Truly, love for Allah is priceless. This is the highest level to which those who want to get ahead of others rush. The righteous ancestors attached great importance to this issue.
Ibn al-Qayyim writes: “As for love for the Most Pure Lord, for an immaculate heart, a good soul and a pure mind there is no more pleasant, sweet, gentle, joyful and beautiful feeling than love for Him, communication with Him and the desire to meet with Nim. The sweetness that a believer feels in his soul from this feeling is beyond all sweets. The bliss that he achieves thanks to him is more perfect than any bliss. And the pleasure he receives is higher than any pleasure” [Igasa al-lyakhfan 2/197].
Undoubtedly, all believers, to one degree or another, feel in their souls the sweetness of love for Allah Almighty. Ibn al-Qayyim writes: “There is no believer in whose heart there would not be love for Allah, who would not be calmed by the remembrance of Him, who would not enjoy knowing Him, who would not feel the sweetness and joy of remembering Him, who would not strive to meet Him, would not rejoice in being close to Him. And if he doesn’t feel it, it’s only because his heart is occupied with something else. The strength and weakness, the increase and decrease of this feeling depend on the strength, weakness, increase or decrease of faith itself” [Igasa al-lyakhfan 2/198].
Prophet Muhammad, peace and blessings of Allah be upon him, showed the clearest example of love for Allah, for his heart was filled with this feeling. One of the hadiths says that he cried out with the words:
اللهُمَّ إِنِّي أَسْأَلُكَ فِعْلَ الْخَيْرَاتِ، وَتَرْكَ الْمُنْكَرَاتِ، وَحُبَّ الْمَسَاكِينِ، وَأَنْ تَغْفِرَ لِي وَتَرْحَمَنِي، وَإِذَا أَرَدْتَ فِتْنَةَ قَوْمٍ فَتَوَفَّنِي غَيْرَ مَفْتُونٍ، أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ وَحُبَّ عَمَلٍ يُقَرِّبُ إِلَى حُبِّكَ .
“O Allah, help me to do good deeds, avoid evil and love the poor, and I ask You to forgive me and have mercy on me. If You wish to lead people into temptation, then rest me inexperienced. I ask for Your love, the love of those who love You, and love for deeds that bring you closer to Your love /Allahumma inni as'aluka fi'la-l-heirati wa tarqa-l-munkarati wa hubba-l-masakini wa an tagfira li wa tarhamani wa isa aradta fitnata kaumin fa-tawaffani geira maftunin, as'aluka hubbaka wa hubba man yuhibbuka wa hubba 'amalin yukarribu ila hubbik." The Messenger of Allah, peace and blessings of Allah be upon him, said:
إِنَّهَا حَقٌّ فَادْرُسُوهَا ثُمَّ تَعَلَّمُوهَا .
“This is the truth, so remember and study it.” At-Tirmidhi (3235) called this hadith good and authentic and reported that al-Bukhari gave it the same assessment.
It is reported from Abu ad-Darda that the Messenger, peace and blessings of Allah be upon him, said:
كَانَ مِنْ دُعَاءِ دَاوُدَ يَقُولُ: اللهُمَّ إِنِّي أَسْأَلُكَ حُبَّكَ وَحُبَّ مَنْ يُحِبُّكَ، وَالْعَمَلَ الَّذِي يُبَلِّغُنِي حُبَّكَ، اللهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ إِلَيَّ مِنْ نَفْسِي، وَأَهْلِي، وَمِنْ الْمَاءِ الْبَارِدِ .
“Dawood cried out, saying: “O Allah, I ask You for Your love, and the love of the one who loves You, and the deed that will lead me to Your love. O Allah, make Your love for me sweeter than myself and my family, and sweeter than cool water /Allahumma inni as'aluka hubbaka wa hubba man yuhibbuka wa-l-'amala-llazi yuballiguni hubbaka, allahumma-j'al hubbaka ahabba ilayya min nafsi wa ahli wa min al-may-l-barid."
Abu ad-Darda said: “The Messenger of Allah, peace and blessings of Allah be upon him, said about Dawood:
كَانَ أَعْبَدَ الْبَشَرِ .
“He was the most pious man.” At-Tirmidhi (3490) called the hadith good, but little known."
Therefore, the Prophet Muhammad, peace and blessings of Allah be upon him, was more zealous in worship than anyone else. And at night he prayed for so long that his legs became swollen. It is narrated from the words of al-Mughira ibn Shu'ba: “The Prophet, peace and blessings of Allah be upon him, stood [in prayer] until his legs became swollen. Once they told him: “After all, Allah has forgiven you your previous and future sins.” He said:
أَفَلَا أَكُونُ عَبْدًا شَكُورًا ؟
“Shouldn’t I be a grateful slave?” (al-Bukhari 4836; Muslim 2819).
So were his companions, who set an admirable example of love for Allah. They sacrificed what was dearest and most beloved for the sake of love for Him, they left their homeland and their homes for His sake, they sacrificed themselves, their families, children and wealth on His path.
The Almighty said: “They give food to the poor, orphans and captives, despite the fact that it is desired for themselves. [They say:] “We feed you only for the sake of the face of Allah and do not want any reward or gratitude from you!” (Sura 76 “Man”, verses 8-9) ;
“They prioritize them over themselves, even if they themselves are in need. And those who protect themselves from their own stinginess are successful.” (Surah 59 “Gathering”, verse 9).
Biographical and historical works, as well as collections of hadiths, are full of stories about the excellent qualities of the companions of Muhammad, peace and blessings of Allah be upon him, and we will give some of them.
1. Abu Bakr al-Siddiq, the best among people after the prophets, was distinguished by his perfect love for Allah and His Messenger, peace and blessings of Allah be upon him. He competed in performing good deeds and combined all kinds of righteous deeds. In the hadith of Abu Hurayrah, it is reported that once the Messenger of Allah, peace and blessings of Allah be upon him, asked:
مَنْ أَصْبَحَ مِنْكُمْ الْيَوْمَ صَائِمًا ؟
“Which of you fasted today?” Abu Bakr said: "I am." He asked:
فَمَنْ تَبِعَ مِنْكُمْ الْيَوْمَ جَنَازَةً ؟
“Which of you followed the funeral procession today?” Abu Bakr said: "I am." He asked:
فَمَنْ أَطْعَمَ مِنْكُمْ الْيَوْمَ مِسْكِينًا ؟
“Which of you fed the poor man today?” Abu Bakr said: "I am." He asked:
فَمَنْ عَادَ مِنْكُمْ الْيَوْمَ مَرِيضًا ؟
“Which of you visited the sick person today?” Abu Bakr said: "I am." Then the Messenger of Allah, peace and blessings of Allah be upon him, said:
مَا اجْتَمَعْنَ فِي امْرِئٍ إِلَّا دَخَلَ الْجَنَّةَ .
“A person who combines these [deeds] will certainly enter Paradise” (Muslim 1028).
2. ‘Ali ibn Abu Talib loved Allah and His Messenger with all his heart, peace and blessings of Allah be upon him, and he reported this during the battle of Khaybar.
It is reported that Salama ibn al-Akwa' said: “In Khaybar, ‘Ali fell ill with trachoma and fell behind the Prophet, peace and blessings of Allah be upon him. ‘Ali said: “I have fallen behind the Messenger of Allah, peace and blessings of Allah be upon him?!” Then he went out and caught up with him. On the night before the conquest of Khaybar, the Messenger of Allah (peace and blessings of Allah be upon him) said:
لَأُعْطِيَنَّ الرَّايَةَ، أَوْ قَالَ : لَيَأْخُذَنَّ غَدًا رَجُلٌ يُحِبُّهُ اللهُ وَرَسُولُهُ، أَوْ قَالَ : يُحِبُّ الله وَرَسُولَهُ، يَفْتَحُ اللهُ عَلَيْهِ .
“Tomorrow I will certainly hand over the banner to the one (or he said: the one who will take the banner) whom Allah and His Messenger love (or he said: who loves Allah and His Messenger) and through whom Allah will grant victory.” And suddenly we met ‘Ali, whom we weren’t even expecting, and people said: “It will be ‘Ali.” And then the Messenger of Allah, peace and blessings of Allah be upon him, handed the banner to him, and through it Allah granted victory” (al-Bukhari 2970; Muslim 2407).
3. Twinning between Sa'd ibn ar-Rabi' and 'Abd ar-Rahman ibn 'Auf. Al-Bukhari reported from Anas: “‘Abd ar-Rahman ibn ‘Awf came to Medina, and the Prophet, peace and blessings of Allah be upon him, declared him the brother of Sa’d ibn ar-Rabi’ al-Ansari. Sa'd was a rich man and said to 'Abd ar-Rahman: “I will share my wealth with you and marry you.” ‘Abd ar-Rahman said: “May Allah bless your family and your wealth. Show me how to get to the market.” He didn't return until he had earned some butter and cheese. A little time passed, or as much as Allah wished, and one day the prophet saw traces of yellow paint on it.
He asked:
مَهْيَمْ ؟
"What it is?"
He replied: “I married a woman from the Ansar.”
The Prophet, peace and blessings of Allah be upon him, asked:
مَا سُقْتَ إِلَيْهَا ؟
“What did you give her?”
He replied: “Gold weighs as much as a date pit.”
The Prophet, peace and blessings of Allah be upon him, said:
أَوْلِمْ وَلَوْ بِشَاةٍ .
“Arrange a wedding, even if you find only one sheep”” (al-Bukhari 2049).
