Love of Allah (and the Messenger, pbuh)

وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادٗا يُحِبُّونَهُمۡ كَحُبِّ ٱللَّهِۖ وَٱلَّذِينَ ءَامَنُوٓاْ أَشَدُّ حُبّٗا لِّلَّهِۗ وَلَوۡ يَرَى ٱلَّذِينَ ظَلَمُوٓاْ إِذۡ يَرَوۡنَ ٱلۡعَذَابَ أَنَّ ٱلۡقُوَّةَ لِلَّهِ جَمِيعٗا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلۡعَذَابِ ١٦٥

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.

Surah 2 Al-Baqarah Verse 165

قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ٣١ قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَٰفِرِينَ ٣٢

Say (O Muhammad, pbuh to mankind): ‘If you (really) love Allah, then follow me, Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful’. Say (O Muhammad, pbuh): ‘Obey Allah and the Messenger’. But if they turn away, then Allah does not like the disbelievers.

Surah 3 Al-Imran Verses 31-32

• This Ayah Judges against those who claim to love Allah, yet do not follow the way of Muhammad (pbuh). Such people are not true to their claim until they follow the Shariah of Muhammad (pbuh) and his religion in all his statements, actions and conditions.
• Al-Hasan Al Basri and several other scholars among the Salaf commented, “Some people claimed that they love Allah. So Allah tested them with this Ayah”.
• Love of Allah is not just a vague metaphysical emotion but it lies in obeying the Prophet (pbuh) for the pleasure of Allah.

وَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ ١٣٢

And obey Allah and the Messenger (Muhammad, pbuh) that you may obtain mercy.

Surah 3 Al-Imran Verse 132

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِي ٱلۡأَمۡرِ مِنكُمۡۖ فَإِن تَنَٰزَعۡتُمۡ فِي شَيۡءٖ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٞ وَأَحۡسَنُ تَأۡوِيلًا ٥٩

O you who believe! Obey Allah and obey the Messenger (pbuh) and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and in the Last Day. That is better and more suitable for final determination.

Surah 4 An-Nisa Verse 59

• This verse is the cornerstone of the entire religious, social and political structure of Islam. It lays down the following principles as permanent guidelines:

1. In the Islamic order of life, Allah alone is the focus of loyalty and obedience. Other claims to loyalty and obedience are acceptable only in so far as they remain secondary and subservient, and do not compete with those owed to Allah. The Prophet (pbuh) said: ‘There may be no obedience to any creature in disobedience to the Creator’
2. Another basic principle of Islamic order of life is obedience to the Prophet (pbuh). This is because it is only through Prophets Allah communicates His injunctions and ordinances to men. Independent obedience to Allah is not acceptable, and to turn one’s backs on the Prophets amount to rebellion against Allah. The Prophet (pbuh) said: ‘Whoever obeyed me, indeed obeyed Allah; and whoever disobeyed me, indeed disobeyed Allah’. Prophet Muhammad (pbuh) being the last Messenger, obedience to him is essential and non-negotiable.
3. In the Islamic order of life, Muslims are further required to obey fellow Muslims in authority. This obedience follows and is subordinate to, obedience to Allah and the Prophet (pbuh). ‘Persons with authority’ include intellectual and political leaders of the community, as well as administrative officials, judges of courts, tribal chiefs and regional representatives. The obedience, however, is contingent on two conditions: first, that these men should be believers; and second, that they should themselves be obedient to Allah and the Prophet (pbuh).
4. In an Islamic order the injunctions of Allah and the way of the Prophet (pbuh) constitute the basic law and paramount authority in all matters. Willingness to take the Book of Allah and the Sunnah of His Messenger as the common point of reference, and to treat the judgement of the Quran and Sunnah as last word on all matters is a central characteristic which distinguishes an Islamic system from an un-Islamic system. It is also pertinent to note that when no specific guidance is available, a Muslim feels free to exercise his discretion because the silence of the Law indicates that Allah Himself has deliberately granted man the freedom to make his decision.

