ِّبي و ُم ْف ِر ٌط في ُب ْغ ِضي‬
)984( ‫حسنه ال�ألباني في كتاب السنة لابن �أبي عاصم‬
Two types of people will perish in relation to me: those who
love me excessively and those who hate me excessively.
Al-Albani declared it hasan in al-Sunnah by Ibn Abi ‘Asim (984)

351
 HADITH THIRTY THREE

In another narration, he explained where these extreme

reactions would lead the two groups:
‫ َل ُي ِح ُّب ِني قو ٌم حتى َي ْد ُخلوا‬:‫قال علي بن أ�بي طالب رضي الله عنه‬
.‫النا َر فِ َّي و َل ُي ْب ِغ ُض ِني قو ٌم حتى َي ْد ُخلوا النا َر في ُب ْغ ِضي‬
)983( ‫صححه ال�ألباني في كتاب السنة لابن �أبي عاصم‬
Some people will love me until they enter Hell because of me,
and some people will hate me until they enter Hell because
of hating me.
Al-Albani declared it sahih in al-Sunnah by Ibn Abi ‘Asim (983)

Every Muslim should love ‘Ali ibn Abi Talib I. And this
love, like loving the rest of the Companions, is a sign of Iman.
But some overlove him until they exaggerate his virtues and
accept false beliefs about him. Some believed he was God incar-
nate, and some ascribed infallibility to him and his children.
Some only love him and his progeny but hate the remaining
Companions. Consequently, they only accept religious guidance
attributed to him and his children but reject all other hadiths
and traditions. This excessive love is a severe deviation from
Allah’s revealed religion, and it leads to Hell. On the other
extreme, the Khawarij hated ‘Ali ibn Abi Talib I and waged
war against him. One of them assassinated him. The Prophet
‫ ﷺ‬denounced in multiple hadiths both the killer of ‘Ali ibn Abi
Talib I and the group the killer belonged to.
If these extreme emotions remind us of anything, they
should remind us of how people reacted to Jesus S. Some
loved him so much that they considered him to be the son of
God, while others loathed him so much that they called him a
bastard and a charlatan. Both are serious offenses. But those
who love Allah follow His guidance, not their desires and emo-
tions. When they love, they love the way Allah wants them to,
without exaggerations or falsifications. And if they hate, they
do it in ways that do not upset Allah, without transgressions
or falsifications. The hearts and bodies of the believers submit

352
 Love changes

first and foremost to Allah. When they love, their earthly love
does not exceed their divine love. They remember that their
greatest love and attachment is to Allah.

Love changes
One of the shortsighted assumptions of the soulmate idea is that
love and whom you love do not change. Love in that fairytale is
imagined as a static and unchangeable reality: once you fall in
love, you love forever. But we and whom we love change. There-
fore, the relationship itself changes, evolves, and matures. And
sometimes, love is not strong enough to survive these changes.
The Prophet ‫ ﷺ‬pointed to the instability of emotions to high-
light the need for moderation. If you overlove, you could end up
regretting it. And it is so if your hate is extreme. In both cases,
you may say and do what you come to regret later. What would
you do if you base your worth and happiness on someone’s love,
and they leave you? Would that not devastate you? How about
confiding in someone whom you thought loved you, but they
then turn against you and reveal all your secrets? Or suppose
when you hated someone, you left no insult in your arsenal
unused to let them know how you felt. Later, you found out it
was based on a misunderstanding. Or maybe life brings you
closer together, and you realize that you now need them. How
could you both be friends after what was said and done? If we
hate, we must assume that this feeling—and the reasons behind
it—may not last. And if we love, we must not let this love be the
center of our existence, the be-all and end-all of our happiness.
The following story is illustrative of the unpredictability of
love. Ibn ‘Abbas L said:
‫غيث ك أ�نِّي أ�نظ ُر‬
ٌ ‫زوج َب ِر َير َة عب ٌد أ�سو ُد يقالُ ل ُه ُم‬
َ ‫ إ� َّن‬:‫قال ابن عباس‬
‫النبي ص َّلى‬ ُّ ‫يطوف خل َفهَ ا ي ْبكي و ُدمو ُع ُه تسي ُل على لحي ِت ِه فقال‬ ُ ‫إ�لي ِه‬
ٍ ‫حب ُم‬
‫غيث َب ِرير َة‬ ِّ ‫من‬ َ ‫عباس أ�لا‬
ْ ‫تعج ْب‬ ُ ‫س «يا‬ٍ ‫الل ُه علي ِه وس َّل َم لعبا‬
‫النبي ص َّلى الل ُه علي ِه وس َّل َم « َلو‬
ُّ َ‫غض برير َة مغي ًثا؟» فقال‬ ِ ‫ومن ُب‬

353
 HADITH THIRTY THREE

‫ يا رسولَ الل ِه َت أ�ْ ُم ُرني؟ قالَ « إ�نَّ َما أ� َنا �أ ْش َف ُع» قالت‬:‫قالت‬
ْ »‫اج ْع ِت ِه‬
َ ‫َر‬
.‫ حاج َة لي فِي ِه‬:‫لا‬
)5283( ‫رواه البخاري‬
The husband of Barirah was a slave called Mughith. It is as if
I can see him now walking behind her crying, with his tears
running down his beard. The Prophet ‫ ﷺ‬said to Al-‘Abbas,
«O ‘Abbas, are you not amazed by the love of Mughith for
Barirah and the hatred of Barirah for Mughith?» The Prophet
of Allah ‫ ﷺ‬said to her, «Why don’t you go back to him?» She
said, “O Messenger of Allah, are you commanding me to do
so?” He said, «I am only interceding.» She said, “I have no
need of him.”
Reported by al-Bukhari (5283)

She and her husband were slaves. She was freed before he was,
and so had the option of staying with him or leaving him. She
chose the latter. Notice that the Prophet ‫ ﷺ‬did not compel her
to go back to her husband. He ‫ ﷺ‬understood that each human
has their own capacity, and he cannot force her to love him or
to stay with him. He could only advise. And he did not blame
her husband for loving her or crying over her. He understood
that this is not something he could control. He ‫ ﷺ‬could only
observe and point to the disparity of emotions. If they turn to
Allah, He will compensate both of them.
The one whom you love may stop loving you. We have no
control over this. But we should not stop loving people because
they may abandon us later. Such suspicion is unhealthy and is
not the right way to live. What we can do, however, is be bal-
anced in our attachments and detachments. And if we are hurt
or confused, we turn to Allah for comfort and support.
This balance—which is based on an intimate relationship
with Allah—allows us to love yet remain protected from loss.
Ibn ‘Umar L once was asked to divorce his wife. He described
the incident:

354
 Love changes

‫ كانت تحتي امر أ� ٌة أ�ح ُّبها وكان‬:‫ابن عم َر رضي الله عنهما‬ ِ ‫قال‬
‫بيت ف أ�تى عم ُر رسولَ الل ِه ﷺ فذكر‬ ُ �‫عمر يكرهُها فقال لي ط ِّل ْقها ف أ‬
.‫ذلك ل ُه فقال لي رسولُ الل ِه ﷺ ط ِّل ْقها‬
)5138 ‫) وصححه ال�ألباني (صحيح �أبي داود‬1189( ‫) والترمذي‬5138( ‫رواه �أبو داود‬
I was married to a woman and I loved her, but ‘Umar hated
her. He asked me to divorce her, but I refused. So, ‘Umar went
to the Prophet ‫ ﷺ‬and mentioned it to him, and the Prophet ‫ﷺ‬
said to me, «Divorce her.»
Reported by Abu Dawud (5138) and al-Tirmidhi (1189) and al-Albani
declared it sahih (Sahih Abi Dawud, 5138)

‘Umar I did not ask his son to divorce his wife because of
a personal grievance. The Prophet ‫ ﷺ‬interfered and sided with
‘Umar I precisely because the issue was not personal but
religious. Had Ibn ‘Umar L allowed his love for his wife to
cloud his judgment and dominate his life, he would not have
been able to obey the Messenger ‫ﷺ‬. This is the balance we need
between divine and earthly loves.
Loving someone may not always be under our control. But
the growth of this love, its expressions, and where it leads us
are. When the Prophet ‫ ﷺ‬advised us against intemperate emo-
tions, he knew the damage they could inflict. For love to be and
remain healthy, it always needs Allah.

355
 HADITH
THIRTY FOUR You will be
‫الحديث‬ with the ones
‫الرابع الثالثون‬ you love

ُ َ �‫ْ َ ل� ف‬ � ُ ُ َّ َ َ ‫ق‬
ِ ‫الر ُ ج�ل ي�ِح ُّب� ال�ْ� ْق�َو َم َول َْم �يَ �ب�ْل�ُ�غ ع َم َه ْ�ُم؟ �َ�ق�َال َرس�ُول‬
‫الله‬ ِ ‫ يَ�ا َرس�ُول‬:‫�ال َر ُ ج� ٌل‬
‫الله‬
َّ‫َّ ف ن‬ َ ‫َ ْ ُ َ َ َ نْ أَ � َّ فَ َ نَ أَ نَ ٌ �ذَ � َّ ثَ � �ذَ ْح� ث ق‬
‫ ال�له�ُم � ِإ��ا‬:‫ﷺ «ال�ْمرء مع م� �ح ب�» �كا� ��س ِإ� ا حد� ِب� َه ا ال َِد�ي ِ� �ال‬
َ َ َ ُّ ُ‫نُ ّ َ َ ن‬
.‫� �� بح�ُك و�ِح ب� رس�ُولك‬
:‫) �أن �أ ًنسا قال‬3688( ‫) وعند البخاري‬2640( ‫) ومسلم‬6169( ‫) والبخاري‬13388( ‫رواه �أحمد‬
َ ‫َف�أنا �أ ِح ُّب النَّ ِب َّي َصلَّى الل ُه َع َل ْي ِه َو َسلَّ َم َو�أبا َب ْك ٍر َو ُع َم َر َو�أ ْر ُجو �أ ْن �أك‬
‫ُون َم َع ُه ْم بِ ُح ِّبي �إِيَّا ُه ْم َو �إ ِْن َل ْم‬
‫�أ ْع َم ْل بِ ِمثْلِ �أ ْعمالِ ِه ْم‬
A man asked, “O Messenger of Allah, what if a man loves a people
but was not able to match their deeds?” The Messenger ‫ ﷺ‬replied,
«One will be with those whom they love.» When Anas I would
narrate this hadith, he would say, “O Allah, we love you and love your
Messenger.”
Reported by Ahmad (13388), al-Bukhari (6169), and Muslim (2640). Al-Bukhari (3688)
reported that Anas said, “So, I love the Prophet ‫ﷺ‬, Abu Bakr, and ‘Umar. And I hope
to be with them because of my love for them even though I did not do what they did.”

356
 With those that you love

Commentary

If we love the righteous, we will be with them in Jannah. If we

love what Allah loves and love in ways pleasing to Him, He will
not separate us from our beloveds on the Last Day.

With those that you love

When we love someone, we naturally want to be close to them.
This takes different forms depending on whom we love. If it is
familial love, we want to be around them to enjoy their com-
pany and make sure they are happy. When it is romantic love,
we additionally desire physical intimacy with our spouses. At
times, we can love friends as much family, providing emotional
outlets and companionship. Love is the magnet that brings us
together.
Emotional and physical proximity lead to spiritual and intel­
lectual proximity. It is the unconscious/conscious adoption
of the ideas, character, and behavior of the one we love and
spend time with. The more you love someone, the more you
like what they say and do. This appreciation, coupled with
length of exposure, leaves an imprint on us. We begin to have
the same stories, same inside jokes, same experiences, same
expressions, and similar ideas. The congruity between lovers,
though not always complete, is evident when you scan families
and couples to examine their outlook on life, major life plans,
and convictions. Love not only brings us physically closer but
spiritually and intellectually as well.
The Prophet ‫ ﷺ‬announced in the Hadith the cohering effect
of love. We are with those we love, he said, and it is so in many
ways. When we admire someone, we tend to want to be like
them and act like them. We usually copy and imitate those we
love and admire. And it works in the other direction too: we
tend to develop love and admiration for those that we imitate.
Imitation brings the minds and bodies closer, and this, in turn,
brings the hearts closer too. So, when the Prophet ‫ ﷺ‬said that we

357
 HADITH THIRTY FOUR

will be with those we love, he was right on many levels. People

who love each other tend to get closer in heart, mind, and body.
And as they were together on earth, they will be together on
the Last Day.
Though the spirit of the Hadith is a glad tiding to the believers,
it carries in it a warning too. You will be with those you love,
the Prophet ‫ ﷺ‬said, no matter who they are. Ibn Hubayrah V
wrote commenting on this Hadith:
‫ف إ�نه لم يقل المرء مع من أ�حب من الصالحين خاصة بل أ�طلقه‬
.‫وهذا عام يتناول الصالحين وغير الصالحين‬
)73‫ ص‬2‫ال�إ فصاح (ج‬
He [i.e. the Prophet] did not say that one will only be with the
pious whom they love. Instead, he was not specific. Therefore,
it is general and includes the pious and the impious.
Al-‘Ifsah (vol. 2, p. 73)

If loving the pious brings one closer to them and to Jannah,

loving the impious brings one closer to them and to Hell. And
getting closer to Hell is not where any of us wants to be. And
herein lies the warning in the Hadith: whom you love matters.
The kind of person you want to be in this world is determined
largely by the loves of your life. Your inner circle is the people
who inspire you and shape your thoughts and plans. They
are the same people who will determine where you will be in
the next life. If Jannah is your destination, you will love and
surround yourself with the pious. But if the impious are our
crowd, then our heart will belong to them. And as we choose to
be with them here, we will join them on the Day of Judgment.
As love makes us one with another on earth, it will do the same
in the next life.
One clear inference from the Hadith is that we have to be
selective in our love, that we have control over our love. This
is why we end up in the next life with the ones we love, sug-
gesting responsibility for our choice. We discussed previously

358
 Loving the pious

that certain aspects of love may be out of our control. I do not

control what physical features or personality type I find appeal-
ing. But these are not the only determinants of love, and I am
not helpless in front of them. Higher loves—mainly the love
of Allah—outweigh inferior loves/attractions and guide them.
If I find myself attracted to someone who is utterly wrong for
me, I do have the means to stem this love at its onset. Distance,
contemplating the harms of this love, du‘a, and seeking better
loves are all tools we can use to redirect our hearts. But allow-
ing ourselves a second glance, striking a conversation, seeking
them out, and thinking about them only feed our attraction.
We have options. We have tools that can channel our emotions
towards the pleasure of Allah.
Another inference from the Hadith is about acquiring love
for the ones Allah loves. When you admire the pious, your heart
will be with them. If your heart is not there yet, you can develop
your love for them. How? By thinking about the benefits that
this love will bring you—including the heavenly reward—and
keeping their company. Time, effort, and du‘a will bring their
love to your heart. But when we find our hearts leaping towards
the impious, we have to restrain them. Let me be honest. When
we admire actors, singers, comedians, sports stars, and social
media influencers and celebrities, who are we really admiring?
The pious? Are they bringing us closer to Allah? Except for very
few of them, what they do is displeasing to Allah. If we take them
as our role models and idols, if we imitate them and fashion
our lives after theirs, would that not be a sign of love? Would
we not have willingly increased the love we have for them? And
where is this going to put us on the Day of Judgment? With
them, right? So, let us be honest with ourselves: do we want to
be resurrected with them? If not, can we nurture love towards
what Allah hates and still feel safe?

Loving the pious

The intentions, convictions, and attachments of the heart are
its actions. They reflect the state of its Iman and wisdom, and

359
 HADITH THIRTY FOUR

are the basis for the actions of the body. Between the two, the
actions of the heart are the more foundational and important
(for more on this, see Hearth Therapy by the author). And none
is more fundamental among the many actions of the heart than
love. It is the basis for all other actions—internal and exter-
nal—and it is their natural conclusion. We possess all other
emotions because we love, and they all carry us towards what
we love. Love is the motivation and destination of all actions.
The Prophet ‫ ﷺ‬distilled the reward of love in the Hadith. What
do we gain when we love? The questioner in the Hadith saw
that his actions were not up to the devotion of the righteous,
yet he loved them. Will this love help? There may be a hint of
concern in the question at the possibility of separation from the
beloved. If I love Allah and the Prophet, will I ever be separated
from them? Will I be separated from the righteous? From my
family? Every lover agonizes over the possibility of separation.
Now, if the distress was implicit in the Hadith of the chapter, it
is not in the following hadith.
‫ َيا َر ُسولَ الل ِه َوالل ِه‬: َ‫َجا َء َر ُج ٌل إِ� َلى النَّب ِِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقال‬
‫إِ�نَّ َك َل� أ َح ُّب إِ� َل َّي ِم ْن َن ْف ِسي َو إِ�نَّ َك َل� أ َح ُّب إِ� َل َّي ِم ْن �أ ْه ِلي َو�أ َح ُّب إِ� َل َّي‬
‫ِم ْن َو َل ِدي َو إِ�نِّي َل�أكُونُ فِي ا ْل َب ْي ِت َف�أ ْذ ُك ُركَ َف َما �أصْ ِب ُر َحتَّى آ�تِ َي َك‬
‫َف�أ ْن ُظ ُر إِ� َل ْي َك َو إِ� َذا َذ َك ْر ُت َم ْو تِي َو َم ْو َت َك َع َر ْف ُت �أنَّ َك إِ� َذا َد َخ ْل َت ا ْل َجنَّ َة‬
‫يت �أ ْن َلا �أ َراكَ َف َل ْم‬ ُ ‫ت ا ْل َجنَّ َة َخ ِش‬ ُ ‫ين َو إِ�نِّي إِ� َذا َد َخ ْل‬َ ‫ُرفِ ْع َت َم َع النَّ ِب ِّي‬
‫َي ُر َّد َع َل ْي ِه النَّب ُِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َحتَّى َن َزلَ ِج ْب ِري ُل بِهَ ِذ ِه ا ْل�آ َي ِة‬
‫ين �أ ْن َع َم الل ُه َع َل ْيه ِْم ِم َن‬ َ ‫الله َوال َّر ُسولَ َف�أو َل ِئ َك َم َع الَّ ِذ‬ َ ‫﴿و َم ْن ُي ِط ِع‬ َ
]69 ‫ين﴾ [النساء‬ ِ
َ ‫ين َوالصِّ دِّيق‬ َ ‫النَّ ِب ِّي‬
)2933 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬477( ‫رواه الطبراني في المعجم ال�أوسط‬
A man came to the Prophet ‫ ﷺ‬and said, “O Messenger of Allah,
I love you more than myself, I love you more than my family,
and I love you more than my children. While I am at home, I
remember you, and I cannot wait to come and see you. And
when I think about my death and yours, I realize that when

360
 Loving the pious

you enter Jannah, you will be raised with the Prophets. But if
I enter Jannah, I fear that I may not see you.” So the Prophet
‫ ﷺ‬did not reply until Jibril came down with this ayah, ﴾And
whoever obeys Allah and the Messenger will be with those
whom Allah blessed: the Prophets and Siddiqs.﴿ [Al-Nisa’ 69]
Reported by al-Tabarani in al-Awsat (477) and al-Albani declared it hasan
(al-Silsilah al-Sahihah, 2933)

First, let us give ourselves time to appreciate the question and

the man who asked it. It is humbling to witness such intense
love for the Prophet ‫ﷺ‬. We may think that we love the Prophet
and that we are super Muslims, but this hadith reminds us how
far we have to go before we are at a fraction of the piety of the
Companions. May Allah forgive our shortcomings, arrogance,
and self-admiration. What comforts the hearts, however, is
the answer: the promise of always being with those whom we
love. There is no separation and no anxiety if Allah loves you
and He immerses you in His mercy. The joy of this Hadith must
enter every believer’s heart. This was what happened with the
Companions when they first heard it. Anas I said:
‫ كَانَ ُي ْعجِ ُبنَا �أ ْن َيجِ ي َء ال َّر ُج ُل ِم ْن �أ ْه ِل‬: َ‫س رضي الله عنه َقال‬ ٍ ‫ع َْن �أ َن‬
: َ‫ا ْل َبا ِد َي ِة َف َي ْس�ألَ َر ُسولَ الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َجا َء �أ ْع َراب ٌِّي َف َقال‬
‫يم ِت الصَّ َلا ُة َف َص َّلى َر ُسولُ الل ِه‬ َ ِ‫السا َع ِة؟ َو�أق‬
َّ ‫َيا َر ُسولَ الل ِه َمتَى قِ َيا ُم‬
‫ �أ َنا َيا‬: َ‫السا َع ِة؟» َقال‬ َّ ‫السائِ ُل ع َِن‬ َّ ‫ «�أي َْن‬: َ‫َف َل َّما َف َر َغ ِم ْن َص َلاتِ ِه َقال‬
‫ْت َلهَ ا ِم ْن َكبِي ِر‬ ُ ‫ َما �أ ْعدَ د‬: َ‫ْت َلهَ ا؟» َقال‬ َ َ‫ َقال‬،‫َر ُسولَ الل ِه‬
َ ‫«و َما �أ ْعدَ د‬
‫الله َو َر ُسو َل ُه َف َقالَ َر ُسولُ الل ِه‬ َ ‫ع ََم ٍل َص َلا ٍة َو َلا ِص َيا ٍم إِ� َّلا �أنِّي �أ ِح ُّب‬
‫ْت‬ ُ ‫ َف َما َر�أي‬:‫س‬ ٌ ‫َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم «ا ْل َم ْر ُء َم َع َم ْن �أ َح َّب» َقالَ �أ َن‬
.‫ين َف ِر ُحوا َب ْعدَ ا ْل إِ� ْس َلا ِم ب َِش ْي ٍء َما َف ِر ُحوا ِب ِه‬
َ ‫ا ْل ُم ْس ِل ِم‬
)6171( ‫) والبخاري‬12013( ‫رواه �أحمد‬
We used to like it when a Bedouin man would arrive and ask
the Messenger ‫ﷺ‬. So, a nomad came and asked, “O Mes-
senger of Allah, when will the Hour take place?” Then the

361
 HADITH THIRTY FOUR

Iqamah for the Salah was called, and the Messenger of Allah
prayed. When he finished his Salah, he asked, «Where is the
one who asked about the Hour?» The man replied, “It is me, O
Messenger of Allah.” He asked him, «What did you prepare
for it?» He replied, “I did not prepare for it much praying or
fasting except that I love Allah and His Messenger.” Upon
this, the Messenger ‫ ﷺ‬said, «One will be with those whom
they love.» Anas said, “I did not witness the Muslims from the
time they accepted Islam as happy with anything as they were
when they heard this.”
Reported by Ahmad (12013) and al-Bukhari (6171)

They have not heard anything more promising since they

accepted Islam. Loving Allah and His Prophet is a constant
connection that all of us can have no matter how strong or
weak our practice is. And we should never let go of this love
as long as we are alive.
In essence, loving the Prophet ‫ ﷺ‬and the righteous is loving
Allah. Not only is it a good deed, but it is also one of the best
deeds that Allah loves. As was discussed, the goal of all of our
worship is to inculcate Allah’s love in our hearts. When this
love inhabits the heart, it transforms it. It fills it with content,
generosity, and humility. Having this heart keeps us connected
to Allah, even when our physical worship is modest. When the
man informed the Prophet ‫ ﷺ‬that he loved people with better
deeds than his, he was explaining that he could not rise to the
level of their devotion. But his heart was pious, happy with
Allah, and close to Him. This internal devotion—love—is like
a factory of good deeds that never stops running. And if one
keeps producing this love, they will join the righteous whom
they love, even if they do not have the same physical deeds.
The piety and devotion of the heart is the fastest way to the
love of Allah. One with modest worship—performing only the
obligations and avoiding the prohibitions—and a devoted heart
surpasses by leaps and bounds one with a troubled heart and
much more physical worship. The goal is not actions with an

362
 Loving the pious

empty heart. The goal is a loving heart that produces heartfelt

worship.
Will loving the righteous grant us their rank in Jannah?
There are two possibilities. The first is that Allah—out of his
immense generosity—will unite us in Jannah even if we have
fewer good deeds than they do. Love for the pious compensates
the shortcomings in physical worship. This helps us appreciate
the value of love and how priceless the worship of the heart is.
The other possibility is that loving the righteous keeps one close
to them, even if we are not at their very rank. So, those who
love the Prophet ‫ ﷺ‬will get closer and closer to him in Jannah,
but no one will receive his exact rank. In either case, love is a
remarkable vehicle to Jannah. It carries people to it, elevates
them in it, and keeps them with their beloveds. And the more
intense and pure the love is, the higher one would go, getting
closer and closer to whom they love.
It is highly recommended to love the righteous. Loving them
means loving for Allah’s sake, loving because they are pleasing
to Him. It means staying close to them to learn from them,
emulating their righteousness, and making du‘a for them. And
it must be done in ways pleasing to Allah. If one exaggerates
their love (as discussed in Hadith Thirty Three), they will depart
from Allah’s love and be denied the company of the very same
people they claim to love. What we love and how we love may
not always be pleasing to Allah. We must love what Allah loves,
the way Allah loves it. We should seek the path that Allah loves
and make it our own. And for that, we must learn what Allah
loves.

363
 HADITH
THIRTY FIVE
Loving
‫الحديث‬ knowledge
‫الخامس الثالثون‬

َ َ ٌ‫ُ تّ ئ‬ َ ‫ف‬ َ َ َّ ‫ن‬ ُ‫ق َ أ َ تَ ْ ت‬ َّ ‫�ع نَْ� �ص فَ� َ�ْو نَا� �ْ ن� �ع‬
‫ِ ِ على‬� ‫َك‬ � ‫م‬ ‫�ْ���جد‬ ‫س‬ ‫�ْم‬ ‫ل‬ ‫ا‬ �‫ِي‬� ‫�ُو‬‫ه‬‫و‬ � �َّ
‫ب‬ �‫ال‬ � �
‫ي‬ � � :‫ال‬ � ‫هنع هللا يضر‬ ‫ال‬
ٍ ‫َس‬ ِ‫ب‬
� � � ْ َ َ � ‫نّ ئ ْ تُ أ َ � ِ ُ ي ُ ْ َ ف‬
‫ﷺ‬
َ َ َ ُ َ ُ‫ُ ْ َ ُ أ َ ْ � َ ف � ْ ت‬
َ � ‫ �َ�ق�َال «مرح ب�ًا‬،‫الله ِإ� ِ� ي� ��ج �� �طْل ب� ال�ْ��علم‬
�‫��بطا ِل ِب‬ ِ ‫ ي�ا رس�ُول‬:‫ب�ر ٍد له �حمَر �َ�ق�ُل� له‬
َّ ً ُ َ
ُ‫ْ َ فّ ُ َ َ ئ َ ةُ َ ت� ُّ ُ أ جْ ِ ن ح� ت � ث َّ َ ْ َ ُ ب� ض‬ � َّ ْ
‫َع�ْ�ه ْ�ُم ب��َع�ْ�ض ا �ح ت�ى‬ � �‫ال�ْ��علم ِإ� ن� َطالِ بَ� ال�ْ��علم ل�ت�َح�ُ�ُه ال�ْمل ِا�ك� و�ُ���ظله ِب���� َِ�هَا �م ي�رك ب‬
ُ ُ � َ ْ ّ ُ ْ‫َ ِ ّ َ َ ُّ نْ ِ ن‬
».�‫�ي �ب�ْل�ُ�غ�ُوا السَماء الد� ي��َا �م � ح ِب���هم ��لما ي��َطْل ب‬
)162( ‫) وابن عبد البر في جامع بيان العلم وفضله‬73477( ‫رواه الطبراني في المعجم الكبير‬
)3397 ‫وصححه ال�ألباني (السلسلة الصحيحة‬
Safwan ibn ‘Assal I said, “I came to the Prophet ‫ ﷺ‬while he was
reclining in the masjid on his red cloak and said to him, ‘O Messenger
of Allah, I came to seek knowledge.’ He said, «Welcome, O seeker of
knowledge! The angels surround the seeker of knowledge and shade
him with their wings, and they will pack on top of each other until they
reach the lowest sky out of love for what he is seeking.»”
Reported by al-Tabarani in al-Mu‘jam al-Kabir (73477) and Ibn ‘Abd al-Barr in Jami‘
Bayan al-‘Ilm wa Fadlihi (162). Al-Albani declared it sahih (al-Silsilah al-Sahihah, 3397)

364
 Spread cheer

Commentary

Islamic knowledge reveals who Allah is and leads to His love.

Its seekers are distinctly close to Allah, the angels revere them,
and they receive the prayers of all living creatures.

Spread cheer
Note the enthusiasm in the Prophet’s ‫ ﷺ‬welcome. His words
were full of joy. He warmly received Safwan and delighted him
with the good news of Allah’s reward. Pleasant and kind words
inject love in the heart of the listener and encourage them to
continue doing what Allah loves. When we motivate others
to do good, we all come closer to Allah. And we have to do it
especially with seeking knowledge. He ‫ ﷺ‬said:
‫ َم ْر َح ًبا‬:‫«س َي أ�ْتِي ُك ْم �أ ْق َوا ٌم َي ْط ُل ُبونَ ا ْل ِع ْل َم َف إِ� َذا َر�أ ْي ُت ُموه ُْم َف ُقو ُلوا َلهُ ْم‬
َ
ْ ِ
».‫ول الله َص َّلى الل ُه َع َل ْيه َو َس َّلم واقنُوهُم‬ ِ ِ
ِ ‫َم ْر َح ًبا ِب َو ِص َّية َر ُس‬
‫) وحسنه ال�ألباني (صحيح‬247( ‫ رواه ابن ماجه‬.‫قلت للحكم ما اقنوهم قال علموهم‬
)247 ‫سنن ابن ماجه‬
There will come to you people who will be seeking knowledge.
When you see them, say to them, “Welcome, welcome O
whom the Prophet ‫ ﷺ‬asked us to take care of,” and teach them.
Reported by Ibn Majah (247) and al-Albani declared it hasan (Sahih Sunan
Ibn Majah, 247)

Why such a heartwarming reception? Well, it speaks to the

virtue of seeking knowledge, which we will see shortly. But it
also stresses an attitude that we should develop: motivating
and nurturing righteousness.
Doing the right thing in life is not easy. It requires sacrifice,
and it often makes us unpopular. The truth is heavy. Allah
described the Quran and said:
ً ً ‫� َ ق‬ � َّ
‫۝‬٥ ‫ِ�إ ن�ا �س ن َُ�ل ِق�ۡ� ي� َعل يَ��ۡك � ۡولا �ث�َ���ق��يلا‬

365
 HADITH THIRTY FIVE

We will send down to you heavy words.

Al-Muzzammil (Q73:5)

They are heavy in multiple ways. They are deep, they are rich
in meaning, they change anything they come in contact with,
and they require sacrifice. Following the Quran is not easy, but
it is the best thing for you. Abdullah ibn Mas‘ud I said:
ِ ‫الح ُّق َث ِقي ٌل َم ِريءٌ َوا ْل َب‬
‫اط ُل‬ َ :‫َقالَ َع ْب ُد ال َّل ِه بن مسعود رضي الله عنه‬
ُ ِ‫يف َو بِيءٌ َو ُر َّب َشهْ َو ِة َسا َع ٍة تُور‬
.‫ث ُح ْز ًنا َطوِي ًلا‬ ٌ ‫َخ ِف‬
)287‫السر ِِّي (ص‬
َّ ‫الزهد لهنَّاد ابن‬
The truth is heavy but healthful, and falsehood is light but dis-
eased. And perhaps an hour’s enjoyment leads to long sorrow.
Al-Zuhd by Hannad ibn al-Sarriyy (p. 287)

Everything worthwhile in life requires effort and sacrifice,

and it is typically not as enticing as the trivial (think even of
wholesome food vs. junk food). But there is a vast difference in
the consequences. Humans, unfortunately, are superficial and
keen to look for quick gratification. And this makes the truth
heavy to adopt, heavy to carry, and heavy to defend. And so
the followers of the truth may find themselves burdened and
exhausted because of the weight they carry. Knowing this, we
should not add to their burden. We must not complicate their
lives and sadden them with frowns, harsh words, and mistreat-
ment. We want to unburden them with smiles, encouraging
words, and kindness. We should not become the straw that
breaks the back of a righteous camel. Assist the righteous to
spread righteousness. If you cannot assist them, at least do not
harm them.
The Hadith has a profound lesson for us if we are trying to
follow the truth and feel exhausted. There was no one with
greater responsibility and burden than the Prophet ‫ﷺ‬. Yet, we
saw how cheerful he was when he received Safwan I. This,
by the way, was his disposition: he always had a smile on his
face. He was cordial all the time. How could one with so much

366
 Seeking knowledge

responsibility and worry be so cheerful and kind? The secret is

his connection to Allah. Read the sixth ayah in Surah al-Muz-
zammil, the one right after the fifth ayah (quoted above). After
Allah explained that He will send down heavy words to His
Prophet, He spoke about worship, specifically night prayer. Go
and read it. It is important. I mean it. Please go and read it. If
you do, you will realize that the way to cope with the difficulty
of carrying the truth is the worship of Allah. And the heavier
the burden, the more worship we need.
I say this because many of us get stuck in the middle phase
of carrying the truth. There are three main phases of this jour-
ney. The first one is excitement. At this stage, we are eager
to spread the truth, teach, call people to Islam, and work on
Islamic projects. We have ideas, plans, and are ready to change
the world. This phase is beautiful but does not last for long.
The second phase begins when we encounter the challenges
that accompany what Allah loves, and we lose our enthusiasm,
kindness, and patience. The burden makes it harder to smile
or find joy in what we are doing. Exhausted, we become harsh,
cynical, and disappointed. And it is a dangerous combination
to carry the mantle of Islam and yet fail to represent it well.
This misrepresentation chases people away and tarnishes the
image of Islam itself. So, we have three options if we are at this
stage. We can retreat and forget what Allah loves because it is
too costly, we can be stuck and miserable, or we can advance to
the third phase. In the last stage, we intensify our worship to
come closer to Allah. We then uncover the joy of “working for
Allah.” The difficulties do not disappear, but Allah assists us
in overcoming them. And when we feel how close Allah is, it
becomes easier to smile and be kind no matter the hardship and
worry. So, push until you reach this last stage. And whenever
life pushes you back, resist it by marching forward. Fight the
burdens of life with heartfelt worship.

Seeking knowledge
Right after obligatory worship, nothing is more beloved to

367
 HADITH THIRTY FIVE

Allah than seeking knowledge. The famous Tabi‘i Mutarrif ibn

Abdullah al-Shikhir said:
‫ َف ْض ُل ا ْل ِع ْل ِم َخ ْي ٌر ِم ْن َف ْض ِل‬:‫الش ِّخي ِر‬
ِّ ‫ف ب ِْن َع ْب ِد ال َّل ِه ب ِْن‬
ِ ‫قال ُم َط ِّر‬
.‫ا ْل ِع َبا َد ِة‬
)304‫المدخل �إلى السنن الكبرى للبيهقي (ص‬
Extra knowledge is better than Extra worship.
Al-Madhkal ila al-Sunan al-Kubra by al-Bayhaqi (p. 304)

Al-Bayhaqi V made this saying the title of one of the

chapters in the book above. Under it, he added the saying of
Ibn ‘Abbas L:
‫ض َل ْي َل ٍة �أ َح ُّب‬
َ ‫ َت َذا ُك ُر ا ْل ِع ْل ِم َب ْع‬:‫س رضي الله عنهما‬ ٍ ‫َقالَ اب ُْن َع َّبا‬
.‫إِ� َل َّي ِم ْن إِ�حْ َيائِهَ ا‬
)304‫المدخل �إلى السنن الكبرى للبيهقي (ص‬
Discussing matters of knowledge for part of the night is more
beloved to me than praying the whole night.
Al-Madhkal ila al-Sunan al-Kubra by al-Bayhaqi (p. 304)

This is so because seeking knowledge is an act of worship.