4. Abu Talha sacrifices the palm grove of Bayrukh. Al-Bukhari reported from the words of Anas ibn Malik: “Of all the Ansars, Abu Talha owned the largest palm fields in Medina, and most of all he loved the garden of Bayrukh, located opposite the mosque. The Messenger of Allah (peace and blessings of Allah be upon him) often came there and drank good water there.” Anas said that after the revelation of the verse “You will not achieve piety until you spend from what you love...” (Sura 3 “The Family of Imran”, verse 92) Abu Talha approached the Messenger of Allah, peace and blessings of Allah be upon him, and said: “The Messenger of Allah, the Most High and the All-Beneficent, says: “You will not achieve piety until you spend from what you love...”, and of what belongs to me, I love Bayrukha most of all. Therefore, I sacrifice it for the sake of Allah and hope that through this I will gain piety and preserve it with Allah. Use it, O Messenger of Allah, as Allah directs you.” The Messenger of Allah, peace and blessings of Allah be upon him, said:
بَخٍ ذَلِكَ مَالٌ رَابِحٌ ذَلِكَ مَالٌ رَابِحٌ، وَقَدْ سَمِعْتُ مَا قُلْتَ، وَإِنِّي أَرَى أَنْ تَجْعَلَهَا فِي الْأَقْرَبِينَ .
"Amazing! This property will bring income, it will definitely bring it! I heard what you said and I think you should give it to your immediate family.” Abu Talha said: “I will do so, O Messenger of Allah,” and then he divided it between his relatives and the sons of his uncle” (al-Bukhari 1461; Muslim 998).
5. Suhaib leaves his property to the pagans in order to join the Prophet, peace and blessings of Allah be upon him, in Medina. Ibn Hisham reported that Abu 'Uthman an-Nahdi said: “I was told that when Suhaib intended to emigrate, the disbelieving Quraysh told him: “You came to us as despised beggars, became rich among us and achieved what you achieved, and now you want leave with your property. We swear by Allah, this will not happen.” Suhaib said to them: “Will you let me go if I give you my property?” They said: “Yes.” He said, “I give you my property.” When the Messenger of Allah, peace and blessings of Allah be upon him, learned about this, he said:
رَبِحَ صُهَيْبٌ، رَبِحَ صُهَيْبٌ .
“Suhayb made a profit. Suhayb made a profit." [Siraa Ibn Hisham 1/477].
6. Abu Salama leaves his wife and children to move to Medina.
Ibn Ishaq reported from Umm Salama: “When Abu Salama decided to move to Medina, he equipped his camel for me and sat me on it, and my son Salama ibn Abu Salama was on my lap. Then we set out, and he led his camel by the bridle. Men from the family of al-Mughira ibn ‘Abd Allah ibn ‘Umar ibn Makhzum saw him and approached him. They said: “You defended your [freedom] with us, but why should we allow you to travel around the world with our relative?” They snatched the camel's bridle from his hands and grabbed me. At this, the men from Bani ‘Abd al-Asad, relatives of Abu Salama, became angry and said: “No! I swear by Allah, we will not leave our son with her, since you took her away from our relative.” They began to pull Abu Salama’s son each in his own direction until he dislocated his arm, and then Banu ‘Abd al-Asad took him away, and Banu al-Mughira left me with them. My husband Abu Salama went to Medina. So me, my husband and my son were separated. For a year or so, every morning I sat in the valley and cried until the evening, until a man from my uncle’s family, one of the family of Banu al-Mughir, rode past me. He took pity on me and said to the people from Banu al-Mughir: “Perhaps you will let this poor thing go? You separated her from her husband and son.” They told me: “If you want, go to your husband.” Then the people from Bani ‘Abd al-Asad returned my son to me. I equipped my camel and then took my son and laid him on my lap. Then I set out, wanting to meet my husband in Medina. There was no one from Allah's creation next to me. I decided to ask [directions] from those I met until I arrived to my husband. Arriving in Tanim, I met ‘Uthman ibn Talha ibn Abu Talha, from the family of Banu ‘Abd al-Dar. He asked: “Where are you going, O daughter of Abu Umayyah?” I answered: “To my husband in Medina.” He said: “Isn’t there anyone with you?” I replied: “I swear by Allah, there is no one but Allah and my son.” He said: “I swear by Allah, I will not leave you alone.” He took the camel by the bridle and went with me. By Allah, I have never been accompanied by a nobler Arab than he. When we stopped, he lowered the camel onto his knees and then stepped aside. After I got down from him, he took my camel aside and took off [the saddle]. He tied him to a tree, and then walked away and lay down under the tree. When it was time to set off, he would come to my camel, bring it to me and equip it. Then he stepped aside and said: “Sit down.” When I sat on the camel, he took it by the bridle and led it until the next stop. And he continued to do this until he brought me to Medina. Seeing the settlement of Bani ‘Amr ibn ‘Awf in Quba, he said: “Your husband is in this settlement - Abu Salama really lived there. “Enter here with the blessings of Allah.” Then he went back to Mecca." She said: “I swear by Allah, I do not know a single Muslim family that suffered what befell the family of Abu Salama, and I did not meet a more noble companion than ‘Uthman ibn Talha” [Sira Ibn Hisham 1/469-470].
7. The stories of Bilal, Khabbab, ‘Ammar and other defenseless Muslims who were punished by unbelievers because of their faith show that they experienced terrible torment along the way, but did not abandon their religion. If this indicates anything, it is only their unwavering love for Allah and satisfaction with His religion and His Messenger, peace and blessings of Allah be upon him.
These brilliant examples indicate how much the Companions, may Allah be pleased with them, strove for the love of Allah and His Messenger, peace and blessings of Allah be upon him, and competed in fulfilling Sharia injunctions. Those who came after them did the same. They showed admirable examples of piety. Biographical and historical books are full of brilliant stories about them. How could it be otherwise if they felt the taste and sweetness of faith and felt indescribable joy and peace?!
Ibn al-Qayyim reported the sayings of righteous Muslims on this matter:
إِنَّهُ لَيَمُرُّ بِالقَلْبِ أَوْقَاتٌ أَقُولُ فِيهَا: إِنْ كَانَ أَهْلُ الجَنَّةِ في مِثْلِ هذا، إِنَّهُمْ لَفِي عَيْشٍ طَيِّبٍ .
“Truly, sometimes the heart is in such a state that I say: “If the inhabitants of paradise experience something like this, then their life is wonderful””;
إِنَّهُ لَيَمُرُّ بِالقَلْبِ أَوْقَاتٌ يَهْتَزُّ فِيهَا طَرَباً بِأُنْسِهِ بِاللهِ وَحُبِّهِ لَهُ .
“Truly, there are times when the heart trembles with the joy of communication with Allah and love for Him”;
مَسَاكِينُ أَهْلُ الغَفْلَةِ، خَرَجُوا مِنَ الدُّنْيَا وَمَا ذَاقُوا أَطْيَبَ مَا فِيهَا .
“Unhappy are the careless people who left this world without tasting the most pleasant things in it”;
لَوْ عَلِمَ المُلُوكُ وَأَبْنَاءُ المُلُوكِ مَا نُحْنُ فِيهِ لَجَالَدُونَا عَلَيْهِ بِالسُّيُوفِ .
“If the kings and their sons knew about our bliss, they would flog us with swords for it” [Igasa al-lyakhfan 2/197].
They were true believers and fulfilled their duties, for true worship is perfect love together with complete submission and submission to the beloved. There is no worship except the worship of those who truly love. They are honored in this worldly life and in the hereafter. They are safe and on the straight path.
1 – حَدَّثَنَا أَبُو الْوَلِيدِ هِشَامُ بْنُ عَبْدِ الْمَلِكِ قَالَ: حَدَّثَنَا شُعْبَةُ قَالَ: الْوَلِيدُ بْنُ الْعَيْزَارِ أَخْبَرَنِى قَالَ: سَمِعْتُ أَبَا عَمْرٍو الشَّيْبَانِىَّ يَقُولُ: حَدَّثَنَا صَاحِبُ هَذِهِ الدَّارِ وَأَشَارَ إِلَى دَارِ عَبْدِ اللَّهِ — رَضِيَ اللهُ عَنْهُ — قَالَ:
سَأَلْتُ النَّبِىَّ — صلى الله عليه وسلم — أَىُّ الْعَمَلِ أَحَبُّ إِلَى اللَّهِ؟ قَالَ: « الصَّلاَةُ عَلَى وَقْتِهَا » . قَالَ: ثُمَّ أَىُّ ؟ قَالَ:
« ثُمَّ بِرُّ الْوَالِدَيْنِ » . قَالَ: ثُمَّ أَىُّ ؟ قَالَ: « الْجِهَادُ فِى سَبِيلِ اللَّهِ » . قَالَ حَدَّثَنِى بِهِنَّ وَلَوِ اسْتَزَدْتُهُ لَزَادَنِى .
1 – Imam al-Bukhari said:
– Abul-Walid Hisham ibn ‘Abdul-Malik told us, who said:
- Told us Shu'ba, who said:
-Al-Walid ibn al-‘Ayzari told me that he heard Abu ‘Amr al-Shaybani say:
“The owner of this house told us - and he pointed to the house of ‘Abdullah (ibn Mas’ud, who) said:
“(Once) I asked the Prophet (peace and blessings of Allaah be upon him): “What business does Allah love most?” He replied: “A prayer performed at its appointed time.” I asked, “And after that?” He replied: “Showing respect and kindness towards parents.” I asked, “And after that?” He replied: “Fight / jihad/ in the path of Allah."
(‘Abdullah Ibn Mas’ud, may Allah be pleased with him,) said:
“(The Messenger of Allah, may Allah bless him and grant him peace) told me about this, and if I had (asked about anything else), he would definitely have said more.” This hadith was reported by Ahmad 1/409, al-Bukhari in his “Sahih” 527 and “al-Adabul-mufrad” 1, Muslim 85, an-Nasai 1/292.
The hadith is authentic. See “Sahih al-Jami’ as-saghir” 164, “Mishkatul-masabih” 568, “Sahih at-Targhib wa-t-tarhib” 2478.
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Hafiz Ibn Rajab said: “This hadith of Ibn Mas’ud indicates that the best act that brings one closer to Allah and the most beloved for Him is prayer performed at the prescribed intervals!” See Fathul-Bari 4/207.