• Obedience is only in righteousness; there is no obedience in sin. Narrated Abdullah bin Umar that the Prophet (pbuh) said: ‘The Muslim is required to hear and obey in that which he likes and dislikes, unless he was commanded to sin. When he is commanded with sin, then there is no hearing or obeying’
• The Prophet (pbuh) said during the Farewell Hajj: ‘Even if a slave was appointed over you, and he rules you with Allah’s Book, then listen to him and obey him’

وَمَآ أَرۡسَلۡنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذۡنِ ٱللَّهِۚ وَلَوۡ أَنَّهُمۡ إِذ ظَّلَمُوٓاْ أَنفُسَهُمۡ جَآءُوكَ فَٱسۡتَغۡفَرُواْ ٱللَّهَ وَٱسۡتَغۡفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُواْ ٱللَّهَ تَوَّابٗا رَّحِيمٗا ٦٤ فَلَا وَرَبِّكَ لَا يُؤۡمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيۡنَهُمۡ ثُمَّ لَا يَجِدُواْ فِيٓ أَنفُسِهِمۡ حَرَجٗا مِّمَّا قَضَيۡتَ وَيُسَلِّمُواْ تَسۡلِيمٗا ٦٥

We sent no Messenger, but to be obeyed by Allah’s leave. If they (hypocrites), when they had been unjust to themselves, had come to you (O Muhammad, pbuh) and begged Allah’s forgiveness, and the Messenger had begged forgiveness for them, indeed they would have found Allah All-Forgiving, Most-Merciful. But no by your Lord, they can have no Faith, until they make you (O Muhammad, pbuh) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept with full submission.

Surah 4 An-Nisa Verses 64-65

• The purpose of sending prophets is that people should follow the laws of Allah as brought and expounded by them.
• Injunction of making the Prophet (pbuh) judge in all disputes is not confined to the life time of the Prophet, but shall remain in force until the Day of Judgement. The guidance of the Prophet (pbuh) proclaimed on Allah’s behalf, and the manner in which he followed Allah’s direction and inspiration will forever remain the universal touchstone for Muslims. The principle was pronounced by the Prophet (pbuh) in the following words: ‘None of you can become a believer until his desires become subservient to what I have brought (i.e. my teachings)’
• ‘by Allah’s leave’ indicates that the Prophets are only obeyed by whoever Allah directs to obedience

وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَٰٓئِكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّ‍ۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَۚ وَحَسُنَ أُوْلَٰٓئِكَ رَفِيقٗا ٦٩

And whoso obeys Allah and the Messenger, then they will be in the company of those whom Allah has bestowed His Grace, of the Prophets, the Siddiqun, the martyrs, and the righteous. And how excellent these companions are!

Surah 4 An-Nisa Verse 69

• Siddiq (plural ‘Siddiqun’) denotes someone who is utterly honest, whose devotion to truth has reached a very high point. Such a person is always upright and straight forward in his dealings. He supports nothing but right and justice and does so with sincerity. He opposes what is contrary to truth, and does not waver in his opposition to falsehood. His life is so unblemished and selfless that even enemies, let alone friends, expect of him unadulterated probity and justice.
• Shaheed (martyr) means ‘witness’. It signifies one who attests to the truth of his faith with his whole life. He who lays down his life fighting for Allah is called a shaheed because of his sacrifice he confirms that his confession of faith was backed by a deep, genuine conviction of its truth. The term ‘shaheed’ is also applied to those outstandingly honest people who are so trustworthy that their testimony on any matter is accepted without hesitation.
• Righteous (Salih) denotes one whose belief and thinking, motives and intentions, words and deeds, are based on righteousness. In short, he is a person whose whole life is oriented to righteousness

مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ وَمَن تَوَلَّىٰ فَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظٗا ٨٠

He who obeys the Messenger (Muhammad, pbuh) has indeed obeyed Allah, but he who turns away, then We have not sent you (O Muhammad, pbuh) as a watcher over them.

Surah 4 An-Nisa Verse 80

• Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘Whoever obeys me, obeys Allah; and whoever disobeys me, disobeys Allah. Whoever obeys the Amir (leader, ruler) obeys me; and whoever disobeys the Amir, disobeys me’
• A Hadith states: ‘Whoever obeys Allah and His Messenger, will acquire guidance; and whoever disobeys Allah and His Messenger, will only harm himself’

وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعۡدِ مَا تَبَيَّنَ لَهُ ٱلۡهُدَىٰ وَيَتَّبِعۡ غَيۡرَ سَبِيلِ ٱلۡمُؤۡمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصۡلِهِۦ جَهَنَّمَۖ وَسَآءَتۡ مَصِيرًا ١١٥

And whoever contradicts and opposes the Messenger (Muhammad, pbuh) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination.