Al-Zuhri V made it clear when he said:
.‫ َما ُعبِدَ ال َّل ُه ِب ِم ْث ِل ا ْل ِف ْق ِه‬:‫َقالَ ال ُّز ْه ِر ُّي‬
)308‫المدخل �إلى السنن الكبرى للبيهقي (ص‬
Allah is not worshipped with anything like fiqh [i.e. knowledge].
Al-Madhkal ila al-Sunan al-Kubra by al-Bayhaqi (p. 308)

Many may not realize that seeking knowledge is valuable

worship of Allah. But studying Islam teaches us what many other
acts cannot. The superiority of this worship is what prompted
a great scholar like al-Shafi‘i V to say:
.‫ َط َل ُب ا ْل ِع ْل ِم �أ ْف َض ُل ِم ْن َص َلا ِة النَّافِ َل ِة‬:‫الشافِ ِع َّي‬
َّ ‫قال‬
)310‫المدخل �إلى السنن الكبرى للبيهقي (ص‬

368
 Seeking knowledge

Seeking knowledge is better than voluntary Salah.

Al-Madhkal ila al-Sunan al-Kubra by al-Bayhaqi (p. 310)

He even went as far as saying:

،‫ب ا ْل ِع ْل ِم‬ِ ‫ض َش ْيءٌ �أ ْف َض ُل ِم ْن َط َل‬ َ ‫ َل ْي‬:‫الشافِ ِع َّي‬
ِ ِ‫س َب ْعدَ �أ َدا ِء ا ْل َف َرائ‬ َّ ‫قال‬
‫ َو َلا ا ْلجِ هَ ا ُد فِي َسبِي ِل ال َّل ِه‬: َ‫ َو َلا ا ْلجِ هَ ا ُد فِي َسبِي ِل ال َّل ِه؟ َقال‬:‫قِي َل َل ُه‬
.‫َع َّز َو َج َّل‬
)310‫المدخل �إلى السنن الكبرى للبيهقي (ص‬
“After the performance of the obligations, there is nothing
better than seeking knowledge.” He was asked, “Not even
Jihad for the sake of Allah?” He replied, “Not even Jihad for
the sake of Allah.”
Al-Madhkal ila al-Sunan al-Kubra by al-Bayhaqi (p. 310)

It is an honor to be connected to Islamic knowledge as a

student or a teacher. When you do, you are engaged in one of
the most superior acts in life.
‫ َل ْو قِي َل َل َك َل ْم َي ْب َق ِم ْن ُع ُم ِركَ إِ� َّلا َي ْو ٌم َما‬:‫قِي َل لِ َع ْب ِد ال َّل ِه ب ِْن ا ْل ُم َبا َر ِك‬
ُ ‫ ُك ْن‬: َ‫ُك ْن َت َصانِ ًعا؟ َقال‬
َ َّ‫ت �أ َع ِّل ُم الن‬
.‫اس‬
)309‫المدخل �إلى السنن الكبرى للبيهقي (ص‬
Abdullah ibn al-Mubarak was asked, “If you were informed
that you have only one day to live, what would you do?” He
replied, “I would teach people.”
Al-Madhkal ila al-Sunan al-Kubra by al-Bayhaqi (p. 309)

Many when asked about their bucket lists—things they want

to do before their death—would list travel, adventure, exotic
food, and new experiences. Few would say teaching people or
learning something new. But our pious predecessors understood
the value of knowledge and spreading it. Therefore, they would
choose it for their last days on earth.
Why does seeking knowledge have such high distinction?
Because it is how we get to love Allah and attain His love. We

369
 HADITH THIRTY FIVE

cannot love what we do not know. We need revealed knowledge

to understand who our Creator is. When we know Him in-depth,
our love for Him increases. And the more we know Him, the
stronger will our love will be. Allah said:
ۗ ْ‫ّ َ خۡ َ ٱ َ ۡ ب� ٱ � � �ؤُا‬
‫۝‬28 ... ٓ‫�إ ن� ََما ي�� ش�ى �لَّله �م ن ��ع� َِاد ِه �ل�ۡعُل ََٰم‬...
ِ
Only the learned are in awe of Allah.
Fatir (Q35:28)

Khashyah in the ayah is more than fear (khawf). It is fear

coupled with veneration, and it is based on knowledge. Allah
praised the truly learned who venerate Allah and fear Him, and
they do so because they understand His Majesty and Power
more than anyone else. This deep knowledge increases their
love for Allah. And their love grows as their knowledge does.
Revealed knowledge also details what Allah loves. It tells
us how to live the best life on earth, securing all benefits and
avoiding all harm. It connects this life to the next, and what
we love to what Allah loves. Making these informed choices
guides us to Allah’s love. And it is not possible to know all this
unless Allah teaches us. Allah said:
ۡ َ‫َ ق � اْ ٱ ۡح� ۡ ُ ٱ َّ ذ � َ ى� ن� َ �ذَ َ َ � نّ ن� ت� َ � ۡ َ ٓ أ‬
‫و�الُو �ل َمد ِل َِّله �ل ِ� ي� هَد ٰ�َا ��لهٰ ا وما كُ�َا ��ل�َه�ۡ� َِد ي� لَولا �ن‬...
ۖ ‫َ � ٱ‬
‫۝‬43 ...‫�هَدى� نٰ�َا �ل َُّله‬
And they will say, “Alhamdulillah who guided us to this, and we
would not have been guided if Allah did not guide us.”
Al-A‘raf (Q7:43)

Learning is the means to Allah’s love. And knowledge cou-

pled with application is true guidance. There is nothing better
than this on earth. And if one finds themselves on the path of
learning and teaching, they have received the best favor and
honor from Allah. The Prophet ‫ ﷺ‬said:

370
 Seeking knowledge

ِ ‫« َمن ُي ِر ِد ال َّل ُه به َخ ْي ًرا ُي َف ِّقهْ ُه في الد‬

».‫ِّين‬
)1037( ‫) ومسلم‬71( ‫رواه البخاري‬
«When Allah desires good for someone, He gives them fiqh
in religion.»
Reported by al-Bukhari (71) and Muslim (1037)

It is a sign of Allah’s love and selection when He guides you to

what He loves. If you are a seeker of knowledge—you can adopt
this intention when reading this book—then appreciate this
great gift which Allah chose for you. It is a sign of Allah’s love.
On top of all of this, the Prophet ‫ ﷺ‬said:
‫« َم ْن َس َل َك َط ِري ًقا َي ْط ُل ُب فِي ِه ِع ْل ًما َس َل َك الل ُه ِب ِه َط ِري ًقا ِم ْن ُط ُر ِق ا ْل َجنَّ ِة‬
‫ب ا ْل ِع ْل ِم َو إِ� َّن ا ْل َعالِ َم َي ْس َت ْغ ِف ُر‬ِ ِ‫َوا ْل َم َلائِ َك ُة َت َض ُع �أجْ ِن َحتَهَ ا رِضً ا لِ َطال‬
‫ض َوا ْل ِحيتَانُ فِي ا ْل َما ِء َو َف ْض ُل‬ ِ ‫ات َو َم ْن فِي ا ْل� أ ْر‬ ِ ‫الس َم َاو‬ َّ ‫َل ُه َم ْن فِي‬
‫ب إِ� َّن‬ ِ ‫ا ْل َعالِ ِم َع َلى ا ْل َعا ِب ِد َك َف ْض ِل ا ْل َق َم ِر َل ْي َل َة ا ْل َب ْدرِ َع َلى َسائِ ِر ا ْل َك َوا ِك‬
‫ا ْل ُع َل َما َء َو َر َث ُة ا ْل� أ ْن ِب َيا ِء إِ� َّن ا ْل� أ ْن ِب َيا َء َل ْم ُي َو ِّرثُوا ِدينَا ًرا َو َلا ِد ْرهَ ًما َو�أ ْو َرثُوا‬
».‫ا ْل ِع ْل َم َف َم ْن �أ َخ َذ ُه �أ َخ َذ ب َِح ٍّظ َوافِ ٍر‬
)3641 ‫) وصححه ال�ألباني (صحيح �أبي داود‬3641( ‫رواه �أبو داود‬
«When one pursues a path to seek knowledge, Allah will lead
them to a path of the paths of Jannah. The angels lower their
wings for the seeker of knowledge out of pleasure for what he
is doing. And the inhabitants of the heavens and the earth and
the fish in the water ask for forgiveness for the knowledgeable.
The superiority of the knowledgeable over the worshipper [with-
out knowledge] is like that of the full moon over the rest of the
stars. The learned are the heirs of the Prophets. The Prophets did
not bequeath a dinar or dirham but bequeathed knowledge.
So, the one who attains it receives plenty of good fortune.»
Reported by Abu Dawud (3641) and al-Albani declared it sahih (Sahih
Abi Dawud, 3641)

371
 HADITH THIRTY FIVE

The impact of teaching Islam is so far-reaching that it is almost

unimaginable. All creatures sense and receive its blessings.
How can one fathom that everyone in the heavens and on earth
is making du‘a for teachers of Islam? Even the animals and the
fish at sea? Even ants in their anthills, according to another
authentic hadith? And the reaction of the angels is something
else. They lower their wings for the seeker of knowledge to
symbolize respect, love, and admiration.
Royalty is celebrated with salutes and gunfire. But there
is nothing more prestigious than receiving the tribute of the
angels. In the Hadith of the chapter, they throng the seeker of
knowledge until they reach the sky. It is important to keep these
images in mind. You may be teaching Islam and be completely
anonymous. You may do a lot of good work but receive little
to zero recognition. Then when you see what the seekers of
the world receive, you become sad and deflated. Where is our
motivation going to come from? If you see people flocking to a
celebrity, remember that the angels of Allah will surround the
seeker of knowledge. This is what being a real celebrity is, to
have the best of Allah’s creation admire you and want to be close
to you. When you learn Islam and teach it, you are benefiting
everyone on earth, and all living creatures will pray for you.
Remembering this blessing is our motivation to keep learning
and teaching, even if the world does not reward us for it.

A sign of Allah’s love

Some physical signs foretell Allah’s love for a person. When
one follows Allah’s will on earth, it is a sign of Allah’s pleasure
with Him up above. Ibn Taymiyyah V wrote:
َ ِ‫اس َت ْعمل ُه ف‬
.‫يما ُي ِحب ُه‬ ْ ‫ َفمن كَانَ الل ُه ُي ِحب ُه‬:‫قال ابن تيمية‬
)113‫العبودية (ص‬
When Allah loves someone, He employs them in what He loves.
Al-‘Ubudiyyah (p. 113)

Allah reserves His highest honors for the people He loves.

372
 A sign of Allah’s love

He likes them to be close to Him, so he employs them in doing

His work. This is an excellent formula to detect Allah’s love.
If we want to know if Allah loves us, consider if we are doing
what He loves. This is not limited to Islamic knowledge but
extends to everything pleasing to Allah. If you are helping
others or taking care of your family for Allah’s sake, then you
are pleasing Allah. If we find, however, that we are not doing
what Allah loves, we should change our ways and rush back
to Him. We cannot claim Allah’s love by doing what He hates.
One of the features of Allah’s beloveds is their constant pur-
suit to come closer to Allah. They seek what Allah loves and do
it whenever they can. Their pursuit is endless as Allah’s love
is endless. And the more of it they have, the more they want.
Allah’s love is more intense than any other.

373
 HADITH
THIRTY SIX Loving whom
‫الحديث‬ the Prophet
‫السادس الثالثون‬ loved

َ ‫ق‬ َ َ َ‫أ‬ َ �‫ق� َال َعم�ْرو � ن� ا�لع‬

‫َّاس ِإ�ل ي��ْك؟ �ال ﷺ‬ ‫ يَ�ا َرس�ُول الله َم نْ� � �ح ُّب� ن‬:‫َاص هنع هللا يضر‬
ِ �‫ال‬ ِ
ْ َ َ‫ق َ أ‬ � ّ َ َ ‫ق‬ ُ ‫ة‬ َ ‫�ش‬‫ئ‬ َ َ ‫ق‬ ُّ ُ‫َ ق َ ب َِ أُ َّ َ ْ ت‬
».‫ «��ب�ُو ب�ك ٍر‬:‫الر ج� ِال؟ �ال‬ ‫ن‬ ‫ن‬
ِ � ‫ �م‬:‫ �ال «عا�ِ �» �ال‬،�‫«��لم؟» �ال ل��ح ب� م� �ِح ب‬
‫) وصححه ال�ألباني (التعليقات‬4540( ‫) وابن حبان‬116( ‫رواه الطبراني في المعجم الكبير‬
)4523 ‫الحسان‬
‘Amr ibn al-‘As asked, “O Messenger of Allah, which person do you
love the most?” He ‫ ﷺ‬asked, «Why?» He replied, “So I would love
whom you love.” He answered, «‘A’ishah.» He asked, “From among
the men?” He replied, «Abu Bakr.»
Reported by al-Tabarani in al-Mu‘jam al-Kabir (116) and Ibn Hibban (4540). Al-Albani
declared it sahih (al-Ta‘liqat al-Hisan, 4523)

Commentary

Loving the Prophet ‫ ﷺ‬naturally means loving whom and what

he loved. This love unveils and guides to the best of this life
and the next.

Seeking to love
Many of us turn cynical with all the hardship we see. We become

374
 Seeking to love

convinced that there is little good left in the world and that
all people are selfish and hurtful. And though there is indeed
plenty of betrayal and ingratitude on earth—and we should
protect ourselves from it—painting everyone with the same
brush blinds us to the good that is still there. It deprives us of
the beneficial company of the righteous. There are people out
there who are still worthy of our love and kindness. We just
have to find them. Not everyone out there will be worthy of our
love. But some are. Do not give up.
When ‘Amr ibn al-‘As I asked his question in the Hadith,
he was seeking the people he should love, the ones most wor-
thy of love. And there are none better than the ones that the
Prophet ‫ ﷺ‬loves. They are the best because the best loves them.
Each in this world is attracted to their ilk. Allah said in the
Quran:
ّ ُ‫َ َ ٱ ۡ�خَ ث� َ خ� ثَ ت ۖ َ ٱ ّ � َ ت‬ � ُ‫ٱ ۡ�خَ ثَ ت‬
‫ٰ� ِل�لط �يَ��ّ ��ب� ي� َن‬ �ّ�‫ٰ� و��لط يَ� ب‬
ِ �‫�ۡ� ِب���ي‬ َ ‫ٰ� ِلل خ‬
َ ‫�ۡ� ِب���ي ��ث� ي�ن و�ل ِب���ي�ُون ِلل‬ �‫�ل ِب���ي‬
ۚ‫َٱ ّ� � َ ّ� َ ت‬
‫۝‬26 ...�ِٰ �ّ�‫و��لط يَ� ب�ّ�ُون ِل�لط يَ� ب‬
Evil [women, words, or deeds] are for evil men, and evil men are
for evil [women, words, or deeds]. And good [women, words, or
deeds] are for good men, and good men are for good [women,
words, or deeds].
An-Nur (Q24:26)

Virtue seeks virtue, and evil seeks evil. Humans are attracted
to what agrees with their nature. Since the Prophet ‫ ﷺ‬is the
best of the best, his nature seeks and is comfortable with the
best. Discovering his likes—and dislikes—grants us invaluable
insight. It is, therefore, of the utmost benefit for us to know
this. Whom and what he loved leads us to Jannah. Consider
the following hadith. Abu Dharr I said:
ُ ‫بسبع أ�مرني‬
‫بح ِّب‬ ٍ ‫ أ�مرني خليلي‬:‫قال أ�بو َذ ٍّر رضي الله عنه‬
‫المساكين وال ُّدنُ ِّو منهم و أ�مرني أ�ن أ�نظ َر إ�لى من هو دوني ولا أ�نظ َر‬
ِ

375
 HADITH THIRTY SIX

‫إ�لى من هو فوقي و أ�مرني أ�ن �أ ِص َل ال َّر ِح َم و إ�ن �أ ْد َب َر ْت و أ�مرني أ�ن لا‬

‫بالحق و إ�ن كان ُم ًّرا و أ�مرني أ�ن‬ ِّ َ‫أ�س أ�لَ أ�حدً ا شيئًا و أ�مرني أ�ن �أقول‬
‫قول لا حولَ ولا‬ ِ ‫خاف في الل ِه لوم َة لائ ٍم و أ�مرني أ�ن �أ ْك ِث َر من‬ َ �‫لا أ‬
.‫ش‬
ِ ‫تحت العر‬ َ ‫قو َة إ�لا بالل ِه ف إ�نهن من َك ْن ٍز‬
‫) وشعيب ال�أرناؤوط‬2525 ‫) وصححه ال�ألباني (صحيح الترغيب‬21415( ‫رواه �أحمد‬
My khalil commanded me to do seven things. To love the poor
and be close to them. And he commanded me to look at who
is below me [in worldly riches] and not to look at who is above
me. And he commanded me to be kind to my kin even if they
are not closely related [or even if they turn away from me].
And he commanded me not to ask anyone for anything. And
he commanded me to speak the truth even if it is bitter. And he
commanded me not to fear any criticism in the cause of Allah.
And he commanded me to say La hawla wa quwwata illa bi
Allah often, for it is from a treasure from underneath the Throne.
Reported by Ahmad (21415). Al-Albani declared it sahih (Sahih al-Targhib,
2525), and so did Shu‘ayb al-Arna’ut

If we love whom he loves, we would be close to the righteous,

which helps us emulate them and learn from their wisdom.
They would be the best companions, mentors, and friends. And
if we love what he loved of food, places, and attire, we would
be embracing the most healthful, honorable, and balanced
lifestyle. His love unveils and leads to virtue.
Loving what the Prophet ‫ ﷺ‬loved brings us great benefits in
this world and the Hereafter. It is also a natural consequence
of loving Him. Whenever we love someone, we move closer to
what they love. (This is why it is dangerous to love the wrong
person.) We are naturally inclined to what brings happiness
to our beloveds. What they love also carries their imprint and
evokes their memory, becoming an extension of them. It makes
us smile whenever we see it. Just think of how much you love
the things that make your beloved (parent, spouse, child, or dear

376
 Seeking to love

friend) happy. Love is a canopy that covers whom we love and

what they love. The Companions did not only love the Prophet
‫ﷺ‬, but they loved what he loved too. Anas ibn Malik I said:
‫اط َرسولَ ال َّل ِه ﷺ لِ َطعا ٍم‬ ٌ ‫ دعا َخ ّي‬:‫قال أ�نس بن مالك رضي الله عنه‬
ِ ‫ذلك ال َّطعا ِم َف َق َّر َب إ�لى َر‬
‫سول‬ َ ‫سول ال َّل ِه ﷺ إ�لى‬ ِ ‫ت مع َر‬ ُ ‫َص َن َع ُه َف َذ َه ْب‬
‫ْت َرسولَ ال َّل ِه ﷺ‬ ُ ‫ال َّل ِه ﷺ ُخ ْب ًزا ِمن َش ِعي ٍر و َم َر ًقا فيه ُدبّاءٌ و َق ِدي ٌد َف َر�أي‬
‫َي َت َت َّب ُع ال ُّدبّا َء ِمن َح ْو ِل الصَّ ْح َف ِة َف َل ْم أ�ز َْل �أ ِح ُّب ال ُّدبّا َء ِمن َيو ِم ِئ ٍذ‬
.‫ت أ�جْ َم ُع ال ُّدبّا َء ب ْي َن َيدَ ْي ِه‬ ُ ‫َف َج َع ْل‬
)5439( ‫رواه البخاري‬
A tailor invited the Messenger ‫ ﷺ‬to a meal he prepared, and I
went along with the Messenger ‫ ﷺ‬to that meal. He presented
to the Messenger ‫ ﷺ‬barley bread and soup with gourd and
cured meat in it. I saw the Messenger ‫ ﷺ‬picking the gourd
pieces from around the plate—and I have loved gourd ever
since—so I collected the gourd pieces for him.
Reported by al-Bukhari (5439)

Anas I loved the Prophet ‫ ﷺ‬so much that he started loving

gourd because of the Prophet’s love for it. And so would we if
our love for the Prophet ‫ ﷺ‬was strong enough: we would love
what he loved. It is not really about loving a specific food he
liked. But if he asked us to do something or to stay away from
another, we would do it because we love him. If he practiced a
Sunnah, we would imitate him without hesitation or delay. For
instance, ‘A’ishah J said:
‫النبي ﷺ ُي ْعجِ ُب ُه التَّ َي ُّم ُن في َت َن ُّع ِل ِه و َت َر ُّج ِل ِه و ُطهُ ورِ ِه وفي َش أ�ْنِ ِه‬
ُّ َ‫كان‬
.‫ُك ِّل ِه‬
)268( ‫) ومسلم‬168( ‫رواه البخاري‬
The Prophet ‫ ﷺ‬liked to begin with the right in wearing his shoes,
combing his hair, purification, and all of his affairs.
Reported by al-Bukhari (168) and Muslim (268)

377
 HADITH THIRTY SIX

Loving the Prophet ‫ ﷺ‬would move us to behave like him,

even in the smallest of details. His Sunnah (i.e. way of life)
would become our way of life. We would not be asking if an
act of worship he maintained is obligatory or voluntary, for
love would blur those distinctions and propel us to the joy of
companionship. It would not be a burden or a chore to follow
him but a delight, for it would emotionally bring us closer to
him. And as we get closer to him in this world, we get closer to
him in the Hereafter. This is why we should strengthen our love
for the Prophet ‫ﷺ‬. It is easier to follow him when you love him.
Following the Prophet and loving him form a loop. If we
want to love him more, we must follow him. And when we do,
our love for him will grow. When we practice what he taught,
he will be close to us all the time. When we read his hadith, he
would be talking to us all the time. When we adjust our life-
style—in small and big issues—to live more like him, we would
be inviting him into our lives and hearts. When we send Salah
and Salam for him, we become connected to him and he to us.
Some understand loving the Prophet ‫ ﷺ‬as the mere repetition of
nasheed on special occasions. But loving him is much more than
what we sing; loving him is living his message and spreading
it. We must love him enough for it to change us. If love does
not change us at all, is it truly love?

Loving whom they love

Once love starts, it does not stop. It moves you to other loves.
This is its nature. The Prophet’s love for his late wife Khadijah
J spread to the people she loved.

‫كان َرسولُ ال َّل ِه ﷺ إ�ذا �أتِ َي بِشي ٍء يقولُ «ا ْذ َه ُبوا ب ِه إ�لى ُفلان َة ف إِ�نَّها‬
ُّ ُ‫بيت فلان َة ف إ�نَّها كا َن ْت ت‬
‫حب‬ ِ ‫كا َن ْت َص ِدي َق َة خديج َة اذه ُبوا إ�لى‬
».‫خديج َة‬
)172( ‫) وحسنه ال�ألباني‬232( ‫رواه البخاري في ال�أدب المفرد‬
When the Messenger ‫ ﷺ‬was given a gift, he would say, «Take

378
 Loving whom they love

it to so-and-so for she was a friend of Khadijah, take it to so-

and-so for she used to love Khadijah.»
Reported by al-Bukhari in al-Adab al-Mufrad (232) and al-Albani declared
it hasan (Sahih al-Adab al-Mufrad, 172).

This is why ‘A’ishah J became jealous of Khadijah even

though she never met her. She said:
َ ‫النبي ﷺ إ� ّلا على َخ ِد‬
‫يج َة و إ�نِّي َل ْم �أ ْدرِ ْكها‬ ِّ ‫ت على نِسا ِء‬ ُ ‫ما ِغ ْر‬
‫الشا َة ف َيقولُ «�أ ْر ِس ُلوا بها إ�لى �أصْ ِدقا ِء‬
ّ ‫َوكانَ َرسولُ الل ِه ﷺ إ�ذا َذ َب َح‬
‫يج َة؟ َفقالَ َرسولُ الل ِه ﷺ « إ�نِّي‬ َ ‫ َخ ِد‬:‫لت‬ َ ‫َخ ِد‬
ُ ‫يج َة» ف أ� ْغ َض ْب ُت ُه َي ْو ًما َف ُق‬
».‫ت ُح َّبها‬ ُ ‫قد ُرزِ ْق‬
ْ
)2435( ‫رواه مسلم‬
I was never jealous of the wives of the Prophet ‫ ﷺ‬as I was
jealous of Khadijah, and I never met her. When the Messenger
‫ ﷺ‬would slaughter a sheep, he would say, “Send some of it
to the friends of Khadijah.” I upset him one day when I said,
“Khadijah?” to which he said, «I was gifted her love.»
Reported by Muslim (2435)

Khadijah J held a special place in the heart of the Prophet

‫ﷺ‬. His spirit would be lifted when he was reminded of her.
When Halah, Khadijah’s sister, came to visit the household of
the Prophet, her voice and speech reminded him of Khadijah
J, and that comforted him (Muslim, 2437). When we love
someone, our love extends to what they love. This is proof that
our love is strong and true. And this is what makes the ques-
tion of ‘Amr ibn al-‘As I so important. You cannot love the
Prophet ‫ ﷺ‬without also loving whom and what he loved.
There is another narration of the Hadith in Bukhari and
Muslim that explains when this incident took place and adds
another name to the list of people that the Prophet ‫ ﷺ‬loved
the most.
‫ص َر ِض َي ال َّل ُه َع ْن ُه �أ َّن النَّب َِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم‬
ِ ‫قال ع َْم ُرو ب ُْن ال َعا‬

379
 HADITH THIRTY SIX

‫س �أ َح ُّب‬ِ ‫ �أ ُّي النَّا‬:‫ت‬ ُ ‫السلا َِس ِل َف�أ َت ْي ُت ُه َف ُق ْل‬

َّ ‫ات‬ ِ ‫ش َذ‬ ِ ‫َب َع َث ُه َع َلى َج ْي‬
‫ ثُ َّم‬:‫ت‬ُ ‫ال؟ َف َقالَ «�أ ُبوهَا» قُ ْل‬ ِ ‫ ِم َن ال ِّر َج‬:‫ت‬ ُ ‫إِ� َل ْي َك؟ َقالَ «عَائِ َش ُة» َف ُق ْل‬
.‫الخ َّطاب» َف َع َّد رِ َجا ًلا‬ َ ‫َم ْن؟ َقالَ «ثُ َّم ع َُم ُر ب ُْن‬
)2384( ‫) ومسلم‬3662( ‫رواه البخاري‬
‘Amr ibn al-‘As I said that the Prophet ‫ ﷺ‬appointed him
to command the army to Dhat al-Salasil. So, when I returned
I asked him, “Whom do you love most?” He said, «‘A’ishah.»
I asked, “From the men?” He replied, «Her father.» I asked,
“Then whom?” He replied, «Then ‘Umar ibn al-Khattab.» And
he enumerated other men.
Reported by al-Bukhari (3662) and Muslim (2384)

The Hadith of the chapter adds to this narration the import-

ant reason behind asking these questions. ‘Amr ibn al-‘As I
sought to know whom the Prophet ‫ ﷺ‬loved so he could love them
too. This is the natural consequence of Iman and the dictate of
wisdom. The Prophet ‫ ﷺ‬himself made the link between loving
him and loving whom he loved.
‫والح َس ْي ُن على َظهْ ِر ِه ف إ�ذا‬
ُ ‫الحسن‬ُ َ َ‫كانَ ﷺ يص ِّلي ف إ�ذا سجد‬
‫وثب‬
‫منعوهما أ�شا َر إ�ليهم أ�ن َدعوهما فل ّما َقضى الصَّ لا َة وض َعهما في‬
».‫هذين‬
ِ َّ ‫حج ِر ِه وقالَ «من أ�ح َّبني فل ُي‬
‫حب‬
)312 ‫حسنه ال�ألباني (السلسلة الصحيحة‬
When the Prophet ‫ ﷺ‬prayed, al-Hasan and al-Husayn would
jump on his back when he prostrated. When they would attempt
to stop them, he would signal to them to let them go. When
he concluded his Salah, he put the two in his lap and said,
«Whoever loves me, let them love these two.»
Al-Albani declared it hasan (al-Silsilah al-Sahihah, 312)

He ‫ ﷺ‬also said about them:

380
 Loving whom they love

َّ �‫«ال َّله َّم إ�نِّي أ�ح ُّبهما ف أ�ح َّبهما و أ‬

».‫حب َمن يح ُّبهما‬
)3769 ‫) وحسنه ال�ألباني (صحيح الترمذي‬3769( ‫رواه الترمذي‬
«O Allah I love them, so love them and love those who love
them.»
Reported by al-Tirmidhi (3769) and al-Albani declared it hasan (Sahih
al-Tirmidhi, 3769)

He ‫ ﷺ‬said something similar about Usamah ibn Zayd I.

».‫« َمن �أ َح َّب ِني َف ْل ُي ِح َّب �أ َسا َم َة‬
)2942( ‫رواه مسلم‬
«If someone loves me, they should love Usamah.»
Reported by Muslim (2942)

Loving the ones the Prophet loved is an extension of our

love for him. If we love him, we would surely love the ones he
urged us to love. But even if he did not ask, we would willingly
love them because they were close to his heart. This is how the
Companions were. They put him before themselves, and they
put what he loved before what they did. The following story
is weak because of its chain. But I wanted to share it with you
because the sentiments it conveys are true nonetheless.
‫ض لاب ِنه عَب ِد الل ِه‬ َ ‫مس ِمئ ٍة وف َر‬
َ ‫وخ‬ َ ‫لاف‬ ٍ �‫ض ع َُم ُر ل�أسام َة َثلاث َة آ‬
َ ‫ف َر‬
‫لاف فقال لِ َم َف َّضلتَه ع َل َّي فوالله ما س َب َقني إ�لى َمشه ٍد قال‬ ٍ �‫َثلاث َة آ‬
‫بيك وهو أ� َح ُّب إ�لى رسول‬ َ �‫رسول الل ِه ِمن أ‬
ِ ‫ل�أ َّن أ�باه كان أ� َح َّب إ�لى‬
‫رسول الل ِه على ُح ِّبي‬
ِ ُ ‫الله صلى الله عليه وسلم منك ف آ� َث‬
‫رت ُح َّب‬
)3813 ‫) وضعفه ال�ألباني (ضعيف الترمذي‬3813( ‫رواه الترمذي‬
‘Umar assigned three thousand and five hundred [dirhams] as
a stipend for Usamah and three thousand as a stipend for his
son Abdullah. Abdullah asked, “Why did you give him more?
By Allah, he did not get to any battle before me.” He replied,
“It is because the Messenger of Allah loved his father more

381
 HADITH THIRTY SIX

than yours, and the Messenger of Allah ‫ ﷺ‬loved him more than
you. So, I put the love of the Messenger of Allah before mine.”
Reported by al-Tirmidhi (3813) and al-Albani declared it weak (Da‘if al-
Tirmidhi, 3813)

The incident may not have happened exactly as mentioned,

and it may be missing some key details. But there is immense
beauty in its last sentence, “I put the love of the Messenger of
Allah before mine.” This is the desire of every Muslim. Loving
the Prophet leads to more righteousness and liberates from
personal weaknesses. Putting what he loved ahead of ours is
how we escape the clutches of our desires and are transformed
into servants of Allah. Doing this becomes easier when we are
convinced that—because of his piety—what he loved is better
than what we love. And if we love as he did, we will be happier
and more content.

The virtue of Abu Bakr and his daughter

The Prophet ‫ ﷺ‬is the closest person to Allah, and he loves the
closest people to Allah. So, when he revealed that he loved
‘A’ishah and her father L the most, he was announcing and
confirming their excellence. Anyone who loves the Prophet ‫ﷺ‬
must also love Abu Bakr and his daughter L. Those who
hate them stand in plain and direct opposition to the Prophet
himself, choosing to oppose and hate the people he loved the
most. And what does that say about the love they have for the
Prophet ‫ ?ﷺ‬You cannot claim to love him while hating his wife
and his closest Companion.
Our love is the product of our Iman. Hating the Companions
and those who championed the Prophet ‫ ﷺ‬is a sign of ignorance
or weak Iman. The Prophet ‫ ﷺ‬said:
».ِ‫ض ال�أ ْنصار‬ ِ ِّ‫يمان ُح ُّب ال�أ ْنصارِ و آ� َي ُة الن‬
ُ ‫فاق ُب ْغ‬ ِ ‫« آ� َي ُة ال�إ‬
)74( ‫) ومسلم‬17( ‫رواه البخاري‬

382
 The virtue of Abu Bakr and his daughter

«The sign of Iman is loving the Ansar, and the sign of hypocrisy
is hating the Ansar.»
Reported by al-Bukhari (17) and Muslim (74)

One would love the Ansar because they helped the Prophet
‫ ﷺ‬and the Migrants who were in desperate need of shelter and
support. Hating them comes only from a heart that hates what
they did, and this reveals hypocrisy. If this is the status of loving
the Ansar, it is even more so with the Migrants and the Rightly
Guided Caliphs. Hating Abu Bakr, ‘Umar, and ‘A’ishah M is
a clear sign of hypocrisy.
The virtue of Abu Bakr and his daughter L was well estab-
lished among early Muslims. Now, between the two, why did
the Prophet ‫ ﷺ‬put ‘A’ishah before Abu Bakr? Al-Qurtubi V
wrote commenting on this:
‫و إ�نَّما بد أ� النبي صلى الله عليه وسلم بذكر محبة عائشة أ�و ًلا‬
‫ل�أنَّها محبة جبلية ودينية وغيرها دينية لا جبلية فسبق ال�أصلي‬
.‫على ال َّطارئ‬
)244‫ ص‬6‫المفهم لما �أشكل من تلخيص كتاب مسلم (ج‬
The Prophet ‫ ﷺ‬first began with the love of ‘A’ishah because
her love was [both] natural and religious, while other loves
were religious and not natural. So, the natural [or original
love] came before the newly acquired.
Al-Mufhim lima ‘Ashkal min Talkhis Kitab Muslim (vol. 6, p. 244)

The Prophet ‫ ﷺ‬had multiple reasons to love ‘A’ishah J.