The Messenger (peace and blessings of Allaah be upon him) explained in this hadith that prayer at its proper time is the most pleasing of deeds and he placed it before being kind to parents and jihad in the path of Allah. Proof of this is the use of a figure of speech: “What then.” This phrase is used to denote order (hierarchy), and this is known to all experts in the Arabic language.
Hafiz Ibn Hajar in Fathul-Bari said:
“Ibn Baziza said: “What requires consideration is placing jihad before all deeds of the body, since it entails self-sacrifice, with the exception of patiently maintaining the obligatory prayers, performing them on time and also behaving well with parents, deeds that are performed constantly. No one can remain patient in serving Allah in these matters except the siddiqun (truthful) and Allah knows best!”
I (Ibn Hajar) say:
- I will offer an example that will clarify what is meant here: There is a person who is completely occupied with his trade and all the other obligations that it entails and whom the shaitan managed to deceive so that he missed takbiratul-ihram (the opening takbir of prayer) or part of prayer in jama'at. You come to him with stories about jihad in the path of Allah Almighty and stories about the courage of the Companions (may Allah be pleased with them). You instill in him a desire for Paradise and a rejection of the vanity of this world. After your admonition, he looks at this world and sees that it has become tiny and insignificant. He turns to the world to come, and sees it as great, worthy of reverence in his soul. He rushes towards the Garden, the width of which is heaven and earth. He rushes to write his will, he fulfills his debts to other people and says goodbye to his family and loved ones, and goes on a journey to fight. He fell a martyr in the path of Allah. If you were to call this person not to jihad in the path of Allah Almighty, but to strict observance of prayer, mentioning texts that inspire awe and instill fear, and stories that have a great impact (on the soul), what would you see from him? Perhaps he would have accepted what was said and been sincerely saddened by what happened to him. He would have made a firm decision to keep the prayers at his own time, and perhaps he would have stuck to it for a number of days. But then the Shaitan would come again and instigate him, and his affairs and concerns would increase, his obligations would reach greater proportions, and in the end the Shaitan would get from him what he wanted. He begins to skip some of the prayers and then returns to fighting against his soul to help himself against the shaitan. Then the same thing is repeated at another time in a similar way, he constantly fights and fights with the shaitan, five times daily, and life is only days and days...
This is a battle against the soul, and the first example is also a battle against the soul. But how does the first example compare to the second? The second struggle is a struggle throughout life, and the first is only for an hour or perhaps a certain number of days, months or years. But of each of these two I say: “There is good in both.” See “The Importance of Praying at the Proper Time.”
Imam Ibn Daqiq al-‘Id said: “From the Sharia analogy it follows that jihad should be the best of deeds that are means. After all, jihad is a means for elevating religion, spreading it, refuting unbelief and suppressing it. And therefore his dignity corresponds to the dignity of his goal.” See Fathul-Bari 6/77.
Hafiz al-Dumyati said: “Jihad is a means, not an end. And the purpose of the battle is to guide on the true path and achieve the degree of martyr. As for killing infidels, this is not the goal as such. And therefore, if it is possible to instruct on the true path with the help of evidence, without jihad, then this is more correct and preferable than jihad!” See I'anatu-t-talibin 4/181.
Sheikh ‘Abdu-r-Rahman al-Sa’di said: “Jihad is not waged to shed the blood of infidels or to appropriate their property. Jihad is being waged so that the religion of Allah triumphs over other religions, and so that paganism and everything that is incompatible with the true faith disappears from the earth. This is precisely fitnah (turmoil), and if this turmoil ceases to exist, then Muslims are obliged to stop bloodshed and jihad.” See Taysirul-Karimi-r-Rahman 78.
As for the hadith: “I was sent with a sword before the Day of Judgment so that everyone would worship Allah Alone,” then Hafiz Ibn Rajab said: “Allah Almighty sent the Prophet, peace and blessings of Allah be upon him, to call for tawhid (monotheism) with the help of sword, after calling with the help of argument. And whoever did not respond to the call of monotheism with the help of the Koran and clear argument was called with the help of the sword.” See al-Hikam al-jadira 5.
The scholars of the Standing Committee (al-Lajna al-Daimah) said regarding this hadith: “Islam was spread through argument and explanation to those who listened and responded to the call. And it was spread with the help of force and the sword against those who became proud and arrogant.” See Fatawa al-Lajna 12/14.
This refers to the performance of one or another obligatory prayer immediately after the time period established for it.
2 – عَنْ عَائِشَةَ — رَضِىَ اللهُ عَنْهَا — أَنَّ رَسُولَ اللَّهِ — صلى الله عليه وسلم – قَالَ:
« سَدِّدُوا وَقَارِبُوا ، وَاعْلَمُوا أَنْ لَنْ يُدْخِلَ أَحَدَكُمْ عَمَلُهُ الْجَنَّةَ ، وَأَنَّ أَحَبَّ الأَعْمَالِ أَدْوَمُهَا إِلَى اللَّهِ ، وَإِنْ قَلَّ » .
2 – It is reported from the words of ‘Aisha, may Allah be pleased with her, that (once) the Messenger of Allah (peace and blessings of Allah be upon him) said:
"Pstick to the right thingsget closer and know that there is no oneyou will not be taken to Paradise(alone) him deeds, and that most of all Allah loves those deeds that are done with the greatest consistency, even if there are few of them». This hadith was narrated by Ahmad 6/125, 273, al-Bukhari 6464, Muslim 2818.
The hadith is authentic. See “Sahih at-Tarhib wa-t-tarhib” 3174.
That is: don’t try to do what you can’t do all the time, stick to moderation.
That is: try to find something optimal for yourself that you can do every day.
3 – عَنْ عَائِشَةَ — رَضِىَ اللهُ عَنْهَا — أَنَّهَا قَالَتْ:
سُئِلَ النَّبِىُّ — صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ — أَىُّ الأَعْمَالِ أَحَبُّ إِلَى اللَّهِ ؟ قَالَ: « أَدْوَمُهَا وَإِنْ قَلَّ » . وَقَالَ: « اكْلَفُوا مِنَ الأَعْمَالِ مَا تُطِيقُونَ » .
3 – It is reported that ‘Aisha, may Allah be pleased with her, said:“(Once) the Prophet (peace and blessings of Allaah be upon him) was asked: “What deeds does Allah love most?” He replied: “Those that are performed with the greatest consistency, even if there are few of them.” And he (also) said: “Take only those tasks that you can do!” This hadith was narrated by al-Bukhari 6465 and Muslim 782.
The hadith is authentic. See “Sahih al-Jami’ al-saghir” 163, “Sahih Abi Daud” 1238.
4 – عَنْ عَائِشَةَ — رَضِىَ اللهُ عَنْهَا — أَنَّ النَّبِىَّ — صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – قَالَ:
« يَا أَيُّهَا النَّاسُ خُذُوا مِنَ الأَعْمَالِ مَا تُطِيقُونَ فَإِنَّ اللَّهَ لاَ يَمَلُّ حَتَّى تَمَلُّوا وَإِنَّ أَحَبَّ الأَعْمَالِ إِلَى اللَّهِ مَا دَامَ وَإِنْ قَلَّ » .
4 – It is reported from the words of ‘Aisha, may Allah be pleased with her, that the Prophet, peace and blessings of Allah be upon him, said:
« O people, you should undertake such things as you can do (do), for, verily, Allah will not become weary until you yourself are weary, and, verily, most of all Allah loves those (religious) deeds that (the one doing them) does constantly, even if they are few.” This hadith was reported by al-Bukhari 5861, Muslim 782, Ibn Hibban 2571.
The hadith is authentic. See “Sahih al-Jami’ al-saghir” 7887.
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Imam an-Nawawi said:
- “Allah will not tire”: this means that He will not stop rewarding you and rewarding you for your deeds and will not treat you like one who is burdened “until you yourself are tired” and do not stop, therefore, you should take on that , what you are able to do constantly so that His rewards and mercies towards you are constant. See Imam an-Nawawi's "Riyadh-s-salihin" 142.
5 – عَنْ مُعَاذِ بْنِ جَبَلٍ — رَضِيَ اللهُ عَنْهُ — قَالَ:
سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟، قَالَ: « أَنْ تَمُوتَ وَلِسَانُكَ رَطْبٌ مِنْ ذِكْرِ اللَّهِ » .
5 – It is reported that Mu'adh ibn Jabal, may Allah be pleased with him, said:“(Once) I asked the Messenger of Allah (peace and blessings of Allaah be upon him): “What deeds does Allah love most?” He replied: “H so that you die with your tongue,wet because of the remembrance of Allah/dhikr/”».
This hadith was narrated by Ibn Hibban 818, Ibn al-Sunni in “Amal al-yaum wa-l-layla”, at-Tabarani in “al-Mu’jam al-Kabir” 20/93 and al-Bayhaqi in “Shu” ab al-Iman" 516. 
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ as-saghir” 165, “Sahih at-Targhib wa-t-tarhib” 1492, “al-Silsilya as-sahiha” 1836, “al-Kalim at-tayyib” 3/25.
6 – عَنْ قَتَادَةَ، عَنْ رَجُلٍ مِنْ خَثْعَمَ — رَضِيَ اللهُ عَنْهُ — قَالَ:
أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي نَفَرٍ مِنْ أَصْحَابِهِ قَالَ: قُلْتُ: أَنْتَ الَّذِي تَزْعُمُ أَنَّكَ رَسُولُ اللَّهِ؟ قَالَ: « نَعَمْ ». قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟ قَالَ: « إِيمَانٌ بِاللَّهِ ». قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، ثُمَّ مَهْ؟ قَالَ: « ثُمَّ صِلَةُ الرَّحِمِ ». قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، أَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ؟ قَالَ: « الْإِشْرَاكُ بِاللَّهِ ». قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، ثُمَّ مَهْ؟ قَالَ: « ثُمَّ قَطِيعَةُ الرَّحِمِ ». قَالَ: قُلْتُ: يَا رَسُولَ اللَّهِ، ثُمَّ مَهْ؟ قَالَ: « ثُمَّ الْأَمْرُ بِالْمُنْكَرِ وَالنَّهْيِ عَنِ الْمَعْرُوفِ ».