Surah 4 An-Nisa Verse 115

• ‘believers’ way’ – refers to what the Ummah of Muhammad, pbuh, has agreed on
• When one goes on the wicked path (defying Allah), Allah will punish him by making the evil path appear good in his heart and will beautify it for him so that he is tempted further

ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ١٥٧

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad, pbuh) whom they find written with them in the Taurat (Torah) and the Injil (Gospel) with them – he commands them for Al-Maruf, and forbids them from Al-Munkar; he allows them as lawful At-Tayyibat and prohibits them as unlawful Al-Khaba’ith; he releases them from their heavy burdens and from the fetters that were upon them. So those who believe in Muhammad (pbuh), honour him, help him and follow the light (the Quran) which has been sent down with him, it is they who will be successful.

Surah 7 Al-A’raf Verse 157

• Al-Maruf – Islamic Monotheism and all that Islam has ordained
• Al-Munkar – disbelief, polytheism of all kinds, and all that Islam has forbidden
• At-Tayyibat – all good and lawful as regards things, deeds, beliefs, persons and foods
• Al-Khaba’ith – all evil and unlawful as regards things, deeds, beliefs, persons and foods
• ‘burden/fetters’ – indicates that Muhammad, pbuh came with leniency and an easy religion. A Hadith records that the Prophet (pbuh) said: ‘I was sent with the easy way of Hanifiyah (monotheism)’. The Prophet (pbuh) said to the two commanders he appointed, Muadh and Abu Musa Al-Ashari, when he sent them to Yemen: ‘Bring glad tidings and do not drive people away, make things easy and do not make them difficult, obey each other and do not differ among yourselves’. Again, the Prophet (pbuh) said: ‘My Ummah was forgiven (by Allah) unintentional errors, forgetfulness and what they are forced to do’

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱسۡتَجِيبُواْ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمۡ لِمَا يُحۡيِيكُمۡۖ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ يَحُولُ بَيۡنَ ٱلۡمَرۡءِ وَقَلۡبِهِۦ وَأَنَّهُۥٓ إِلَيۡهِ تُحۡشَرُونَ ٢٤

O you who believe! Answer Allah and (His) Messenger (pbuh) when he calls you to that which will give you life, and know that Allah comes in between a person and his heart. And verily, to Him you shall be gathered.

Surah 8 Al-Anfal Verse 24

• ‘Allah comes in between a person and his heart’ signifies:

• Allah prevents the believer from disbelief and the disbeliever form faith
• Leaves him without comprehension
• Prevents oneself from his own heart, so he will neither believe nor disbelieve except by His leave

• Narrated Anas bin Malik that the Prophet (pbuh) used to often say: ‘O You who changes the hearts, make my heart firm on your religion’. We said, “O Allah’s Messenger! We believed in you and in that what you brought us. Are you afraid for us?” He said: ‘Yes, for the hearts are between two of Allah’s Fingers, He changes them (as He Wills)’

إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ سَيَجۡعَلُ لَهُمُ ٱلرَّحۡمَٰنُ وُدّٗا ٩٦

Verily those who believe and work deeds of righteousness, the Most Gracious (Allah) will bestow love for them.

Surah 19 Maryam Verse 96

• ‘believe’ – in the Oneness of Allah and in His Messenger (pbuh)
• ‘bestow love’ – Allah plants love for his righteous believers in the hearts of His righteous servants (in heavens and earth)

۞إِنَّ ٱللَّهَ يُدَٰفِعُ عَنِ ٱلَّذِينَ ءَامَنُوٓاْۗ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٖ كَفُورٍ ٣٨

Truly, Allah defends those who believe. Verily, Allah likes not any treacherous ingrate to Allah.