She was his most beloved wife, very close and dear to his heart.
She had an amazing personality, and she was outstandingly
smart and kind. She was also very devout and exceptionally
knowledgeable. He loved her for worldly and religious reasons.
Abu Bakr I outranks his daughter religiously. He is the
best of this Ummah right after the Prophet ‫ﷺ‬. Even though
the Prophet ‫ ﷺ‬loved him on a personal level, he had greater
worldly love for his wife. The combination of the religious and

383
 HADITH THIRTY SIX

worldly loves brought her closest to the Prophet’s heart. But

on the religious side, there was no doubt that Abu Bakr I
deserved the greatest religious love and praise. The following
hadith explains the uniqueness of Abu Bakr I in Islam.
‫س َرسولُ ال َّل ِه َص َّلى الل ُه عليه وس َّل َم ع َلى ال ِم ْن َب ِر فقالَ « إ� َّن َع ْبدً ا‬ َ ‫َج َل‬
‫فاختا َر‬ ْ ‫َخ َّي َر ُه ال َّل ُه ب ْي َن أ� ْن ُي ْؤ تِ َي ُه ِمن َز ْه َر ِة ال ُّد ْنيا ما شا َء وب ْي َن ما ِع ْندَ ُه‬
‫ َف َعجِ ْبنا له‬،‫ َفدَ يْناكَ ب آ�بائِنا و�أ َّمهاتِنا‬: َ‫ما ِع ْندَ ُه» َف َب َكى أ�بو َب ْك ٍر وقال‬
‫الش ْي ِخ ُي ْخ ِب ُر َرسولُ ال َّل ِه َص َّلى الل ُه‬ َّ ‫ ا ْن ُظ ُروا إ�لى هذا‬:‫اس‬ ُ َّ‫وقالَ الن‬
‫عليه وس َّل َم عن َع ْب ٍد َخ َّي َر ُه ال َّل ُه ب ْي َن أ� ْن ُي ْؤ تِ َي ُه ِمن ز َْه َر ِة ال ُّد ْنيا وب ْي َن‬
‫ َفكانَ َرسولُ ال َّل ِه َص َّلى‬،‫ما ِع ْندَ ُه وهو يقولُ َفدَ يْناكَ ب آ�بائِنا و�أ َّمهاتِنا‬
ُ‫الل ُه عليه وس َّل َم هو ال ُم َخ َّي َر وكانَ أ�بو َب ْك ٍر هو أ� ْع َل َمنا به وقالَ َرسول‬
‫س َع َل َّي في ُص ْح َب ِت ِه‬ ِ ‫ال َّل ِه َص َّلى الل ُه عليه وس َّل َم « إ� َّن ِمن أ� َم ِّن النَّا‬
‫ت أ�با َب ْك ٍر إ� َّلا‬ ُ ‫ت ُمت َِّخ ًذا َخ ِلي ًلا ِمن �أ َّمتي لاتَّ َخ ْذ‬ ُ ‫ومالِ ِه أ�با َب ْك ٍر ولو ُك ْن‬
».‫الم ْسجِ ِد َخ ْو َخ ٌة إ� َّلا َخ ْو َخ ُة أ�بِي َب ْك ٍر‬ َ ‫ُخ َّل َة ال�إ ْسلا ِم لا َي ْب َق َي َّن في‬
)3904( ‫رواه البخاري‬
The Messenger ‫ ﷺ‬gave a speech from the minbar and said,
«Allah gave someone the choice between giving him what he
wished from the beauty of this life and what He had [for him],
and he chose what He had [for him].» Abu Bakr cried and
said, “We would sacrifice our fathers and mothers for you.”
What he said surprised us, and people said, “Look at this el-
derly man! The Messenger ‫ ﷺ‬spoke about someone whom
Allah gave a choice between the beauty of this life and what
He had [for him], and he said we would sacrifice our fathers
and mothers for you!” But it was the Messenger ‫ ﷺ‬who was
given a choice, and Abu Bakr was the one who knew him best
among us. The Messenger ‫ ﷺ‬said, «The most generous one with
me in his companionship and wealth is Abu Bakr. If I were to
take a khalil [i.e. dearest loved one] from my Ummah, I would
take Abu Bakr. But he has the love of Islam. There should be

384
 Worldly love and religious love

no [personal] door leading to the masjid except the door of

Abu Bakr I.»
Reported by al-Bukhari (3904)

A khalil is the closest lover to the heart. Love at that stage

penetrates the heart to such depths that it fills all of its crevices.
It is as if that love soaks the entire heart. The Prophet ‫ ﷺ‬loved
Allah to that degree, and Allah adopted him as a Khalil, like he
did with Ibrahim S. The Prophet ‫ ﷺ‬said:
‫ت �أبا َب ْك ٍر َخ ِلي ًلا َو َل ِكنَّ ُه �أ ِخي‬ ُ ‫ت ُمت َِّخ ًذا َخ ِلي ًلا لاتَّ َخ ْذ‬ ُ ‫« َل ْو ُك ْن‬
».‫صاح َب ُك ْم َخ ِلي ًلا‬ ِ ‫صاحبِي َو َق ِد اتَّ َخ َذ ال َّل ُه َع َّز َو َج َّل‬ ِ ‫َو‬
)2383( ‫رواه مسلم‬
«If I were to adopt a khalil, I would adopt Abu Bakr as a khalil.
But he is my brother and companion. Allah has adopted your
companion [i.e. the Prophet] as a Khalil.»
Reported by Muslim (2383)

When the love of Allah fills the heart, it leaves no space for
another khalil. This is why the Prophet ‫ ﷺ‬could not take any
human khalil. The Prophet ‫ ﷺ‬could love other humans, and he
did. But that comprehensive love, the greatest love of the heart,
was reserved only for Allah. But if that space in the Prophet’s
heart was not occupied, Abu Bakr would be the only one to
fill it. This is how outstanding he was: to be the only human
candidate who could fill that space and come that close to the
heart of the greatest Messenger humanity ever knew.

Worldly love and religious love

We have seen so far how religious love interacts with worldly
love. At times, they complement each other, while at other
times they clash. And as long as the worldly (or personal) love
is not forbidden and does not lead to a forbidden act, such love
is permissible and natural. The following story explains this
further. ‘A’ishah J said:

385
 HADITH THIRTY SIX

:‫ َقالَ �أ ُبو َب ْك ٍر َر ِض َي ال َّل ُه َع ْن ُه َي ْو ًما‬:‫عن عائشة رضي الله َع ْنهَ ا َقا َل ْت‬
‫ َف َل َّما َخ َر َج َر َج َع‬،‫ض َر ُج ٌل �أ َح َّب إِ� َل َّي ِم ْن ع َُم َر‬ ِ ‫َوال َّل ِه َما َع َلى َوجْ ِه ا ْل� أ ْر‬
.‫علي وال َول ُد �أ ْل َو ُط‬ َّ ‫ �أ َع َّز‬: َ‫ َك ْي َف َح َل ْف ُت �أ ْي ُب َن َّي ُة؟ َف ُق ْل ُت َل ُه َف َقال‬: َ‫َف َقال‬
)61 ‫) وحسنه ال�ألباني (صحيح ال�أدب المفرد‬84( ‫رواه البخاري في ال�أدب المفرد‬
Abu Bakr I once said, “By Allah, there is no one on this
earth that I love more than Umar.” When he left and came
back, he asked, “What did I swear to, my daughter?” I told
him what he said. He then said, “No, dearer to me. One’s child
is closer to the heart.”
Reported by al-Bukhari in al-Adab al-Mufrad (84) and al-Albani declared
it hasan (Sahih al-Adab al-Mufrad, 61)

‘Umar was the best person right after Abu Bakr L. Abu
Bakr’s Iman and piety created this intense love for ‘Umar. But no
matter how strong our religious love for someone may grow, the
worldly love we have for our spouses and children keeps them
closest to our hearts. And there is no contradiction between
the two loves. Each has different causes, and each can exist
and grow independently of the other (i.e. we can love another
personally but not religiously or religiously but not personally).
Love is strongest, however, when both types of loves combine,
such as when we love our pious family members or personally
like righteous friends. But as these loves can combine, they can
also clash and diverge. When our instinctual love—meaning
what is embedded in our nature—pulls us away from Allah,
our religious (acquired) love must be strong enough to favor
Allah. This is what the following ayah is referring to. Allah said:
َ َ
ۡ‫ان َءا بَ� ٓا�ؤُ �ك ُۡم َوأ��بۡ ن�� َٓا�ؤُ �ك ُۡم َ �إو خ�� َٰۡو نُ� �ك ُۡم َوأ� زۡ� َٰو � ج� �ك ُۡم َو �ع شَِ� ي� َرتُ� �كُم‬
َ َ ۡ‫ق‬
‫�ل �إ ن ك‬
َ‫أَ ٌِ ٱ ق تَ فۡ تُ � ت َ ٌ تَ خۡ � َ ِ َ َ � َ َ ُ َ � ن� ٓ أ ح‬
�‫َو�م َٰ�ۡول ��� َر�� �مُوهَا َ ِو ج�� َٰرة �� ش� َۡون كسَ ادهَا َومسٰ ِكن �ت ۡر ض� َۡو�َه�َا � َّب‬
ُ‫�ه�َاد �ف� َس���يلهۦ ف� تَ� َرّب� �َصُواْ ح تَّ� ٰ يَ� أۡ��ت َ� ٱ�لَّله‬ ‫ج‬ �� ‫و‬ َ ‫سول ِهۦ‬ ُ � ‫�إ �ل يَ��ۡكُم �ّم َن ٱ�ل َِّله َو َر‬
‫ِي‬ ‫ى‬ ِ ِ ‫ب‬ ِ ‫َ ِي‬ ٍ ِ ِ
‫أ‬
‫۝‬24 ...‫ِب�� ۡم ِر ِه ۗۦ‬
386
 Worldly love and religious love

Say, “If your parents, children, siblings, spouses, your family,

the wealth you collected, the business you fear its decline, and
homes you cherish are more beloved to you than Allah, His
Messenger, and Jihad in His sake, then wait until Allah brings
His punishment.
At-Tawbah (Q9:24)

This is why we must strive to love Allah. If we do not, we will

not have the strength to choose Him. The good news is that if
we strive, we can reach the point where our love for Him can
surpass loving our children and wealth, even loving ourselves.
Our religious love has this power and this great potential. It just
needs nurturing. And if we do, what happens next will amaze us.

387
 ‫‪HADITH‬‬
‫‪THIRTY SEVEN‬‬
‫‪Loving to hear‬‬
‫الحديث‬ ‫‪about Allah‬‬
‫السابع الثالثون‬

‫ق�ْرُ� �لَه ْ�ُم ��ف‬ ‫َ نَ َ ُ ٌ نَ أَ ن َ ؤُ ُّ ْ ف َ ْ ق َ فَ َ نَ ُ َّ َ فْ َ َ ةً َ أ‬

‫ِي‬ ‫س� ِد ��ب�َاء �كا� كلما ا� ت�َ��ت�َح س�ُور� ي�َ��‬ ‫كا� ر ج�ل �م � ال���ْص ِار ي��َ�مه�ُم ِ� ي� م ِج‬
‫�ُور ٍ�ة‬ ‫ُ‬ ‫ُ‬
‫ق ْ َ ُ أ � ٌ � تَّ ف ُ �غَ نْ � ث َّ َ أ‬ ‫َ‬ ‫َ‬ ‫َّ َ ة َ أُ � فْ‬
‫ق�ْر� �بس َ‬
‫ُا�لصل ِا� ي�َ��ق�ْر� ِب�هَا ا� ت�َ��ت�َح ���بــ﴿�ل ه�ُو الَّله �حد﴾ َح�ى ي��َ��ْر �م �هَا �م ي�َ�� ِ‬
‫نَّ َ َ أُ � �ذ‬ ‫�‬ ‫َ َ َّ أ ْ‬ ‫أ �خ َ َ َ � َ َ نَ ن� َ َ ُ ّ‬
‫�َص�ْ� َُع �ذ لِك ِ�ف ي� ك ِل َرك�ْع� ٍةَ� ف�كل َم ُه �ص َحا بُ� ُه ف�َ�ق�َا �ُلوا‪ِ :‬إ��ك �ت�َ�ق�ْر� ِب� َه ِ ِه‬ ‫� رى معهَا وكا� ي�‬
‫َ ة ثُ َّ َ تَ َ أَ نَّ � تُ �ْ�ز َ � تَّ َ أَ َ ة أُ �خ َ ف ّ أَ نْ َ أَ � َ ّ أَ نْ‬
‫السُّور ِ� �م لا �رى ��هَا ج�� ِ ي�ك ح�ى �ت�َ�ق�ْر� ِ�بس�ُور ٍ� � رى � ِإ�ما �� �ت�َ�ق�ْر� ِب�هَا ِ�إو ما ��‬
‫� نْ أَ ْ َ تُ ْ أَ نْ أَ ؤُ ْ � ف� ع� ْ تُ‬ ‫تَ َ َ � َ َ أَ َ ة أُ �خ َ ق َ َ أَ نَ‬
‫ب‬
‫�دعهَا و�ت�َ�ق�ْر� ِ�بس�ُور ٍ� � رى‪� ،‬ال‪ :‬ما ��ا ِ�� ِت�َار ِكهَا ِإ�� �ح ب��ب�ْ�م �� ��مّك�ُم ِب�هَا �َ َل�‬
‫ال� بَّ��ُّ‬ ‫أَ نْ ؤُ َّ ْ �غَ ْ ُ ُ فَ َ َّ أَ تَ ُ‬
‫اه ُم ن‬ ‫َ نْ َ تُ ْ تَ َ ْ َ َ ن َ َ ْ نَ ُ أَ ف�ْ�ضَل� ْ َ َ‬
‫�ُوا �� ي��َ�َمه�ُم ي�ره �لما �� ُ َ ِ ْي‬ ‫ِ�إو � ك ِره�ْ�م �رك�ْ�ت�ُك�ُم‪ ،‬وكا��ُوا ي�رو�ه �� َه�ُم وك ِره‬
‫َ أْ ُ ُ أ ْ َ ُ َ َ َ َ َ نأ‬ ‫أَ �خ َ ُ ُ خ� َ َ ف� َ َ فُ َ نُ َ َ ن� َ‬
‫ي‬
‫ﷺ � ب�روه ال�َ ب�ر �َ�ق�َال « ي�ا �لا� ما ي�م�ْ�َع�ُك مِ مَّا ي��مر ِب� ِه �صحا ب�ك وما �ح�ْ�م لك ��‬
‫نّ أُ بُّ � ف� َ َ ُ‬ ‫َ ةَ ف ُ ّ َ �ْع� ة ف� َ َ َ َ‬ ‫َ أَ � �ذ‬
‫الله‬
‫الله ِإ� ِ� ي� ��ح �هَا‪�َ� ،‬ق�َال رس�ُول ِ‬ ‫�ت�َ�ق�ْر� َه ِ ِه السُّور� ِ� ي� ك ِل رك ٍَ�» �َ�ق�َال‪ :‬ي�ا رس�ُول ِ‬
‫نَّ ُ َّ � أَ ْ �خ َ َ � نّ ةَ‬
‫ال�َ�َ�‪».‬‬ ‫«�� ح ب�هَا �د لك ج‬ ‫ﷺ ِإ‬
‫رواه الترمذي (‪ )2901‬وصححه ال�ألباني ( صحيح الترمذي ‪)2901‬‬
‫‪There was a man from the Ansar who led them in Salah at Masjid‬‬
‫‪Quba’. And every time he recited a Surah for them during Salah, he‬‬
‫‪would begin by reciting Qul Huwa Allahu Ahad until he finished it,‬‬
‫‪then he would recite another Surah with it. He used to do this in each‬‬
‫‪Rak‘ah. His companions talked to him and said, “You recite this Surah‬‬
‫‪but see it is not enough unless you read another. You should either‬‬

‫‪388‬‬
 Loving the Quran

recite it [by itself] or leave it and recite another Surah.” He said, “I will
not leave it. If you would like me to lead you with it, then I will do so.
But if you do not like it, then I will leave you.” They considered him to
be the best among them, and they disliked the idea of someone else
leading them. So when the Prophet ‫ ﷺ‬came to them, they informed
him of what had happened and he said, «O so-and-so, what prevents
you from doing what your companions told you to do? And why do you
recite this Surah in every Rak’ah?» He said, “O Messenger of Allah,
I love it.” So the Messenger of Allah ‫ ﷺ‬said, «Its love has admitted
you to Jannah.»
Reported by al-Tirmidhi (2901) and al-Albani declared it sahih (Sahih al-Tirmidhi, 2901)

Commentary

When you love someone, you frequently talk about them, love
to hear from them, and about them. When we love Allah, there
would be nothing sweeter and more comforting than Him
talking about Himself.

Loving the Quran

Romantic love is a staple in classical literature, poetry, and art.
Even today, novels, movies, series, and songs center on the ups
and downs of love: the excitement of loving someone and the
agony of losing them. We hear there how a lover impatiently
waits to hear from their beloved, to see them, and to be near
them. And we see how their union brings immense joy to them.
Their love transforms anything they receive from their lover
into a priceless possession, a source of bliss that reminds them
of their beloved and the love they share. Now, imagine with me,
lovers separated by long-distance for a protracted time. Imagine
them eagerly awaiting a letter—or a text—from their beloved,
and the happiness they feel when they hear from them. Now, I

389
 HADITH THIRTY SEVEN

want you to imagine with me the joy those who love Allah will
feel when they read and hear the Quran.
Allah is greater than anyone else. He is Perfect in His qualities,
Perfect in His gifts, and Perfect in His promises. And His love is
greater than any other love. And so, the bliss and comfort His
beloveds receive from His Words and the longing they have
for them are greater than what other lovers experience. They
hear in His Words the eternal wisdom that answers all of their
questions. They discover in them the final truth that gives them
peace. They receive in them the assurance they constantly need
to feel safe and fortunate. There is no other book like it, and no
one can speak to their hearts like the One who created them.
The Quran, to them, is more important than food and drink.
Their bodies can survive without them for days, but their souls
cannot withstand to be separated from their Creator. The Quran
is their comforter, their solace, their answer, their companion,
their hope, their advisor, and their treasure. When they stay
away from it, their souls shrivel. And when they come back to
it, life itself returns to their soul. It is their daily fuel that fights
all the demons of this world. Without it, they stand defenseless.
With it, they can take the entire world. Every time they read it,
they discover something new. Every time they come to it with
a problem, they discover in it the light that guides them to
safety. How can you stay away from a book like this? They long
for it because it is the Words of the One they love. Whenever
they miss Allah and long to see Him, they rush to the Quran.
These are the actual words of the One they love and Who loves
them. How much joy do the Words of the Beloved bring to these
parched hearts? Like a child who is only comforted by the sound
of his loving mother, only the Words of their Greatest Love can
make them this happy.
The Quran is Allah’s revelation to humanity. It tells them
who He is, and invites them to His Forgiveness and Mercy. It
invites them to His love: to love Him and be loved by Him. The
Quran is intimately linked to attaining the love of Allah (see
also Hadith Sixteen). Ibn Rajab V said:

390
 The virtue of Surat al-Ikhlas

‫ ومن أ�عظم ما تحصل به محبة الله تعالى من النوافل‬:‫قال ابن رجب‬

‫ لا يس أ�ل أ�حدكم‬:‫تلاوة القر آ�ن وخصوص ًا مع التدبر قال ابن مسعود‬
.‫عن نفسه إ�لا القر آ�ن فمن أ�حب القر آ�ن فهو يحب الله ورسوله‬
)130‫�إختيار ال�أولى في شرح حديث اختصام المل�أ ال�أعلى (ص‬
And of the greatest voluntary deeds that bring the love of
Allah is the recitation of the Quran, especially with reflection.
Ibn Mas‘ud I said, “Do not ask yourself about anything
except the Quran. The one who loves the Quran loves Allah
and His Messenger.”
Ikhtiyar al-Awla (p. 130)

If you read the Quran regularly and you understand it, you
will love Allah. And according to the great Companion and
teacher of the Quran, Ibn Mas‘ud I, if you love Allah, you
would not be able to stay away from the Quran. How can one
love Allah and bear to stay away from His Words? Ibn Mas‘ud
I gave us invaluable advice: if you want to love Allah, start
with the Quran. It is one of the easiest and most fulfilling paths
towards the love of Allah.
Another cherished gem that can be gleaned from what Ibn
Mas‘ud said is to interrogate our loves and behaviors. Do we
truly love Allah? What evidence do we have of this? What is it
that I love in this life? If you want a hint, look at what you love
to talk about and listen to. Look at how you spend your time.
What do you enjoy doing? Now, is Allah part of any of this?
The answer to these questions will raise our awareness of the
direction of our life, the good and the bad in it. Once we can
clearly see it, we can try to change it.

The virtue of Surat al-Ikhlas

The Companions were especially close to the Quran. The love
the Companion had in the Hadith for Surah al-Ikhlas was not
unique. Another Companion did something similar.

391
 HADITH THIRTY SEVEN

‫النبي ﷺ َر ُج ًلا على َس ِر َّي ٍة وكانَ َي ْق َر�أ ل�أ ْصحا ِب ِه في َصلاتِه ِْم‬ ُّ ‫َب َع َث‬
َ‫للنبي ﷺ َفقال‬ ِّ ‫ذلك‬ َ ‫َف َي ْخ ِت ُم بـ﴿قُ ْل هو ال َّل ُه أ� َحدٌ﴾ َف َل ّما َر َج ُعوا َذ َك ُروا‬
‫ ل�أنَّها ِص َف ُة ال َّرحْ َم ِن‬: َ‫ذلك» َف َس�أ ُلو ُه َفقال‬ َ ‫«س ُلو ُه ل�أ ِّي شي ٍء َي ْصن َُع‬ َ
».‫النبي ﷺ « أ� ْخ ِب ُرو ُه أ� َّن ال َّل َه ُي ِح ُّب ُه‬
ُّ َ‫ َفقال‬،‫و�أنا �أ ِح ُّب أ� ْن أ� ْق َر�أ بها‬
)813( ‫) ومسلم‬7375( ‫رواه البخاري‬
The Prophet ‫ ﷺ‬sent a man as head of an army expedition, and
he used to lead them in Salah and conclude his reading with
Qul Huwa Allahu Ahad. When they returned, they mentioned
this to the Prophet ‫ﷺ‬, and he said, «Ask him why he did it?»
They asked him and he replied, “Because it has the attributes
of the Most Merciful and I love to read it.” The Prophet ‫ ﷺ‬said,
«Let him know that Allah loves Him.»
Reported by al-Bukhari (7375) and Muslim (813)

There is a third narration that may point to yet another man.

‫اب النَّب ِِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َلا َي ْق َر�أ ُسو َر ًة‬ ِ ‫كان َر ُج ٌل ِم ْن �أصْ َح‬
‫فِي َم ْكتُو َب ٍة َو َلا َنافِ َل ٍة إِ� َّلا َق َر�أ َب ْعدَ َها ﴿قُ ْل ُه َو ال َّل ُه �أ َحدٌ﴾ َف َذ َك َر َذلِ َك‬
،‫ إِ�نِّي �أ ِح ُّبهَ ا‬: َ‫لِلنَّب ِِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقالَ «لِ َم َت ْف َع ُل َذلِ َك» َف َقال‬
».‫َف َقالَ « إِ� َّن ال َّل َه َق ْد �أ َح َّب َك ب ُِح ِّب َك إِ�يَّا َها‬
)132( ‫ال�آثار ل�أبي يوسف‬
A Companion of the Prophet ‫ ﷺ‬would not recite a Surah in an
obligatory or voluntary prayer but he would read Qul Huwa
Allahu Ahad after it. This was brought to the attention of the
Prophet ‫ ﷺ‬and so he asked him, «Why do you do this?» He
replied, “I love it.” He said to him, «Indeed, Allah loves you
because of your love for it.»
Al-‘Athar by Abu Yusuf

This Surah is about Allah and His Perfect Attributes, and

there is no other Surah like it. It packs—in short and clear
sentences—significant truths about the Creator: His Oneness,

392
 The virtue of Surat al-Ikhlas

Uniqueness, Greatness, and our need for Him. Those who love
Allah find immense peace and comfort in it. It reminds them
that Allah is sufficient for them and can take care of all of their
needs (al-Samad). Since no one is like Him or is equal to Him,
they remain faithful to Him despite what others say and do.
His supremacy in existence translates into His supremacy in
their hearts. Whenever they miss Him and long for Him, they
read this Surah and they hear about their Beloved. As they keep
reading it, their love and longing for Him grows. Nothing will
truly satisfy them except gazing upon His Honorable Face in
Jannah. But until then, they stay close to His Words, and they
repeat the ayahs that describe Him, impatiently waiting for the
day when they will hear His words with their own ears and see
Him with their own eyes. This is the greatest bounty in Jannah.
The Companion loved this Surah—as he stated in the had-
ith—because it described the Most Merciful. When our love for
the Most Merciful grows, so will our love for the Quran and the
ayahs that describe Allah, especially al-Ikhlas.
This short Surah is equal to one third of the Quran. The
Prophet ‫ ﷺ‬said:
‫«احْ ُشدُوا َف إِ�نِّي َس�أ ْق َر�أ َع َل ْي ُك ْم ثُ ُل َث ا ْل ُق ْر آ� ِن» َف َح َشدَ َم ْن َح َشدَ ثُ َّم‬
‫َخ َر َج َنب ُِّي الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َق َر�أ ﴿قُ ْل ُه َو الل ُه �أ َحدٌ﴾ ثُ َّم‬
َّ ‫ إِ�نِّي �أ َرى ه ََذا َخ َب ٌر َجا َء ُه ِم َن‬:‫ض‬
َ‫الس َما ِء َف َذاك‬ ٍ ‫َد َخ َل َف َقالَ َب ْع ُضنَا لِ َب ْع‬
‫الَّ ِذي �أد َْخ َل ُه ثُ َّم َخ َر َج َنب ُِّي الل ِه َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َف َقالَ « إِ�نِّي‬
».‫ت َل ُك ْم َس�أ ْق َر�أ َع َل ْي ُك ْم ثُ ُل َث ا ْل ُق ْر آ� ِن �أ َلا إِ�نَّهَ ا َت ْع ِدلُ ثُ ُل َث ا ْل ُق ْر آ� ِن‬
ُ ‫قُ ْل‬
)812( ‫رواه مسلم‬
«Gather, for I will recite one-third of the Quran for you.» So,
people gathered. Then the Prophet of Allah ‫ ﷺ‬came out and
recited Qul Huwa Allahu Ahad, and then he entered his house.
We said to each other, “He must have gone inside because
of some news he received from above.” The Prophet of Allah
‫ ﷺ‬then came out and said, «I told you that I will recite for you

393
 HADITH THIRTY SEVEN

one-third of the Quran. Indeed, it is equivalent to one-third of

the Quran.»
Reported by Muslim (812)

It encapsulates one-third of the Quran: Tawhid. And if we

know that the highest goal of the Quran is to teach us who Allah
is, we would understand why this Surah is so significant. The
Prophet ‫ ﷺ‬also said about it:
ٍ ‫﴾ َحتَّى َي ْخ ِت َمها عَشر َمر‬...ٌ‫« َمن َقر�أ ﴿قُل ه َو الل ُه أ�حد‬
‫َّات َبنى الل ُه‬
».‫الجنَّة‬ َ ‫َل ُه َق ْص ًرا في‬
)589 ‫) وحسنه ال�ألباني (السلسلة الصحيحة‬15610( ‫رواه �أحمد‬
«Allah will build a palace in Jannah for the one who reads
Qul Huwa Allahu Ahad till the end ten times.»
Reported by Ahmad (15610) and al-Albani declared it hasan (al-Silsilah
al-Sahihah, 589)

This Surah is part of the morning and evening dhikr of Allah,

part of the pre-sleep dhikr, and one of the protective and heal-
ing trio of Surahs (with al-Falaq and al-Nas). This Surah is the
companion of those who remember Allah often. It nurtures the
love of Allah in their hearts every single day. The more they read
it—and the rest of the Quran—the more they can stay devoted
to Allah, and the safer they are from the temptations of the
world. It keeps them close to Allah, and Allah close to them.

394
 HADITH
Spend from THIRTY EIGHT
what you love ‫الحديث‬
to attain love ‫الثامن الثالثون‬

َ‫� َ أ َ � � ة‬ ‫تُ ّ نَ آ‬ ُ َّ َ � ْ َ َ �
�َ‫] ج�اء ��ب�ُو طَل�ْح‬92 �‫ل َّما �ن�زَ ل ت� ﴿ل نَْ� ت� ن��َال�ُوا ال ِب� َّر �ح ت�ى ت� ن��ْ���ف�ق�ُوا مِ مَّا � �� بح�ُو�﴾ [�ل عمرا‬
‫ن‬
َ � �‫الله تَ�� َب�َار َك َوت��َع� ََالى �ف� ت‬
ُ ‫ق�ُول‬ ُ َ َ َ َ �‫ف‬ َ ‫إ� َلى‬
‫��ك�َا ِب� ِه ﴿ل نَْ� ت� ن��َال�ُوا‬ ‫ِي‬ � َ�
� ‫ي‬ ‫الله‬
ِ ‫س�ُول‬ ‫ر‬ ‫ا‬ �
‫ي‬ :‫ق�َال‬
� َ � ‫ﷺ‬ ‫الله‬
ِ ‫س�ُول‬
ِ ‫ر‬ ِ
َ‫تُ ّ نَ َ نَّ أَ � َّ أَ َ َ َّ َ ْ ُ � َ َ َ نَ تْ � ةً َ ن‬ ُ�‫َّ � تَّ ت ن‬
�‫ال ِب�ر ح�ى ��ْ���ف�ق�ُوا مِ مَّا � �� بح�ُو�﴾ ِ�إو � �ح ب� �م�ْو ِال ي� ِإ�ل ي� ب� ي�رحاء – وكا�� ح ِد��ي�ق�َ� كا‬
َ َّ َ �‫ف‬ َْ ُّ �ْ�‫الله ﷺ يَ� ْد�خل�ُه�َا َ �يَوس‬ ُ
‫الله �عَ�زَّ َو � ج�ل َ ِ�إو لى‬ َ
ِ ‫ت�َ���ظل ِب� �هَا َ �يو ش� َر بُ� �م نْ� م ِئا� �هَا – � َِه يَ� ِإ�لى‬ ِ ‫َرس�ُول‬
َ َ َ‫� ْ ث ُ أ‬ َ َ ْ َ‫َّ ُ َ �ذُ �خ َ ُ ف� ض� ْ � أ‬ َ‫َ َّ ُ َ َ َ َّ أ‬
‫الله ح ي�� �راك‬ ِ ‫َرس�ُو ِل ِه صلى الله عل ي� ِ�ْه َوسل َم �ر ج��ُو ِب�ره و ره �َ�َعهَا � ي� رس�ُول‬
ْ
ُ‫ال َر ِبا� ٌح ق�� ْ��بل ن� ُ�َاه �م ن� َ�ْك َو َر َد ْد نَ�اه‬ � ‫«��خْ يَ�ا أَ� بَ�ا �ط‬
ٌ ‫َل�ْح ةََ� �ذَ ِل َك َم‬ َ
‫الله ﷺ ب‬
ُ َ �‫ُ ف‬
ِ ‫ �َ�ق�َال َرس�ُول‬،‫الله‬
َ َ‫َ َ َ فَ � ع� ْ ُ ف أَ ق َ نَ فَ ت� َ َّ قَ أَ � � ةَ َ َ �ذ‬
.‫ا�ْ َله ِ� ي� ال�� ِبر� ي��» ��َصد� ِب� ِه ��ب�ُو طَل�ْحَ� على ِو ي� ر ِح ِم ِه‬ ‫عل ي��ْك � ج‬
)998( ‫) ومسلم‬1461( ‫رواه البخاري‬
When the ayah ﴾You will not attain righteousness until you spend from
what you love﴿ [Ali Imran 92] was revealed, Abu Talhah came to the
Messenger ‫ ﷺ‬and said, “O Messenger of Allah, Allah the Most Blessed
and High said in His Book, ﴾You will not attain righteousness until
you spend from what you love﴿, and my most beloved wealth to me
is Bayruha’—a garden that the Messenger ‫ ﷺ‬used to frequent, seek
shade in it, and drink from its water—and I give it to Allah, Glory be to
him, and to His Messenger ‫ ﷺ‬seeking its reward and investment [with
Allah]. So, put it, O Messenger of Allah, wherever Allah directs you.” The

395
 HADITH THIRTY EIGHT

Messenger ‫ ﷺ‬said, «Amazing, O Abu Talhah! That is profitable wealth.

We accept it from you and return it to you, so give it to relatives.» So,
Abu Talhah donated it to his relatives.
Reported by al-Bukhari (1461) and Muslims (998)

Commentary

The love of Allah and the love of the world are polar opposites.
In order to love Allah, we have to be willing to sacrifice the world
for His sake. Only then would we be liberated from the shackles
of greed and selfishness, and we would taste the sweetness of
nearness to Allah.

Giving from what we love

Abu Talhah I was of the wealthiest in Madinah, and his
wealth was made up of palm-trees in the lands he owned. The
best of his gardens was Bayruha’. It was close to the Madinah
Mosque, and had a freshwater well in it that the Prophet ‫ ﷺ‬loved
to drink from. That made it even more precious in Abu Talhah’s
eyes. When Allah revealed the ayah urging charity from what
we love, it moved Abu Talhah. He gave away the thing he loved
the most for the sake of Allah. He did not have to give anything,
and he did not have to give the thing he loved the most. But he
chose the dearest of his possessions. He wanted to attain righ-
teousness, and that beautiful garden was a small price to pay in
his eyes. When something matters to us, it is easy to sacrifice
for its sake. And Allah mattered to him.
Why did Allah state that spending from what we love is a
condition for righteousness? It has to do with our nature and
what we love. We have an intense love for wealth and this
world. Allah said:
ًّ َ ّ ‫ح‬ َ َ ‫َ تُ َ ٱ‬
‫ج‬
‫۝‬٢٠ ‫ب ًا �ما‬� ‫ال‬ ‫و���ح�بُّون �ل�ۡم‬

396
 Giving from what we love

And you love wealth an immense love.

Al-Fajr (Q89:20)

Humans love wealth in all of its forms: gold and silver, man-
sions and estates, cars and clothes, and all the luxury money
can buy. And this is not something that easily goes away as we
age. The Prophet ‫ ﷺ‬said:
ِ
».‫المال‬ ُ ‫حب اثنت ْي ِن طولُ الحيا ِة‬
‫وح ُّب‬ ِّ ‫شاب على‬
ٌّ ‫يخ‬ َّ ‫لب‬
ِ ‫الش‬ ُ ‫« َق‬
)1046( ‫) ومسلم‬6420( ‫رواه البخاري‬
«The heart of an elder is still young in loving two things: long
life and love of money.»
Reported by al-Bukhari (6420) and Muslim (1046)

This love—when immoderate and unchecked—has dire

consequences. The Prophet ‫ ﷺ‬said:
‫المر ِء على‬
َ ‫ص‬ ِ ‫جائعان �أ ْر ِسلا في غ َن ٍم ب أ�فسدَ َلها من ِحر‬
ِ ِ ‫«ما ِذ‬
‫ئبان‬
».‫ف لدي ِن ِه‬ ِ ‫والش َر‬
َّ ‫المال‬
ِ
)2376 ‫) وصححه ال�ألباني (صحيح الترمذي‬2376( ‫رواه الترمذي‬
«Two hungry wolves let loose among sheep will not do more
harm to it than the harm one’s desire for wealth and recognition
does to their religion.»
Reported by al-Tirmidhi (2376) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 2376)

Can we picture the carnage? The two hungry wolves will

devastate the flock, soaking the ground with their blood. Noth-
ing will be left alive. If one allows their craving for money and
fame to grow rampant, they will destroy their religion. One will
commit every sin to get richer. Their heart will be so saturated
with the love of this world that it will leave no space for Allah.
The test of wealth is serious and severe. The Prophet ‫ ﷺ‬said:
». ُ‫« إ� َّن لك ِّل أ� َّم ٍة فتن ًة وفت َن ُة أ� َّمتي المال‬
)2336 ‫) وصححه ال�ألباني (صحيح الترمذي‬2336( ‫رواه الترمذي‬

397
 HADITH THIRTY EIGHT

«Each Ummah has a fitnah [test or a source of temptation],

and the fitnah of my Ummah is wealth.»
Reported by al-Tirmidhi (2336) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 2336)

It is this Ummah’s greatest temptation. And you can see

what it did to other nations before us. They kept running after
this world until it blinded their eyes and put a seal on their
hearts. They ran away from Allah to amass the money they so
desired, no matter the consequences. What they could not see,
however, was how what they loved was destroying them. The
love of Allah opens our eyes, but the love of the world blinds
us. The Prophet ‫ ﷺ‬said:
‫الله ُي ْعطي العبدَ ِم َن الدُّنيا على َمعاصيه ما ُي ِح ُّب ف إ�نَّما‬ َ ‫ْت‬ َ ‫« إ�ذا ر أ�ي‬
‫دراج ث َّم تلا رسولُ الل ِه ﴿ َف َل ّما َن ُسوا ما ُذ ِّك ُروا ِب ِه َفت َْحنا َع َل ْيه ِْم‬
ٌ ‫هو اس ِت‬
‫ْواب ُك ِّل َش ْي ٍء َحتّى إ�ِذا َف ِر ُحوا بِما �أوتُوا �أ َخ ْذناه ُْم َب ْغ َت ًة َف إ�ِذا ه ُْم‬َ ‫�أب‬
»]44 ‫ُم ْب ِل ُسونَ ﴾ [ال�أنعام‬
)413 ‫) وقال ال�ألباني �أن �إسناده قوي (السلسلة الصحيحة‬17311( ‫رواه �أحمد‬
«When you see Allah giving one what they love from this world
despite their sins, they are being led on. Then the Messenger
‫ ﷺ‬recited, ﴾When they forgot what they were reminded of,
we opened for them the doors of everything. Then when they
were happy with what they were given, we destroyed them
suddenly, and they became hopeless﴿ [Al-An‘am 44]»
Reported by Ahmad (17311) and al-Albani declared its chain strong (al-
Silsilah al-Sahihah, 413)

Imagine one running after the world and winning so much of

it, thinking all along that they are lucky. Their material fixation
blinds them to the irony of receiving more wealth while sinning.
This alone should wake them up. But the world is intoxicating.
The stark danger of wealth explains the warning in the Quran
against its temptations, the cautionary tales of past nations
who did not heed this advice, and the command to spend for

398
 Giving from what we love

Allah’s sake. This spending is not because Allah needs it, but
because we do. Allah said:
ّ َ ‫ز‬ ‫ت‬ َ ۡ ُ ُ � � �‫خ�ذۡ ۡ أَ َٰ ۡ َ َ ق ً ت‬
‫۝‬١٠٣ ...‫ك��ي��هم ���به�َا‬ ِ �ُ‫� �م ن �م�ۡو��ل��هم صد�ة �ُطَه�ّرهم �و‬
Take from their wealth a charity that purifies them and blesses
them.
At-Tawbah (Q9:103)

The intent of charity is the cleansing of the soul from stin-

giness and greed, from the worldly obsession that comes from
running after money. Allah knows very well the hold that money
has on us, how much we love it and are willing to sacrifice for
it. And Allah wants us to change, to adopt a higher and nobler
love. This is why He asks us to spend from the wealth that we
love. When we do, another love takes its place. Ibn Mas‘ud I
said commenting on ayah 177 from Surah al-Baqarah:
ُ ‫] قال‬177 ‫﴿و آ� َتى ا ْل َم ْالَ َع َلى ُح ِّب ِه﴾ [البقرة‬
‫ابن مسعو ٍد‬ َ ‫قو ُله تعا َلى‬
َ
‫وتخشى‬ ‫العيش‬
َ ‫شحيح ت أ�م ُل‬
ٌ ‫صحيح‬
ٌ ‫ أ�ن تؤ تِ َيه و أ�نت‬:‫رضي الله عنه‬
.‫الفق َر‬
)1546( ‫تفسير ابن �أبي حاتم‬
Allah’s saying, ﴾And he gave wealth despite loving it﴿ [al-Baqa-
rah 177]. Ibn Mas‘ud I said, “You give it while you are
healthy and stingy, hopeful of living and afraid of poverty.”
Tafsir Ibn Abi Hatim (1546)

This is taken from the following hadith.