6 – It is reported from Qatada that one man from the Has'am tribe said:“(One day) I came to the Prophet, may Allah bless him and grant him peace, who was among his companions.”
He said: “I said: “Is it you who claims to be the Messenger of Allah?” (The Prophet (peace and blessings of Allaah be upon him) replied: “Yes.”
He said: “I asked: “O Messenger of Allah, what deeds does Allah love most?” (The Prophet (peace and blessings of Allaah be upon him) replied: “In I believein Allah."
He said: “I asked: “O Messenger of Allah, and then which?” He replied: “Zthen,maintaining family ties."
He said: “I asked: “O Messenger of Allah, what's upmost hated by Allah?” (The Prophet (peace and blessings of Allaah be upon him) said: “Pgiving partners to Allah/shirk/.”
(The Prophet (peace and blessings of Allaah be upon him) said:then,breaking of family ties”».
He said: “I asked: “O Messenger of Allah, and then which?”(The Prophet (peace and blessings of Allaah be upon him) replied: “Then, the command of what is condemned (by the Sharia) and the prohibition of what is approved (by it)." This hadith was reported by Abu Ya'la 6839.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ al-saghir” 166, “Sahih at-Targhib wa-t-tarhib” 2522.
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In the isnad of this hadith there is a transmitter who is not named, but this is a man from among the companions of the Prophet Muhammad, may Allah bless him and grant him peace, who was from the Has’am tribe. However, according to hadith terminology, not knowing the name of a companion does not harm the authenticity of the hadith, for all the companions were trustworthy. See “at-Taglik at-ta’lik” 5/21, “Fathul-Bari” 10/24.
7 – عَنْ أَبِى هُرَيْرَةَ — رَضِيَ اللهُ عَنْهُ — قَالَ: قَالَ رَسُولُ اللَّهِ — صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:
« إِنَّ اللَّهَ قَالَ: مَنْ عَادَى لِى وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ ، وَمَا تَقَرَّبَ إِلَىَّ عَبْدِى بِشَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ ، وَمَا يَزَالُ عَبْدِى يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِى يَسْمَعُ بِهِ ، وَبَصَرَهُ الَّذِى يُبْصِرُ بِهِ ، وَيَدَهُ الَّتِى يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِى يَمْشِى بِهَا ، وَإِنْ سَأَلَنِى لأُعْطِيَنَّهُ ، وَلَئِنِ اسْتَعَاذَنِى لأُعِيذَنَّهُ ، وَمَا تَرَدَّدْتُ عَنْ شَىْءٍ أَنَا فَاعِلُهُ تَرَدُّدِى عَنْ نَفْسِ الْمُؤْمِنِ ، يَكْرَهُ الْمَوْتَ وَأَنَا أَكْرَهُ مَسَاءَتَهُ » .
7 – It is reported that Abu Hurayrah, may Allah be pleased with him, said:–
“Verily, Allah said: “I will declare war on the one who is at enmity with the one who is close to Me! The most beloved of all that My servant (does) in an effort to get closer to Me is for Me that which I have charged him with as a duty, and My servant will try to get closer to Me, doing more than expected (navafil/) until I love his; When I love him, I will become his hearing with which he will hear, and his sight with which he will see, and his hand with which he will grasp, and his foot with which he will walk, and if he asks Me (for something), I will certainly grant him (it), and if he turns to Me for protection, I will definitely protect him, and nothing that I do makes Me hesitate as much as (the need to take) the soul of a believer , who does not want death, for I do not want harm done to him." This hadith was reported by al-Bukhari 6502, Abu Nu’aym in “Hilyatul-Auliya” 1/4, al-Bayhaqi in “az-Zuhd” 690 and “al-Asmau wa-s-syfat” 491.
The hadith is authentic. See “Sahih al-Jami’ as-saghir” 1782, “al-Silsilya as-sahiha” 1640.
By “close” /wali/ is meant a person who is distinguished by extreme piety, unswervingly fulfills all his religious duties and does many other things besides this. This word is derived from the Arabic three-letter root "vaw-lam-ya". Verbs of different types, formed from the same root, can mean “to be close,” “to manage,” “to be friendly,” “to assist,” and so on. In relation to such a person, the word “wali” is used due to the fact that he is constantly engaged in worshiping Allah and does not leave obedience to Him, never allowing disobedience. It is also possible that this word here has the meaning of a participle of the passive voice from the same root, since Allah Almighty constantly protects such a person and takes care of him for the fact that he does not transgress the boundaries established by Him and obeys His commands and prohibitions. In the “Sahihah” of al-Bukhari and Muslim it is said: “The word “wali” (friend) is an antonym of the word “’aduv” (enemy), as for the word “wilaya” (friendly disposition), it is an antonym of the word “adawa” ” (hostility). The basis of friendship is love and the desire to get closer, and the basis of hostility is hatred and distance.”
In Fathul-Bari, Ibn Hajar writes: “By close to Allah is meant one who has knowledge of Allah, does not disobey Him and shows sincerity in worshiping Allah, and Allah Almighty said: “Truly, those close to Allah have nothing to fear and they will not grieve. For those who believed and feared God, for them is good news. in this life and in the eternal life. The words of Allah are unchangeable - this is a great success"(Yunus, 10:62–64).”
This refers to additional prayers, fasting and other good deeds performed voluntarily by a pious person.
The meaning of these words is that Allah assists such a slave in the deeds carried out by him through the above-mentioned parts of the body, guiding a person to such deeds that He loves, and restraining him from what He hates, for example, restraining him from listening to empty speeches , views on the forbidden, and so on.
Ibn al-Salah said: “By hesitation here we do not mean hesitation in the generally known sense, but something that resembles the actions of a hesitant who does something against his own will, and in this case this means that because of His love for him, Allah does not wants to harm him by taking his life, since this is the greatest suffering in this world for everyone except a few, although He inevitably must do this due to His predestination and the predestination of death, because every person must taste death. And this hadith says that Allah does this not out of a desire to humiliate a person, but, on the contrary, He wants to elevate him, since death is the path to the abode of honor and bliss.”
8 – عَنْ أَبِي أُمَامَة — رَضِيَ اللهُ عَنْهُ — ، عَنِ النَّبِيِّ — صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ — ، قَالَ :
« لَيْسَ شَيْءٌ أحَبَّ إِلى اللهِ تَعَالَى مِنْ قطْرَتَيْنِ وَأثَرَيْنِ : قَطَرَةُ دُمُوع مِنْ خَشْيَةِ اللهِ ، وَقَطَرَةُ دَمٍ تُهْرَاقُ في سَبيلِ اللهِ. وَأَمَّا الأَثَرَانِ : فَأَثَرٌ في سَبيلِ اللهِ تَعَالَى، وَأَثَرٌ في فَريضةٍ مِنْ فَرائِضِ الله تَعَالَى » .
8 – Abu Umama (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said:“There is nothing that Allah Almighty loves more than two drops and two traces. (As for the drops, this is) a tear shed out of fear of Allah, and a drop of blood shed in the path of Allah, as for the two footprints, this is a trace in the path of Allah Almighty Andtrack(, remainingonbody,) afterexecutionwhat-or, prescribedby Allahto the Almighty». This hadith was narrated by at-Tirmidhi 1669, who said: “A good hadith.”
Sheikh al-Albani called the hadith good. See “Sahih at-Tarhib wa-t-tarhib” 1326, 1376, 3327, “Tahrij Mishkatul-masabih” 3760.
This refers to a scar from a wound received by a Muslim in a battle with infidels.
This refers to the marks left after bowing to the ground and washing before prayers.
9 – عَنْ أُبَىِّ بْنِ كَعْبٍ — رَضِيَ اللهُ عَنْهُ — قَالَ:
صَلَّى بِنَا رَسُولُ اللَّهِ — صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ — يَوْمًا الصُّبْحَ فَقَالَ: « أَشَاهِدٌ فُلاَنٌ »؟ قَالُوا: لاَ. قَالَ: « أَشَاهِدٌ فُلاَنٌ »؟ قَالُوا: لاَ. قَالَ: « إِنَّ هَاتَيْنِ الصَّلاَتَيْنِ أَثْقَلُ الصَّلَوَاتِ عَلَى الْمُنَافِقِينَ وَلَوْ تَعْلَمُونَ مَا فِيهِمَا لأَتَيْتُمُوهُمَا وَلَوْ حَبْوًا عَلَى الرُّكَبِ وَإِنَّ الصَّفَّ الأَوَّلَ عَلَى مِثْلِ صَفِّ الْمَلاَئِكَةِ وَلَوْ عَلِمْتُمْ مَا فَضِيلَتُهُ لاَبْتَدَرْتُمُوهُ وَإِنَّ صَلاَةَ الرَّجُلِ مَعَ الرَّجُلِ أَزْكَى مِنْ صَلاَتِهِ وَحْدَهُ وَصَلاَتُهُ مَعَ الرَّجُلَيْنِ أَزْكَى مِنْ صَلاَتِهِ مَعَ الرَّجُلِ وَمَا كَثُرَ فَهُوَ أَحَبُّ إِلَى اللَّهِ تَعَالَى ».
9 – Ubayy ibn Ka'b is reported to have said:"One dayMessenger of Allah, may Allah bless him and greet him, performed morning prayer with us and then asked: “Is so-and-so present (here)?” (The people) said, “No.” He (again) asked: “Is so-and-so present?” (People again ) said: "No". (And then the Messenger of Allah, may Allah bless him and grant him peace, said: “Verily, these two prayers are the hardest false prayers for hypocrites. If you knew what (reward) there is in them, you would appear on them even on all fours. Verily, the first row is like the row of angels, and if you knew about its dignity, you would compete in it. Indeed, the prayer of one person with another is superior (in reward) to his prayer alone, and his prayer with two is better than his prayer with one. And the more (people pray together), the more beloved it is to Allah Almighty.” This hadith was narrated by Ahmad 5/140, Abu Dawud 554, ad-Darimi 1/291, an-Nasai 2/104, Ibn Majah 796.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ al-saghir” 2242, “Sahih an-Nasai” 842, “Sahih al-Targhib wa-t-tarhib” 411, 419.