Surah 22 Al-Hajj Verse 38

• The verb yudafi’u is derived from the root d-f- ‘which literally means to ward off, to repel an attack, to defend. When the word df’ is used as a verb in the present tense, however, it also suggests the following two connotations: first, that there is an enemy which is on the offensive and that the defending party is engaged in repelling it. Second, that this encounter is not a onetime affair. Rather, whenever there is any such offence, it should be met with an operation aimed at resisting it. If one bears both these meanings in mind, the statement that “Allah defends those who believe” acquires special significance. It means that the believers are not alone; that Allah Himself is a party with them; He helps and supports them, counters the stratagems of their enemies, and wards off the harm that their enemies try to inflict upon them. The verse, therefore, is in the nature of a tiding from Allah to the believers. The second verse explains Allah’s behaviour (of becoming a party with the believers) – those who fight against the truth engage in treachery and are guilty of ingratitude to Allah for all the bounties bestowed on them by Him. Hence Allah does not like them and, instead, support those devotees of the truth who strive against them

إِنَّمَا كَانَ قَوۡلَ ٱلۡمُؤۡمِنِينَ إِذَا دُعُوٓاْ إِلَى ٱللَّهِ وَرَسُولِهِۦ لِيَحۡكُمَ بَيۡنَهُمۡ أَن يَقُولُواْ سَمِعۡنَا وَأَطَعۡنَاۚ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ٥١ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ وَيَخۡشَ ٱللَّهَ وَيَتَّقۡهِ فَأُوْلَٰٓئِكَ هُمُ ٱلۡفَآئِزُونَ ٥٢

The only saying of the faithful believers, when they are called to Allah and His Messenger (pbuh), to judge between them, is that they say: ‘We hear and we obey’. And such are the successful. And whosoever obeys Allah and His Messenger (pbuh), fears Allah and keeps his duty (to Him), such are the successful.

Surah 24 An-Nur Verses 51-52

• …we hear and we obey… - In this verse, the believers are commanded to declare their obedience upon hearing Divine orders without any delay, hesitation, or questions. Islam rejects procrastination and prefers instant actions. Once, the Prophet (pbuh) was praying in shoes while leading the congregation. In the middle of Salah, he removed his shoes. The followers behind him did the same. After concluding the Salah, nobody asked the Prophet (pbuh) about this sudden act. Instead, the Prophet (pbuh) asked them why they all removed their shoes. The believers answered that they did so simply to emulate him. In a bid to depict true submission, some note-worthy incidents at the time of the companions are cited below:

• The prohibition of alcohol: Anas said: I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting alcoholic drinks was revealed and the Prophet (pbuh) ordered someone to announce that. Abu Talha said to me, “go out and see what this voice (announcement is).” I went out and (on coming back said), “This is somebody announcing that alcoholic beverages have been prohibited”. Abu Talha said to me, Go and spill it (i.e., the wine). Then it (alcoholic drinks) was seen flowing through the streets of Madinah.
• The legislation of Hijab: It was narrated from Safiyyah Bint Shaybah who said: …When Surah An-Nur was revealed; “and to draw their veils all over juyubihinna (i.e., their bodies, faces, necks and bossoms)”, their menfolk came to them and recited to them what had been revealed, and there was not one woman among them who did not go to her apron, and the following morning they prayed (behind the Prophet) wrapped up as if there were crows on their head.
• The promptness of a group of the Ansaar to turn their faces towards the Qabah: Al-Bara Bin Azib narrated: Allaah’s Messenger offered his prayers facing Bayt Al-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Qabah (at Makkah). The first prayer which he offered (facing the Qabah) was the Asr prayer in the company of some people. Then one of those who had offered that prayer with him went out and passed by some people in a mosque who were in bowing position (ruku) during their prayer (facing Jerusalem). He addressed them saying, By Allah, I bear witness that I have offered prayer with the Prophet facing Makkah (Qabah). Hearing that, those people immediately changed their direction towards the House (Qabah) while still as they were (i.e., in the same bowing position).
• Prohibition of the donkey’s meat: Anas Bin Malik narrated that someone came to Allah’s Apostle and said, the donkeys have been (slaughtered and) eaten. Another man came and said, the donkeys have been destroyed (and exhausted). On that the Prophet ordered a caller to announce to the people: Allah and His Apostle forbid you to eat the meat of donkeys, for it is impure, Thus the pots were turned upside down while the donkey’s meat was boiling in them.
• Keeping close together when encamping on a journey: Abu Thalabah Al-Khushani related: “Whenever the people encamped during the journey, they would disperse in the mountain passes and valleys. When the messenger of Allaah noticed this, he said: ‘Your act of scattering in the mountain passes and valleys is from Satan’. Afterwards the companions kept closed together whenever they encamped to such extent it could be said that: If you spread a single cloth over them, it would cover them all.