‫ يا َرسولَ ال َّل ِه �أ ُّي الصَّ دَ َق ِة �أ ْع َظ ُم‬: َ‫النبي ﷺ َفقال‬ ِّ ‫جا َء َر ُج ٌل إ�لى‬
ْ
‫يح َت ْخشى ال َف ْق َر و َت أ� ُم ُل‬ ٌ ‫يح َش ِح‬ ٌ ‫�أجْ ًرا؟ قالَ «�أ ْن َت َصد ََّق و�أ ْن َت َص ِح‬
ٍ ‫لان كَذا ولِ ُف‬
‫لان‬ ٍ ‫الح ْل ُقو َم قُ ْل َت لِ ُف‬
ُ ‫ال ِغنى ولا تُ ْم ِه ُل حتّى إ�ذا َب َل َغ ِت‬
».‫لان‬ ٍ ‫وقد كانَ لِ ُف‬
ْ ‫كَذا‬
)1032( ‫) ومسلم‬1419( ‫رواه البخاري‬

399
 HADITH THIRTY EIGHT

A man came to the Prophet ‫ ﷺ‬and asked, “O Messenger of

Allah, which charity has the greatest reward?” He replied,
«When you give while you are healthy and stingy, afraid of
poverty and hoping to be rich. And you do not wait until the
soul reaches the throat and then say, “So-and-so gets this, and
so-and-so gets that,” and it is already for so-and-so.»
Reported by al-Bukhari (1419) and Muslim (1032)

We love wealth, and we love it especially when we are hopeful

of a long and healthy life. If we manage to sacrifice some of it
despite our natural selfishness, we will free ourselves from the
hold of wealth, purify our souls from the impurities of greed,
and increase our love for Allah and the Hereafter. You are not
going to give up something dear to you except for something
dearer. The act of giving itself develops this new love.
This is the purpose of spending. We are giving to Allah to
treat our souls. We are not giving to unload our junk. Allah
gave us a valuable reminder about the quality of what we spend
when He said:
ُ َ �‫� � َ ت َ َ سَ ۡ تُ ۡ َ ٓ أَ خ َ ۡ ن‬ ْ‫َٰ أَ ٱ َّ ذ َ َ َ ن� ٓ اْ أَ ق� ا‬
‫ٰ� ما ك ب��م ومِ مَّا ��ر ج��َا لكم‬ ِ ‫� ي���ٓ� ي�ُّه�َا �ل ِ��ن ءام�ُو ���ن���ف�ُو �م ي ب‬
�ّ��َ ‫ط‬ ‫ن‬
َ‫� َ ٱ ۡ أَ ي ۖ َ تَ َ � اْ ٱ ۡ�خَ ثَ ُ ُ ق� َ � ُ َ �خ�ذ َّ ٓ أ‬
‫ّمن �ل� ۡر ِض� َولا � ي�مَّمُو �ل ِب���ي� �م ن��ۡه ت� ��ن���ف�ُون َول َۡس ت�م ���بٔ ا� ِ ي� ِه ِ�إ لا �ن‬
ٌ ٌّ ‫ن‬ �‫ت� ُ�غ�ۡ��م�ض� اْ �ف ۚ َ ٱ ۡ َ � ٓ اْ أَ َّ ٱ َ �غ‬
‫۝‬٢٦٧ ‫� ُو �� ِ�يه و�علمُو �ن �لَّله َِ� ي� حَ��م��يد‬
O you who have Iman, spend from the good that you earned
and from what We produced for you from the ground. And do
not seek what is lowly among it to spend, while you would not
take it unless your eyes were closed. And know that Allah is Self-
Sufficient and Praiseworthy.
Al-Baqarah (Q2:267)

It is better to donate our old belongings than throw them

away. But the giving we aspire to, the one that will uplift us,
comes from what we love. We give from what we love to Whom
we love to gain what we love.

400
 Kindness to those closest to us

Kindness to those closest to us

When we speak of love and good manners, many imagine it as an
attitude we show to strangers. We fail to realize that our families
deserve our greatest kindness. It may be that our proximity to
them blinds us to their needs, or maybe our interactions cre-
ate friction and tension that harden our hearts towards them.
But this is all the more reason that we show greater love to our
families, close and extended. It is truly lopsided piety when
one is cordial with nonrelatives but denies their family the love
and compassion they need. It is, of course, important to treat
strangers kindly, especially when they are vulnerable and in
need. But our kin have greater rights over us, and we cannot
be right with Allah unless we do right by them. Sometimes
this is more challenging than kindness towards nonrelatives.
But remember that there is a lot more reward when things are
difficult. When doing the right thing is challenging, it removes
more of our sins and carries us closer to Allah. So, do not let
the difficulty deter you. Let it motivate you.
Kindness to our relatives is doubly rewarded: it is both charity
and kindness to our kin (Silat al-Rahim). Thus, the Prophet ‫ﷺ‬
directed Abu Talhah to give his charity to his needy relatives.
Its purpose is to please Allah. It does not matter who will
appreciate the gift or how people treated us in the past. What
matters is that Allah will reward you. Humans are incapable of
compensating you adequately and fully for your kindness. So,
do not seek your reward from them. Only Allah has the reward
you want and need.

Loving the Hereafter

Loving this world competes with love for Allah and the Here-
after. The Prophet ‫ ﷺ‬said:
‫حب آ� ِخ َر َت ُه �أضَ َّر ِب ُد ْنيا ُه َف آ�ثِ ُروا‬
َّ �‫حب ُد ْنيا ُه �أضَ َّر ِب آ� ِخ َر تِه و َم ْن أ‬
َّ �‫« َم ْن أ‬
».‫ما َي ْبقى على ما َي ْفنى‬
)2093 ‫) وصححه ال�ألباني (صحيح الموارد‬709( ‫) وابن حبان‬19697( ‫رواه �أحمد‬

401
 HADITH THIRTY EIGHT

«The one who loves their world will harm their hereafter, and
the one who loves their hereafter will harm their world. So,
give preference to what lasts over what perishes.»
Reported by Ahmad (19697) and Ibn Hibban (709) and al-Albani declared
it sahih (Sahih al-Mawarid, 2093)

Each love leads to different ends and paths in life. Each

creates different concerns and actions. Loving the Hereafter
elevates us as Muslims and human beings: it lets us focus on
the meaningful and disregard the trivial. The best among us
are those who devote their lives to reaching the happiness of
the Hereafter.
ِ ‫س أ�فض ُل؟ قال « ُك ُّل َم ْخمو ِم ال َق‬
‫لب‬ ِ ‫ �أ ُّي النَّا‬:‫لرسول الل ِه ﷺ‬ ِ ‫قِي ِل‬
‫القلب؟‬
ِ ‫اللسان َنع ِر ُفه فما مخمو ُم‬ ِ ُ
‫صدوق‬ :‫سان» قالوا‬ ِ ‫دوق ال ِّل‬ ِ ‫َص‬
‫ يا‬:‫قالَ « ُه َو التَّ ِق ُّي النَّ ِق ُّي لا إ� ِْث َم فِي ِه ولا َب ْغ َي ولا ِغ َّل ولا َح َسدَ » قلنا‬
».‫فمن على �أ َث ِر ِه؟ قال «الذي َي ْش َن�أ الدُّنيا و ُي ِح ُّب ال�آ ِخ َر َة‬ َ ‫رسولَ الل ِه‬
)2931 ‫) وصححه ال�ألباني (صحيح الترغيب‬446( ‫رواه البيهقي في شعب ال�إ يمان‬
The Messenger ‫ ﷺ‬was asked, “Who is the best of people?”
He said, «Everyone with a makhmum [clean] heart and truthful
tongue.» They asked, “We know the truthful tongue, but what
is a makhmum heart?” He answered, «It is the pious and pure
one, with no sin, aggression, hatred, and envy in it.» We said,
“O Messenger of Allah, then who?” He said, «The one who
hates this world and loves the Hereafter.»
Reported by al-Bayhaqi in Shu‘ab al-Iman (446) and al-Albani declared it
sahih by (Sahih al-Targhib, 2931)

What does it mean to hate this world? The Prophet ‫ ﷺ‬did not
hate everything on earth. In fact, he said:
».‫وج ِع َل قر ُة عيني في الصلا ِة‬ ُ ‫من الدُّنيا النسا ُء وال ِّط‬
ُ ‫يب‬ َ ‫«ح ِّب َب إ�لي‬
ُ
)3949 ‫) وصححه ال�ألباني (صحيح النسائي‬3949( ‫رواه النسائي‬

402
 Loving the Hereafter

«Women and perfume were made beloved to me from this

world. And my greatest joy is in Salah.»
Reported by al-Nasa‘i (3949) and al-Albani declared it sahih (Sahih
al-Nasa’i, 3949)

It is natural to love and be attracted to the beauty of this

world. Allah put it there as a blessing and a favor. Allah also did
not ask us to stay away from halal or hate it. And if we realize
that halal is the means of avoiding haram, which Allah hates,
we will know that halal is actually praiseworthy and desirable.
What brings us closer to Allah deserves our love. Hating the
world means hating the unlawful and what is distracting in it.
The problem is obsessively running after it, favoring it over the
Hereafter. This is why the Prophet ‫ ﷺ‬repeatedly reminded us
of the true value of this world. The Prophet ‫ ﷺ‬said:
‫بعض العالي ِة‬ ِ
ِ ‫بالسوق داخ ًلا من‬ ‫م َّر رسولُ الل ِه ص َّلى الل ُه عليه وس َّل َم‬
‫يحب‬ّ ‫ميت فتناوله ف أ�خذ ب�أ ُذنِه ثم قال « أ�يكم‬ٍ ‫دي �أ َس ٍّك‬ ٍ ‫بج‬ َ ‫فم َّر‬
‫ قال‬،‫نصنع به‬ُ ‫نحب أ�نه لنا بشي ٍء وما‬ ُّ ‫ ما‬:‫ُهذا له بدره ٍم؟» فقالوا‬
‫ لا‬:‫ فقالوا‬،‫ قال «ذلك لهم» ثلا ًثا‬،‫ لا‬:‫« أ�تح ّبون أ�نه لكم؟» قالوا‬
‫ميت؟ قال‬ ٌ ‫والل ِه لو كان ح ًّيا لكان عي ًبا فيه أ�نه �أ َس ٌّك فكيف وهو‬
».‫«فوالل ِه َللدُّنيا أ�هونُ على الل ِه من هذا عليكم‬
)2957( ‫رواه مسلم‬
The Prophet ‫ ﷺ‬was coming from al-‘Aliyah. He passed by
the market and saw in it a dead short-eared young goat. He
grabbed it by the ear and asked, «Who among you would
love that this be his in return for a dirham [coin]?» They replied,
“We would not love that it be ours even if it were free. What
would we do with it?” He asked again, «Do you love that it be
yours?» They replied, “No.” He said that to them three times.
They replied, “No, by Allah! If it were alive, it would be defec-
tive because it is earless, so how about when it is dead!” He

403
 HADITH THIRTY EIGHT

said, «By Allah, this world is paltrier to Allah than this [dead
animal] to you.»
Reported by Muslim (2957)

We are encouraged to work to earn a living and support our

family and children. With the right intention, work becomes an
act of worship. But most do not stop there. They collect much
more than they need—often from haram sources—and they
allow the pursuit of wealth to distract them from the Hereafter.
The following hadith puts it all in perspective. The Prophet ‫ﷺ‬
said:
‫تي من ُه‬َ �‫يغدو ك َّل يو ٍم إ�لى ُب ْطحانَ أ�و إ�لى العقيقِ في أ‬
َ ‫حب أ�ن‬ ُّ ‫« أ� ُّي ُكم ُي‬
،‫ ك ُّلنا يا رسولَ الل ِه‬:‫رح ٍم؟» قالوا‬ِ ‫َين َك ْو َم َاوي ِْن بغي ِر إ�ث ٍم ولا ق ْط ِع‬
ِ ‫بناقت‬
ِ ‫قال «فل�أن يغد َُو أ�ح ُدكُم ك َّل يو ٍم إ�لى المسج ِد فيعل ُم او يقر ُا آ�يت‬
‫َين‬
».‫هن‬ َّ ‫فثلاث مث ُل أ�عدَ ا ِد‬
ٌ ٌ ‫َين و إ� ْن‬
‫ثلاث‬ ِ ‫كتاب الل ِه خي ٌر ل ُه ِمن ناقت‬ ِ ‫ِمن‬
)803( ‫رواه مسلم‬
«Who among you would like to head each morning to Buthan
or al-‘Aqiq and come back with two big-humped she-camels
without being guilty of sin or severing ties of kinship?» They
replied, “All of us, O Messenger of Allah.” He said, «If any of
you heads each morning to the masjid and learns or reads two
ayahs from the Book of Allah, it would be better for them than
two she-camels. And if three, then three like their numbers.»
Reported by Muslim (803)

Yes, it is permissible to acquire those camels (or cars for us

today). But few of us are as excited about learning an ayah as
we would be when we buy a new car. The Prophet ‫ ﷺ‬wanted to
change these preferences in our hearts and cleanse them from
worldly obsession. Otherwise, this obsession becomes a disease
that dooms us in this life and the next. The Prophet ‫ ﷺ‬said:
»‫قصع ِتها‬
ْ ‫وش ُك ال�أم ُم أ�ن َتداعَى عليكم كما َتداعَى ال�أكَل ُة إ�لى‬ ِ ‫« ُي‬
‫ ومن قِ َّل ٍة نحن يومئ ٍذ؟ قال «بل أ�نتم يومئ ٍذ كثي ٌر ولكنَّكم‬:‫فقال قائ ٌل‬

404
 Loving the Hereafter

َّ ‫ُغثاءٌ ك ُغثا ُء‬

‫السي ِل ولين ِزع ََّن الل ُه من صدورِ عد ِّوكم المهاب َة منكم‬
‫ يا رسولَ الل ِه وما‬:‫الوه َن» فقال قائ ٌل‬
ْ ‫وليق ِذ َف َّن الل ُه في قلو بِكم‬
ِ
».‫الموت‬ ‫«حب الدُّنيا وكراهي ُة‬
ُّ ْ
‫الوه ُن؟ قال‬
)958 ‫) وصححه ال�ألباني (السلسلة الصحيحة‬4297( ‫رواه �أبو داود‬
«People are about to invite each other [to attack you] like peo-
ple invite each other to a meal.» So someone said, “Will we
be few at time?” He replied, «No, you will be plenty then, but
you will be like the dregs of a stream. And Allah will remove
from the chest of your enemies any fear they have for you and
will place weakness in your hearts.» Someone asked, “What is
this weakness [meaning where does it come from] O Prophet of
Allah?” He replied, «Love of the world and hatred of death.»
Reported by Abu Dawud (4297) and al-Albani declared it sahih (al-Silsilah
al-Sahihah, 958)

Love of the world here is condemnable. It produces weakness

in faith and hatred of meeting Allah. Loving the world in mod-
eration, with our eyesight on the life to come, does not do that.
There lies the difference between obsessive love and healthy
love. In the first, we sacrifice Allah for the sake of the world.
In the second, we give up the world to please Allah. What we
love most wins.
What will help us make the emotional transition to the
Hereafter is to know what happens after death. Those devoted
to Allah never want to return to this world. They realize that
what Allah has is incomparable to this meager world. The
Prophet ‫ ﷺ‬said:
ِ ‫حب أ�ن‬
‫ترج َع‬ ُّ ُ‫تموت و َلها عندَ ال َّل ِه خي ٌر ت‬
ُ ‫س‬ٍ ‫ض من نف‬ ِ ‫«ما ع َلى ال�أر‬
».‫يرج َع ف ُيقت َل م َّر ًة أ�خ َرى‬
ِ ‫حب أ�ن‬ ُّ ‫إ�ليكم و َلها الدُّنيا إ� َّلا ال َقتي ُل ف إ�نَّ ُه ُي‬
‫) واللفظ له‬3159( ‫) والنسائي‬1877( ‫) ومسلم‬2795( ‫رواه البخاري‬
«If a soul dies on earth and it has something good waiting for
it with Allah, it would not love to come back to you, even if it

405
 HADITH THIRTY EIGHT

had the world in return. Except for the martyr. They would love
to come back and be killed another time.»
Reported by al-Bukhari (2795), Muslim (1877), and al-Nasa’i (3159), and
the wording is his

Gaining the favors of the Hereafter requires devotion to

Allah, and this takes one away from excessive worldly pursuits.
Conversely, winning more of this world requires devotion to
it, and this takes one away from Allah. The two are opposite
projects in life. And they lead to very different results. Thu
al-Nun S said:
‫ ا ْع َل ُموا �أ َّن ا ْل ُم ِح َّب لِ َّل ِه َع َّز َو َج َّل َلا‬:‫ون عليه السلام‬ ِ ُّ‫قال ذو الن‬
‫س َش ْيءٌ ِع ْندَ ُه �أ ْع َظ َم ِم َن ال َّل ِه َف َي ْن َب ِغي‬َ ‫َي ْع ُظ ُم ِع ْندَ ُه ا ْل إِ�ي َثا ُر لِ َّل ِه ِل�أنَّ ُه َل ْي‬
‫ال‬ ِ ‫لِ ْل ُم ِح ِّب لِ َّل ِه �أ ْن ُي َرى َع َل ْي ِه �أ َث ُر َذلِ َك ِم ْن َر ْف‬
ِ ‫ض ال ُّد ْن َيا ِل�أنَّ ُه ِم َن ا ْل ُم َح‬
‫ب ُح ُّب ال َّل ِه َم َع ُح ِّب ال ُّد ْن َيا َف َم ْن �أ َح َّب ال َّل َه َل ْم‬ ِ ‫�أ ْن َي ْج َت ِم َع فِي ا ْل َق ْل‬
.‫اج ٌة إِ� َلى َغ ْي ِر َم ْن �أ َح َّب‬ َ ‫َي ْن ُظ ْر إِ� َلى َما َينَا ُل ُه ِم َن ال ُّد ْن َيا َو َلا َت ُكونُ َل ُه َح‬
)77‫الزهد الكبير للبيهقي (ص‬
Know that Allah’s beloved does not consider any sacrifice for
Allah’s sake to be too big because, for them, there is nothing
greater than Allah. Allah’s beloved must exhibit this by turn-
ing away from the world, for it is impossible for the heart to
combine the love of Allah and the love of the world. The one
who loves Allah does not pay attention to what they get from
this world, and they do not have a need for anyone except
the One they love.
Al-Zuhd al-Kabir by al-Bayhaqi (p. 312)

Loving Allah makes sacrificing this world possible. And it is

a worthwhile trade. But when the love of this world dominates
the heart, it will abandon Allah for this world. And it would be
its greatest loss.
If we want to conquer this world and surrender to Allah, we

406
 Loving the Hereafter

must spend from what we love. In fact, the entire Shari‘ah leads
to that end. Ibrahim ibn Adham said:
‫ ا ْل َو َر ُع َي ْب ُل ُغ بِا ْل َع ْب ِد إِ� َلى ال ُّز ْه ِد فِي ال ُّد ْن َيا َوال ُّز ْه ُد‬:‫َقالَ إِ� ْب َرا ِهي ُم ب ُْن �أ ْده ََم‬
.‫َي ْب ُل ُغ ِب ِه إِ� َلى ُح ِّب ال َّل ِه َع َّز َو َج َّل‬
)312‫الزهد الكبير للبيهقي (ص‬
Wara‘ [i.e. leaving haram and doubtful matters] leads one
to Zuhd [i.e. turning away from the world]. And turning away
from the world leads one to love Allah, Glory be to Him.
Al-Zuhd al-Kabir by al-Bayhaqi (p. 312)

The first step is abandoning haram and performing the obli-

gations. This blocks the greatest worldly harm. Declining the
impermissible creates the first distance between us and the
world. This distance grows further when we avoid doubtful
matters. As we keep moving away from the world, our wor-
ship moves us closer to Allah. And as our love for this world
decreases, our love for Allah grows. The last stage is leaving
unnecessary halal that distracts from Allah. Eventually, and
if we are consistent, we will love Allah and desire His rewards
more than we want anything in this life. This is when the love
of Allah becomes our greatest possession and joy. But to get it,
we have to start giving from what we love.

407
 HADITH
THIRTY NINE
Loving our
‫الحديث‬ hometowns
‫التاسع الثالثون‬

ْ‫َ نَ ن ُّ �ذَ ق َ نْ � ف فَ ن� َ َ ُ ُ َ ت َ ن� ة أَ ْ ض� َ َ َ ُ َ ن‬
� ‫ا� الم ِد�ي � َِ� �و�َع را�ح ل�ت�َه ِ�إو‬
ِ ‫كا� ال� ِبَّ� ي� ﷺ ِإ� ا � ِدم �م � سَ� ٍ�َر ��َ�ظ�َر ِإ�لى ج�در‬
َ َ َ َ
.‫ك نا� َعلى َدا بَّ� ٍة� �ح َّرك �هَا �م نْ� ُح ِب ّ� �هَا‬
)1802( ‫رواه البخاري‬
When the Prophet ‫ ﷺ‬would return from a trip and see the walls of
Madinah, he would speed up his camel, and if he were on another
animal, he would prompt it to speed up, out of his love for Madinah.
Reported by al-Bukhari (1802)

Commentary

We can love a city for religious or worldly reasons, or both.

The best cities on earth are Makkah and Madinah. Allah loves
them, blessed them, and they deserve the love of every Muslim.

Loving Makkah and Madinah

Makkah and Madinah conjure up the memory of Islam itself.
And for that, their love is in the blood of every Muslim. Makkah
houses the first and best Masjid on earth, and Madinah is the
beacon of Islam. The revelation commenced in Makkah and

408
 Loving Makkah and Madinah

blossomed in Madinah. And from Madinah, it radiated to the

rest of the world. No matter where we come from, our spiritual
roots are in Makkah and Madinah. They are our home, our
destination, and our dream.
Makkah was the birthplace of the Prophet ‫ﷺ‬, so he naturally
loved it. But it was much more than that. Makkah is the best city
on earth. The following hadith sums it well. The Prophet ‫ ﷺ‬said:
‫ض ال َّل ِه إ�لى ال َّل ِه ولولا أ�نِّي‬ ُّ �‫ض ال َّل ِه و أ‬
ِ ‫حب أ�ر‬ ِ ‫«وال َّل ِه إ�نَّ ِك لخي ُر أ�ر‬
».‫خرجت‬ ُ ِ ‫جت‬
‫منك ما‬ ُ ‫�أخ ِر‬
)3925 ‫) وصححه ال�ألباني (صحيح الترمذي‬3925( ‫رواه الترمذي‬
«By Allah, you are the best of Allah’s lands and the most be-
loved of Allah’s lands to Him. And were it not that I was forced
to leave you, I would not have left.»
Reported by al-Tirmidhi (3925) and al-Albani declared it sahih (Sahih
al-Tirmidhi, 3925)

You can feel the longing in this farewell. Just before his exit
from his hometown, the Prophet ‫ ﷺ‬paused to take what he
thought was his last look and told of his love for the Mother of
all Cities. It was not just that he grew up there and spent all of
his life. It was more than that. It is the land that Allah loves the
most, and leaving what Allah loves is difficult. But the Prophet
‫ ﷺ‬sacrificed the beauty and comfort of Makkah for the sake
of a greater love: the spread of Islam. Allah commanded him
to migrate because what Allah loved was elsewhere. And he
pursued what Allah loved no matter where it took him.
We all have hometowns that we love. Leaving such a place
feels like uprooting a plant: a severance of connections and
memories that leaves us empty for a long time. Some of us
leave our hometowns willingly, while others are forced out. If
the former is difficult, the latter is traumatizing. But we have
solace in the life of the Prophet ‫ ﷺ‬who was chased out and they
even tried to kill. There are people today who are expelled from
their homes and flee for their lives. In those unbearable times,
remember your Prophet. Allah protected him and gave him

409
 HADITH THIRTY NINE

refuge in another blessed land. It was not easy. But it bore the
most excellent fruit later. And so, if you ever find yourself in
a situation like that, remember that Allah can give you more
than what the transgressors are trying to take away from you.
The second best place on earth is Madinah, the city of the
Prophet ‫ﷺ‬. He built his Masjid there, and Islam spread from it
to the rest of the Peninsula and beyond. But it was challenging.
Not only was it a new city that needed adjustment, but it was
not as well to do as Makkah. And it was not healthful because
of its infamous plagues. Therefore, the Prophet ‫ ﷺ‬made the
following du‘a:
‫براهيم خلي َلك وعبدَ ك ونب َّيك دعاك ل�أه ِل مك َة و أ�نا محم ٌد‬
َ �‫«اللهم إ� َّن إ‬
‫عبدُك ورسو ُلك أ�دعوك ل�أه ِل المدين ِة مث َل ما دعاك إ�براهي ُم لمك َة‬
ِ ‫ندعوك أ�ن تبارِكَ لهم في‬
‫صاعهم و ُمدِّهم وثمارِهم اللهم َح ِّب ْب إ�لينا‬
‫بخ َّم اللهم‬ ُ ‫بت إ�لينا مك َة واجع ْل ما بها من وبا ٍء‬ْ ‫المدين َة كما َح َّب‬
».‫براهيم الح َر َم‬
َ ِ ‫مت على‬
�‫لسان إ‬ َ ‫مت ما بين لابتَيها كما ح َّر‬ ُ ‫إ�ني ح َّر‬
)1198 ‫) وصححه ال�ألباني (صحيح الترغيب‬22630( ‫رواه �أحمد‬
«O Allah, Ibrahim—Your Khalil, Your servant, and Your Proph-
et—prayed to You for the sake of the people of Makkah. And
I am Muhammad—Your servant and Your Messenger—and
I am praying to You for the sake of the people of Madinah
as Ibrahim prayed to You for Makkah. We pray to You that
You bless their sa‘ and mudd [i.e. the food they measure] and
their harvest. O Allah, make us love Madinah as You made us
love Makkah, and transfer its plague to Khumm [i.e. outside
Madinah]. O Allah, I forbid [i.e. declare sacred] what is be-
tween its mountains as You forbade on the tongue of Ibrahim
the Haram [of Makkah].»
Reported by Ahmad (22630) and al-Albani declared it sahih (Sahih al-
Targhib, 1198)

The Prophet ‫ ﷺ‬declared Madinah a haram like Makkah.

And He asked Allah to put barakah in it, remove its plagues,

410
 Loving Makkah and Madinah

and make it close to the hearts of the believers. This is your

city, O believers! The city that your Prophet loved. How much
did he love it? When he would come back from his travels and
catch a glimpse of Madinah, he would rush back to it because
he could not stay away anymore. How could the hearts of the
believers not long for Madinah after hearing this? How could
anyone stay away from it? Can anyone stay away from their
heart? The Prophet’s ‫ ﷺ‬longing would show itself repeatedly
when he came back to it.
‫أ� ْق َب ْلنَا َم َع النَّب ِِّي َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم ِم ْن َغ ْز َو ِة َت ُبوكَ َحتَّى إ�ذا �أ ْش َر ْفنَا‬
».‫على ا ْل َم ِدي َن ِة قالَ « َه ِذ ِه َطا َب ُة َوه ََذا �أ ُح ٌد َج َب ٌل ُي ِح ُّبنَا َونُ ِح ُّب ُه‬
)4422( ‫رواه البخاري‬
We were heading back with the Prophet ‫ ﷺ‬from the battle of
Tabuk. When we reached the outskirts of Madinah, he said,
«This is Tabah. And this is Uhud, a mountain that loves us and
we love it.»
Reported by al-Bukhari (4422)

Tabah is another name for Madinah, which means the

Frag­rant or the Pure. And it is both fragrant and pure. And
what about the Mountain of Uhud? You gaze at this majestic
mountain, and you remember it shaking beneath the feet of
the Prophet ‫ﷺ‬. It loved him, and he loved it. It is not a figure of
speech: Uhud feels. Everything around us has consciousness
and glorifies Allah, even if we do not sense it. Allah said:
َ � �‫َّ ت ق‬ َٰ َ ۡ �‫ح‬ ُ ّ‫َ � ش ۡ َّ يُ َ ب‬
‫كن لا �َ��ف�ۡ�َهُون‬ � ‫ب‬ ‫ح‬
ِ ‫و ن ّمن � يَ�ءٍ ِ�إ لا � ِس� ِ َم ِد ِهۦ ول‬...
‫ِ�إ‬
ۚ ۡ � � ۡ َ‫ت‬
‫۝‬٤٤ ...‫�س ِب���يحَهُم‬
And there is not a thing except that it glorifies and praises Allah,
but you do not comprehend their glorifications.
Al-Isra (Q17:44)

Things around you have emotions and can love. And they

411
 HADITH THIRTY NINE

love the believers. Allah said after the demise of Pharoah and
his soldiers:
َ‫ف َ َ ۡ َ � ٱ ّ َ ٓ ُ ٱ ۡ أ‬
‫ض‬ ۡ ُ �َ‫�ما بَ�ك ت� عل ي‬
‫۝‬٢٩ ...�‫�ۡ��هم �لسَماء َو�ل�ر‬
The heavens and the earth did not cry over them.
Ad-Dukhan (Q44:29)

This tells you that they cry over the believers. So, if you want
everything to love you—literally everything—then love Allah,
and even the walls of your house will love you.
Praying in Makkah and Madinah is unlike praying anywhere
else. The Prophet ‫ ﷺ‬said:
َ‫لف صلا ٍة فِيما ِسوا ُه إ�لا المسجِ د‬ِ �‫«صلا ٌة في َم ْسجِ ِدي أ�فض ُل من أ‬
‫لف صلا ٍة فِيما‬ ِ �‫المسجِ ِد الحرا ِم أ�فض ُل من ِمائ ِة أ‬
ْ ‫الحرا َم وصلا ٌة في‬
».‫ِسوا ُه‬
)3838 ‫) وصححه ال�ألباني (صحيح الجامع‬14694( ‫رواه �أحمد‬
«A single Salah in my Masjid is better than a thousand else-
where, except al-Masjid al-Haram [in Makkah]. And a single
Salah in al-Masjid al-Haram is better than a hundred thousand
elsewhere.»
Reported by Ahmad (14694) and al-Albani declared it sahih (Sahih al-
Jami‘, 3838)

The extraordinary reward for praying in these two masjids

is a reflection of Allah’s love for them and the virtue of the two
blessed cities. These two Masjids—in addition to al-Aqsa in
Jerusalem—are the only three masjids of extraordinary virtue.
Abu Dharr I once asked the Messenger ‫ﷺ‬:
‫ يا َر ُسولَ ال َّل ِه �أ ُّي َم ْسجِ ٍد‬:‫ت‬ ُ ‫ قُ ْل‬:‫عن أ�بي ذر رضي الله عنه قال‬
‫ ثُ َّم �أ ٌّي؟‬:‫ت‬ ِ ‫ُو ِض َع فِي ال� أ ْر‬
ُ ‫ قُ ْل‬: َ‫ض �أ َّول؟ قالَ «ا ْل َم ْسجِ ُد ا ْل َحرا ُم» قال‬

412
 Loving Makkah and Madinah

‫ ك َْم كانَ َب ْي َنهُ ما؟ قالَ «�أ ْر َب ُعونَ َس َن ًة‬:‫ت‬ ُ ‫قالَ «ا ْل َم ْسجِ ُد ال� أ ْق َصى» قُ ْل‬
».‫ثُ َّم �أ ْينَما �أ ْد َر َك ْت َك الصَّ لا ُة َب ْع ُد َف َص ِّلهْ َف إِ� َّن ا ْل َف ْض َل فِي ِه‬
)3366( ‫رواه البخاري‬
“O Messenger of Allah, what masjid was built first on earth?”
He answered, «Al-Masjid al-Haram.» I asked, “Then?” He
answered, «Al-Masjid al-Aqsa.» I asked, “How many years
were there between the two?” He answered, «Forty years. If
you are elsewhere, whenever it is time to pray, then pray, for
the virtue is in doing that.»
Reported by al-Bukhari (3366)

The Messenger ‫ ﷺ‬was telling Abu Dharr that these two mas-
jids—in addition to his masjid—are the only ones of distinction.
Besides them, all others are equal in virtue: when it is time to
pray, pray in anyone of them.
The three also share the distinction of being the only masjids
worthy of traveling to. The Prophet ‫ ﷺ‬said:
‫الحرا ِم َو َم ْسجِ ِد‬
َ ‫الم ْسجِ ِد‬
َ ِ ‫«لا تُ َش ُّد ال ِّرحالُ إِ� َّلا إ�لى َثلا َث ِة َم‬
َ‫ساجد‬
».‫ال� أ ْق َصى‬ ‫ول َص َّلى الل ُه َع َل ْي ِه َو َس َّل َم َو َم ْسجِ ِد‬
ِ ‫ال َّر ُس‬
)1189( ‫رواه البخاري‬
«Travel should not be initiated except to three masjids: al-Mas-
jid al-Haram, the Masjid of the Messenger ‫ﷺ‬, and Masjid
al-Aqsa.»
Reported by al-Bukhari (1189)

These are the best three masjids on earth. And for that, they
deserve the love of every Muslim.
For al-Aqsa, according to one hadith, a single Salah in it is
worth two hundred and fifty (Sahih al-Targhib, 1179). In another
hadith, Prophet Sulayman S prayed to Allah to forgive all the
sins of one who visits al-Aqsa solely for the sake of Allah (Sahih
al-Targhib, 1178). In these difficult times, we need to revive the

413
 HADITH THIRTY NINE

love of al-Aqsa in our hearts and the hearts of our children and
renew our attachment to it.