This means morning/ subh/ and evening / ‘isha’ / prayers. See “‘Awn al-Ma’bud” 2/182.
Due to the fact that (in these times) a person is overcome by laziness and there is less showmanship. See “‘Awn al-Ma’bud” 2/182.
That is, for morning and evening prayers. See “‘Awn al-Ma’bud” 2/182.
At-Tibi said: “He compared the first row because of its proximity to the imam with the row of angels in their proximity to Allah Almighty. See “‘Awn al-Ma’bud” 2/182.
That is, about the dignity of the first row. See “‘Awn al-Ma’bud” 2/182.
That is, they would be ahead of (others, wanting to get into) it. See “‘Awn al-Ma’bud” 2/182.
10 –
أحَبُّ الأدْيانِ إلى الله تعالى الحَنِيفِيَّةُ السَّمْحَةُ
"The most beloved religion for Allah– light religion of monotheism/Hanifiyya/.”
This hadith was reported by Ahmad 1/236, al-Bukhari in “al-Adabul-mufrad” 287, at-Tabarani in “al-Mu’jam al-Kabir” 11572 from the words of Ibn ‘Abbas.
The authenticity of this hadith was confirmed by Hafiz Ibn Hajar, Hafiz al-'Alayi, Sheikh Ahmad Shakir and Shu'ayb al-Arnaut.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ al-saghir” 160, “al-Silsilya as-sahiha” 881.
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It is reported that Ibn ‘Abbas said: “Once the Messenger of Allah (peace and blessings of Allah be upon him) was asked: “What is the most beloved religion for Allah?” He replied: “The easy religion of monotheism/Hanifiyya/!”
“Easy” - that is, devoid of frills.
Imam Ibn al-Qayyim said: “Hanifiyya is mentioned along with ease, since the Hanifiya religion is monotheism and ease in deeds. And this is the opposite of two things, and these are polytheism and prohibition of what is permitted.” See “Ighasatu-l-lyakhfan” 1/135.
‘Abdullah ibn Abu Yazid al-Ansari said: “Call yourselves by the names that Allah called you: Hanifiya, Islam and Iman!” Ibn Abi Shayba. See ad-Durrul-mansur 6/81.
Imam Zakariya al-Ansari said in relation to this hadith: “Easy religion means: a religion in which there is no constraint and difficulty, unlike other religions.” See “Tuhfatul-Bari” 1/199.
Imam al-Bukhari cited this hadith in his Sahih in the chapter entitled “Religion is Easy.”
Hafiz Ibn Hajar regarding this chapter, “Religion is Easy,” said: “It is called an easy religion in relation to previous religions, for Allah removed from this community the burden that was placed on other communities. And the most striking example of this is the form of repentance, which in previous communities was in the form of suicide, while the repentance of this Ummah is the cessation of committing a sin, the firm intention to never commit such a thing and repentance.” See Fathul-Bari 1/115.
What Ibn Hajar is talking about is mentioned in the Koran: “So Musa said to his people: “O my people! You were unfair to yourself when you began to worship the calf. Repent to your Creator and kill yourselves. This will be better for you before your Creator.” Then He accepted your repentance. Verily, He is the Accepter of repentance, the Merciful” (al-Baqarah 2:54).
From the words of Abu Musa and Anas, may Allah be pleased with them, it is reported that when the Messenger of Allah, peace and blessings of Allah be upon him, sent one of his companions on any assignment, he would tell them: “Rejoice and do not disgust! Make it easier, don’t make it harder!” al-Bukhari 69, Muslim 1734.
Also from Abu Hurayrah, may Allah be pleased with him, it is reported that the Messenger of Allah, may Allah bless him and grant him peace, said to his companions: “Verily, you were sent to make it easier and not sent to complicate it!” At-Tirmidhi 147. The hadith is authentic.
Hafiz Ibn Rajab said: “Relief is moderation and the middle in worship, so that a person does not make omissions in the duties assigned to him, and also does not take on what he cannot bear.” See al-Mahaja 51.
From Ibn 'Umar, may Allah be pleased with him, it is reported that the Messenger of Allah, may Allah bless him and grant him peace, said: “Verily, Allah Almighty loves when His reliefs are accepted, just as He does not like when His prohibitions are transgressed.” . Ahmad 2/108, Ibn Hibban 2742, al-Quda'i 1078. The hadith is reliable. See Sahih at-Targib No. 1059.
As for the examples of how the Sharia of Muhammad, may Allah bless him and grant him peace, made relief in the provisions of religion, there are a great many of them, including the permissibility of uttering words of disbelief under duress. Allah Almighty said: “The wrath of Allah will fall on those who renounce Allah after believing - not on those who were forced to do so, while firm faith rested in their hearts, but on those who themselves opened their chests to disbelief. Great torment is in store for them” (an-Nakhl, 16:106).
Imam al-Baghawi said: “The scholars are unanimous that whoever is forced to utter words of disbelief is allowed to utter it with his tongue. And if he says this with his tongue, without having such a conviction, then this is not kufr! But if he refuses and is killed for it, then that’s better.” See Tafsir al-Baghawi 5/329.
Also among the reliefs granted by Allah Almighty to His slaves is eating carrion during hunger. Allah Almighty said: “He has forbidden you carrion, blood, pig meat and anything sacrificed other than for the sake of Allah. If someone is forced to eat what is forbidden, without showing disobedience and without exceeding the limits of what is necessary, then there is no sin on him. Verily, Allah is Forgiving, Merciful” (al-Baqarah, 2:173).
Jabir, may Allah be pleased with him, said: “Once a family’s mule died, and they had nothing to eat. Then they came to the Prophet (peace and blessings of Allaah be upon him) and informed him about it, and he allowed them to eat this mule.” al-Bazzar in Kashf al-astar 3/328. Hadith is good. See al-Jami' al-sahih 4/181.
Also among the reliefs is performing cleansing for prayer with clean earth, in case of lack of water or fear of getting sick, aggravating the disease or dying if you use it; the permissibility of shortening prayers for a traveler, combining two prayers on the way or if necessary; wiping socks instead of washing feet, and much more.
All of the above indicates that the religion of Islam is an easy religion! However, it should be emphasized that Islam does not need numerous simplifications of various preachers of our days, who abolish it in contradiction to its commands and clear prohibitions! There are many examples of this these days, such as the permission of music; allowing men and women who are strangers to each other to stay together; shaking hands with strangers; a statement that a beard is not obligatory in Islam, and the main thing is what is in the soul; a statement that the principle of friendship and non-involvement does not exist in Islam, etc.
Refuting those who make concessions in the religion of Allah to please their passions, Imam Ibn Hazm said: «
And who in this relies on the words of Allah: “Allah desires ease for you and does not desire hardship for you.”(al-Baqarah, 2:185), then we know that everything that Allah commanded is already easy (to fulfill), and Allah himself said about this: “He has not made any difficulty for you in religion.”(al-Hajj, 22:78)." See al-Ihkam 869.
Sheikh ‘Abdu-r-Rahman al-Sa’di said: “Everything that Allah commanded His servants is easy at its core. However, if something difficult happens, it is made easier by another provision, either by removing it altogether, or by doing it in a simplified form.” See Tafsir al-Sa'di 198.
We are not talking about the madhhab of Imam Abu Hanifa, which is called Hanafiyya. Hanifiya is a religion of monotheism, purified of lies. A Hanif is one who follows the religion of Prophet Ibrahim (peace be upon him) and our Prophet Muhammad (peace and blessings of Allaah be upon him), as imams al-Sindi and al-Munawi said. See “al-Hashiya” and “Faydul-Qadir” 1/205.
11 – Ibn 'Umar is reported to have said:
« The Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ الأسْماءِ إلى الله عبْدُ الله وَعَبْدُ الرَّحْمنِ
“The most beloved names before Allah are ‘Abdullah/the servant of Allah/ and ‘Abdu-r-Rahman/the servant of the Merciful/.” This hadith was reported by al-Bukhari in al-Adabul-mufrad 814, Muslim 2132, Abu Daud 4949, at-Tirmidhi 2833, an-Nasai 6/218, Ibn Majah 3728.
The hadith is authentic. See “Sahih al-Jami' as-saghir” 161, “Sahih at-Targhib wa-t-tarhib” 1976, “al-Silsila ad-da’ifa” 411, “Irwaul-gaalil” 1176, “Mukhtasar Muslim” 1398.
12 – Anas ibn Malik is reported to have said:
« The Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ الأسْماءِ إلى الله عَبْدُ الله وعبْد الرحمن والحارِثُ
“The most beloved names before Allah are ‘Abdullah, ‘Abdu-r-Rahman and al-Harith.” This hadith was reported by Abu Ya'la 2778.
Sheikh al-Albani called the hadith authentic. See “Sahih al-Jami’ as-saghir” 162, “al-Silsilya as-sahiha” 904.
13 – The Prophet (peace and blessings of Allaah be upon him) is reported to have said:
أحَبُّ البِلادِ إلى الله مَساجِدُها وأبْغَضُ البِلادِ إلى الله أسْواقُها
“The most favorite (places) of cities/bilyads/for Allah are their mosques, and the most hated are their markets.” This hadith was narrated by Muslim 671 from the words of Abu Hurayrah; Ahmad 4/81 and al-Hakim 2148 from the words of Jubair ibn Mut'im.
The hadith is authentic. See “Sahih al-Jami’ al-saghir” 167, “Sahih at-Targhib wa-t-tarhib” 324, “Mukhtasar Muslim” 241, “Mishkatul-masabih” 696.
"Bilyad" - plural. number from “balad”, which also means “country; region".
The reason is that, on the one hand, in the markets people most often deceive each other, engage in usury and do other inappropriate things, and on the other hand, they remember Allah least of all.