• Coming back to today and why it is so difficult to follow a seemingly easy command, “we hear and we obey”, a few areas need to be discussed:

• Cultural Impact: Some habits, rituals, and cultural practices have been made obligatory by former generations. Thus, the present generation faces a dilemma – whom to follow? An ideal example is the extravagant decorations and numerous events conducted in the guise of wedding ceremonies. They vehemently contradict the Islamic injunctions of a simple Nikah and Valima ceremonies.
• Personal Desires: A believer travels upon the roller coaster of passion, finally reaching an exhaustive state, where he denies Islamic laws and lets his desires rule his actions.

A true Muslim must respond to the Divine command without any delay or hesitation. During the process, he may have to wrestle with certain societal issues that will test his faith. No one is flawless, but the ultimate goal of a Mumin should be to strive to a point of perfection. This submission of “we hear and we obey” is the ultimate manifestation of faith. Faith is rooted in our hearts, and only with action can it be given credibility.

وَعِبَادُ ٱلرَّحۡمَٰنِ ٱلَّذِينَ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنٗا وَإِذَا خَاطَبَهُمُ ٱلۡجَٰهِلُونَ قَالُواْ سَلَٰمٗا ٦٣ وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدٗا وَقِيَٰمٗا ٦٤

وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَكَانَ بَيۡنَ ذَٰلِكَ قَوَامٗا ٦٧ وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّ وَلَا يَزۡنُونَۚ وَمَن يَفۡعَلۡ ذَٰلِكَ يَلۡقَ أَثَامٗا ٦٨

وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ وَإِذَا مَرُّواْ بِٱللَّغۡوِ مَرُّواْ كِرَامٗا ٧٢ وَٱلَّذِينَ إِذَا ذُكِّرُواْ بِ‍َٔايَٰتِ رَبِّهِمۡ لَمۡ يَخِرُّواْ عَلَيۡهَا صُمّٗا وَعُمۡيَانٗا ٧٣ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا وَذُرِّيَّٰتِنَا قُرَّةَ أَعۡيُنٖ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا ٧٤

And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and serenity, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night in worship of their Lord prostrate and standing…And those who, when they spend, are neither extravagant nor niggardly, but hold a medium between those. And those who invoke not any other ilah along with Allah, nor kill such persons as Allah has forbidden, except for a just cause, nor commit illegal sexual intercourse – and whoever does this shall receive punishment… And those who do not bear witness of falsehood, and if they pass by some evil play or evil talk, they pass by it with dignity. And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat. And those who say: ‘Our Lord! Bestow on us from our wives and our off springs the comfort of our eyes, and make us leaders of the Muttaqun’ Surah 25 Al-Furqan Verses 63-64/67-68/72-74

• True servants of Allah do not strut about arrogantly like haughty tyrants but instead their gait is gentle. This, however, does not mean the gait of the weak or sickly. The Prophet (pbuh) used to walk with firm and quick steps as if he were walking down a slope. Walking ‘gently’ signifies a natural way of walking rather than an artificial gait which impresses people with humility, or which betrays one’s utter feebleness and indigence.
• Believers do not spend their nights in the unfettered pursuit of pleasure nor in dancing and music, nor in gossiping and telling tales. They are spent in Prayer and supplication – standing, sitting and reclining.
• It is important to know what is meant by extravagance and miserliness in Islam. Extravagance consists of:

1. Spending money on unlawful things, no matter how small be the amount so spent
2. Over-spending on lawful things in the sense that one spends more than one can afford to or one goes about continually spending out of his abundant resources on one’s luxurious living; and
3. Spending on charity but in order to make a display of one’s charitableness rather than to please Allah

Miserliness, in Islam, consists of:

1. A refusal to spend on one’s own genuine needs or those of one’s family commensurate with one’s resources; or
2. A refusal to spend on charity

Moderation in expenditure was a distinguishing characteristic of the Prophet (pbuh) and his Companions. The Prophet (pbuh) said: ‘Moderation in living is one of the signs of a man’s wisdom’