Loving our hometowns

We have personal and religious reasons for loving any place
on earth. We love our hometowns, scenic areas, vacation des-
tinations, and anywhere we can shop. Religiously, we love
masjids and institutions of religious learning. The religious
and personal can sometimes coincide as well as clash. We can
love our Umrah or Hajj trip because it brings us closer to Allah
and because it is a vacation or an opportunity to shop. And as
long as the main motivation for this trip is religious, we can
love Makkah and Madinah for both reasons. We love going to
masjids because they are the houses of Allah, and they are where
we meet friends and socialize. Similarly, as long as the religious
reason is the dominant one, the two loves can coexist without
contradiction. We can love scenic routes because they are nat-
urally appealing and because they remind us of Allah’s Beauty.
Our hometowns may be places of impiety, pitting religious and
natural loves against each other. If continued residence in any
place, no matter our personal feelings, is religiously harmful,
migration to a more pious area is mandated. Religious love,
in this case, must take precedence. This is why many of the
Prophets of Allah Q migrated and left everything behind
for the sake of Allah.
This leads us to comment briefly on nationalism. The nation-
alism I am referring to is not the natural love we have for our
birthplace. What I mean by it is the modern political construct
that unites people as citizens in a specific geographic area, bind-
ing them to the land and its political system, and distinguishing
them from different citizens in different regions. Islamic love
and belonging are much broader and more merciful than the
nationalist one. We love any pious land even if we were never to
set foot in it, and we migrate from a sinful land even if we were
born there. We are not servants of lands but servants of Allah.
And as servants of Allah, we move wherever we may be more

414
 Loving our hometowns

pleasing to Him. We cannot love a sinful co-citizen more than

we love a pious non-citizen. I may personally love my co-citizen
because we share the same language, culture, and cuisine. But
if they are displeasing to Allah, I cannot put them ahead of the
pious just because the latter was born in a different country. We
can love our homeland as much as we want. But we cannot love
it more than we love Allah and what Allah loves.

415
 ‫‪HADITH‬‬
‫‪FORTY‬‬ ‫‪Loving‬‬
‫الحديث‬ ‫‪Iman and‬‬
‫األربعون‬ ‫‪righteousness‬‬

‫ُ � تَّ أُ ثْ ن َ َ َ‬ ‫نَ ق َ َ ُ‬ ‫� ّ َ نَ ْ ُ أ ُ ُ َ نْ ف أ َ ُ ش ْ‬
‫ى � ِ� ي� على‬ ‫�‬ ‫�‬ ‫ح‬ ‫وا‬ ‫ت�َو‬‫�‬ ‫«اس�ْ‬ ‫ﷺ‬ ‫الله‬
‫لَما كا� ي��َوم �ح ٍد وا�ك�َ��َ� ال�ْم� ِرك�ُو� �ال رس�ُول ِ‬
‫َّ َ َ ْح� ْ ُ ُ ُّ ُ َّ َ ق ضَ َ َ � تَ‬ ‫ف ُ ص� ف ف� � َ‬ ‫�‬
‫�ُو�ا ف�َ�ق�َال «ال�له�ُم لك ال َمد كله ال�له�ُم لا �ا���ب� ��لما �بس�َطْ�‬ ‫َ بر�ّ ي�» ف� ََص ُاروا �خل�ْ��َه ُ�‬
‫ع�ْط�َ‬ ‫َ ِ َ َ َ َ ق ب� �ضْ تَ َ َ � َ َ أَ �ضْ َ ْ تَ َ َ م� �ض َّ َ نْ � َ ْ تَ َ َ‬
‫��لما ��َ � أَولا �ه َِاد ي� َ��لما � لل� ولا ُ ِ ل َ��لم� هَد�ي� ق ولا م ِ ي‬ ‫َ‬
‫ولا ب�ا��سط‬
‫تَ‬ ‫َ‬ ‫تَ‬ ‫ْ‬ ‫تَ‬ ‫تَ‬
‫َ��لما َم ن��َع�ْ� َولا َما� َ��نع َ��لما �ع�ْط يَ��ْ� َولا م� ُ� ِّق�َر بَ� َ��لما بَ� َاعد� َولا ُم ب�� َِاعد َ��لما � َّر�بْ� ال�له َّ�ُم‬
‫ال�َّ��ع� َم ال ُ�‬ ‫َّ نّ أَ ْ أَ ُ َ‬ ‫ْ � ْ َ َ � ْ َ َ ت َ َ َ ْ � َ َ ف� �ضْ َ َ �زْ �ق َ‬
‫�ْم� ي��ق�مَ‬ ‫ا�بسُط عل ي� ن�ْ�َا �م ن� ب� َرك ِا�ك ورح َم���تك َو�َ َ ِلك و ِر �ك ال�له�ُم ِإ� ِ� ي� �س�لَك ي‬
‫ن‬
‫ْ�خ�‬ ‫َ ْأ‬ ‫ح�ُول َولَا �َ�زُ ُول ال�له َّ�ُم ِإ��نّ� أ� ْس أ� ُل َك ن‬ ‫َّ �ذ َ َ ُ‬
‫ال�َّ� ي�ع� َم ي� ْ�َو َم ال�ْع� يَ��ْل ِة� َوال� ْم نَ� ي� ْ�َو َم ال َْو ِ ف�‬ ‫َ ِي‬ ‫ي‬ ‫ال ِ ي� لا ي�‬
‫َّ � ّ ْ َ ن� ْ نَ‬ ‫تَ‬ ‫أ � َ �شَ‬ ‫�شَ‬ ‫ّ �ذٌ َ‬
‫�َا�‬ ‫ال�له َّ�ُم ِإ� ِ�ن ي� َع ِئا� ِب�ك �م نْ� ّ ِر َما �ع�ْط يَ� ت�ْ� ن��َا َو ّ ِر َما َم ن��َع�ْ� ال�له�ُم ح ِب� ب� ِإ�ل ي��ْ�َا ال ِإ� ي�م‬
‫�عص�ْ� نََا� َو � جا�ْع� َْل ن��َا �م نَ� َّ‬ ‫َ َ � ْك� ف ف قَ‬ ‫َو�زَ �يّ ن� ُ�ْه �ف� ق‬
‫الرا�شِ ِد ي� نَ� ال�له َّ�ُم‬ ‫ل�ُو�ب ن��َا َوك ِّر ْه ِإ�ل ي� ن�ْ�َا ال ُ� َ�ْر َوال�ْ��ُس�ُو� َوا �ْل� �ي‬ ‫�‬
‫ِ ِي ِ‬
‫�لص ِالِح� نَ� �غَ ْ� َر �خ�زَ ا يَ�ا َولَا ف‬
‫م�َ��ْ�ت�ُوِن� ي� نَ� ال�له�ُمَّ‬ ‫� َت�َو فّ� ن��َا ُم ْس ِل ِم� نَ� َ أوَ� ْح� ن���ي�َا ُم ْس ِل ِم� نَ� َ أوَ� ْل��ح� ن�ق�ْ�َا ب�ا َّ‬
‫ي ي‬ ‫ِ‬ ‫ي‬ ‫ي‬
‫ق ت ْ ف َ ةَ َّ �ذ نَ ُ َ �ذّ نَ ُ ُ َ َ َ ُ ُّ نَ � نْ َ َ َ � ع� ْ َ ل� ْ ْ �زَ َ‬
‫� ِا� ِل الك�َ��َر� ال ِ ي�� ي�ك ِ �ب�ُو� رسلك يو��َصدو� عَ� س ِب� � ي� ِلك و جا�ْ َل ع يَ���هم ِر ج� ك‬
‫ْ ت� بَ َ َ ْح� قّ‬ ‫ق ْ ف ةَ َّ �ذ َ أُ‬ ‫�ذَ َ‬
‫َو َع ا بَ�ك ال�له َّ�ُم � ِتا� ِل الك�َ� َ�َر� ال ِ ي� ن� �و�ت�ُوا ال��ك�َا� ِإ�له ال َِ�‪».‬‬
‫رواه �أحمد (‪ )15492‬والحاكم (‪ )1868‬وصححه ال�ألباني (صحيح ال�أدب المفرد ‪)541‬‬
‫‪When the polytheists left on the Day of Uhud, the Messenger of Allah‬‬
‫‪ said, «Form straight rows so that I can praise my Rabb.» They‬ﷺ‬

‫‪416‬‬
 Praising Allah at all times

lined up behind him and he said, «O Allah, all praise belongs to You.
O Allah, none can contract what You expand nor expand what You
contract. None can guide whom You misguide nor misguide whom
You guide. None can give what You withhold nor withhold what You
give. None can bring near what You put far nor put far what You bring
near. O Allah, grant us abundance from Your blessings, mercy, favor,
and provision. O Allah, I ask You for the lasting blessing that does not
change or depart. O Allah, I ask You for blessing on the Day of Poverty
and security on the Day of Fear. O Allah, I seek refuge with You from
the evil of what You gave us and what you withheld. O Allah, make us
love Iman and beautify it in our hearts; make us hate disbelief, rebellion,
and disobedience; and make us of the guided. O Allah, make us die
as Muslims, live as Muslims, and join us with the righteous, neither
disgraced nor tempted. O Allah, fight the disbelievers who deny Your
Messengers and deter people from Your path and send Your severe
punishment over them. O Allah, fight the disbelievers who were given
the Book, O the True Ilah.»
Reported by Ahmad (15492) and al-Hakim (1868). Al-Albani declared it sahih (Sahih
al-Adab al-Mufrad, 541)

Commentary

What we love and hate determines the paths we take. Loving

Iman and piety is essential to following the truth and resisting
temptations. Asking for this love should be one of our frequent
prayers.

Praising Allah at all times

This du‘a is remarkable! What makes it even more impressive
is the circumstances surrounding it. The Prophet ‫ ﷺ‬prayed it
right after burying the dead of Uhud. He said it while the battle

417
 HADITH FORTY

wounds were still fresh and the emotional pains even deeper.
It is precisely because of all of this that this du‘a was needed.
The Prophet ‫ ﷺ‬began the du‘a with praising and thanking
Allah. It was the common practice of the Prophet ‫ ﷺ‬to praise
and thank Allah all the time, no matter what.
‫حب قالَ «الحم ُد‬ُّ ‫كانَ رسولُ ال َّل ِه ص َّلى ال َّل ُه علي ِه وس َّل َم إ�ذا ر أ�ى ما ُي‬
‫الحات» و إ�ذا ر أ�ى ما يك َر ُه قالَ «الحم ُد‬ُ َّ‫ل َّل ِه الَّذي ب ِنعم ِت ِه تت ُّم الص‬
».‫حال‬ٍ ‫ل َّل ِه ع َلى ك ِّل‬
)3803 ‫) وحسنه ال�ألباني (صحيح ابن ماجه‬3803( ‫رواه ابن ماجه‬
When the Messenger of Allah ‫ ﷺ‬would see [or encounter] what
he loved, he would say, «Alhamdulillah by whose bounty good
things are done.» And if he would see [or encounter] what he
hated, he would say, «Alhamdulillah in every situation.»
Reported by Ibn Majah (3803) and al-Albani declared it hasan (Sahih Ibn
Majah, 3803)

It is easy to see why we are thanking Allah during good times.

But for the bad ones too? Yes, even the bad times. Allah deserves
our gratitude no matter what is happening at any moment.
What seems like hardship and misfortune is, in fact, a bless-
ing. It is just that the blessing is hiding beneath the veneer of
the test. Does Allah send anything bad, or could anything bad
come from Him? Are our sins not forgiven through hardship?
Do they not teach us patience and humility? Do they not open
our eyes and send us back to Allah? Hardship transforms us
into better Muslims and humans. It is just difficult sometimes
to see this and appreciate it while in the midst of it. Praising
and thanking Allah reminds us to look for the hidden blessing,
to extract it, and turn every misfortune into a gift.
Consider the Prophet’s ‫ ﷺ‬praise of Allah right after the pain
of Uhud. Were not so many Muslims just killed? Was this not
a defeat? It is a defeat only if it defeats you and steals you away
from Allah. Were those killed not martyrs, blessed with such
death? Were they not happier with Allah than they ever were

418
 Surrendering before Allah

on earth? Their departure was sad, but their destination is

beautiful. When you thank Allah despite your pain, He allows
you to see the other side of the story. Uhud taught Muslims a
valuable lesson. It taught them the necessity of listening to the
commands of the Prophet ‫ﷺ‬. If you disobey him, you would be
leaving Allah’s care. It taught them to put the Hereafter before
worldly gains and the Will of Allah before their desires. It pre-
pared them for the death of the Prophet ‫ ﷺ‬so they could carry
the message after his painful departure. These are lessons for
us too. This is why he stood up and thanked Allah, dedicating
all praise to Him. Even if you cannot see the benefits of a test,
they are there. Thanking Allah opens our hearts and minds so
we can see them.

Surrendering before Allah

It is such a beautiful du‘a! The Prophet continued his praise of
Allah by enumerating His Perfect Qualities, contrasting them
with our weakness. He is the only One who gives and the only
One who guides. If He holds something back, no one else can
grant it. If you want something that is far, He can bring it near.
And if you want something near to be gone, Allah can take it
away. So, ask Him alone for what you want. And accept and
submit to Him when He decides.
Surrendering to Allah is the best way to deal with a setback.
It allows you to accept that what happened was destined and
inevitable, so nothing could have been done to stop it. Regret
and self-blame are meaningless when something cannot be
avoided. The second thing it does is that it supplies you with
hope and energy, coming from your faith in Allah and reliance
on Him. Whenever you fall, you can get back up because Allah
is always there, willing to help, and promising the best. Allah
is bigger than any setback.
The Prophet ‫ ﷺ‬would rush to Allah whenever something
distressed him.

419
 HADITH FORTY

.‫بي ﷺ إ�ذا َح َز َبه أ� ْم ٌر َصلّى‬

ُّ َّ‫كان الن‬
)1319 ‫) وحسنه ال�ألباني (صحيح �أبي داود‬1319( ‫رواه �أبو داود‬
When something would distress the Prophet ‫ﷺ‬, he would pray.
Reported by Abu Dawud (1319) and al-Albani declared it hasan (Sahih
Abi Dawud, 1319)

Praying unburdens us from worry and sadness. And it injects

us with energy and the hope that it all will be better with Allah’s
help. Salah redirects our attention to the Hereafter. When one’s
gaze is focused solely on this world, their problem gets amplified,
especially when no solution and compensation seem possible.
But the Hereafter opens the door wide open for a resolution to
our problems. First, all worldly problems have expiration dates,
so a day will come when your problem and the hurt you feel
will end. Second, whatever we lose or lack here will be available
there. You see this refocus on the Hereafter in the Hadith. The
Prophet ‫ ﷺ‬asked Allah for the eternal blessing, highlighting
the shifting fortunes of this world. If we lose some of Allahs’
blessings here—as they did in Uhud—remember that this is the
nature of life on earth. So, set our eyes on the Hereafter, where
Allah will compensate you for your losses, and you will never
experience another loss. Suppose you experience fear and lack
of security—like what happened in Uhud. Remember then that
the Day of Judgment is far more terrifying. If Allah saves you
from it, you will never be afraid again. Worldly problems pale
in comparison to the rewards and trials of the Hereafter. This
is another benefit of hardships: they expose the sour reality of
our worldly life and ask us to set our sights on the Hereafter. The
du‘a of the Prophet ‫ ﷺ‬alerted the Companions to the Hereafter
as their pursuit and destination. As long as they lived seeking
Allah, all the hardship they encountered on the road to Allah
was minuscule. Remembering Allah makes everything easier.
Remembering Allah takes your problems away.

420
 Praying for love

Praying for love

I will not be telling you anything new when I say that life is
challenging. As long as you are alive, you are going to keep
facing things that you like and things that you hate. You will be
tempted in so many ways to stray away from Allah’s path and
pursue something else out of greed, lust, frustration, doubt,
and anger. And unless Allah saves us, we will be lost. Unless we
love Iman, we will not pursue it. If we do not distaste disbelief
and disobedience, they will drag us to Hell. Thus, the prayer
of the Prophet ‫ ﷺ‬to make Iman beloved to us and disbelief and
sin hateful.
Loving righteousness is one of Allah’s greatest favors. Allah
said:
� � َ � �� َ ۡ‫� � ٱ‬ ‫ٱ‬ َٰ َ
‫ك َّن �ل ََّله ح بَّ� بَ� ِ�إ ل يَ��ۡك ُُم �ل ِإ�� َ�يم َٰن َو ز �ي�َّ ن�� َُهۥ ِ�ف ي� ق� ُلوِب�ك ُۡم َوك َّر َه ِ�إ ل يَ��ۡك ُُم‬
ِ ‫ول‬...
َ ُ ‫َ ۚ أُ َٰ َ ُ ٱ‬ ‫ٱۡ � ٱ � َ ٱ‬
‫۝‬٧ ‫ك� َف�ۡر َو�ل ف�ۡ� �ُسُوق َو�ل�ۡ��عص ي ��ۡ�َان � ْولٓ���ئك ه ُم � َّٰلر شِ�دون‬ ُ ‫�ل‬
But Allah made Iman beloved to you and beautified it in your
hearts, and He made disbelief, major sins, and small sins hateful
to you. Those are the guided ones.
Al-Hujurat (Q49:7)

This is what makes following Allah and His Prophets easier.

This is what makes turning away from temptations possible. It is
in our nature to love righteousness, a divine gift of recognizing
the truth and desiring it. When we pursue the truth, our love
for it grows. But there are obstacles on our path. And our hawa
(desire) stands in the way. So do the whispers of Shaytan and
the pressure from our environment and friends. If our love for
the truth is not greater and stronger, we will surrender to other
influences and become another victim of Shaytan.
The problem with sin is not only the act but also how it
changes us. It transforms what was abhorrent and unthinkable
before to something likeable and desirable. One of the evil
consequences of sin is the inability to see it as sin anymore, the

421
 HADITH FORTY

collapse of the moral and ethical fences that kept it safe from
Allah’s anger. When sin becomes a practice—a new normal—its
love settles in the heart. If that happens, we will hate the Iman
that forbids it. Loving sin is the greatest misfortune. Allah said:
ْ‫أَ ۡ ُ � ۡ َ َ ت َ ٱ َّ ذ َ َ ت� َّ ُ َ ف ٱ ۡ أَ ۡ ض ��ب�غ� ۡ ٱ ۡ ّ َ َ َ ۡ ا‬
‫سَ�ص ِرف عَن ءا ي� ِٰ� ي� �ل ِ� ي�ن �ي �َك�َ ب�رون ِ� ي� �ل�ر ِ� � َ ي� ِر �ل ِح�َق ِ�إو ن ي�رو‬
ً ُ‫َ ٱ ۡ َ ��خ�ذ‬ ْ‫ا‬ ْ‫َّ � ا‬ َّ ُ
‫كل َءا يَ� ٍة لا �ي�ُ�ؤۡ �م ن�ُو ���به�َا َ ِ�إو ن ي�َ َر ۡو َس ِب���يل � ُّلر ش� ِد لا �يَ ت�َّ� ُوه َس ِب���يلا َ ِ�إو ن‬
ْ‫َ َ ۡ اْ َ َ ٱ غَ ّ َ ت ��خ�ذُ ُ َ ً ۚ ذَٰ َ أَ نّ � ۡ َ �ذَّ � اْ ��بَٔ َ ت ن� َ َ ن� ا‬
‫ي�رو س ِب���يل �ل�ۡ� ي� �ي �َّ� وه س ِب���يلا �لِك ِب���َهُم ك ب�ُو � ا ي� ِٰ��َا وكا�ُو‬
َ َ‫� ن �غ‬ ِ
‫۝‬١٤٦ ‫عَ��ۡه�َا ٰ���ف ِل ي�ن‬
I will turn away from My signs those who are arrogant without
right on earth. And if they were to see every sign, they will not
believe in it. And if they were to see the path of guidance, they
will not follow it. And if they were to see the path of misguidance,
they will follow it. This is because they disbelieved in Our signs
and were heedless of them.
Al-A‘raf (Q7:146)

Those people earned their blindness; they willingly chose

it! When one walks away from the straight path, they start
liking corruption and hating piety. This is the calamity when
the heart turns towards sin and away from Allah. The prayer to
make Iman beloved to us is a plea to Allah to save us from the
temptations that lie ahead and keep our hearts close to Him.
He is the only One who can save us.
As we go through life and face its tests, we will have to keep
making the right choices. We will make these choices based on
what we love. If Allah grants us the right love, we will make the
right choices. And every time we do, we will discover more of
Allah’s love. Worship becomes an opportunity to get closer to
Him, another act of love that fills our life with meaning. And
we would see sin as it truly is: a deprivation of love that destroys
everything around it.

422
 Love vs. morality

Love vs. morality

The last part of the du‘a was reserved for those who oppose
Allah. At the time, Muslims had just finished fighting the
disbelievers. They stood up to their corruption and injustice,
trying to please Allah, and it cost them. They saw firsthand the
danger of the enemies of Allah when they attempted to extin-
guish the light of faith. If they had their way, they would have
obliterated Islam and Muslims, up to the last person. Stopping
their evil was a necessity; in fact, a great benefit to all. It is to the
advantage of the disbelievers when their aggression stops: they
cease accumulating sin. And it saves everyone else from their
misguidance and torment. Not only do they reject the truth, but
they deter people from it and punish them when they follow
it. The du‘a of the Prophet ‫ ﷺ‬against them is a request for their
evil to cease in a way that teaches them and everyone else the
folly of opposing Allah. When they see the disastrous outcome
of their evil pursuits, they will rethink the choices they make.
Does asking for punishment contradict love? This question
is a subset of the greater discussion of the relationship between
love and hate (see Hadith One and Appendix II). Consider the
following question: does the fact that Allah punishes contradict
the fact that He loves? If we see a contradiction, it stems from
our definitions and assumptions.
There is a divine definition of love, and there is the human
attempt to define it and understand it. And the two do not
always agree. What we think and conclude is love is not always
the love that Allah desires for us. Love, for some, is a permissive
state that allows everything. They claim that as long as love is
making people happy and is not hurting anyone, it should be
celebrated. The question is, however, how do we know that it is
not harming anyone? Righteous love is loving the truth, and it is
Allah who teaches us what the truth is. And Allah truly knows
what is harmful. Loving falsehood and oppression—though
technically love—is hardly a thing that any decent person would
praise. Not every choice based on love can be celebrated. Love

423
 HADITH FORTY

cannot decide its own parameters of morality. If love is letting

everyone construct their morality, if love justifies everything
and is the embrace of everything, then this would lead to the
dissolution of love itself. Love must have boundaries. If you
love something, you must hate its opposite. If you claim to love
something and its complete opposite, then you love nothing
at all.
Love operates within the natural boundaries Allah made,
and cannot transcend them. Love is connected to an array of
other emotions and operates in tandem with them. We love
something and fear losing it, and we become angry when
someone attempts to take it from us. We cannot extract love
from this web of emotions, which includes hate. In addition to
natural boundaries, there are divine boundaries. If we argue
against divine moral boundaries, we lose the ability to set any
permanent moral codes in life. Everything then would be up for
grabs: what is wrong today is right tomorrow and vice versa. If
we accept divine boundaries, we must oppose transgressions
against them. Love would require it. If I love the best for others,
I would wish that they follow Allah. But would they be able to
follow Allah without a deterrence that anticipates and stops
transgressions? Without us seeing the dire consequence of
going against Allah? The du‘a of the Prophet ‫ ﷺ‬for punishment
is a protection and preservation of the truth. He made that du‘a
because he loved Allah and loved the best for people. And if the
only way to stop some falsehood is through punishing those
who champion it, then such punishment is a consequence of
love and not its opposite.
When Allah created this earth, He placed on it things He
loved and things He did not. Its purpose was for Allah’s beloveds
to change what He hates with what He loves. Striving elevates
us, allows us to reach heights in Allah’s love that would not be
possible without struggle and sacrifice. Those who sacrifice
attain the love of Allah. And when they receive Allah’s love,
there will be no limit to the favors they will see.

424
 HADITH
FORTY ONE
The way to
His love ‫الحديث‬
‫الواحد واألربعون‬

َْ‫ْ آ‬ َ َّ ُ َ ‫ق‬
‫ َم ن� عادى يل� وِل يّ�ًا ��ف�ق�َد ��ذ ن�� ُت�ُه ب�الح� َْر ِب� وما‬:‫الله ﷺ «�إ ن� ال ََّله ق�ال‬ ِ ‫�ال َرس�ُول‬
َ ُ ُ ْ َ ْ‫ف‬ َ ‫أ‬ � َ
�َّ ‫عل�يه وما ي�َ�زال �عَ� ِب�ْد ي� �يَ �ت�َ� َّق�َر بُ� �إ ل ي‬ � �‫�ت�َ� َّق�َر بَ� �إ ل ي َّ� عَ� ِب�ْد ي� �ب ش� ي� ٍء � �ح َّب� �إ ل ي َّ� مم�ّا ا� ت� َر�ض ت‬
ُ‫�ْ� سَم�ْع� َُه ال�ذ� يَ ْسم� َُع ب�ه بو� َ�َص َره‬ ُ‫تّ أ ُ ُ ف أ ْ َ ُ � ن ت‬
ُ‫ال�ذ� �يُ � ِب�ْصر‬
‫ي‬ � ‫ي‬ �ُ‫ال�َّو �فا� ِل ح�ى ��ح بّ�َه � إ��ذا �ح ب��ب�ْ�ت�ُه ك‬ ‫ب� ن‬
ُ َ
‫اس�ْ�َ�عا�ذَ ��ن‬
�‫�ْ��ط� نَ� َُّه وَل ئ� ن� ت‬ �‫ب�ه يَو� َد ُه َّال ت�� �يَ �ب�ْ��ط�شُ ب�ها ور ْ ج� َل ُه َّال ت�� ي َ�م شِ�ْ�� ب�ها و�إ نْ� س أَ� َل ن�� َل أ�ع ي‬
‫ِي‬ ِِ ‫ِي‬ ‫ي ُي‬ ِ ‫َ أُ َ ي‬
َ‫ؤْ ن َ ْ َ ُ ْ ت‬ ‫ف‬ ‫ن‬ ُّ َ َ ‫ت‬ ُ ‫ف‬ ‫ن‬
‫�ع� � ي� ٍء ��ا � ِاعله �رد ِد ي� ن‬ ‫أ‬ ‫ش‬ ُ ‫ت‬ َ َ
‫ل���ع��ي�ذ نَّ� ُه وما �ردد� ن‬
ْ َّ ‫ت‬
�‫�ع� ��َ� ِ�ْس الم�ُ��م ِ� ي�كره الم�َو‬
ََ َ َُْ ‫أن أ‬
».‫ساء ت� ُه‬ ‫و��ا �كره م‬
)6502( ‫رواه البخاري‬
The Messenger of Allah ‫ ﷺ‬said, «Allah said, “I have declared war on
the one who hurts my Wali. My servant will not come closer to me
with something I love more than what I obligated on them. And My
servant will continue to come closer to me with voluntary worship
until I love them. And when I love them, I will be their hearing by
which they hear, their sight by which they see, their hands by which
they take, and their legs by which they walk. If they ask Me, I will give
them. And if they seek My protection, I will protect them. And I do not
hesitate in something I am doing as much as I hesitate with the soul

425
 HADITH FORTY ONE

of the believer: they hate death and I hate to upset them.”»

Reported by al-Bukhari (6502)

Commentary

Allah’s obedience is the path that leads to His love. Once Allah
loves you, you will see wonders.

The Wali of Allah

What does it mean to be a wali of Allah? And how does one
become one? Many are confused over the credentials of a wali.
It is all wrapped in mystery. They attribute it to eccentric per-
sonalities, outliers who speak in riddles and exist on the edge
of Shari‘ah. But this is not at all what a wali is.
Linguistically, wali carries the meaning of proximity (see
Appendix III). When someone or something is a wali of another,
they follow each other or are next to each other without separa-
tion (see, for example, Mufradat al-Fadh al-Quran by al-Raghib
al-Asfahani). Ibn Rajab V wrote:
.ُ‫َو�أ ْص ُل ا ْل ِو َلا َي ِة ا ْل ُق ْر ُب َو�أصْ ُل ا ْل َعدَ َاو ِة ا ْل ُب ْعد‬
)335‫ ص‬2‫جامع العلوم والحكم (ج‬
The basis of wilayah (being a wali) is proximity, and the basis
of enmity is remoteness.
Jami‘ al-‘Ulum wa al-Hikam (vol. 2, p. 335)

Since proximity leads to love, support, and caretaking, wali

carries these meanings too: lover, supporter, and caretaker. A
wali of Allah is one who is close to Allah, a proximity founded
on love (as the Hadith affirms). They love Allah dearly, champion
His religion, and sacrifice what they love for His sake. Allah
loves them back, protects them, and takes care of them. It is a
connection based on love.
Every Muslim—in correspondence to the strength of their

426
 The Wali of Allah

Iman—has their portion of being a wali of Allah. The portions

vary significantly, however, as Iman varies. When Iman is strong,
so is the love of Allah and the observance of what He loves. The
wali then receives the full blessings of Allah’s love. Weakness of
Iman, however, produces weak love that receives few of these
blessings.
One of the prominent signs of Allah’s love for His wali is how
strongly He defends them. Allah declared war in the Hadith
against those who oppose and hurt His wali. Allah’s care for
the believers is abundant in the Quran. Allah said:
ۗ ْ‫َّ ٱ َ َٰ ُ � ٱ َّ ذ َ َ � ا‬
‫۝‬٣٨ ... ‫ِ�إ ن �لَّله يُ�د���فع ع َِن �ل ِ� ي�ن َءام ن� ُٓو‬
Indeed, Allah defends the believers.
Al-Hajj (Q22:38)

He defends them because of their devotion and faith. They let

go of everything else to be with Him, and He defends them from
all that seeks them harm. The believers receive an ever-increas-
ing portion of Allah’s assistance as their Iman grows. Allah said:

ۡ � َ َ ‫َٰ أَ ٱ َّ ذ َ َ َ ن� ٓ اْ تَ ُ ُ اْ ٱ َ َ ُ ۡ � ۡ َ ُ ثَ � تۡ أَ ق‬
‫۝‬٧ ‫� ي���ٓ� ي�ُّه�َا �ل ِ� ي�ن ءام�ُو ِ�إ ن ���نصرو �لَّله �ي ��نصركُم يو�� ب��ّ� ��دامكُم‬
O you who believe, if you champion Allah, He will champion
you and make you steadfast.
Muhammad (Q47:7)

And He also said:

ۚ ‫َ � � ُ َّ ٱ‬
‫۝‬٤٠ ...‫�نص َرن �ل َُّله َمن �يَ � ُ�نص ُر ُه ٓۥ‬
��ََ ‫ول ي‬...
And Allah surely will champion the one who champions Him.
Al-Hajj (Q22:40)

The more we rely on Allah and seek His help, the more that
He helps us. But if we turn away from Him in disobedience, we
leave ourselves vulnerable without Allah’s support.
How does Allah defend the believers? In every way and
whenever they need Him. He defends their honor and reputa-

427
 HADITH FORTY ONE

tion, their physical and emotional wellbeing, their family and

wealth, and their Iman. He defends them with His proofs and
signs, with His angels and miracles (i.e. karamah for the wali),
with circumstances that favor them, and with natural causes.
He defends them in perceptive and imperceptive manners, in
ways they know and in ways they cannot imagine. They are
Allah’s beloveds, and Allah takes care of the ones He loves.
Imagine the warmth and comfort of knowing that Allah is
taking care of you. Not only that, but He is threatening your
enemy with war if they hurt you. Is there something more
threatening than Allah waging war against someone? Allah’s
firm stance is a reflection of how much He loves His wali and
how much He hates it when they are hurt. Why do they deserve
such special treatment? They strive until they love Allah more
than anyone else, and sacrifice more than anyone else. Allah’s
wali withdraws from other loves to the love of Allah. They
cleanse their hearts and bodies from sin and adorn themselves
with the best of manners. They remind you of Jannah when
you see them. They remind you of Allah. The Prophet ‫ ﷺ‬said:
».‫الذين إ�ِذا ُر ُؤوا ُذ ِك َر الل ُه تعالى‬
َ ‫« أ�وليا ُء الل ِه تعالى‬
)2557 ‫حسنه ال�ألباني (صحيح الجامع‬
«The walis of Allah are those whom when seen, Allah is re-
membered.»
Al-Albani declared it hasan (Sahih al-Jami‘, 2557)

Their humility, their worship, their manners, and their appear-

ance remind people of Allah whenever they see them. The love
of Allah has so saturated their hearts and bodies that they exude
Iman wherever they go.
Hurting a wali of Allah is a serious offence. In fact, hurting
any Muslim is a serious offence, but it is more so for a wali. They
spend greater time in devotion and obedience to Allah. How can
you hate such a person or wish them harm? Opposition to Allah
Himself likely motivates opposition to them. You cannot hate a
wali except if religious hatred is behind it. Personal grievances

428
 The Wali of Allah

are something else. If one quarrels with a wali over worldly mat-
ters, they are not opposing Allah. A wali is a fallible human who
can commit injustice. Some of the Companions—the best of the
walis of Allah—would sometimes disagree and become upset
with each other. Similarly, a wali of Allah can make mistakes,
and one can rightfully be angry with them. If, however, a wali
is innocent and blameless and yet they are hurt, one does risk
the anger of Allah. The following story explains this.
‫ وال َّل ِه‬:‫ َفقالوا‬،‫ِلال في َن َف ٍر‬ ٍ ‫ب َو ب‬ ٍ ‫�أتى �أبو ُس ْفيان على َس ْلمانَ َو ُصهَ ْي‬
‫ َفقالَ �أ ُبو‬: َ‫ قال‬،‫وف الل ِه ِمن ُع ُنقِ َع ُد ِّو الل ِه َم أ�ْ َخ َذها‬ ُ ‫ما �أ َخ َذ ْت ُس ُي‬
َّ ‫ش َو َس ِّي ِد ِه ْم؟ ف أ�تى‬
‫النبي ﷺ ف أ� ْخ َب َر ُه‬ ِ ِ‫ �أ َت ُقولونَ هذا ل‬:‫َب ْك ٍر‬
ٍ ‫شيخ قُ َر ْي‬
‫َفقالَ «يا �أبا َب ْك ٍر َل َع َّل َك �أ ْغ َض ْبتَهُ ْم َل ِئ ْن ُك ْن َت �أ ْغ َض ْبتَهُ ْم ل َق ْد �أ ْغ َض ْب َت‬
‫ لا َي ْغ ِف ُر‬:‫ قالوا‬،‫ يا إ� ْخ َوتا ْه �أ ْغ َض ْب ُت ُك ْم‬: َ‫َرب ََّك» َف�أتاه ُْم �أ ُبو َب ْك ٍر َفقال‬
.‫لك يا �أ ِخي‬ َ ‫ال َّل ُه‬
)2504( ‫رواه مسلم‬
Abu Sufyan passed by Salman, Suhayb, and Bilal while they
were in a gathering, and they said, “By Allah, the swords of
Allah did not strike the neck of the enemy of Allah as they
should have.” Abu Bakr said to them, “Do you say this to the
head of Quraysh and its master?” Then he went to the Prophet
‫ ﷺ‬and told him what happened. The Prophet said to him, «O
Abu Bakr, perhaps you made them angry. If you made them
angry, then you made your Rabb angry.» Abu Bakr went to
them and said, “My brothers, did I make you angry?” They
replied, “No, may Allah forgive you our brother.”
Reported by Muslim (2504)

Abu Bakr I is the best wali in this Ummah. Yet, the Prophet
‫ ﷺ‬feared that he may have made Allah angry by upsetting the
other Companions. And you see the sublime manners of the
Companions: Abu Bakr I rushing to restore the love, and the
three responding with a gracious du‘a and comforting words.