14 – It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ الجِهَادِ إلى الله كَلِمَةُ حَقَ تُقَالُ لإمَامٍ جائِرٍ
“The most beloved jihad for Allah is the true word spoken to an unjust ruler.”
This hadith was reported by Ahmad 5/251 and at-Tabarani in al-Mu'jam al-Kabir 8081 from the words of Abu Umama.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ al-saghir” 168, “Sahih at-Targhib wa-t-tarhib” 2307.
15 – It is reported from the words of ‘Abdullah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both, that one day the Messenger of Allah, may Allah bless him and grant him peace, said to him:
أحبُّ الصِّيامِ إلى الله صيامُ داوُدَ كَانَ يَصُومُ يَوْماً ويُفْطِرُ يَوْماً وأحَبُّ الصَّلاةِ إلى الله صلاةُ دَاوُدَ كَانَ يَنامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثلُثَهُ ويَنَامُ سُدُسَهُ
“The most beloved fast for Allah is the fast of Daud, who fasted one day and broke his fast the next. And the most beloved prayer for Allah is the prayer of Dawud, who always slept half the night, (then) prayed for a third of it, and (then) slept for a sixth of the night.” This hadith was narrated by Ahmad 2/206, al-Bukhari 1131, Muslim 1159, Abu Dawud 2448, an-Nasai 3/214, Ibn Majah 1712.
The hadith is authentic. See “Sahih al-Jami’ al-sagir” 170, “Irwaul-g’alil” 945, “Riyadh-s-Salihin” 1185.
16 – It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ الطَّعامِ إلى الله ما كَثُرَتْ عَلَيْهِ الأيْدِي
“The most beloved food before Allah is the one over which many hands (gather).”
This hadith was reported by Abu Ya’la 2045, al-Bayhaqi in “Shu’ab al-Iman” 9620 and ad-Diya’ al-Maqdisi from the words of Jabir.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ as-saghir” 171, “al-Silsilya as-sahiha” 895.
17 –
أحَبُّ العِبادِ إلى الله تعالى أنْفَعُهُمْ لِعِيالِهِ
“The most beloved slaves for Allah Almighty are the most useful for their family.”
This hadith was reported by ‘Abdullah ibn Ahmad ibn Hanbal in Zawaid al-Zuhd from the words of al-Hasan as a sent/mursal/hadith.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ al-saghir” 172, “ar-Raud an-nadir” 481.
18 – It is reported from the words of Samura ibn Jundab, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said:
أحَبُّ الكَلاَمِ إلى الله تعالى أرْبَعٌ: سُبْحانَ الله والحَمْدُ لله ولا إلهَ إلاَّ الله والله أكْبَرُ ولا يَضُرُّكَ بِأيِّهِنَّ بَدَأْتَ
“There are four words that Allah Almighty loves most: “Glory to Allah / Subhana-Allah /”, “Praise be to Allah / Al-hamduli-Llah /”, “There is no god worthy of worship except Allah / La ilaha illa-Allah /” and “Allah is great / Allahu akbar /”, and no matter where you start, it will not harm you.” This hadith was narrated by Ahmad 5/10 and Muslim 2137.
The hadith is authentic. See “Sahih al-Jami’ al-saghir” 173, “Mukhtasar Muslim” 1411.
19 – It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ الكلامِ إلى الله أنْ يَقُولَ العَبْدُ: سُبْحانَ الله وبِحَمْدِهِ
“The most beloved words for Allah that a servant (of Allah) says: “Holy is Allah and praise be to Him/Subhan-Llahi wa bihamdihi/.” This hadith was narrated by Ahmad 5/161, Muslim 2731, at-Tirmidhi 3593 and an-Nasai in Sunan al-Kubra 10660 from the words of Abu Dharr.
Sheikh al-Albani called the hadith authentic. See Sahih al-Jami' al-saghir 174, Mukhtasar Muslim 1907.
20 – It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ الكلام إلى الله تعالى ما اصْطَفاهُ الله لِمَلائِكَتِهِ سُبْحانَ رَبِّيَ وَبِحَمْدِهِ سُبْحَانَ رَبِّيَ وَبِحَمْدِهِ سُبْحَانَ رَبِّيَ وبِحَمْدِهِ
« The most beloved words for Allah are those that He chose for His angels: “Holy is my Lord and praise is to Him, holy is my Lord and praise is to Him, holy is my Lord and praise is to Him.” This hadith was reported by at-Tirmidhi 3593, al-Hakim 1/501, al-Bayhaqi in Shu'ab al-Iman 592 from the words of Abu Dharr.
Al-Hakim said: “It is an authentic hadith, consistent with the conditions of Muslim,” and al-Dhahabi agreed with him.
Sheikh al-Albani called the hadith authentic. See “Sahih al-Jami’ al-saghir” 175, “Sahih at-Targhib wa-t-tarhib” 1538.
21 – Ibn ‘Umar reported that the Messenger of Allah (peace and blessings of Allaah be upon him) said:
أحَبُّ النَّاسِ إلى الله أنْفَعُهُمْ وأحَبُّ الأعْمَالِ إلى الله عَزَّ وجَلَّ سُرُورٌ تُدْخِلُهُ على مُسْلِمٍ أوْ تَكْشِفُ عنهُ كُرْبَةً أوْ تَقْضِي عَنْهُ دَيْناً أوْ تَطْرُدُ عنهُ جُوعاً ولأَنْ أمْشِيَ مَعَ أخِي المُسْلِمِ في حاجَةٍ أحَبُّ إلَيَّ مِنْ أنْ أعْتَكِفَ في هذا المَسْجِدِ شَهْراً ومَنْ كَفَّ غَضَبَهُ سَتَرَ الله عَوْرَتَهُ ومَنْ كَظَمَ غَيْظاً ولوْ شاءَ أنْ يُمْضِيَهُ أمْضاهُ مَلأ الله قَلْبَهُ رِضًى يَوْمَ القِيَامَةِ ومَنْ مَشى مَعَ أخِيهِ المُسْلِمِ في حاجَتِهِ حَتَّى يُثْبِتَها لهُ أثْبَتَ الله تعالى قَدَمَهُ يَوْمَ تَزِلُّ الأقْدَامُ وإِنَّ سُوءَ الخُلُقِ لَيُفْسِدُ العَمَلَ كما يُفْسِدُ الخَلُّ العَسَلَ
“The most beloved people for Allah are the most useful of them, and the most beloved deed before Allah Almighty and Great is the joy that you bring to a Muslim by helping him in trouble or paying off a debt for him or satisfying his hunger. AND, truly, come to the aid of your Muslim brother in what m he needs something better for me than to perform a retreat in the mosque for a month. And whoever restrains his anger towards his brother (in Islam), Allah will hide his shortcomings, and whoever restrains his anger at the time when he wanted to pour it out, Allah will fill his heart with contentment on the Day of Resurrection. And whoever goes out to help his Muslim brother in his need until he helps him, Allah will strengthen his feet on the day when his feet slip. And truly, bad character spoils deeds just as vinegar spoils honey.” This hadith was reported by Ibn Abi ad-Dunya in “Qada al-Khawaij” 36, by at-Tabarani in “al-Mu’jam al-Kabir” 3/209.
Sheikh al-Albani called the hadith good. See “Sahih al-Jami’ as-saghir” 176, “al-Silsilya as-sahiha” 906.
22 – It is reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
أحَبُّ عِبادِ الله إِلَى الله أحْسَنُهُمْ خُلُقاً
“The most beloved servants of Allah before Allah are those who have the best morals.” This hadith was reported by at-Tabarani in al-Mu'jam al-Kabir 471, according to Osama ibn Shariyq.
Sheikh al-Albani called the hadith authentic. See “Sahih al-Jami’ as-saghir” 179, “al-Silsilya as-sahiha” 433.
There is no doubt that every Muslim has love for his Lord. And how can one not love the Creator, who created man from clay, gave him the best of forms, breathed life into him, endowed him with reason and taught him everything that is necessary in this and the future life. How can one not love the Creator of heaven and earth, the Creator of day and night, the Creator of everything living and inanimate, of everything that serves man in realizing the great mission for which he was created.
Moreover, love for the Almighty is something without which a person simply cannot be called a Muslim, because it is it that elevates him above everything that opposes this love.
Love for Allah gives a person the meaning of life, makes him spiritually strong, mentally beautiful, morally stable and physically healthy. It is she who determines his way of life, which is fundamentally different from the idea of him of those who are far from this love.
And, of course, every servant of Allah who loves his Lord has the right to hope that the Almighty also loves him, because this is the highest good that a Muslim should strive for in this and the other world.
But it is possible that some Muslims do not even suspect that the Almighty and Almighty Allah has the inherent quality of loving his slaves, and if they know about it, they think that it is very difficult to earn this love.
And if, indeed, there are such Muslims, then for their sake it is worth dwelling on this issue in more detail. After all, one who does not know about the love of the Lord and does not strive to deserve it cannot truly enjoy the fruits of this religion. And all this despite the fact that a Muslim, having loved the Almighty, believed in Him, and submitted to Him, has already acquired a great benefit, which not everyone is destined to receive. But this benefit is not the limit. After all, loving Allah is one thing, but loving Him and being loved by Him is completely different.
And you can be convinced of this by turning to the wise Quran and the purest Sunnah of the Prophet, may Allah bless him and grant him peace.
The Almighty said: (Say: “If you love Allah, then follow me, and then Allah will love you and forgive you your sins, for Allah is Forgiving, Merciful). (Family of Imran:31).
In this verse of the Holy Quran, the Almighty addresses the Prophet, may Allah bless him and grant him peace, saying to him: (Say: “If you love Allah, then follow me...), that is, “say, O Muhammad, to those who believe that if they are sincere in their love for Allah Almighty, let them follow you in everything, and this will be proof that their love is sincere.”
This verse is called the verse of testing by scholars. After all, it specifies the condition for testing the love of the servant of Allah for his Lord. And this condition is for a Muslim to follow everything that the Prophet (peace and blessings of Allaah be upon him) came with, while diligently doing everything that he ordered to do and avoiding what was forbidden to him.
And the reward for the one who successfully passes this test is nothing more than the love of the Almighty for him and His forgiveness of his sins, because the Almighty said: (...and then Allah will love you and forgive you your sins, for Allah is Forgiving, Merciful).
So, in order to earn the love of the Lord, a Muslim must follow what the Prophet (peace and blessings of Allaah be upon him) came with, and this means that he must follow the great Koran and the purest Sunnah. And then one of the fruits of the Almighty’s love for His servant will be His forgiveness of his sins.
O All-Forgiving One, forgive us our sins, for You are Forgiving and Merciful.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (peace and blessings of Allah be upon him) said:
“If Allah loves one of His slaves, He turns to Jibril, saying: “Truly, Allah loves such and such, so love him too!” - after which Jibril begins to love him. And Jibril turns to the inhabitants of heaven with the words: “Truly, Allah loves such and such, so you too will love him!” - and the inhabitants of heaven begin to love him, and then they begin to give him a good welcome on earth.” Hadith agreed.
Isn't it true, what a wonderful hadith?! Just think, the Great Allah, addressing Jibril, speaks about one of us, while calling him by name, that He loves him.
Oh, All-Hearing and All-Seeing, how I wish that the name You called was my name, and that I was the slave whom You loved.
Without a doubt, everyone who read or heard this hadith said these words. After all, this is the very good that was mentioned above, the very good that is worth striving for.
But can a Muslim know or feel the love of the Almighty?! And in order to answer this question, you need to pay attention to the last part of the hadith:
“... and then they begin to give him a good reception on the ground.” This means one of the fruits of the fact that the Almighty loves one of us is “ good welcome on earth“, that is, if we feel that we are treated well, that we are respected and loved (of course, by those who, in turn, love Allah themselves), this is one of the signs that the Almighty loves us.
What does the love of Allah mean? Are there other fruits of this love? This is stated in the following hadith.
It is reported from the words of Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah, may Allah bless him and grant him peace, said: “Truly, Allah Almighty said: “I will declare war on whoever is at enmity with those who are close to Me! The most beloved of all, whatever My servant does in an effort to get closer to Me, is for Me what I have charged him with as a duty, and My servant will try to get closer to Me by doing nawafil (that is, doing voluntary forms of worship) until I I will love him, and when I love him, I will become his hearing with which he will hear, and his sight with which he will see, and his hand with which he will grasp, and his foot with which he will walk, and if he asks Me for something, I will give it to him, and if he turns to me for protection, I will protect him! The hadith was narrated by al-Bukhariy.
Please note that in this hadith, the Prophet (peace and blessings of Allaah be upon him) conveys to us the words of Allah. Such a hadith is called “hadith qudsiy”, that is, “sacred hadith”.
And in this “sacred hadith” Allah Almighty says: “I will declare war on those who are at enmity with those who are close to Me!...” Just think about it, Almighty and Almighty Allah, the Lord of heaven and earth, will declare war on anyone who is at enmity with a person close to Him.
The question involuntarily arises: who is this “person close to Allah” and how can one become close to Allah?
"Close to Allah." In Arabic it sounds like “wali-Allah” in the singular and “awliya-Allah” in the plural. So who is “Wali-Allah”? Maybe this is a student studying in an Islamic madrasah? Or maybe a famous mullah? Or is it a scientist-mufti? The answer to this question can be found in the wise Koran.
Allah Almighty said: (Indeed, those close to Allah do not know fear and do not grieve; they are the ones who believed and were God-fearing)(Yunus: 62-63).
And here is the answer to the question: (...they who believed and feared God). This means that any of us can be a person close to Allah. And Allah does not look at how we dress, how much money we have, what position in society we occupy, what language we speak, He does not look at our acquaintances and our capabilities, but the Almighty looks at our hearts and how sincere we are God-fearing. This is the measure by which Allah evaluates a believer. And the higher the degree of his fear of God, the closer he is to Allah Almighty.
The Almighty said: (Indeed, the most revered among you before Allah is the most God-fearing) (Rooms: 13).
O Most Generous and Most Just, fill our hearts with fear of God and make us among those honored and loved by You.
And in the next part of the hadith, Allah Almighty says: “...The most beloved of all, whatever My servant does in an effort to get closer to Me, is for Me what I have made him a duty.”
In this part of the hadith, the Almighty directly indicates that of all the deeds of a slave striving to get closer to him, Allah first of all loves those that he has made obligatory on him, that is, five obligatory fard prayers, obligatory zakat alms, obligatory fasting per month Ramadan, Hajj to Mecca, for those who have such an opportunity. The Almighty called these types of worship the most beloved of all.
The Almighty further says: “... and My servant will try to draw closer to Me, making nawafil(that is, doing voluntary forms of worship, )until I love him. That is, despite the fact that the actions that the Almighty has made His servant obligated to do are His favorite, Allah makes it clear that in order to earn His love, the servant of Allah should not stop there, because in addition to the obligatory ones, there are also voluntary types of worship , which are called “nawafil”. It is they who determine the degree of the slave’s desire to earn the love of his Lord. After all, everyone must do the obligatory, but only the one who sincerely wants to be close to the Almighty and loved by Him can do the voluntary. At the same time, the Almighty indicates that voluntary forms of worship can be started only after the obligatory ones have been completed. And if the servant of Allah is persistent in his quest and proves the sincerity of his desire to earn the love of the Almighty, then Allah the Almighty will reward him with His love, because He said: “... and My servant will try to get closer to Me, making nawafil, until I love him... "
And then the Almighty continues: “... when I love him, I will become his hearing, with which he will hear, and his sight, with which he will see, and his hand with which he will grab, and his foot with which he will walk, and if he asks Me for something), I will grant it to him, and if he turns to me for protection, I will protect him!
And this part of the hadith can be called the harvest of the fruits of Allah’s love. After all, He the Almighty mentions here those benefits that He is ready to bestow on His servant who has earned His love.
Enumerating these benefits, the Almighty says: “...I will become his ear, through which he will hear,...”, that is, the Almighty will completely cover with His attention the hearing of His slave, while blocking his access to everything that He forbade listening to and that which is disgusting to Him (such as gossip, slander, etc.), thus allowing the slave To hear for oneself only what is praiseworthy and beloved, and excluding the possibility of sinning through hearing. Isn't this a blessing?
Further the Almighty says: “ ...and his sight, through which he will see...", that is, the Almighty, having completely embraced the vision of His servant, will deprive him of the opportunity to see what was forbidden to look at. And this is also a benefit that Allah is ready to bestow upon those who deserve His love.
The following blessings are hidden in the words of the Almighty: “...and his hand with which he will grab, and his foot with which he will walk...” that is, for the hands and feet of the servant of Allah, the possibility of sinning will also be completely excluded.
Next He says: “...and if he asks Me for anything, I will give it to him, and if he turns to me for protection, I will protect him!” And so, after Allah the Almighty bestows upon a person loved and close to Him by blocking his access to everything sinful, He Almighty is ready to grant him everything whatever he asks for. Just imagine - “everything he asked for”...
In addition, the Almighty is ready to protect him at his first request for this.
O Richest One, no blessings can compare with those that You promised to Your servants who deserved this great love. But if I, Your servant, knew that You, O Most Generous One, loved me, would there still be a need for me to ask for anything else? O Almighty, strengthen our faith, strengthen our fear of God and fill us with the ranks of those whom Thy love has made happy! Amen.
Fidail hazrat Yarullin.
Question: What are the signs of Allah's love for His servant?
Answer: Praise be to Allah
You have asked a serious and important question about something that only a few of the righteous servants of Allah achieve.
The love of Allah is “the position for which believers compete and strive for... it is nourishment for hearts and souls... it is a delight for the eyes... it is life, and whoever is deprived of it is dead... it is the light without which there is complete darkness... it is healing , and the one who is deprived of it is sick... this is joy, and the one who is deprived of it lives in grief and suffering...
This is the spirit of faith and good deeds... with the help of which you can get closer to Allah... and the one who is deprived of it is like a body without a soul.”
Allah's love has signs and reasons that are like keys to a door. And these reasons include the following:
1. Follow the guidance of the Prophet (peace and blessings of Allaah be upon him). Allah says in the Holy Quran:
قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
“Say: “If you love Allah, then follow me, and then Allah will love you and forgive you your sins, for Allah is Forgiving, Merciful.”
2. (Family of Imran 3:31)
يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين يجاهدون في سبيل الله ولا يخافون لومة لائم
Be humble towards believers and unyielding towards kafirs, fight in the path of Allah and fear no one but Him. Allah mentioned these qualities in one verse where He says:
“O you who believe! If any of you apostatizes from his religion, Allah will bring other people whom He will love and who will love Him. They will be humble before the believers and steadfast before the disbelievers, they will fight in the path of Allah and will not be afraid of the reproach of those who blame” (Meal 5:54)
3. In this verse, Allah describes the qualities of those whom He loves, and the first of them is to be humble and not to be arrogant with Muslims, to be adamant with kafirs, and not to humiliate or insult a Muslim in front of a kaafir. Those whom Allah loves fight in His path with the shaitan, kafirs, hypocrites and sinners, and they fight the evil of their souls (jihad al-nafs). They do not fear the censure of the censure, because as long as they follow the orders of their religion, they do not care about those who ridicule and blame them.
4. Perform additional (nafil) worship. Allah says in the hadith al-quds: “And My servant does not cease to approach Me with voluntary actions until I love him.” Additional acts include additional prayers, almsgiving, umrah, hajj and fasting.
Love, visit each other, help each other (financially) and give sincere advice only for the sake of Allah.
These qualities were mentioned in a hadith where the Messenger (peace and blessings of Allaah be upon him) reported the words of Allah: “My love is certainly prescribed for those who love one another for My sake; and to those who visit one another for My sake; and to those who spend in support of one another for My sake; and to those who communicate for My sake.”