429
 HADITH FORTY ONE

It is so beautiful to have Allah be so close to you that He is

the One who is taking care of you. This is available to us all. If
we want Allah to take care of us, we have to come closer to Him.
If we run away from Him, we will be running into the troubles
of the world. Allah said:
ُ ‫َ ۡ �ذُ ۡ � ف �ذَ ٱ َّ ذ‬ ۖ� َ َ َ َ‫� ٱ ُ ف‬
‫ِ�إ ن �يَ � ُ�نص ۡرك ُُم �لَّله �لا �غ الِ بَ� لك ُۡم َ ِ�إو ن ي� خ� لك ُۡم � َمن ا �ل ِ� ي� �يَ � ُ�نص ُكرم‬
َ � ‫َ ٱ َ َّ ٱ‬
‫۝‬١٦٠ ‫�ّم ۢن ب� َ�ع ِ�ۡد ِه ۗۦ َو َعلى �ل َِّله ف�ل ي ��ۡ� تَ� َ�َوك ِل �ل ��ۡمُ�ؤۡ �م ن�ُون‬
If Allah champions you, no one can defeat you. And if He forsakes
you, who can champion you besides Him? So, let the believers
rely on Allah alone.
Ali ‘Imran (Q3:160)

Allah is waiting for us. We just have to take the first step.

The path to Allah’s love

Every destination has a path. And the path to Allah’s love is in
His revelation. The whole Shari‘ah was sent down to guide us
to the love of Allah. Allah said about the walis of Allah:
ْ‫أَ َ ٓ َّ أَ ۡ � ٓ َ ٱ َ خ� ۡ ٌ َ � ۡ َ َ ُ ۡ َ زَ ن� َ ٱ َّ ذ َ َ َ ن� ا‬
‫۝ �ل ِ� ي�ن ءام�ُو‬٦٢ ‫�لا ِ�إ ن � ِول ي�َاء �ل َِّله لا �َوف عل يَ��ۡ��هم ولا هم ي�ح�ۡ��ُون‬
َ � ْ‫َ � ا‬
‫۝‬٦٣ ‫َوك نا�ُو �يَ ت� قَّ�ُون‬
Indeed, there is no fear or sadness for the walis of Allah. They are
the ones who have Iman and Taqwa.
Yunus (Q10:62–63)

This is Allah’s definition—Glory be to Him—of who is a wali

and how to become one. The Hadith complements the ayah by
explaining the progressive ascension towards Allah’s love.
The first step in the path is adherence to the obligations,
the top priority of Taqwa. Included in that is avoiding the
prohibitions, since avoiding them is also an obligation. Allah
loves obligatory acts the most, and this is why He made them

430
 The path to Allah’s love

a must for everyone. We need them. The five daily prayers are
indispensable. They nurture Iman and keep our connection to
Allah vibrant. They teach us patience and help us overcome
life’s problems. If our Iman is suffering, if our love of Allah is
weak, we should focus on improving our Salah. Similarly, the
rest of the obligations—especially the pillars—are the keys of
love. They are the foundations. When these foundations falter,
the entire structure is weak. Adhering to the obligations—and
avoiding haram—is the first step towards solving any spiritual,
emotional, and mental problems and anguish.
The Hadith provides us with an essential master plan. If you
want Allah, here is the way and the steps. And it sets our prior-
ities. If there is ever a clash between obligatory and voluntary
acts, the obligations come first because Allah’s love for them is
greater. If we want to progress into the recommended acts, make
sure they are resting on the secure foundation of obligatory ones.
It is unproductive to engage in the voluntary—especially when
it consumes our time—while the obligations are missing. How
could a building have a tenth floor without a first? At times, we
may prefer some recommended acts to obligatory ones. Yet, the
Hadith teaches us to place what Allah loves before what we do.
It is important when worshipping Allah to prioritize Allah’s
loves, not ours. If we get our priorities straight, we would pro-
ceed with sure and guided steps towards Allah.
The second step towards Allah is the recommended acts.
When the obligations are performed well, they plant in us the
desire to do more. And since they made worship a habit, it is
easier to do more of it. We are more likely to pray voluntary Salah
when the obligatory Salah has become a fixture, an anchor to
which voluntary Salah can attach. The obligations introduce
the love of Allah, and voluntary worship develops it. Unlike the
obligations, voluntary worship is based on choice, the desire to
do them. This signals a higher commitment to Allah. The Hadith
describes a persistent and continued performance of voluntary
worship until Allah loves this person. With consistency and
striving comes the gradual buildup of practice, certainty, and

431
 HADITH FORTY ONE

love. With every good deed, we draw near to Allah. Every day, we
conquer our desire and Shaytan. Every day, we love Allah more.
Ibn Rajab V remarked that the greatest voluntary acts that
bring the love of Allah are (1) the frequent reading and listening
to the Quran with understanding and reflection, (2) the dhikr
of Allah with the tongue and heart, and (3) loving whom Allah
loves and hating whom Allah hates (Jami‘ al-‘Ulum wa al-Hikam,
vol. 2, pp. 342–343). We can confidently add night prayer to his
list. Also, charity and helping others. These acts grant us the
opportunity to be in solitude with Allah, to enjoy listening to His
Words and talking to Him. They teach us to rely on Him alone
and ask Him for what we want. They are our daily nourishment
that connects us emotionally to Allah. With time, they become
indispensable. They cleanse us from material obsession and
open our hearts for Allah.
The path of love is not a mystery. We do not need to travel
to meet a recluse guru at the top of a mountain to learn it. And
we do not need to learn special dhikr or act that only a select
and lucky few have had the privilege to learn. No. It is available
to everyone. Allah revealed it, in plain words, to all. Ibn Rajab
V said:

‫وص ُل إِ� َلى التَّ َق ُّر ِب إِ� َلى ال َّل ِه َت َعا َلى َو ِو َلا َي ِت ِه َو َم َح َّب ِت ِه ِس َوى‬ َ ‫َلا َط ِر‬
ِّ ‫يق ُي‬
‫ان َر ُسو لِ ِه َف َم ِن ا َّدعَى ِو َلا َي َة ال َّل ِه َو َم َح َّب َت ُه‬
ِ ‫َطا َع ِت ِه الَّ ِتي َش َرعَهَ ا َع َلى لِ َس‬
.‫ِب َغ ْي ِر ه ََذا ال َّطرِيقِ َت َب َّي َن �أنَّ ُه كَا ِذ ٌب فِي َد ْع َوا ُه‬
)336‫ ح‬2‫جامع العلوم والحكم (ج‬
There is no way that leads closer to Allah, to becoming His
wali, and to His love except through His obedience that He
legislated on the tongue of His Messenger. So, if one claims
to be a wali of Allah and to love Him through a path other
than this, it would be clear that they are lying in their claim.
Jami‘ al-‘Ulum wa al-Hikam (vol. 2, p. 336)

If you want Allah to love you, follow the guidance that He

revealed to Muhammad ‫ﷺ‬. Stay close to the obligations and

432
 Loving Allah until He is everything

recommendations, and your love for Allah will blossom. Some

get excited only when they think that the path is mysterious,
with guarded knowledge that needs initiation and pledges. But
Allah’s love is there for all, taught to all, and available to all in
the clearest language. His love is the nourishment of the soul.
It is an essential need, and it must be available to all, just as food
and drink are. It is even more important than that.

Loving Allah until He is everything

One can continue to worship Allah—with heart and body—until
Allah’s love fills their heart. When that happens, Allah becomes
their greatest joy, their greatest concern, and their greatest com-
panion. He is with them all the time. When they are sad, they
turn to Him for comfort, to heal their hearts. When they are
happy, they praise Him for His never-ending blessings. When
they are overwhelmed and overpowered, they seek Him for help
and support. They believe He alone can fulfill all their needs,
so they ask Him first and place all their hope and trust in Him.
Their hearts are liberated from human dependence, and see only
Allah as their Master. They see the weakness and helplessness
of all humans, and realize that Allah has all the power, wisdom,
and knowledge. They rely on Him and need no one else. They
worship Him as if they can see the Day of Judgment, where
people are separating into the party of Heaven and the party
of Hell. They know they can never do enough to worship and
thank Him. His Mercy alone will rescue them. They love Him
for His favors, they love Him for His unmatched qualities, and
they love Him because their life means nothing without Him.
They worship Him as if they can see Him, and they cannot wait
to see Him in Jannah. To them, He is everything. And to Him,
they are the best of His creation.
When the love of Allah saturates their hearts, it flows to
their senses. They are embarrassed to use their senses in what
upsets Allah. They preserve them for what pleases the One who
made them. When they move, they move for Allah; and when
they take and give, they do so for Allah. They also “see Allah”

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 HADITH FORTY ONE

in everything. They see His signs wherever they look. They see
His Power, Wisdom, Mercy, and Design. They see His Will in
whatever happens. He is extremely close to them. He is above
His Throne—glory be to Him—but everything they see, hear,
and encounter reminds them of Him.
Allah loves them so much that He guards their hearts and
their love by protecting their senses. He guides their eyes, ears,
limbs, hearts, and thoughts towards what He loves and away
from what He hates. And He assists them so they see, hear, and
can do what others typically cannot.
Their station with Allah is so high that if they ask Him, He
will give them what they desire. He does not say no to them
because they do not say no to Him. He protects them because
they protect their hearts and bodies from what Allah hates, and
they protect and defend His religion. Imagine if Allah Himself
is ready to give you what you want! What honor is this! What
happiness is this! If we can get all this from Allah, do we need
anyone else? So, why would we listen to anyone but Him, wor-
ship anyone but Him, or ask anyone but Him? When you love
Allah, He will show you that He is the only One you need.

This is how much Allah cares

We all will die; this is how we pass on to the next life. Though it
is inevitable, it is still hard to accept and harder to experience
(see Hadith Fourteen). The believer may have mixed feelings
about death. On the one hand, death brings relief from the trials,
temptations, and hardships of this life. It is the passageway to
the Hereafter, Jannah, and meeting Allah. All this makes death
very desirable. On the other hand, we have a natural aversion
to death. It is the ultimate separation. We leave our loved ones
and everything we know. And the soul separates from the body
to enter a new realm which has never experienced and is not
sure about its fate in it.
Allah told us in the Hadith that He does not hesitate in doing
something as much as He does when taking the soul of the
believer. Allah’s hesitation—and all of His attributes—do not

434
 This is how much Allah cares

resemble human hesitation. Humans hesitate because they are

not sure of the outcome of their decisions, do not have all the
facts they need to make the right choice, and lack the resolve
and patience to make the right but difficult choices. Allah is
free from all of these imperfections. Allah’s knowledge is com-
plete and encompasses past, present, and future. And Allah
is All-Powerful, so He does what He does unopposed. Allah’s
hesitation is different. It comes from His Care and Mercy. Allah
loves two things but only one can happen.
Allah decreed death to move us from this world to the next.
In that sense, Allah loves it since it is part of His plan for us.
Yet, Allah hates what His devout believers hate, and He does
not wish to upset them. So, death is beloved and unbeloved
to Allah. His hesitation is in disliking the discomfort of the
believers while knowing that death is necessary and best.
What all this tells us is how deeply Allah cares about the
believers and their feelings. And this is out of love for them.
Why would the All-Mighty, the First and the Last, care so much
about such a weak and insignificant being? What are we com-
pared to Allah? Imagine if our greatest hesitation was about
removing an ant from its house! We to Allah are lesser than ants
to humans. This is why Allah is so great. He does not need us,
yet He cares so deeply about us and desires our happiness. If we
develop this intimate relationship with Allah, we will receive
the highest honor and care in existence. Allah would love us so
much that He would not want to upset us. When Allah is your
wali and you are His, you will live in bliss, die in bliss, and be
resurrected in bliss. To that we say, as Allah said:
َ � ‫ٱ‬ َ َ‫�ذ‬
‫۝‬٦١ ‫��ل�م � ِث�ۡل َهٰ ا ف�ل ي ��ۡ�َع َ�ۡم ِل �ل َ�ۡعٰ�م لُون‬
For the like of this let the strivers strive.
As-Saffat (Q37:61)

435
 HADITH
FORTY TWO
Never-ending
‫الحديث‬ love
‫الثاني واألربعون‬

‫ُ َّ ُ ��ع�شْ �ش ئ تَ ف نَّ َ تٌ أ‬ ُ ‫أ‬ ُ َ ‫ق‬

�‫��ّ� و� ْح ِب� ْب‬
�‫ما ِ �� � إ��ك م ي‬ ‫الله ﷺ «� ت�ا�ن ي� ج� ب� ير�ل ��ف��قال ي�ا محمد‬ ِ ‫�ال َرس�ُول‬
‫ال�م� ن‬‫ر� ؤ‬ َ‫َ أ نَّ �ش ف‬ ٌّ ‫اعمل ما �شِ ئ� تَ� ف� إ� نَّ�ك َ جم��ْ�ز‬
َ ‫�فار�ه و‬ ‫ن �ش ئ تَ ف نَّ َ م� ق‬
�‫م‬ِ � � ‫م‬ ‫اعل‬
‫و‬ ‫ه‬
ِ �
‫ب‬ �
‫ِ ي‬ ِ �ُ ‫م� ِ �� � إ��ك‬
‫�ع� ن‬ ُ‫الل�يل و��ع�زُّ ه ا�س���ت��غ� ؤ‬
‫�نا�ه ن‬ َّ ُ ‫ق‬
».‫�ّاس‬ ِ �‫ال‬ �ِ �‫� ��يامه ب‬
‫) وحسنه ال�ألباني‬10541( ‫) والبيهقي في شعب ال�إ يمان‬4278( ‫رواه الطبراني في المعجم ال�أوسط‬
)726 ‫لغيره (صحيح الترغيب‬
The Messenger of Allah ‫ ﷺ‬said, «Jibril came to me and said, “O
Muhammad, live as long as you wish, for you will die. Love whomever
you wish, for you will leave them. Do whatever you want, for you will
be requited for it. And know that the believer’s honor is in praying at
night, and their strength is in not needing people.”»
Reported by al-Tabarani in al-Mu‘jam al-Awsat (4278) and al-Bayhaqi in Shu‘ab al-
Iman (10541). Al-Albani declared it hasan li-ghayrihi (Sahih al-Targhib, 726)

Commentary

All are destined to end, except for Allah. His love is unique, and
it gives meaning to everything else.

436
 Live whatever way you want

Live whatever way you want

The choice is ours. How do you want to live and what you want
to do with your life? Who do you love and would like to love you
back? We have the choice, and each choice has very different
consequences.
Living the way we want is a modern rallying cry. It is the ulti-
mate freedom. No one can tell us how to live: neither parents,
culture, nor society. It is imagined as a discovery of your true
self, living authentically in pursuit of what you love, not what
others force on you. For some, it is a rebellion against injustice
and antiquated rules. It is exhilarating because it is liberating,
because you can build your life anew. You can imagine a better
world and construct it on the ruins of the old. It is especially
appealing to anyone who feels they are living under oppressive
conditions. Living as you like is to be able to breathe...finally.
As appealing as this may sound, it is not without its problems.
The liberation in this idea is individualistic and western in fla-
vor. It pits the individual against society, the modern against
tradition, and the secular against religion. This is its general
bent, even though not all who are swept by it are secular or
anti-tradition. But it is unmistakably clear that the authority
is with the individual. Each person decides for themselves, on
their own. Power is wrested from the divine and assigned to
humans, to their reasoning or emotions. Doing whatever we
like has deep philosophical and religious roots and implica-
tions. It is not just about what career to pick, whom to marry,
or where to live. It is about who decides right and wrong. And
here, humans do, not Allah.
In reality and beyond idealism, there are always pressures
that force to conform, to act in specific ways but not others. We
just have learned to live with them and not to notice them. You
cannot dress whatever way you want, I mean whatever wild way
you want. There are always limits, and if we ignore the limits,
we pay the price: economically, socially, and legally. You have
to dress a certain way to get a job, to fit in society, and not be

437
 HADITH FORTY TWO

arrested. There are always limits. We do not get to do whatever

we want. They tell us that so we would believe it, but there are
still limits set for us, and we tacitly accept them. Do you know
who the real maverick is? The one who truly does whatever
they want? The homeless who lives outside of society, or the
off-the-grid recluse who withdraws to the woods. Everyone else
has to follow the rules of the game.
The real revolutionary today is the follower of Allah. I do
not mean the follower of a culture that they believe is religion,
or traditions that masquerade as the true religion. I mean the
follower of Allah the way He wants to be worshiped, which is
revealed in the Quran and Sunnah. This person is going against
a global thrust of materialism, hedonism, self-obsessiveness,
and fatal cynicism. They embrace meaning in a world that is
moving towards nihilism. They embrace Allah in a world that
is running away from Him and paying the price for it. Today,
you are penalized for following and speaking the truth and
celebrated if you are false and for falsehood. Real liberation
today is not from religion, but from the system that oppresses
people. If we do not choose Allah as our Master, another will
take His place. And they will not be forgiving, merciful, or wise.
Whatever we choose has consequences. And we will see
them in this life and the next. Eat whatever you want, and
drink whatever you want. There will be consequences: physical,
social, familial, and financial. Abstaining from alcohol is not
like drinking it, and sobriety is not the same as alcoholism. Eat-
ing healthy and exercising is not like bad diet and a sedentary
lifestyle. Each choice leads to a different path. And our life will
be different because of it. Sin is the same.
Surrender to Allah and obey Him, and it will lead you to the
best this life has to offer. You will understand the meaning of
this life and be liberated from false gods and prophets. You will
be liberated from Shaytan and see through his plots: you will
see the puppeteer behind the puppets. You will learn how to rise
above your desires and weaknesses. And Allah will be beside
you. And in the Hereafter, you will live close to Him forever.

438
 All love will end

But if we rebel against Allah, we will pay for it here first. We

will make the worst choices, follow the worst paths, and suffer
with each choice. Everything else will enslave us, and Shaytan
will dominate us. We will be miserable, and will grow more
miserable with each sin. And in the Hereafter, it will be even
worse. So yes, we can do whatever we want. But we will see the
consequences. We will meet our choices.
Anticipating death may be one of the few things to convince
us to make the right choices. The finality of life shows its trivi-
ality. You will see everything in a new light when you know it is
going to end. When you remember death, life will have a new
meaning. What seemed important will stop being important.
What you thought you could delay will become urgent. Our
goals will mature. There is great wisdom in remembering death.
Many run away from it. But it can teach us so much. And its
lessons lead back to Allah. If everything is going to end, we
desperately need the Only One who will not. He is the Only
One who can give our life meaning.

All love will end

Separation from our loved ones is probably one of the hardest
things in life. But we must separate from them. This fact will
force us to reevaluate our love.
The first lesson is that if we must separate, then we must
learn to be less attached. We cannot be so dependent on some-
thing that will not last. This prevents every earthly love from
ballooning to dominate our life. We will love, but we will do it
with moderation and anticipation of its impermanence. This
allows us to deal with loss, too. If you know you have to lose
something, you will be more prepared for it. Loss is like the day
and the night, summer and winter. It must happen. But is this
enough? Is this knowledge sufficient to curb pain and bring
happiness? How can we accept the loss of all that we love?
We live for love. If you read the rest of the book, you know
how much we need it. The possibility of all love ending is the
death of all hope and joy. Fortunately, one love defies this rule.

439
 HADITH FORTY TWO

The love of Allah. It cannot end. And because of this love, all
other loves survive.
What is exceptional about Allah’s love is that it is inexhaust-
ible. It covers all creation and is there as long as we need it.
There is more of it the more we take. It is always with us. It is
our solace when we lose other earthly loves. When we feel alone,
Allah is there to carry our burden and comfort our hearts. We
can make it through anything if He is with us. He is beside us in
every difficulty, and with us when we pass from this life to the
next. We leave all of our loved ones behind when we die except
Him. He is with us in our graves. And He is with us when we
come back to life. On the day when loved ones will run away
from each other, He brings you closer to Him. Allah said:

‫ن‬ �‫ب‬ َ َ‫أ‬ � ُ‫أ‬ َ‫َ ٱ َ ُ ۡ أ‬

‫۝‬٣٦ ‫۝ وصٰ� َ�ح�� ِ��تهۦ بو� ِ�� ِ�يه‬٣٥ ‫۝ و� ّم ِهۦ و� ِب�� ِ�يه‬٣٤ ‫ي� ۡ�َوم ي�َ�� ُّ��فر �ل�ۡم ۡرء �م ن � �خ�� ِ�يه‬
َ َ َ َ َ
� ٌ ۡ‫ُ ّ ٱ ۡ � ن � ۡ ۡ َ ��ئ�ذ ش أ‬
‫۝‬٣٧ ‫ِلك ِل �م ِر ٕي� ّم��ۡهُم ي��َوم� ٍ �َ�ن ي�ُ�غ�ۡ���ن� ِ�يه‬
ٍ
On the Day when a man will run away from his brother, and
his mother and father, and his wife and children. Each will have
their own worry to consume them.
‘Abasa (Q80:34–37)

When we know that Allah’s love is greater than any other

love, we will not put anyone before Him in our hearts. We will
not choose anyone else over Him.
His love saves every other love. Allah said:
َ ‫ت‬ � ‫ٱ ۡ أَ َّ ٓ ُ ۡ َ ��ئ�ذ � �ض� � ۡ ب� � ض َ ُ ٌّ َّ ٱ‬
‫۝‬٦٧ ‫�ل� �خ�لاء ي��َوم� ِۭ ب��َعۡ ُهُم ��ل�َع ٍۡ� عدو ِ�إ لا �ل�ۡم َّ����ق ي�ن‬
Loved ones will be enemies of each other on that Day, except
for the pious.
Az-Zukhruf (Q43:67)

His love unites and connects. All other loves, when not based
on His, evaporate. If we are righteous, Allah joins us with our
loved ones in Jannah. He said:

440
 Dignity and strength

�‫َ أَ ۡ ن‬ َّ ‫اْ ٱ‬ َّ ‫ٱ‬

‫۝‬٢١ ...‫َو�ل ذ ِ� ي� َن َء َام ن��ُو َو� ت�� �ب�َع تَ� ��ۡه ُۡم �ذُرِّ �يَّ ت�� �ُهُم ِب� ِإ���يم ٍٰن �لح�َ�ق�ۡ�َا ���ب��هم ِ �ي �َهُم‬
ۡ � � ‫ت‬ َّ ّ‫�ذُر‬ ۡ
For those who believe and whose offspring follow them in faith,
we will unite them with their offspring.
At-Tur (Q52:21)

We will see them again, and this eliminates the finality of

death. When we die, we transition, we travel, but we do not lose
each other. Allah’s love keeps us connected forever. If we know
this, we can overcome every loss in this world. Every loss is a
temporary separation that will end one day. The real tragedy is
losing His love. If we do not have it, we will lose every other love
we have. If we sacrifice His love for someone else, we will lose
it all. He is the source of all love, and all love returns to Him.

Dignity and strength

All of us search for honor and dignity. Some find it in wealth,
some in education, and others in lineage. But real honor resides
with Allah. He said:
ۚ ُ َّ‫َ َ َ ُ ُ ٱ زَّ َ فَ ٱ ز‬
‫۝‬١٠ ...‫�ۡ��ع�ة ج�َ��م��يع�ًا‬‫من كان ي� ِ ير�د �ل�ۡ��ع�ة � ِل َِّله �ل‬
Whoever desires honor, then all honor belongs to Allah.
Fatir (Q35:10)

And those who believe in Allah receive honor from Him.

Allah said:
َ َ َ َ ‫ٱ‬ َٰ َ ۡ ۡ ُ َّ‫َ ٱ ز‬
‫۝‬٨ ‫ك َّن �ل ��ۡم ن�ٰ���ف���ق ي� َن لا �ي�َع�ۡل �مُون‬ ُ � ‫�ۡ��ع�ة َو َ��لر‬
ِ ‫سو ِل ِهۦ َولِل �مُ�ؤ �م ��ن� ي�ن َول‬ ‫و ِل َِّله �ل‬
And to Allah belongs honor, and to His Messenger and the
believers. But the hypocrites do not know.
Al-Munafiqun (Q63:8)

The honor of the believer, as the Hadith states, is in night

prayer. This Salah teaches us how to be alone with Allah. It lifts
us above worldly plains and connects us to the heavens. In it,

441
 HADITH FORTY TWO

we are conversing with Allah, the Highest, and surrounded

by angels. We learn in this heavenly encounter to give all our
problems and concerns to Him. We learn that if we ask Him,
He listens. If we rely on Him, He helps. If we need Him, He is
always there. And this is real dignity. We are close to the Great-
est, and He is listening to us. We take every problem to Him,
and He makes it small. We take every worry, and He makes it
better. We are not weak next to Him, and are not lost as long as
He guides us. We do not need anyone else but Him. This is the
dignity of the believer. And night prayer is the path to it. When
you are alone with Allah, you learn who He is and who you are.
As we acquire our honor from Allah, we derive our strength
from Him. We are, by nature, weak. We need others. When we
rely on other humans, our heart partially submits to them. We
feel indebted, and we can compromise our beliefs to fulfill our
needs. This is clear weakness. When we trust another human
to help us, we are trusting someone as weak as us. When we
rely on creation, we forget the Creator. And this is weakness
in Iman. Strength is in depending on Allah alone. When you
have Him, you do not need anyone else. He will bring everyone
else to you. When you trust Allah, you are trusting the greatest
power. And this is the strength that every believer can have.
The more you rely on Allah, the stronger you will be on earth.
And the more you rely on people, the weaker.

The end is a beginning

I conclude this book with a hadith on the end of everything. But
embedded in it, as we have seen, is the realization that nothing
ends with Allah. And so, the end of this book is not an end but
a beginning. It is the start of another journey. It is when you
take what you read here and move closer to Allah. You will find
Allah’s love when you read the Quran and hadith. You will feel
it when you make du‘a. You will see it when you look at the
world around you. Let it be your path and destination. Let your
love of Allah grow and inspire you to meet Him. Spread love
all around you. Feel His love when you worship, and let others

442
 The end is a beginning

feel His love by how you treat them. Ask Him for His love, and
ask Him to spread love through you. May you love Allah, and
may Allah love you back.

443
 APPENDIX I
What is love?

Definition
If you are reading this after finishing the entire book, you must
wonder how—in a book about love—we are coming to its defi-
nition at its end. Well, my answer is: do we need a definition
for love? So far, in life and this book, you have been operating
without a definition. Yet, you understand what it means. All of
us have a sense of what love is. Ibn al-Qayyim is of the opinion
that there are things—such as love—that do not need to be
defined (Madarij al-Salikin vol. 3, p. 11). We all know what it is;
we have experienced it. Attempting to define it only obscures
it. After he goes through many of its definitions, he explains
that they all fall short. Each, when attempting to define love,
captured one thing but missed another. Definitions are there
to provide clarity. But when something is already clear, there
is no need for a definition (Tariq al-Hijratayn, p. 674). Ibn Hajar
V agreed that a definition is elusive and that it is something
felt and not fully articulated (Fath al-Bari, vol. 10, p. 462). This
opinion can be traced all the way back to al-Qushayri V in his
Risalah, where he declared that love, as a self-evident truth—is
in no need of a definition. Its best definition is itself: love is love.
Anything else is incomplete and obscuring. This is a valuable
point about self-evident truths. Allah spoke about love in the
Quran without defining it because we understand what love is.
The Prophet ‫ ﷺ‬did the same. We all know what love is because
we all experience it. When something is so plain and universal,
it does not need clarification.
The Arabic language has sixty different words for love,
according to Ibn al-Qayyim V in his book on love (Rawdat
al-Muhibbin, pp. 25–26). Not all of them, however, are names
for love. They describe the development of love, its conditions,
consequences, and the different stages of love. The main word
for love is Hubb. Ibn al-Qayyim V, and al-Qushayri V before

445
 APPENDIX I

him, connected the etymology of “Hubb” to the experience of

love. “Hubb” comes from:
1.  Purity and clarity. The devotion of the lover to their beloved
is compared to the purity of color;
2.  Agitation. This is so because love causes the agitation or
movement of the heart;
3.  Firmness in place. Love, when true, settles in the heart
and does not leave;
4.  The kernel of fruit, the innermost. Love reaches the deepest
parts of the heart, and the lover gives their innermost to
their beloved;
5.  A big vessel that gets completely filled with no space left.
When love enters the heart, it fills it all and leaves no space
for anything else;
6.  A stand made up of four legs that carries and supports
a jar. The lover carries the weight of love like four legs
carrying heavy objects.
Ibn al-Qayyim V added that Hubb is made up of two letters:
Ha and Ba. Ha is pronounced from the lowest part of the throat
while Ba comes from the lips, moving as you pronounce the word
from one end to the other. And so is love the beginning and the
end: it begins with an admiration and an inclination until the
entire being is consumed by it (Madarij al-Salikin, vol. 3, p. 12).

Why people love?

Al-Qadi ‘Iyad V boiled down the reasons of love to three:
1.  Physical (outer) beauty that people behold with their
eyes (beautiful vista), ears (beautiful sound), and tongues
(delicious food and drink);
2.  Nonphysical (internal) beauty that people behold with
their minds (good manners, morality, uprightness);
3.  The benefactor and the benefit they bring, for a soul is

446
 What is love?

naturally attracted to anyone who helps it. (Al-Shifa, vol. 2,

p. 66)
Al-Ghazali V added two more reasons:
1.  We love ourselves and our continued existence. Anything
that supports this existence is loved as well;
2.  Compatibility between lovers. This, sometimes, is hidden
and cannot be explained. Two could love each other, not
out of beauty or particular gains, but simply because their
souls are connected and compatible (Ihya’ ‘Ulum al-Din,
vol. 6, pp. 11–18).
He went on to affirm that Allah deserves our greatest love
based on these five reasons. He has the greatest Outer and Inner
Beauty, He is the only true Benefactor, He is the sole cause of
our existence, and He is the closest to us.
Ibn al-Qayyim V listed ten reasons that bring about the
love of Allah (Madarij al-Salikin, vol. 3, pp. 381–383). They are:
1.  Reading the Quran with comprehension and contempla­
tion. It is the kind of reading that seeks to understand the
intent of the Quran (i.e. what Allah wants you to do). It is
exactly like memorizing and studying a book to understand
its author’s intent.
2.  Drawing closer to Allah with voluntary acts after per­
forming the obligatory ones.
3.  Continued remembrance of Allah with tongue, heart,
deeds, and in all conditions and states. One will receive
Allah’s love in proportion to how much they remember
Allah.
4.  Favoring what He loves over what you love, and ignoring
your desire to please Him. In addition, ascending to do
what He loves even if the climb is difficult.
5.  Contemplating His Names and Attributes. The heart that
understands them, connects with Allah through them.
Witnessing their effects in creation necessarily leads to

447
 APPENDIX I

the love of Allah.

6.  Witnessing His favors, gifts, and internal and exter­nal
bounties.
7.  The complete humility of the heart before Allah. This is
one of the most wondrous of all the reasons.
8.  To be alone with Him when He comes down at the last third
of the night: speaking to Him, reading His Words, being
attentive and humble with heart and body, and concluding
it all with repentance and asking for His forgiveness.
9.  Keeping the company of those who love Allah and learning
from them. And not speaking unless you know there is
benefit in what you will say.
10.  Avoiding anything that stands between the heart and Allah.

Love at first sight

When considering the multiple causes of love and how profound
it is, love at first sight seems like a tiny fraction of the reality of
love. Not every claim to love at first glance is genuine. But if the
claimant is honest, their love is for external beauty, and there are
layers of love that have not been experienced. Physical beauty
could be the antecedent to greater love when it is reinforced
with inner beauty, or it could be the only cause of attraction. If
it is the latter, it will prove to be flimsy. The marketing of “love
at first sight” as true love is a disservice to how deep love is.

Types of love
The first and the most significant is the love of Allah. This is
the greatest and the most fulfilling love. As Allah is the First
and the Last, this love is the first and the last, the beginning
and the end. It is why we were created and our goal. It drives
the righteous to Jannah and unlocks its gates. Allah made the
universe for this love, and Allah’s beloveds are the best and
noblest of Allah’s creation.