Ahmad, 4/236 and 5/236; “at-Tanasukh” Ibn Hanbal, 3/338; Sheikh al-Albani called the hadith authentic in “Sahih at-Targhib wa at-Tarhib” 3019, 3020,3021.
5. Be tested. Troubles and misfortunes are a test for a person and this is a sign of Allah's love, because it acts like medicine: although it is bitter, you still give it to the one you love. An authentic hadith says: “Verily, the magnitude of the reward corresponds to the magnitude of trials and troubles, and verily, if Allah loves any people, He sends trials (troubles) upon them. And whoever shows contentment (before a test), for him too is the pleasure of Allah. And whoever is angry, for him is the wrath of Allah.” at-Tirmidhi 2396; Ibn Majah 4031; Sheikh al-Albani called the hadith authentic.
And troubles in this life are better for a believer than punishment postponed until the Hereafter. And how could it be otherwise, if through trials the believer’s position is enhanced and his sins are erased? The Prophet (peace and blessings of Allaah be upon him) said: “When Allah desires good for His slave, He punishes Him already in this world. If He wishes bad things for His servant, He postpones the punishment until the Day of Judgment.” at-Tirmidhi 2396; Sheikh al-Albani called the hadith authentic.
The scholars explained that the one who does not experience troubles and misfortunes is a hypocrite, and Allah does not punish him in this world so that he appears before Him on the Day of Judgment with all his sins.
O Allah, make us those whom You love.
If Allah loves you, do not ask about the benefits that you will gain, because it is enough to know that He loves you. These are the great fruits of Allah's love for His servant:
Firstly: People love him and accept him on earth, as stated in the hadith from al-Bukhari (3209): “If Allah feels love for (His) slave, He turns to Jibril (and says): “Verily, Allah loves such and such , love him also,” (after which) Jibril (begins) to love him, and Jibril turns to the inhabitants of the heavens (with the words): “Truly, Allah loves such and such, so you too will love him,” and the inhabitants of the heavens ( begin) to love him, and then he is given a good welcome on earth.”
Secondly, in the hadith al-quds, Allah mentioned the great virtues of those whom He loves. It is reported that Abu Hurayrah (may Allah be pleased with him) said: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “I will declare war on the one who is at enmity with the one who is close to Me! The most beloved of all that My servant (does) in an effort to get closer to Me is for Me that which I have charged him with as a duty, and My servant will try to get closer to Me, doing more than expected (nafil), until I love him, when I love him, I will become his hearing with which he will hear, and his sight with which he will see, and his hand with which he will grasp, and his foot with which he will walk, and if he asks Me (for something), I will certainly grant him (it), and if he turns to Me for protection, I will definitely protect him. And nothing that I do makes Me hesitate as much as (the need to take) the soul of a believer who does not want death, for I do not want harm done to him.” Al-Bukhari, 6502.
This hadith lists the benefits of Allah's love for His servant:
- “Then I will become his ear, through which he will hear,” i.e. the believer hears only what Allah loves.
- “and by his sight, by which he will see,” i.e. the believer sees only what Allah loves.
- “and with his hand with which he will grab”, i.e. the believer will take only what Allah loves.
- “his foot with which he will walk,” i.e. the believer will go only to what Allah loves.
- “and if he asks Me (for something), I will certainly grant him (it)”, i.e. The believer's dua will be heard and his requests will be fulfilled.
- “and if he turns to Me for protection, I will definitely protect him,” i.e. Allah will protect him from everything.
We ask Allah to help us in what pleases Him.
Love for Allah is the highest degree of all degrees. Every degree after love for Allah is only its fruit. And there is no degree preceding it except the path to Allah. Love for Allah cannot be defined in words. Any definition only devalues it. Its definition is its feeling, because definition is given only to sciences and objects, and love is a spiritual feeling that fills the hearts of those in love with Allah. This feeling cannot be explored, it can only be feel. And everything that is said about love is only an explanation of its fruits and a disclosure of its conditions.
Grand Sheikh Ibn al-Arabi(may Allah be pleased with him) said: “People are divided in determining the essence of love for Allah. And I have not seen anyone who could determine its essence, since this is impossible, and those who have defined it have only identified its fruits and its traces.”
Ibn Dabah said:
“Truly, only one who has felt it can speak about love for Allah. And the one who felt it is in such a state that he cannot express its essence, like a drunken person who is unable to explain his state. And the difference between these states is that intoxication is temporary and, having sobered up, a person can express his feelings. As for its evil consequences, they are well known. But the intoxication of love for Allah is constant, and the one who has reached this state does not sober up to explain his feelings.
When Junayd Baghdadi was asked about this feeling, his response was tears flowing from his eyes and a passionate beating of his heart.
Abu Bakr Qattani (may Allah have mercy on him) said:
“In Mecca, during the days of Mawsim (the period of Hajj), the issue of love for Allah was raised, and the sheikhs started talking about it. And Junaid Baghdadi was the youngest among them. The sheikhs turned to him: “Hey, from Iraq, tell me, what do you know about this?” He lowered his head, his eyes filled with tears, and he said: “This is a slave (lover) who has left his flesh, attached to the remembrance of the Lord, diligent in fulfilling his duty to Allah, looking to Him with his heart. His heart is burned with the rays of awe (before Allah), he feeds from the cup of love for Allah, and the Almighty has revealed Himself to him, hidden by the veils of secrecy. If he speaks, then in the Name of Allah, if he talks, then about Allah, if he moves, then by His command, and if he stops, then with Him. He is all for the sake of Allah. He is with Allah and he is moved by Allah." After these words, the sheikhs began to cry and said: “Nothing can be added to this. May Allah reward you, O crown of those who know!”
The basis of Allah’s Love for His servant and the slave’s love for Allah are the Words of the Most High:
“...loved by Him and those who love Him” (“Al Maida”, 54).
This is how the Almighty speaks about believers (mu'mins). He also said:
“He who believes loves Allah more” (Al-Baqarah, 165).
“Say [Muhammad]: “If you love Allah, then follow me, [and then] Allah will love you and forgive your sins. Allah is Forgiving, Merciful" (Al Imran, 31).
There are also many justifications for love of Allah (mahabba) in the Sunnah.
Anas (may Allah be pleased with him) narrated the words of the Messenger of Allah (peace and blessings of Allah be upon him) who said: “These are three things, with which the sweetness of faith (iman) is acquired: to cherish Allah and His Messenger more than everything else, to love man only for the sake of Allah, hate returning to disbelief (kufr) just as you hate falling into fire.”
Abu Hurayrah (may Allah be pleased with him) reported: “The Messenger of Allah (peace and blessings of Allah be upon him) said: “Allah Almighty says: “Whoever is at enmity with My Favorite, I declare war on him. My slave strives to approach Me with more dear than what I have prescribed for him (fard), and My slave does not cease to approach Me, doing voluntary deeds (Sunnah) until I love him. And when I love him, I become his hearing, his sight, his hands with which he moves, his legs with which he walks. If he asks Me for something, then I will certainly give it to him, if he asks Me for salvation, then I will certainly save him.”
Also, in another hadith from Abu Hurayrah, the Messenger of Allah (peace and blessings of Allah be upon him) said: “When Allah loves His servant, He calls Gabriel (peace be upon him) and says: “I love so-and-so, and you love him.” And Gabriel loves him and declares in the heavens: “Truly, Allah loved so-and-so, and you will love him.” And he is loved by the inhabitants of heaven. Then he is given honor on earth.”
Abu ad-Darda (may Allah be pleased with him) reported the words of the Messenger of Allah (peace and blessings of Allah be upon him) who said: “The prayer of Dawud (peace be upon him) was the words: “O Allah, I ask You to give love to those who love You I ask You to suggest actions that lead to love for You. O Allah, make love for You more valuable than myself and my family and refreshing moisture.” In the Qur'an and Sunnah there are many references to those whom Allah loves among His servants and references to what He loves from their actions, words and morals. "Allah loves those who are patient." "Allah loves the virtuous." “Indeed, Allah loves those who repent and loves those who purify themselves.” The Koran also says the opposite: “Verily, Allah does not love turmoil,” “Verily, Allah does not love the proud and arrogant,” “Verily, Allah does not love the oppressors.”
The sayings of the Prophet (peace and blessings of Allaah be upon him) about love for the Almighty are numerous, and they all point to the greatness of its dignity and its impact. When the honorable companions acquired this degree of love for Allah and His Messenger (peace and blessings of Allah be upon him), they reached the pinnacle of perfection in faith, morals and self-sacrifice. In the sweetness of this love they forgot the bitterness of troubles and the difficulties of trials. The power of this love led them to sacrifice themselves, their property, time and everything dear to the path of their Beloved in order to achieve His Satisfaction and Love. In essence, Islam is actions, duties and legal norms, and the soul of all this is love. And actions without this love are like a body without a soul.
Scientists have listed the paths that lead to love for Allah. The most important of them are the following ten:
1. Reading the Quran with comprehension and understanding of its meaning.
2. The desire to get closer to Allah by doing the desirable (Sunnah) after the obligatory (fard). Indeed, this makes the slave beloved by Allah.
3. Diligence in remembering Allah in all states and with all organs: tongue, heart, actions. The degree of a Muslim's love for Allah depends on his diligence in the remembrance of Allah (dhikr).
4. Give preference to the beloved of Allah over those who are closer to you and your feelings.
5. Directing your heart to the Names of Allah, His Attributes (syfat). He who knows Allah and His Attributes will certainly love Allah.
6. Feeling the Mercy of Allah in the innumerable benefits He provided to His servant. Awareness of this generates love for the Almighty in his heart.
7. Submission of the heart before the Almighty through humility and modesty.
8. Solitude for prayer and turning to Allah.
9. Friendship with those who love Allah and the desire to collect the best of the fruits of their words, just as we choose the best of them from the fruits. Remaining silent in their presence.
10. Distance from everything that can distance your heart from the Almighty.