448
 ‫?‪What is love‬‬

‫‪Loving Allah is more than a claim or a fuzzy feeling. Loving‬‬

‫‪Allah is incomplete and insufficient until one loves what Allah‬‬
‫‪loves. Ibn al-Qayyim V wrote:‬‬
‫يق َب ْي َنهَ ا َو إِ�نَّ َما َض َّل َم ْن‬ ‫َوهَا ُهنَا �أ ْر َب َع ُة �أ ْن َوا ٍع ِم َن ا ْل َم َح َّب ِة َيجِ ُب التَّ ْف ِر ُ‬
‫ضَ َّل ِب َعدَ ِم الت َّْميِي ِز َب ْي َنهَ ا أ� َح ُدهَا َم َح َّب ُة ال َّل ِه َو َلا َت ْك ِفي َوحْ دَ هَا فِي‬
‫يب‬ ‫ين َو ُع َّبا َد الصَّ ِل ِ‬ ‫اب ال َّل ِه َوا ْل َف ْوزِ ِب َث َوا ِب ِه َف إِ� َّن ا ْل ُم ْش ِر ِك َ‬ ‫النَّ َجا ِة ِم ْن ع ََذ ِ‬
‫َوا ْل َيهُ و َد َو َغ ْي َره ُْم ُي ِح ُّبونَ ال َّل َه الثَّانِي َم َح َّب ُة َما ُي ِح ُّب ال َّل ُه َو َه ِذ ِه ِه َي‬
‫س إِ� َلى ال َّل ِه‬ ‫الَّ ِتي تُ ْد ِخ ُل ُه فِي ا ْل إِ� ْس َلا ِم َوتُ ْخ ِر ُج ُه ِم َن ا ْل ُك ْف ِر َو�أ َح ُّب النَّا ِ‬
‫�أ ْق َو ُمهُ ْم بِهَ ِذ ِه ا ْل َم َح َّب ِة َو�أ َش ُّده ُْم فِيهَ ا الثَّالِ ُث ا ْل ُح ُّب لِ َّل ِه َوفِي ِه َو ِه َي ِم ْن‬
‫َل َوازِ ِم َم َح َّب ِة َما ُي ِح ُّب َو َلا َت ْس َت ِقي ُم َم َح َّب ُة َما ُي ِح ُّب إِ� َّلا فِي ِه َو َل ُه ال َّرا ِب ُع‬
‫الش ِر ِك َّي ُة َو ُك ُّل َم ْن �أ َح َّب َش ْيئًا َم َع‬ ‫ا ْل َم َح َّب ُة َم َع ال َّل ِه َو ِه َي ا ْل َم َح َّب ُة ِّ‬
‫ون ال َّل ِه َو َه ِذ ِه‬ ‫ال َّل ِه َلا لِ َّل ِه َو َلا ِم ْن �أجْ ِل ِه َو َلا فِي ِه َف َق ِد اتَّ َخ َذ ُه نِدًّا ِم ْن ُد ِ‬
‫س ِم َّما َن ْح ُن فِي ِه َو ِه َي ا ْل َم َح َّب ُة‬ ‫س َل ْي َ‬ ‫ين َو َب ِق َي قِ ْس ٌم َخا ِم ٌ‬ ‫َم َح َّب ُة ا ْل ُم ْش ِر ِك َ‬
‫ان‬‫ان إِ� َلى َما ُي َلائِ ُم َط ْب َع ُه ك ََم َح َّب ِة ا ْل َع ْط َش ِ‬ ‫ال َّطبِي ِع َّي ُة َو ِه َي َم ْي ُل ا ْل إِ� ْن َس ِ‬
‫لِ ْل َما ِء َوا ْل َجائِ ِع لِل َّط َعا ِم َو َم َح َّب ِة النَّ ْو ِم َوال َّز ْو َج ِة َوا ْل َو َل ِد َف ِت ْل َك َلا تُ َذ ُّم إِ� َّلا‬
‫إِ� َذا �أ ْلهَ ْت ع َْن ِذ ْك ِر ال َّل ِه َو َش َغ َل ْت ع َْن َم َح َّب ِت ِه ك ََما َقالَ َت َعا َلى { َيا�أيُّهَ ا‬
‫[سو َر ُة‬ ‫ين آ� َمنُوا َلا تُ ْل ِه ُك ْم �أ ْم َوا ُل ُك ْم َو َلا �أ ْو َلا ُدك ُْم ع َْن ِذ ْك ِر ال َّل ِه} ُ‬ ‫الَّ ِذ َ‬
‫ا ْل ُمنَافِ ُقونَ ‪َ ]9 :‬و َقالَ َت َعا َلى {رِ َجا ٌل َلا تُ ْلهِيه ِْم تِ َجا َر ٌة َو َلا َب ْي ٌع ع َْن‬
‫[سو َر ُة النُّورِ‪.]37 :‬‬ ‫ِذ ْك ِر ال َّل ِه} ُ‬
‫الجواب الكافي (ص‪)190-189‬‬
‫‪It is necessary to distinguish between four types of love. Those‬‬
‫‪who got misguided were misguided because they did not‬‬
‫‪distinguish between them. The first is loving Allah. This is insuf-‬‬
‫‪ficient on its own to save from the punishment of Allah and to‬‬
‫‪win His reward since the polytheists, the Worshippers of the‬‬
‫‪Cross, the Jews, and others love Allah. The second is loving‬‬
‫‪what Allah loves. This is the love that makes one a Muslim and‬‬
‫‪extracts them from disbelief. The most beloved to Allah are the‬‬

‫‪449‬‬
 APPENDIX I

ones who are best in this love and strongest in it. The third is
loving people and things for Allah’s sake, which is one of the
necessary consequences of loving what He loves. Loving what
Allah loves would not be complete until [one loves] people
and things for His sake. The fourth is loving [others] alongside
Allah. This is the polytheistic love. Anyone who loves something
alongside Allah, not for Allah or His sake, then they have ad-
opted that thing as a rival besides Allah. This is the love of the
polytheists. There remains a fifth type that is not related to this
[discussion] and that is natural love, which is one’s inclination
to what agrees with their nature, like the thirsty loving water,
the hungry food, loving sleeping, a wife, and a child. These are
not condemned unless they distract from the remembrance of
Allah and distance from His love as Allah said, ﴾O you who
have Iman, let not your wealth and children distract you from
the remembrance of Allah﴿ [Al-Munafiqun 9] and He said,
﴾Men who do not let commerce and selling distract them from
remembering Allah﴿ [Al-Nur 37].
Al-Jawab al-Kafi (pp. 189–190)

The definition of loving Allah includes loving what He

loves and loving for His sake. When one of the two or both are
missing, the love of Allah itself is weak and compromised. Ibn
al-Qayyim V explained the other two loves—the natural and
the polytheistic—when he wrote:
‫المحبة المشتركة ثلاثة أ�نواع أ�حدها محبة طبيعية مشتركة كمحبة‬
‫الجائع للطعام والظم آ�ن للماء وغير ذلك وهذه لا تستلزم التعظيم‬
‫والنوع الثانىي محبة رحمة و إ�شفاق كمحبة الوالد لولده الطفل‬
‫ونحوها وهذه أ�يض ًا لا تستلزم التعظيم والنوع الثالث محبة �أنس‬
‫و إ�لف وهى محبة المشتركين في صناعة أ�و علم أ�و مرافقة أ�و تجارة‬
‫أ�و سفر بعضهم بعض ًا وكمحبة ال�إ خوة بعضهم بعض ًا فهذه ال�أنواع‬
‫الثلاثة هي المحبة التي تصلح لخلق بعضهم من بعض ووجودها‬

450
 What is love?

‫فيهم لا يكون شرك ًا في محبة الله سبحانه ولهذا كان رسول الله‬
‫صلى الله عليه وسلم يحب الحلوا َء والعسل وكان أ�حب الشراب‬
‫إ�ليه الحلو البارد وكان أ�حب اللحم إ�ليه الذراع وكان يحب نساءه‬
‫وكانت عائشة رضي الله عنها أ�حبهن إ�ليه وكان يحب أ�صحابه‬
‫و أ�حبهم إ�ليه الصديق رضي الله عنه و أ�ما المحبة الخاصة التي‬
‫لا تصلح إ�لا لله وحده ومتى أ�حب العبد بها غيره كان شرك ًا لا‬
‫يغفره الله فهي محبة العبودية المستلزمة للذل والخضوع والتعظيم‬
‫وكمال الطاعة و إ�يثاره على غيره فهذه المحبة لا يجوز تعلقها بغير‬
.‫الله أ�صلاً وهي التي س َّوى المشركون بين آ�لهتهم وبين الله فيها‬
)296-295‫طريق الهجرتين (ص‬
Common love is of three kinds. The first is natural and com-
mon love, like the hungry loving food, the thirsty water, and
so on. This love does not require exaltation. The second is a
love of mercy and kindness, like a parent loving their young
child and so on. This too does not require exaltation. The third
is a love of affability and sociability. This is the love between
companions in an industry, discipline of knowledge, company,
business, travel, and love between brothers. These three types
of love are suitable for creation, between each other, and its
presence among them is not Shirk in loving Allah. This is why
the Messenger ‫ ﷺ‬used to love sweets and honey, the most
beloved drink to him was the sweet and cold one, the most
beloved meat to him was the shoulder, he loved his wives and
‘A’ishah J was the most beloved among them to him, and
he loved his Companions and the most beloved among them
to him was al-Siddiq I. As for the special love that is only
suitable for Allah alone and once one loves another with it,
it would be Shirk that Allah does not forgive, it is love that is
worship and which requires humility, submission, exaltation,
complete obedience, and favoring Him over others. This love

451
 APPENDIX I

cannot be given to other than Allah, and this is the love that
the polytheists equated their idols with Allah in it.
Tariq al-Hijratayn (pp. 295–296)

Natural love is permissible by default because it is not reli­

gious in nature and does not have the components of worship. It
is disallowed only when it distracts away from Allah. Love that
is worship—the one only Allah deserves and which becomes
Shirk when given to another—is love that leads to exaltation of
the object of love and submission to it. This submission includes
its worship (e.g. prostration, du‘a, and full obedience), internal
and external veneration, and putting it ahead of others. The
polytheists devote some of their worship to their idols, grant
them veneration that is fitting only for a deity, and they hold
them very close to their hearts. Righteous love is the basis of
Tawhid, as is corrupt love the basis of Shirk.
The second major love is love among creation. We encoun-
tered above the causes of this love and examples of it. This love
divides into natural (worldly) love and religious (spiritual) love.
It is dubbed natural when it is based on mundane reasons (e.g.
blood relations, favors, and sexual attraction), and it is religious
when motivated by religion (love for the sake of Allah, as dis-
cussed previously). These two types of love—the natural and
religious—can diverge or intersect in different proportions.
For example, we love a relative naturally. If the relative is pious,
we love them religiously too. If the relative is impious, they
will receive only natural love but not the religious one. We
love a religious scholar that we have never met religiously but
not naturally. If a Muslim wrongs us in some manner, we will
develop natural dislike (or hate) for them but remain religiously
connected to them (i.e. still have basic love for them despite
their offence because they are still Muslims and Allah loves
this about them). In other words, even if we happen to hate
them for one reason, we love them for another. If a non-Muslim
shows us kindness, we will develop natural love for them but

452
 What is love?

not religious love (see Appendix III). Overall, we can love for
religious and natural reasons or only for one of the two.

Allah’s love is unique

Allah is the only one who deserves to be loved for Himself.
Everything else is loved because of something else. This is a
significant distinction in love between Allah and His creation.
When we love a created being, our love for it is not complete,
whole, or final. It is incomplete because we cannot love every-
thing about it since it is not perfect. It is not whole because
we can love something else, or many, as we love it: they have
similar features that would cause you to have a similar love
for them. And it is not final because each love for a created
being is because of something else, linked in a chain that leads
somewhere else. The final destination of love, where there is
no longer someone or something else, is Allah. Let us explore
this further.
Whatever we love religiously, we love it because of Allah. We
love the Prophets, the Angels, and pious humans because Allah
loves them. This is clear and easy to understand. So religiously,
what we love leads back to Him.
Worldly love follows a similar chain. All human love is con-
nected to a cause and leads to another. Let us take food as an
example. We love food because it keeps us alive. We also love
food because it pleases us. Why do we love pleasure? Because
it enhances our life. Food both preserves and improves our
existence. So does marriage. We love our spouses and children
because they provide us with companionship, enhance our lives,
and we rely on them. We need them to continue to exist. Our
children are an extension of our lives and dreams, and family
helps us overcome the hardships of life. Like food, marriage is
about preserving and enhancing our existence. Everything we
love in this world is loved for the same reason.
Why do we want to preserve our existence? What meaning
does it have? If we exist simply for the sake of survival, then our

453
 APPENDIX I

life has no meaning. Our existence is meaningless on its own

and cannot give meaning to itself. This is why we continuously
look for the purpose of life. And if our only concern is to ensure
our existence, we would not hesitate to erase the presence of
others to survive (e.g. kill the competition). Thus, our life cannot
impart morality. We need something else to give us meaning
and direction. And it can only be the Creator. He granted us life,
and why He did so is what gives it meaning. Once we reach the
Creator, the chain stops.
If we love our existence and everything that protects and
enhances it, then our love for Allah must be the greatest. This
was al-Ghazali’s argument (Ihya’ ‘Ulum al-Din, vol. 6, pp. 11–18).
Allah is the One who gave us life. Without Him, we would
cease to be. And He is the One who preserves it and sustains
it. Everything that we do and collect to stay alive is His and by
His Will. If we love those who save our lives and feel indebted
to them, would we not love the One who created life itself and
continues to support it?
If we look at the five reasons for love discussed previously,
we find that Allah deserves ultimate love in each. We love our
life, and it was Allah who created it and gave us everything
we enjoy in it. We love outer beauty, but is not Allah the Most
Beautiful? When the believers behold His Splendor with their
eyes in Jannah, they forget all the beauty of Jannah compared
to His. All the beauty we see in this life is His work, and it
reminds us every time we see it of the beauty of its Maker. Just
imagine the Beauty of the One who made it all. Inner beauty,
similarly, belongs all to Allah. Allah has the best qualities. If
we love honesty, mercy, kindness, and forgiveness, then Allah
has the ultimate of each. And He is the One who created in us
and taught us the beauty of character. If you ever loved some-
one because of their lofty manners, you must love Allah more
because He gave it to them. And it is so with any human help
and benefit: the true Helper and Benefactor is Allah. Who put
the desire to help in their hearts? Who enabled them to help
you? Any gift comes truly from Allah; humans are channels

454
 What is love?

through which the bounties of Allah flow. And if we are talking

about compatibility, who is closer to us than the One who made
us, who is with us all the time? No one knows you better than
Allah. He remembers about you what you forgot. If we ponder
this, we will find that any worldly love is a call back to the love
of Allah. It is He who gave all. He started it all, and to Him all
of us return.
Stating that Allah is the only One who deserves to be loved
for Himself is like saying that He is the only Provider, only He
is Perfect, He alone should be worshipped, and He alone should
be obeyed entirely. Humans, out of ignorance and selfishness,
will ask you to do what harms you. Humans seek you to benefit
from you, but Allah seeks you to benefit you; you do not benefit
Him. For that, He alone deserves complete, unqualified, and
maximum love. This love naturally leads to complete obedience:
following what your Ultimate Beloved loves. No one should
receive this level of love and authority except Allah. This is
why Ibn Taymiyyah V stated that loving other than Allah
for Himself, giving them that type of complete love, is shirk.
.‫الش ْي ِء لِ َذاتِ ِه ِش ْركٌ َف َلا ُي َح ُّب لِ َذاتِ ِه إ� َّلا ال َّل ُه‬
َّ ‫َف إِ� َّن َم َح َّب َة‬
)607‫ ص‬10‫مجموع الفتاوى (ج‬
Loving something for itself is shirk. Only Allah can be loved
for Himself.
Majmu‘ al-Fatawa (vol. 10, p. 607)

Humans can only be loved partially and obeyed partially.

They are loved because they lead to something else. And Allah
is the end of all roads, the end of all loves, and the end of all
pursuits. He is our destination. We just do not realize it. If you
have Him, you will have everything. If you lose Him, you remain
without a destination, with incomplete love. Only the love of
Allah makes us whole.

455
 APPENDIX I

Ishq
In the pursuit of the love of Allah, some refer to their affection
for Allah as Ishq. They intend to express with it the intensity of
an all-consuming passion. It is quite common in some circles
and some literature on soul purification. This term, however,
is not without its problems, raising concerns about its appro-
priateness. Al-Qushayri V in his Risalah recorded what he
heard al-Daqqaq, his teacher and father-in-law, say about Ishq:
‫ العشق‬:‫سمعت ال�أستاذ أ�با َع ِلي الدقاق َر ِح َم ُه ال َّل ُه َت َعا َلى َي ُقول‬
‫مجاوزة الحد فِي المحبة والحق سبحانه لا يوصف ب أ�نه يجاوز الحد‬
‫فلا يوصف بالعشق ولو جمع محاب الخلق كلهم لشخص واحد‬
‫َل ْم يبلغ َذلِ َك استحقاق قدر الحق سبحانه فلا يقال إ�ِن عبدا جاوز‬
‫الحد فِي محبة ال َّله َت َعا َلى فلا يوصف الحق سبحانه ب أ�نه يعشق ولا‬
‫العبد فِي صفته سبحانه ب أ�نه يعشق فنفى العشق ولا سبيل َل ُه إِ� َلى‬
.‫وصف الحق سبحانه لا من الحق للعبد ولا من العبد للحق سبحانه‬
)488‫ ص‬2‫الرسالة للقشيري (ج‬
Ishq is exceeding the limits in love [i.e. excessive]. And al-Haqq,
Glory be to Him, cannot be described as exceeding limits,
so He is not to be described with Ishq. And if all the love that
belongs to all creation were to be gathered in one person, it
would not be what al-Haqq deserves, Glory be to Him. So,
it cannot be stated that someone has exceeded the limits of
loving Allah. Thus, Allah is not to be described as having Ishq
for someone nor the slave [of Allah] that they have Ishq for
Allah. So, Ishq is negated. There is no way for it to describe
al-Haqq, Glory be to Him: neither from the al-Haqq to the
slave nor from the slave to al-Haqq.
Al-Risalah (vol. 2, p. 488)

This may be one of the earliest critiques of the term: al-Daqqaq

died in the year 405 Hijri. It is interesting that Ishq is not

456
 What is love?

recorded in an earlier source on spirituality like Qut al-Qulub

by Abu Talib al-Makki (d. 386 H) except once in reference to
the denounced love of the world. The possibilities are: (1) the
term gained currency only after al-Makki’s death (from 386 to
405 H); (2) it was not popular in Baghdad where he lived but
known in Nishapur (Northeastern Iran) where al-Daqqaq and
al-Qushayri V lived; or that Abu Talib al-Makki purposely
ignored it. His use of it to describe the intense and harmful love
of the world suggests that the term had negative connotations.
Scholars like Ibn al-Jawzi V and Ibn Taymiyyah V agreed.
They were critical of the use of this term on several grounds.
For Ibn al-Jawzi V, the term is flawed when used with Allah
(Talbis Iblis, p. 153). First, Ishq linguistically means love with
sexual desire for intercourse. Second, the attributes of Allah are
revealed (i.e. handed down to us), and humans do not assign
it to Him. The Quran and Sunnah tell us that Allah loves and
is loved (hubb), but Ishq is never used in connection to Allah
in the Quran or Sunnah. Third, Ishq occurs between beings of
similar nature: their compatibility allows them to find comfort
with each other (Talbis Iblis, p. 219). Allah, on the other hand, is
above all and thus deserves glorification and awe (Talbis Iblis,
p. 203). Ibn Taymiyyah V, echoing al-Daqqaq, added that Ishq
is excessive love that is negative because of its extremism, and
is thus blameworthy (Majmu‘ al-Fatawa, vol. 10, p. 131). If one is
in a state of Ishq (excessive love) with a human, this will push
love to transgress the limits set by Allah and the rights of others.
Also, no one can love Allah enough, let alone for their love of
Allah to be excessive. No matter how much we love Allah, there
is no end limit to loving Him. Ibn Taymiyyah V also agreed
with Ibn al-Jawzi V that Ishq is sexual love, often illicit. This
term, he contended, is not used in loving homelands, family,
wealth, the Prophets, and the pious. It is thus inappropriate to
describe how we feel about Allah.
The Prophet ‫ ﷺ‬loved Allah the most, but nowhere does he
describe this love as Ishq. So, either we discovered a level of

457
 APPENDIX I

love that the Prophet ‫ ﷺ‬did not know about, or we are using
the wrong terminology to talk about Allah.

Unconditional love
This is one of the terms used to describe divine love. Popular in
Christian circles, the claim is made that God loves uncondition-
ally. This notion has migrated to human love. Unconditional
human love became the sublimest love, the romance all need
and should seek. But what does unconditional love mean?
Love without expectations? Or selfless love? The two are not
precisely the same.
At a basic level, we are seeking something when we love.
There is something we want to gain from this experience. As
discussed before, we love to exist and love everything that
secures and enhances this existence. This means that a large
chunk of what we love brings us some sort of benefit (see Had-
ith Six). And the greater the benefit, the greater the love. This
is why we do not love everything, and of the things we love,
we do not love them equally. We may say that this is a selfish
love, but I would argue that it is not. A selfish pursuit pays no
regard to the wellbeing of others, and it sacrifices their rights
for personal gains. When we seek to benefit from our love, we
are expressing our human need. No one would say that working
for pay to buy food is selfish. We need to eat. It is selfish only
when we eat and deprive others. Similarly, love that expects
something in return is not selfish. It is only selfish when we
allow it to deprive others of their rights.
What kind of return do we expect and need from our love?
We love to be loved back and understood. We want our beloved
to be kind, forgiving, and helpful. We want to give love and care
and to receive love and care. It is clear that we gain something
from our romantic love: I am not in it simply to make someone
else happy; I want to be happy as well. And we are looking for
something in return when we marry. We expect fidelity, kind­ness,
care, and so on. If we receive nothing back from this marriage,

458
 What is love?

it will dissolve. And if we gain nothing from our romantic love,

it will fizzle out. If there are no conditions on this love and
union, anyone could behave in whatever way they desired and
still claim the right to our full love. This is untenable.
We can love without any return and benefit, but this does
not characterize most of what we love. Once love has secured
our needs, we can move to love without expectations. If I am
starving, my love for food is aimed at consuming it. Once I am
full, I can appreciate and love the creation of a masterful chef
solely for the sake of its beauty and not because I want to eat it.
I can help others and expect nothing in return from them. But
there has to be a love in my life to make this possible. And this
love must satisfy me in ways that make sacrifices possible. We
can love a few things without expectation, but not everything.
We cannot love unconditionally where the behavior of the
beloved—no matter what it is—does not alter how much love
we have for them. Our love for another increases and decreases
based on their actions. This is the first sense of unconditional
love. Additionally, we cannot love unconditionally in the sense
of having no expectations or desiring no benefit from our love.
There are few exceptions to this second sense, but they are
exceptions. If all of this is true, we should not expect or seek
unconditional love. It is just a fantasy.
What confirms this assertion is Allah’s love. Allah does not
love unconditionally in the first sense of the word. Allah’s love
for us increases and decreases based on piety, Iman, and striving.
But once we love Him, we will find that His love for us is greater
than our love for Him. He rewards us plentifully for the smallest
things we do—even a good intention—and forgives us great
sins with mere repentance. He multiplies our good deeds up
to seven hundred times and more, and each sin is recorded as
one. He rewards us with eternal life in Jannah despite us never
doing enough to earn it. When one gains His love, they will see
from His favors and love what is beyond their wildest dreams.
In the second sense, Allah’s love is unconditional. Allah does

459
 APPENDIX I

not gain anything from our love. Allah commands us for our own
good, not His. And He is the only One who does this. Everyone
else approaches you because they need something from you.
Allah wants to benefit you without needing anything from you.
Allah’s love is as unique as He is, and we will not experience
another love like His. Just as seeing Him in Jannah is greater
than all of its other blessings, experiencing His love is greater
than all other loves combined. There is no one like Him, may
He be praised for eternity.
The Christian scripture and doctrine do not support the claim
that God’s love is unconditional (in the first sense). If it were,
there would be no laws and punishment. Does God love you the
same whether you sin or not? What if you do not have faith? Is
not belief a condition to receive God’s love and salvation? If love
is unconditional, who is Hell for? It is a claim that contradicts
the rest of what they preach.

Is a mother’s love greater than Allah’s?

What proponents of unconditional love may point to is that a
mother will always love her children no matter what they do.
Hadith Fifteen compares the love of a mother for her child to
Allah’s love, stating that Allah does not punish His beloveds. If
a mother’s love is unconditional, is it greater than Allah’s love?
First, no human love can ever be compared to Allah’s love.
Allah granted each woman the love and mercy she has for her
child. Her love cannot exceed that of the One who created and
keeps love in her heart. The combined love of all women for
their children is only a tiny fraction of the love of Allah.
Second, a mother’s love is not truly unconditional, at least
not all women and not at all times. Her love will fluctuate based
on behavior. The kinder the child, the more beloved they are.
Can we say that a mother will love her child the same no matter
what they do? Even if they are extremely abusive to her and her
other children? If you imagine the worst crime possible, would

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 What is love?

a mother love that offending child the same as another who is

righteous and kind?
Third, a mother’s love is an extension of her love for herself.
She loves the child that she carried for months, came out of her,
and nursed. The love she feels is not universal; it is limited to
her children. Does she have the same intense love for children
in other families? A mother typically puts her children’s needs
ahead of other children. In some cases, she may benefit her chil-
dren at the expense of others. This, of course, is not intended
to belittle mothers, their sacrifices, and their incredible love.
It is to say that mothers are humans, and their love does not
escape the flaws of human love.
Fourth, Allah’s beloveds are like a mother’s offspring. A
mother does not have that intense love for all, only her children.
And when the pious gain the love of Allah, He will take care of
them better than a mother with her child. Allah does not offer
this to everyone, and a mother similarly limits her special love
to her children.
Finally, we believe that what we know about Allah is only a
small fraction of His Greatness, Power, Wisdom, and Love. As
we mature in knowledge and experience, we will understand
Him better. And when we pass on to the next life, many of our
questions will be answered, and many marvels will be revealed.
The love of Allah is greater than we can imagine. The love of
Allah encompasses the heavens and the earth.

461
 APPENDIX II
Love and Hate
Does love exist as pure emotion, unmixed with other emotions?
Though this question seems theoretical, it has momentous
practical consequences. These consequences become apparent
when we hear some expressing their religious and philosoph-
ical beliefs in terms of pure love, with no hate at all. Have you
heard of “Love for all, hate for none?” Some move to describe
the divine as pure love (God is love), suggesting that God only
acts with love and without judgment or condemnation. These
statements are attractive. But how true are they? And are they
helpful?
Love is complex. Nothing complex exists in a vacuum. It
is part of a web of multiple emotions, ideas, and interactions.
Hence, love is interwoven with other emotions, including hate.
But before we proceed any further, we need to clarify what we
mean by hate.
In popular western vernacular, hate is dark and destructive,
sometimes irrational, emotion directed unjustly at others.
Examples include racism, jingoism, and hatred of refugees
and immigrants. These venomous beliefs and ideologies are
not the hate under discussion here, even though they would
not exist without love, as we shall see shortly. The hate under
consideration is simply the opposite of love. One may hate
certain foods, seasons, illness, and death. Conversely, they love
other types of food, other seasons, health, and life. One’s hatred
of these things may motivate simple avoidance (not eating the
food we hate) or an attempt at eradication (fighting diseases
and illness). Hate can distance us from harm. We hate sickness,
so we avoid its causes and triggers. We plan and pursue our
dreams because we hate failure. This type of hate, or whatever
we decide to call it, is not inherently negative. Love would not
exist without it. To understand this better, let us examine some
universal moral principles.
We love honesty. Do we hate its opposite? Do we not hate

462
 Love and Hate

lying, betrayal, and deception? We love justice and abhor tyr-

anny and inequality. Are we neutral about rape, sexual harass-
ment, pedophilia, and mass murder? Why do we hate them?
Is it not because we love their opposite: sexual relations based
on consent, respect, and the sanctity of human life? Is it pos-
sible to love something and not hate its opposite? Or is loving
something part of hating its opposite, and hating something
part of loving its opposite?
Love and hate are intertwined, and the presence of each is
essential in the constitution of the other. The venomous hate
of racism and jingoism is fed by extreme and misguided love
of one’s ethnicity, nation, and self: every hate requires a form
of love. Had this extreme love not existed, its accompanying
hatred would not exist as well. Racial supremacy is based on
love, albeit a faulty one. Legitimate love feeds legitimate hate,
and illegitimate love feeds illegitimate hate.
Allah teaches us in the Quran that not all love is legitimate
and appropriate. He said:
ۖ ‫ُ ٱ أَ ن َ ً ُ ن� � ۡ َ ُ ٱ‬ ُ‫��خ�ذ‬ َ �‫َو َن ٱ� نّل‬
ِ ‫َاس من �يَ ت�َّ� �م ن د‬
‫۝‬١٦٥ ...‫ون �ل َِّله ��دادا ي���ح�بُّو�َهُم كح ِبّ� �ل َِّله‬ ِ ‫�م‬
And among people are those who adopt rivals to Allah, loving
them as they love Allah.
Al-Baqarah (Q2:165)

The love that these people give to their andad (rivals to Allah)
is misguided and blameworthy. Sometimes, love is blind, wrong,
and destructive. To speak of love as a universal good sacrifices
nuance and conveys the erroneous and dangerous impression
that as long as what we are feeling is love, it justifies everything.
Love is not always good, and hatred, equally, is not always wrong.
We love because we hate and hate because we love. When
our love is intense, so is our hate for its opposite. And when our
hate is intense, so is our love for its opposite. For example, our
passionate love for an individual makes us hate separating from
them. If we dig deeper, we will find that the crux of this love is

463
 APPENDIX II

our aversion to being alone. If solitude were not distasteful and

unbearable, we would not seek companionship. Our hatred and
aversion to something push us to find its opposite. Because we
hate injustice, we move to establish justice. We eat because we
hate hunger, collect money because we hate poverty, and try
to live healthy because we hate sickness and death. If we love
something, there is no escaping the fact that we must hate its
opposite.
Love and hate even coexist simultaneously in much of what
we like. We usually do not purely love or hate something but
have mixed emotions about it. We may love summer more
than winter, but we do not love everything about summer nor
hate everything about winter. We love sweets but hate the
weight gain. We love our spouses and children, but not every
small detail about them. There are things to like and dislike
about everything in this world. Sometimes love dominates,
and sometimes hate does. The percentage of each determines
how much we love or hate something. This realization grounds
our experiences in reality. Love is not a pure emotion that is
untinged with dislikes and discomfort.
Love exists as part of a complex array of human emotions,
all connected and interdependent. Consider hope in relation
to fear as a case in point. Ibn Taymiyyah V wrote:

ٌ �‫إ�ذا لم يقترن بالخوف رجاءٌ لم يكن خو ًفا و إ�نما هو ي أ‬

ٌ ُ‫س وق‬
...‫نوط‬
.‫من‬ ٌ
ٌ �‫خوف لم يكن رجا ًء و إ�نما هو أ‬ ‫ومتى لم يقترن بالرجاء‬
)‫ دار عالم الفوائد‬140 ‫جامع المسائل (المجموعة التاسعة ص‬
If hope does not accompany fear, it would not be fear but hope-
lessness and despair... And when fear does not accompany
hope, it would not be hope, but it would be [complete] safety.
Jami’ al-Masa’il (vol. 9, p. 140, Dar ‘Alam al-Fawa’id)

Ibn Taymiyyah V rightfully argued that hope and fear

fashion each other and head off the extreme. If one fears Allah
with no hope at all, they will despair of His Mercy. This would

464
 Love and Hate

not be a fruitful type of fear. One proceeds to take an exam

despite their anxiety because of the hope that they will pass.
If they lost that hope, their anxiety becomes despair, and the
exam meaningless. If one’s fear of Allah leads to loss of all hope
for forgiveness, worship ceases to be useful and attractive.
Similarly, if hope for Jannah is not tempered with the fear of
Hell, salvation would seem guaranteed and worship unneces-
sary. Proper and healthy hope needs fear, and fear needs hope:
they are part of each other. A couple of pages later (p. 142), Ibn
Taymiyyah V pointed to the fact that hope and fear are based
upon love and hate. This is so clear that it’s almost intuitive. We
hope for something because we love it and hate its opposite;
we fear something because we hate it and love its opposite. It
is impossible to hope and fear without love and hate. And it is
impossible to love and hate without hope and fear.
Some describe God as love. But what does this mean? Does
it mean that God is the emotion of love? Or is it saying that
God only loves and does not hate? If it means that God is an
emotion, then He is no longer a personal God who creates, but
only the feeling of love that all of us have. Does this make us
divine because God is in all of us? And what about love when
it is harmful and misguided? Is it divine as well? Is all love, no
matter what I love and how I love it, divine? This can hardly
be true. The other more likely possibility is that God loves
and does not hate. Theoretically and practically, this cannot
be true. Does God love murder and rape? Does He love sin? If
God loves something, He must hate its opposite. This is why
He loves and hates.
Describing God as love is popular in some Christian circles.
Let us examine this. Did the God of the Old Testament hate?
God in the Old Testament smote people and wiped them off
the face of the earth, punished left and right, and commanded
the faithful to punish the unfaithful. Isn’t He the same God
as the God of the New Testament? Or did His nature change
and become incapable of hate in the New Testament? If God is
eternal, this change in nature would be impossible: it would

465
 APPENDIX II

mean that God became something that He was not before. The
only possible answer is that God decided not to hate in the New
Testament. But if so, who is Hell for in the New Testament? It
cannot be for those whom God loves. If the Book of Revelation
is a literal foretelling of the end of times, and if Jesus S will
return to earth to stand in judgment over its people and sepa-
rate the righteous from the wicked, sending the latter with the
devil to Hell, if this is all true, then how can God love and not
hate? The Jewish and Christian scriptures do not support the
mantra of “God is love.” I do not mean that there is no love in
the Bible, but that God loves and hates in the Judeo-Christian
scriptures. “God is love” is an oversimplification that is divorced
from Christian and Jewish scriptures.
“God is love” also runs the risk of becoming a carte blanche
that justifies everything. If God is love, then He allows every-
thing. Or more accurately, He allows everything we happen to
love. “God is love” becomes the tool to justify what we like. If
we love something and God is all for love, then it must be right.
The question to ask here is: does God decide what He loves,
or we? If we decide, then we have assumed His role and have
become God ourselves. If God decides, then His decisions are
not always going to match what we love. We cannot even get
another human to love everything we love. If that is impossible
on the human level, how do we expect God to love everything
we do? Either God must change to match us, or we must change
to match Him. In our world today, “God is love” is changing Him
to fit our needs. The Quran teaches us the opposite: we must
change to please Him.
This brings us to the following important realization: we
should learn love from Allah, not proceed to teach it to Him.
The last part of the sentence may sound outrageous, but this
is what we do when we object to His Will. When we protest the
law and punishment in the name of love, when we reject the
idea of Hell, and when we question the utility of suffering, we
are instructing the Creator of love on what love is. The irony

466
 Love and Hate

is that we do not have a handle on our own emotions, so how

can we give anyone else advice? We are often extreme in our
love and hate. Our vision is often obstructed, and we fail to see
the whole picture. We are biased, weak, and ignorant. How can
we fully understand and encompass what Allah, the First and
the Last, is doing? How can we think that we can love and be
merciful more than He?
We are imbalanced in our emotions and reactions. Some of
us exaggerate love and eliminate the boundaries between good
and bad, beneficial and harmful. Some tilt more towards hate
and enmity. We need love and hate for balance. This, after all,
is how we structure our personal lives and societies. We do not
build a nation on love alone. We outlaw the harmful and punish
violators to keep evil at bay. We individually distance ourselves
from dangerous people, objects, and places. If we erase these
limits in the name of love, we will invite pain and chaos. We
need hate to protect love. There can be no love without hate.

467
 APPENDIX III
Can Muslims love non-Muslims?
One of the main objectives of this book is to demonstrate the
centrality of love in Islam. The superiority of love in Allah’s
revelation also makes love essential in the Muslims’ interac-
tions with Allah’s creation. The question that naturally follows
from this assertion is: can Muslims even love non-Muslims?
To answer this question with a flat “yes” or “no” sidesteps the
nuanced Quranic position on the issue and conflates the different
categories of love and the different categories of non-Muslims.
In the Quran, several ayahs shed light on this issue. Below, I
discuss the most relevant to our question.
( 1 )

َ‫ون َم ۡن ح ٓا َّد ٱ�لَّله‬ َ ُّ ٓ َ � ٓ‫َّ تَ ُ ق ۡ ً � �ؤۡ ن� َ ٱ َ ٱ � ۡ ٱ ۡ أ‬

‫لا ِج��د �وما ي�ُ �م �ُون ِب��ل َِّله و�ل ي�ۡ�َو ِم �ل� �خ� ِر ي�ُواد‬
ۚ � َ ‫َ َ � َ � َ � اْ ٓ ُ أَ أَ ٓ ُ أَ خ� � أ‬
‫۝‬٢٢ ...‫سول ُهۥ َول َۡو ك نا� ُٓو َءا بَ�ا َءه ۡم � ۡو ��بۡ ن��َا َءه ۡم � ۡو ِ�إ � َٰۡو ن� �َه ُۡم � ۡو �ع شَِ� ي� َرت� �َه ُۡم‬
ُ ‫ور‬
You will not find those who have Iman in Allah and the Last
Day loving and being loyal to those who oppose Allah and His
Messenger, even if they were their parents, children, brothers, or
relatives.
Al-Mujadilah (Q58:22)

Allah explains in this ayah that Iman prevents one from love
and loyalty towards those who oppose Allah and His Messenger
‫ﷺ‬. The two significant words in understanding this ayah are
yuwaddun (َ‫ )ي ُـوَآدُّون‬and hādda (َّ ‫)حَآد‬.
The first word yuwaddun (َ‫ )ي ُـوَآدُّون‬means love. Some Quranic
exegetes, like al-Baghawi and al-Qurtubi W, added loyalty,
aid, and championing hostile nonbelievers. These additional
meanings are probably based on the supposition that the
ayah was revealed in reference to Hatib ibn Abi Balta’ah’s tip
to Quraysh, before the liberation of Makkah, that the Prophet
‫ ﷺ‬was moving his army towards them. Other cited reasons for
the revelation of the ayah are reports that some Companions

468
 Can Muslims love non-Muslims?

killed some of their nonbelieving family members in combat.

The exegetes, Ibn ‘Atiyyah and Ibn ‘Ashur W, explained that
the sequence of the ayahs makes them instead about hypocrites
who are loyal to combatants from the People of the Book. This
view is the stronger one since there is no authentic narration
connecting the ayah to Hatib ibn Abi Balta’ah, while the reports
about the Companions facing and killing family members on
the battlefield are weak. According to Ibn ‘Atiyyah V, the ayah
prohibits the exchange of love between Muslims and non-Mus-
lims, or it specifically prohibits loving those who oppose Allah
because of their opposition to Allah. As we shall see, it is more
likely the latter.
The second word hādda (َّ ‫ )حَآد‬is opposition, stubborn rejection,
exaggerating the limits, and enmity. It is either derived from
the edge of the sword or from occupying an opposite space to
that of another person (Al-Durr al-Masun by al-Samin al-Halabi,
vol. 6, p. 79, Dar al-Qalam). The word, and thus the ayah itself,
describes those who are actively fighting Islam and opposing it.
Al-Tabari V explained this ayah with a report from Qatadah
that it is concerning “those who show enmity to Allah and His
Messenger.”
‫َم ۡن َح ٓا َّد ٱل َّل َه َو َر ُسو َل ُه أ�ي َم ۡن عَا َدى ٱل َّل َه َو َر ُسو َل ُه‬
Ibn Kathir V explained that the word in question is about
nonbelievers who are “stubbornly opposing Allah.”
‫الكفار المعاندين المحادين لله ورسوله‬
In another manuscript of Tafsir Ibn Kathir, it reads “Stub-
bornly fighting Allah and His Messenger” (Tafsir Ibn Kathir by
Dar Taibah).
‫الكفار المعاندين المحاربين لله ورسوله‬
‫تفسير ابن كثير طبعة دار طيبة‬
In a nutshell, this ayah prohibits giving love, loyalty, and
support to those who are combating and attacking Islam and

469
 APPENDIX III

Muslims. Whether we consider the incidents of Hatib ibn Abi

Balta’ah and some Companions’ opposition to their families on
the battlefield as reasons for revelation or—more accurately—
as examples of what the ayah intends, they both point to those
who are hostile and wage war against Muslims.
( 2 )
َ َ ‫� َٰ أَ���ٓ��ُّه�َا ٱ� َّل ذ�� َن َء َام ن��ُواْ لَا تَ� ت�َّ���خ�ذُ واْ ٱ�ل ��ۡ� �َه‬
ۡ‫َّص َٰر ٰٓى أ� ۡ ِول ي�� َٓا َ ۘء ب�� �َعۡ�ض� �ُهُم‬َ �‫ُود َوٱ� نل‬
‫ي‬ ‫َ ي ي ِي‬
‫ٱ‬ َ ‫ٱ‬ َّ ۗ َّ � ّ ۚ ‫أ� ۡول �� َٓا ُء � �َع ض‬
‫ۡ� َو َمن �يَ ت� َ�َول �َهُم �ّم��نك ُۡم ِإ�ف� ن� ُهۥ �م ن� ��ۡه ُۡم ِ�إ ن �ل ََّله لا �ي�َه ِ�ۡد ي� �ل�ۡ� ۡق�َو َم‬ ٍ �‫ِ ي ب‬
َّ ‫ٱ‬
‫۝‬٥١ ‫��ل�ظ ِٰل ِم ي� َن‬
O you who believe, do not take the Jews and Christians as allies.
They are each other’s allies. And if anyone among you takes
them as an ally, he becomes one of them. Allah does not guide
the transgressors.
Al-Ma‘idah (Q5:51)

The pivotal word in understanding this and similar ayahs is

awliya’ (ُ ‫)أَوْل ِيَــاء‬, which is the plural of wali (‫ــي‬
ّ ِ ‫)وَل‬. Linguistically,
it means proximity, where two things are close to each other
(Mu’jam Maqayis al-Lughah) (see also Hadith Forty-One). Wali
ّ ِ ‫ )وَل‬also carries in it the meanings of love and support. This
(‫ــي‬
is so because love is either the cause of this proximity or is its
consequence. Common experience shows that we stay close to
what we love or grow to love what we are close to. And when
there is love, it in turn breeds support for what we love. So,
wilayah (i.e. being a wali) is built on love and support (i.e. to
protect, champion, and help what we love. See Tafsir Ibn ‘Ashur
ayah 51 from al-Ma’idah, al-Qawl al-Mufid by Ibn Othaymin,
vol. 2, p. 56).
Al-Tabari V in his Tafsir commented on this ayah by writing:
‫إ�ن الله تعالى ذكره نهى المؤمنين جميعا أ�ن يتخذوا اليهود والنصارى‬
‫أ�نصا ًرا وحلفا َء على أ�هل ال�إ يمان بالله ورسوله و أ�خبر أ�نه من اتخذهم‬

470
 Can Muslims love non-Muslims?

‫نصي ًرا وحلي ًفا وول ًّيا من دون الله ورسوله والمؤمنين ف إ�نه منهم في‬
.‫التح ُّزب على الله وعلى رسوله والمؤمنين‬
Allah the Exalted forbade all the believers from adopting Jews
and Christians as helpers and allies against the Believers in
Allah and His Messenger. And Allah said that the one who
takes them as helpers and allies and awliya’ rather than Allah
and His Messenger and the believers becomes one of them
in uniting against Allah and His Messenger and the believers.
According to al-Tabari V, the ayah addresses those who
align themselves with the enemies of the believers and support
them in their fight against Allah and His Messenger. He further
explained that the one who takes the nonbelievers as allies and
helps them against the believers has, in effect, become one of
the nonbelievers: one fights the believers and champions their
adversaries only when he is pleased with their religion. And if
one is happy with their religion, he is, in effect, one of them.
Embedded in all this is the prohibition of loving a nonbeliever
because of their disbelief, akin to loving a sinner because of
their sin.
If we look at the sequence of the ayahs in Surah al-Ma’idah—
always important in understanding the meaning of the ayahs—
we will find that they refer to those who ally themselves with
the enemies of Allah. Ayah (52) states:
َ‫ّ ٌ ُ َ � َ �ف ق� � َ نَ خۡ َ أ‬
‫�ي��هم ي��َ�ُولُون �� ش� ٰٓى �ن‬ ۡ �� ‫ف� تَ� َرى ٱ� َّل ذ ِ�� َن �ف� ق�� � ُلو���ب��هم م َر ض� �يسٰرعُون‬
ِ ‫ي ِي‬
ۡ � ۡ َ‫أَ أ‬
ۡ ‫ت‬ ‫ت� ن� َ ٓ َ ٌ ۚ ف� � َ ٱ ُ أَ َ أۡ ت َ ٱ‬
‫� ُِص ي��ب�َ�َا دا ِئ�رة �َعَسى �لَّله �ن ي�� ِ� ي� ِب��ل�ۡ�ف�َ��ۡح �و �م ٍر ّمن ��ع� ِ�ند ِهۦ‬
َ َ‫ف � � اْ َ َ َ ٓ أَ سَ ُّ اْ ف ٓ أَ ف� ِ ۡ ن‬
‫۝‬٥٢ ‫� ي�ُص�ۡ���بحُو عل ٰى ما � رو ِ� ي� ���ن�ُ��س��هم � ِٰد�م ي�ن‬
But you see those diseased in heart rushing to them, saying, “We
are afraid that we will be hit by a reversal of fortune.” But perhaps

471
 APPENDIX III

Allah will bring about a victory or a matter from Himself, and

they will regret what they concealed in their hearts.
Al-Ma‘idah (Q5:52)

Allah described the hypocrites and those with diseased

hearts as seeking alliances with the enemies of Allah to secure
favor with them in case they triumph. The ayahs that follow,
including ayah (57) below, are in the context of alliances with
active enemies who are plotting, fighting, and ridiculing Islam.

َ‫� َٰ أَ���ٓ� ي�ُّه�َا ٱ� َّل ذ�� َن َء َام ن��ُواْ لَا تَ� ت�َّ���خ�ذُ واْ ٱ� َّل ذ�� َن ٱ� تَّ� خَ��ذُ واْ د�ي ن�� �َك ُۡم �ه زُُ� ًوا َ �ولَ��ع�ب�ًا �ّمن‬
ِ ‫ِي‬ ‫ي ُ ِي‬
ُ‫ق � ۡ َ ٱ ۡ � َ أَ ۡ � ٓ َ ۚ َ ٱ ت ق� اْ ٱ َ � ت‬ ۡ
َ‫ٱ� َّل ذ�� َن أ� ت�و�ُو �ل ت‬
‫ٱ‬ ْ‫ا‬
‫ك�فَّار � ِول ي�َاء و��َّ�ُو �لَّله ِ�إ ن كُ��ن�م‬ ُ ‫ٰ� �م ن ��ب�ۡ ِلكُم و�ل‬ َ‫��ك� ب‬ ‫ِي‬
‫۝‬٥٧ ‫مُّ�ؤۡ �م ���ن ي� َن‬
O you who believe, do not take those who ridicule and mock
your religion from the People of the Book and the disbelievers as
awliya’. And have taqwa of Allah if you are believers.
Al-Ma‘idah (Q5:57)

The ayahs under consideration here, also al-Mujadilah (22),

denounce love and support given to those who are in open con-
flict with Muslims. They also emphasize that a Muslim cannot
be motivated to love a nonbeliever because of their disbelief.
As we shall see, it does not preclude loving a nonbeliever due
to worldly reasons.
( 3 )
ُ ُ � ‫ٱ َّ � َ � � ٱ‬ ‫� ٱ‬ َّ
‫لا �يَ ن��ۡه�َى�ٰك ُُم �ل َُّله �ع َِن �ل ذ ِ� ي� َن ل َۡم �ي� قُ�ٰ���تلُوك ُۡم ِ�ف ي� �لدِّ ي� ِن َول َۡم ي�� ِخ�ۡر ج��ُ كوم �ّمن‬
َ � ‫َ � ۡ أَ تَ َ ُّ ُ ۡ َ ت� � ٓ اْ � ۡ ۚ َّ ٱ َ ُّ ٱ‬
‫۝‬٨ ‫�ۡم�ق�ۡ��س��ط ي�ن‬ ُ ‫ِد ي� ِٰركُم �ن � ب�روهم و�ُ�ق�ۡ��سطُو ِ�إ ل يَ��ۡ��هم ِ�إ ن �لَّله �ِيُح ب� �ل‬
� ُ � َ ‫نّ َ َ ن �َى� � ُ ٱ ُ � ٱ َّ ذ َ قَ ت � � ۡ ف ٱ دّ َ أَ خ‬
‫ِ�إ �َما �ي ��ۡه ٰكُم �لَّله ع َِن �ل ِ� ي�ن �ٰ��َلُوكُم ِ� ي� �ل ِ ي� ِن و��ر ج�ُ كوم ّمن‬
ُُ َ َٰ ْ ُ‫َ � ۡ َ �ظَ ُ اْ َ َ خ َ � ۡ أَ ت َ ّ ۡ � ۡ ۚ َ َ َ ت َ ّ � ۡ أ‬
‫ا�كُم �ن ��َولَوهُم ومن �ي ��َولَهُم �ف�َ�ولٓ���ئك هم‬ ‫ِد ي� ِٰركُم و ٰه�َرو عل ٰٓى ِ�إ �ر �ج‬

472
 Can Muslims love non-Muslims?

َ َّ ‫ٱ‬
‫۝‬٩ ‫��ل�ظ ِٰل �مُون‬
Allah does not forbid you to deal kindly and justly with those
who did not fight you because of religion and drive you out of
your homes. Indeed, Allah loves the just. Allah only forbids you
to take as allies those who fought you because of religion, drove
you out of your homes, and helped others to drive you out. And
whoever among you takes them as allies are the transgressors.
Al-Mumtahanah (Q60:8–9)

There are two categories of nonbelievers: combatants and

non-combatants (or hostiles and non-hostiles). The ayah defines
the non-combatants as those who did not seek to harm Mus-
lims on account of their religion: they did not fight them, did
not expel them from their homes, and did not aid others in an
expulsion. In dealing with this group, Allah allows Muslims to be
kind and just. This does not mean that injustice is allowed with
combatant nonbelievers. Ayahs 2 and 8 from Surah al-Ma‘idah
obligate justice with the enemy even when they transgress.
What Al-Mumtahinah (8) is conveying is that mere differences
in religion should not stop Muslims from kindness. The ayah
then moves on to define the second group of nonbelievers as
the combatants who fought Muslims because of their Islam
and expelled them from their lands or aided in their expulsion.
Allah prohibits wilayah of this group: giving them love, loyalty,
support.
Though the Quran prohibits loving those actively attacking
Islam and Muslims (the second group), it is silent on love towards
the first group: it neither commands nor forbids it. One could
say that it hints at allowing natural affection towards this cat-
egory of nonbelievers since it does not come out categorically
against it. Kindness is impossible without affection. Kindness
is founded on sympathy and shared experiences. When we see
the pain and need of others, we rush to help because we have

473
 APPENDIX III

experienced and understand pain and need. Being kind without

having or developing feelings for a person is unimaginable.
The incident quoted as the cause of the revelation of the ayah
explains this. Al-Bukhari (5978) reported that the nonbelieving
mother of Asma’ bintu Abi Bakr J came to visit her. Asma’
J consulted the Prophet ‫ ﷺ‬on the limits of what she can
do. Her mother came to reconnect with her. In another nar-
ration in Musnad Ahmad (16111), she came bearing gifts. The
Prophet ‫ ﷺ‬allowed her to receive her mother, accept her gifts,
and reciprocate. It is impossible to accept gifts from someone
or gift them while feeling nothing for them or even hating
them. And the mother-child relationship, even when the two
belong to different faiths, cannot be emptied of love. Similarly,
Allah permits Muslim men to marry women from the People
of the Book (al-Ma’idah: 5), and it is impossible for this type of
relationship not to produce love and affection. The explanation
of the next ayah will clarify this further.
( 4 )
َ َٰ َ َ‫َ ۡ أَ ح َ ت‬
ُ‫ك َّن ٱ�ل ََّله �ي�َه ِ�ۡد ي� َمن �يَ شَ� ٓا ُۚء َو �ه َُو أ� ۡع َلم‬ � َ َ َّ
ِ ‫ِ�إ ن�ك لا ت�َه ِ�ۡد ي� من � ب��ب�ۡ� ول‬
‫ٱ‬
‫۝‬٥٦ ‫ِب��ل ��ۡمه ت��ۡ� َِد ي� َن‬
You do not guide those whom you love, but Allah guides whomever
He wishes. And He knows the guided.
Al-Qasas (Q28:56)

This ayah was revealed about Abu Talib, the uncle of the
Prophet ‫ﷺ‬. As Bukhari (3884) and Muslim (39) reported, when
Abu Talib was on his death bed, he rejected the invitation of the
Prophet ‫ ﷺ‬to accept Islam and died a nonbeliever. The critical
question is: did the Prophet ‫ ﷺ‬love his uncle? The Quranic
exegetes recorded two opinions. The first is that the Prophet
‫ ﷺ‬loved him because he was kin, while the second was that
he only loved that he be guided (see for example al-Wahidi’s
al-Tafsir al-Basit). Ibn Othaymin V explained why “loved him”

474
 ‫?‪Can Muslims love non-Muslims‬‬

‫‪and not “loved for him to be guided” is the accurate meaning‬‬

‫‪of the ayah. He said:‬‬
‫وقوله ﴿ إِ�نَّ َك َلا َتهْ ِدي َم ْن �أحْ َب ْب َت﴾ المفسر قدّره بقوله (هدايته)‪،‬‬
‫﴿ َم ْن �أحْ َب ْب َت﴾ هدايته‪ ،‬والصواب من أ�حببته ﴿ إِ�نَّ َك َلا َتهْ ِدي َم ْن‬
‫أ�حببته﴾ وقد عدل المفسر رحمه الله إ�لى تقدير أ�حببت هدايته‬
‫ل�أن الرسول لا يمكن أ�ن يحب أ�با طالب وهو كافر‪ ،‬ف إ�ن المؤمن‬
‫لا ُي ِحب الكافرين‪ .‬ولكننا نقول الحب الطبيعي لا ينافي ال�إ يمان‪،‬‬
‫فال�إ نسان يحب مث ًلا قري َبه ولو كان كاف ًرا‪ ،‬لكنَّها محبة طبيعية كما‬
‫تُ ِحب ال�أ ُّم ولدها‪ .‬فالمحبة الدينية لا تجوز بين المؤمن والكافر‪ ،‬قال‬
‫تعالى ﴿ َلا َتجِ ُد َق ْو ًما ُي ْؤ ِم ُنونَ بِال َّل ِه َوا ْل َي ْو ِم ا ْل�آ ِخ ِر ُي َوا ُّدونَ َم ْن َحا َّد ال َّل َه‬
‫َو َر ُسو َل ُه َو َل ْو كَانُوا آ� َبا َءه ُْم �أ ْو �أ ْبنَا َءه ُْم �أ ْو إ� ِْخ َوا َنهُ ْم﴾ [المجادلة‪.]22 ‬‬
‫أ�يضا المفسر يقول ﴿ َم ْن �أحْ َب ْب َت﴾ هدايته ولو أ�ننا حملناها على ما‬
‫يحب أ�ن‬ ‫قال المفسر لكانت هذه تعم ك َّل الناس؛ ل�أن الرسول ِ‬
‫يهدي ك َّل الناس وليس أ�با طالب فقط‪ .‬لكن ﴿من أ�حببته﴾ هذا‬
‫يختص ب أ�بي طالب أ�و غيره من أ�قاربه‪ ...‬و أ�ما ما لاحظه المفسر‬
‫من أ�ن الرسول ﷺ لا يمكن أ�ن يحب أ�با طالب‪ ،‬فالجواب عليه‬
‫أ�ن المحبة نوعان‪ :‬محبة طبيعية ومحبة شرعية‪ ،‬فالمحبة الطبيعية‬
‫لا تنافي المحبة الشرعية‪ ،‬قد تجتمع معها وقد تنفرد‪ .‬ف إ�ذا كان‬
‫المؤمن قري ًبا لك اجتمع فيه المحبتان‪ ،‬و إ�ذا كان بعيدً ا منك ُو ِجد‬
‫فيه محبة واحدة وهي الشرعية‪ ،‬و إ�ذا كان قري ًبا وهو غير مؤمن ففيه‬
‫محبة واحدة وهي المحبة الطبيعية‪.‬‬
‫تفسير سورة القصص (ص‪ .279-278‬مؤسسة ابن عثيمين الخيرية)‬
‫‪And as far as the saying of Allah, “You do not guide the one‬‬
‫‪that you love,” the exegete [in Tafsir al-Jalalayn] assumed the‬‬
‫”‪ellipted “guidance,” so it becomes “that you love his guidance.‬‬
‫‪But the accurate interpretation is “the one that you love,” [so‬‬
‫‪it is] “you do not guide the one that you love.” The exegete‬‬

‫‪475‬‬
 APPENDIX III

chose to assume [the ellipsis] “love his guidance” because

the Prophet ‫ ﷺ‬cannot love Abu Talib because he is a kafir,
since the believer does not love the nonbelievers. But we say
that natural love does not contradict Iman. One could love
their relative while a nonbeliever, as a mother loves her child.
Religious love is impermissible between believers and nonbe-
lievers. Allah, the Highest, said, ﴾You will not find those who
have Iman in Allah and the Last Day loving and being loyal
to those who oppose Allah and His Messenger, even if they
were their parents, children, brothers, or relatives.﴿ [Al-Mu-
jadilah 22]. In addition, the exegete said, “The one whom you
loved to be guided,” but if we accept what the exegete said, it
would include all people because the Prophet loves the guid-
ance of all people and not only Abu Talib. But “the one that
you love” is specific to Abu Talib or others from [the Prophet’s]
relatives… As for what the exegete noted that the Prophet ‫ﷺ‬
cannot love Abu Talib, the answer to this is that love is of two
kinds: natural love and religious love. Natural love does not
contradict religious love, and they could be combined or exist
independently. If you have a relative who is a believer, they
will have both of these loves. If they are unrelated, they will
have one love, which is the religious one. And if they are a
relative who is a nonbeliever, they will have one love, which
is the natural love.
Tafsir Surah al-Qasas (pp. 278–279, Mu’assasat Ibn Othaymin al-Khayriyyah)

The Prophet ‫ ﷺ‬loved his uncle for natural reasons, and so

Muslims are allowed to love non-Muslims for natural reasons.
These reasons include loving a relative, loving those who do us
a favor, and loving those with noble qualities like honesty and
altruism for the sake of these qualities. Religious love, however,
is reserved for Muslims. In discussing the ayah in question, Ibn
Kathir V made the distinction between these two types of
love. He wrote about Abu Talib:

476
 Can Muslims love non-Muslims?

‫َو َق ْد كَانَ َيحو ُطه َو َي ْن ُص ُر ُه َو َي ُقو ُم فِي َص ِّف ِه َو ُي ِح ُّب ُه ُح ًّبا َش ِديدً ا َط ْب ِع ًّيا‬
.‫َلا َش ْر ِع ًّيا‬
And he [Abu Talib] used to protect him [the Prophet], cham-
pion him, stand with him, and love him immensely, naturally
but not religiously.
This remark from Ibn Kathir V is important because it
illustrates that distinguishing between natural and religious
love is part of the traditional scholarly understanding of rela-
tions with non-Muslims. It is also important because it helps
us understand non-Muslims’ attitudes and reactions. Had Abu
Talib loved the Prophet ‫ ﷺ‬religiously, he would have loved him
as a Prophet and would have accepted Islam. Non-Muslims,
similarly, do not love Muslims religiously—or else they would
embrace Islam—but could very well have natural (worldly)
affection towards some or many Muslims. Religious differences
preclude religious love—even though one could still admire
certain parts in the other’s faith. But religious love does not
prevent natural (worldly) love.
The quote also highlights another reason why the Prophet
‫ ﷺ‬loved Abu Talib: it was all the help he offered. The hearts
are naturally inclined towards those who offer it kindness and
assistance. Al-Ghazali V wrote:
‫حب القلب للمحسن اضطرار لا يستطاع دفعه وهو جبلة وفطرة‬
.‫لا سبيل إ�لى تغييرها‬
)13‫ ص‬6‫�إحياء علوم الدين (ج‬
The heart’s love for a benefactor is a necessary [feeling] that
cannot be eliminated. It is innate and a fitrah, and there is no
way to change it.
Ihya’ ‘Ulum al-Din (vol. 6, p. 13)

It is thus impossible to ask a Muslim to develop no natural

feelings for a kind non-Muslim.
Another scholar who pointed to the permissibility of loving a

477
 APPENDIX III

non-Muslim was Ibn al-Wazir in his famous book ‘Ithar al-Haqq

‘Ala al-Khalq. He wrote:
‫ا ْل ُم َوا َلاة ا ْل ُمحر َمة بالاجماع ِه َي �أن تحب ا ْل َكافِر لكفره والعاصي‬
ْ ‫لس َبب آ�خر من جلب نفع �أو دفع ضَ َرر �أو‬
‫خص َلة خير‬ َ ‫لمعصيته َلا‬
.‫فِي ِه‬
‫) دار الصميعي‬522‫ ص‬2‫�إيثار الحق على الخلق (ج‬
The forbidden wilayah [allegiance], by consensus, is to love the
nonbeliever because of their disbelief and the sinner because
of their sin, not because of another reason such as bringing
benefit [to you] or protecting [you] from harm or because of
a good quality in them.
‘Ithar al-Haqq ‘Ala al-Khalq (v.2, p. 522)

Loving a non-Muslim because of the benefit they bring, the

harm they eliminate, or the good that is in them is permissible.
Some scholars, past and present, prohibit loving any non-Mus-
lim. But as Ibn Othaymin noted above, they do not distinguish
between natural and religious love and so outlaw both. They
may also be fearful of natural love leading to religious love
and consequently to the abandonment of Islam. So, they for-
bid both. True enough, natural love should not be allowed to
turn into religious love. But demanding that there be no love
between parents and their children or between spouses is
unrealistic. Even asking one to dislike a non-Muslim who was
kind and helpful is very difficult, if not impossible. The proper
response is to strike a balance between preserving Islam and
allowing natural love to persist. This can be done by explaining
the different types of love, their different motivations, and the
importance of keeping them separate. If we don’t, then either
natural love will turn into religious love and lead to disbelief, or
religious distinctions will lead to cruelty, abuse, and mayhem.
For more fatwas on the permissibility of natural love towards
non-Muslims, please see:

478
 Can Muslims love non-Muslims?

• Fatwa on Islamqa.info (answer 257654)

• Fatwa on islamweb (https://fatwa.islamweb.net/ar/fat-
wa/219466/)
• Fatwa by Sh. Abdulrahman al-Barrak (http://almoslim.
net/node/268708)
• Fatwa by Sh. Lutfallah Khojah (http://www.islamtoday.
net/bohooth/artshow-86-9244.htm)
• Mawsu‘at al-‘Aqidah wa al-Adyan, wa al-Firaq wa al-Mad-
hahib al-Mu‘asirah (The Encyclopedia of Aqidah, Re-
ligions, Sects, and Contemporary Ideologies) (Dar al-
Tawhid: 2018), vol. 6, p. 3170.

Do we love the best for all?

This is Hadith Twenty-Two in the book:
‫«والَّ ِذي َن ْف ِسي ِب َي ِد ِه َلا ُي ْؤ ِم ُن أ�حدكم َحتَّى ُي ِح َّب‬ َ ‫َقالَ َر ُسولُ ال َّل ِه ﷺ‬
».‫ِل� أ ِخي ِه َما ُي ِح ُّب لِ َن ْف ِس ِه ِم َن ا ْل َخ ْي ِر‬
‫) واللفظ ل�أحمد‬45( ‫) ومسلم‬13( ‫) والبخاري‬13146( ‫رواه �أحمد‬
The Messenger ‫ ﷺ‬said, «I swear by the One in Whose Hand
is my soul, one of you does not believe until they love good
for their brother as they love it for themselves.»
Reported by Ahmad (13146), al-Bukhari (13), and Muslim (45). The wording
is that of Ahmad

Does “their brother” refer to Muslims alone, or does it include

non-Muslims? Some scholars restrict the brotherhood men-
tioned in the hadith to Muslims (religious brotherhood). In
contrast, other scholars expand it to mean all humans (human
brotherhood) (see Sh. Atiyyah Salim’s, Sh. Abdul Karim al-Khu-
dayr’s, and Sh. Abdul Muhsin al-Abbad’s commentaries on the
Hadith of the chapter in their respective explanations of the
Forty Hadith Nawawi).
Two hadiths shed more light on this. The first is:

479
 APPENDIX III

‫« َلا ُي ْؤ ِم ُن َع ْب ٌد َحتَّى ُي ِح َّب ِل� أ ِخي ِه ا ْل ُم ْس ِل ِم َما ُي ِح ُّب ُه لِ َن ْف ِس ِه ِم َن‬

». ‫ا ْل َخ ْي ِر‬
‫) وصححه شعيب ال�أرناؤوط‬13629( ‫رواه �أحمد‬
«One of you does not believe until they love for their Muslim
brother good that they love for themselves.»
Reported by Ahmad (13629) and Shu‘ayb al-Arna‘ut declared it sahih

In this hadith, it is restricted to Muslims. But in another hadith:

‫س َما ُي ِح ُّب لِ َن ْف ِس ِه‬
ِ ‫ان َحتَّى ُي ِح َّب لِلنَّا‬ َ �ِ‫« َلا َي ْب ُل ُغ َع ْب ٌد َح ِقي َق َة ا ْل إ‬
ِ ‫يم‬
».‫ِم َن الخير‬
‫) وصححه ال�ألباني (التعليقات الحسان على صحيح ابن‬235( ‫رواه ابن حبان‬
)235 ‫حبان‬
«One does not reach the reality of Iman until they love good
for people as they love it for themselves.»
Reported by Ibn Hibban (235) and al-Albani declared it sahih (al-Ta‘liqat
al-Hisan, 235)

Either “people” in the hadith refers exclusively to Muslims,

allowing the first hadith to restrict the meaning of the second,
or the second hadith expands the category in the first hadith
and extends loving the good to all people. Al-Qastallani V
presented the two possibilities in his famous commentary on
Sahih al-Bukhari. He wrote commenting on a chapter heading
in it:
.‫ان �أ ْن ُي ِح َّب ل� أ ِخي ِه) المسلم وكذا المسلمة أ�و أ�ع ُّم‬
ِ ‫يم‬ ِ‫( ِم َن إ‬
َ �‫ال‬
)95‫ ص‬1‫�إرشاد الساري (ج‬
“It is from Iman to love for his brother” [meaning] Muslim men
and women or it is more general.
Irshad al-Sari (vol. 1, p. 95)

He then wrote:

480
 Can Muslims love non-Muslims?

‫يحب له‬ َّ ً �‫ويحتمل أ�ن يكون قوله ( أ�خيه) شام ًلا لل ِّذ ِّم ِّي أ‬
‫يضا ب أ�ن‬
‫ قال‬:‫ال�إ سلام مث ًلا ويؤيِّده حديث أ�بي هريرة رضي الله عنه قال‬
‫رسول الله صلى الله عليه وسلم «من ي أ�خذ عنِّي هؤلاء الكلمات‬
‫بهن؟» فقال أ�بو هريرة رضي الله‬ َّ ‫ أ�و ُيع ِّلم من يعمل‬،‫بهن‬ َّ ‫فيعمل‬
ِ‫خمسا قال «اتَّق‬
ً ‫ أ�نا يا رسول الله ف أ�خذ بيدي فع َّد‬:‫ قلت‬:‫عنه‬
‫تكن أ�غنى النَّاس‬
ْ ‫وارض بما قسم الله لك‬ َ ‫تكن أ�عبدَ النَّاس‬
ْ ‫المحارم‬
‫تحب لنفسك تكن‬ ُّ ‫حب للنَّاس ما‬ َّ �‫تكن مؤمنًا و أ‬
ْ ‫حس ْن إ�لى جارك‬ ِ �‫و أ‬
.‫ِّرمذي وغيره‬ُّ ‫الحديث رواه الت‬َ »‫مسلما‬
ً
)96‫ ص‬1‫�إرشاد الساري (ج‬
And it is also possible that his statement “his brother” be in-
clusive of the dhimmi [i.e. non-Muslim living in Muslim lands]
such as, for instance, loving Islam for him. What supports this
[interpretation] is the hadith of Abu Hurayrah I where he
stated that the Messenger ‫ ﷺ‬said, «Who would take these
statements from me and apply them or teach them to someone
who will apply them?» I said, “I will, O Messenger of Allah.”
So, he held my hand and enumerated five and said, «Avoid
sins and you will be the best worshipper, be happy with what
Allah portioned for you and you will be the richest person, be
kind to your neighbor and you will be a believer, and love for
people what you love for yourself and you will be a Muslim.»
This hadith is reported by al-Tirmidhi and others.
Irshad al-Sari (vol. 1, p. 96)

In Manar al-Qari, a commentary on a summary of Sahih

al-Bukhari, Hamzah Muhammad Qasim V wrote:
‫ ال�أولى أ�ن يحمل قوله (حتى يحب ل�أخيه) على‬:‫وقال ابن العماد‬
‫عموم ال�أخوة حتى يشمل الكافر والمسلم فيحب ل�أخيه الكافر‬
‫ما يحب لنفسه من الدخول في ال�إ سلام ولذلك ندب الدعاء له‬
‫ وقد كان النبي صلى الله عليه وسلم يدعو لكفار قريش‬،‫بالهداية‬

481
 APPENDIX III

‫بالخير ويحبه لهم ويقول «اللهم اهد قومي ف إ�نهم لا يعلمون» ومما‬
‫يؤكد أ�ن المراد محبة الخير للناس جميع ًا لا فرق بين مسلم وكافر‬
‫قوله صلى الله عليه وسلم « أ�فضل ال�إ يمان أ�ن تحب للناس ما تحب‬
‫لنفسك وتكره لهم ما تكره لنفسك» أ�خرجه أ�حمد في مسنده‬
‫ولكن هذا إ�ذا لم يكن في الخير الذي يصيبهم َم َض َّرة للمسلمين‬
.‫و إ� ّلا دخل ذلك في موالاة أ�عداء الله‬
)90‫ ص‬1‫منار القاري شرح مختصر صحيح البخاري (ج‬
Ibn al-‘Imad said, “It is more proper to interpret his saying
‘until he loves for his brother’ to mean general brotherhood so
that it includes the nonbeliever and the Muslim. So, he loves
for his disbelieving brother what he loves for himself in terms
of acceptance of Islam, and this is why it is recommended to
pray for him to be guided.” The Prophet ‫ ﷺ‬used to pray for the
disbelievers of Quraysh to receive what is good; he loved that
for them and would say, «O Allah, guide my people, for they
do not know.» And what confirms that the meaning is loving
what is good for all people, without differentiating between a
Muslim and a disbeliever, is his saying ‫ﷺ‬, «The best of Iman
is to love for people what you love for yourself and to hate
for them what you hate for yourself,» reported by Ahmad in
his Musnad. But this is only if the good they receive does not
harm Muslims, or else this would fall under taking the enemies
of Allah as allies.
Manar al-Qari Sharh Mukhtasar Sahih al-Bukhari (vol. 1, p. 90)

The hadith is also narrated with the word “neighbor”:

‫«والَّ ِذي َن ْف ِسي ِب َي ِد ِه َلا ُي ْؤ ِم ُن َع ْب ٌد َحتَّى ُي ِح َّب لِ َجارِ ِه �أ ْو َقالَ ِل� أ ِخيه‬ َ
».‫َما ُي ِح ُّب لِ َن ْف ِس ِه‬
)72( ‫رواه مسلم‬
«By the One in Whose Hand is my soul, one does not believe

482
 Can Muslims love non-Muslims?

until they love for their neighbor—or he said brother—what

they love for themselves.»
Reported by Muslim (72)

Al-San’ani V was of the opinion that the “neighbor” des-

ignation is inclusive of non-Muslims. He wrote:
‫الصدِّيقِ َوا ْل َعدُ ِّو‬
ِّ ‫اسقِ َو‬ ِ ‫َورِ َوا َي ُة ا ْل َجارِ عَا َّم ٌة لِ ْل ُم ْس ِل ِم َوا ْل َكافِ ِر َوا ْل َف‬
‫ َف إ� ِْن كَانَ ا ْل َجا ُر‬...‫يب َوا ْل�أجْ َنب ِِّي َوا ْل� أ ْق َر ِب ِج َوا ًرا َوا ْل� أ ْب َع ِد‬ ِ ‫َوا ْل َق ِر‬
‫�أ ًخا �أ َح َّب َل ُه َما ُي ِح ُّب لِ َن ْف ِس ِه َو إ� ِْن كَانَ كَافِ ًرا �أ َح َّب َل ُه الد ُُّخولَ فِي‬
ِ ‫يم‬
.‫ان‬ َ �ِ‫ان َم َع َما ُي ِح ُّب لِ َن ْف ِس ِه ِم ْن ا ْل َمنَافِ ِع ب َِش ْر ِط ا ْل إ‬ ِ ‫يم‬ َ �ِ‫ا ْل إ‬
)634-633‫ ص‬2‫سبل السلام (ج‬
The “neighbor” narration is general for a Muslim, a disbeliev-
er, a sinner, a friend, an enemy, a relative, a nonrelative, the
physically close, and the physically distant... If the neighbor
was a [Muslim] brother, he loves for him what he loves for him-
self. And if he was a disbeliever, he loves for him to embrace
Islam in addition to [loving for him] the benefits that he loves
for himself, on the condition that he has Iman.
Subul al-Salam (vol. 2, pp. 633–634)

Loving the best for non-Muslims is what fuels the work of

da’wah. There is also nothing wrong with wishing them and
their families peace and prosperity, even if they do not end up
embracing Islam. The following piece of wisdom from a Com-
panion illustrates this.
‫مر عقبة بن عامر الجهني رضي الله عنه برجل هي أ�ته هي أ�ة ُم ْس ِل ٍم‬
‫ َف َقالَ َله ا ْل ُغ َلا ُم‬،‫ َو َع َل ْي َك َو َرحْ َم ُة ال َّل ِه َو َب َركَاتُ ُه‬:‫َف َس َّل َم َف َر َّد َع َل ْي ِه‬
‫ إِ� َّن َرحْ َم َة ال َّل ِه‬: َ‫ َف َقا َم ُع ْق َب ُة َف َت ِب َع ُه َحتَّى �أ ْد َر َك ُه َف َقال‬،‫إِ�نَّ ُه َن ْص َرانِ ٌّي‬
.‫ين َل ِك ْن �أ َطالَ ال َّل ُه حياتك و أ�كثر مالك وولدك‬ َ ‫َو َب َركَا َت ُه َع َلى ا ْل ُم ْؤ ِم ِن‬
)851 ‫) وحسنه ال�ألباني (صحيح ال�أدب المفرد‬1112( ‫رواه البخاري في ال�أدب المفرد‬
‘Uqbah ibn ‘Amir al-Juhani I passed by a man who looked

483
 APPENDIX III

like a Muslim and the man greeted him with Salam, so he re-
plied with wa alayka wa rahmatu Allahi wa barakatuh. But
then his servant informed him that the man was Christian, so
‘Uqbah followed him until he caught up with him and said,
“The Mercy of Allah and His blessings are for the believers,
but may Allah give you long life and multiply your wealth and
children.”
Reported by al-Bukhari in al-Adab al-Mufrad (1112) and al-Albani declared
it hasan (Sahih al-Adab al-Mufrad, 851)

This is the balance, justice, and mercy of Islam. The religious

Salam is reserved for Muslims, but kindness belongs to all.

484