• True believers shun the three cardinal sins, which were shirk, murder and adultery
• ‘fall not deaf and blind thereat’ – means, that Allah’s true servants are not those who remain unmoved after hearing His word; rather they are deeply touched by it and follow whatever guidance is provided. They carry out whatever has been made obligatory, refrain from whatever has been forbidden, and shrink at the very thought of the punishment with which people have been threatened
• ‘comfort of our eyes’ – that is to say: Grant them faith, excellent moral conduct, and the ability to do righteous works. This is because a true believer does not draw comfort for his eyes by the fact his or her spouse and offspring are physically attractive, or from the mere fact that they are enjoying a life of ease and luxury. Instead, they are delighted if they are blessed with moral excellence. Nothing is more tormenting for the believers than the realisation that those who are dearest to them are engaged in acts because of which they are likely to become fuel for the Hell-Fire. Hence, the attractiveness of their spouses or the vibrant youth and outstanding abilities of their children become even more tormenting for them because they are conscious that, in spite of these qualities, their dearest may not escape Allah’s punishment.
• ‘make us leaders of the Muttaqun’ – The believers pray to Allah that He may enable them to surpass everyone in piety, obedience, righteousness and good deeds; nay, that they become leaders of the pious, and that they may become a source for the promotion of goodness and virtue and piety in the world. Again it is understood to mean that these people do not compete with one another in wealth, power and worldly glory; they rather strive to excel in acts of piety.
• Narrated Abu Hurayrah that the Prophet (pbuh) said: ‘When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him; knowledge from which others may benefit after him; or ongoing charity’

ٱلنَّبِيُّ أَوۡلَىٰ بِٱلۡمُؤۡمِنِينَ مِنۡ أَنفُسِهِمۡۖ وَأَزۡوَٰجُهُۥٓ أُمَّهَٰتُهُمۡۗ وَأُوْلُواْ ٱلۡأَرۡحَامِ بَعۡضُهُمۡ أَوۡلَىٰ بِبَعۡضٖ فِي كِتَٰبِ ٱللَّهِ مِنَ ٱلۡمُؤۡمِنِينَ وَٱلۡمُهَٰجِرِينَ إِلَّآ أَن تَفۡعَلُوٓاْ إِلَىٰٓ أَوۡلِيَآئِكُم مَّعۡرُوفٗاۚ كَانَ ذَٰلِكَ فِي ٱلۡكِتَٰبِ مَسۡطُورٗا ٦

The Prophet is closer to the believers than their own selves, and his wives are their mothers (as regards respect and marriage). And blood relations among each other have closer personal ties in the Decree of Allah than (the brotherhood of) the believers and the Muhajirun, except that you do kindness to your brothers. This has been written in the Decrees.

Surah 33 Al-Ahzab Verse 6

• In the Sahih, it is recorded: ‘By the One in Whose Hand is my soul, none of you truly believes until I am dearer to him than his own self, his wealth, his children and all the people’
• Narrated Abdullah bin Hashim: We were with the Prophet (pbuh) and he was holding the hand of Umar bin Al Khattab. Umar said to him, “O Allah’s Messenger! You are dearer to me than everything except my own self”. The Prophet (pbuh) said: ‘No, by Him in Whose Hand my soul is, (you will not have complete faith) till I am dearer to you than your own self’. Then Umar said to him, “Now by Allah, you are dearer to me than my own self”. The Prophet (pbuh) said: ‘Now, O Umar (now you are a believer)’

لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٞ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأٓخِرَ وَذَكَرَ ٱللَّهَ كَثِيرٗا ٢١

Indeed, in the Messenger of Allah (Muhammad, pbuh) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Day, and remembers Allah much.

Surah 33 Al-Ahzab Verse 21

• The Ayah is an important principle: to follow the Messenger of Allah (pbuh) in all his words, and deeds, with regard to patience, guarding, striving and waiting for Allah to provide a way out (just as on the day of Battle of Al-Ahzab)

وَمَا كَانَ لِمُؤۡمِنٖ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدۡ ضَلَّ ضَلَٰلٗا مُّبِينٗا ٣٦

It is not for a believer, man or woman, when Allah and His Messenger (pbuh) have decreed a matter that they should have any option in their decision. And whoever disobeys Allah and His Messenger (pbuh) has indeed stayed into a plain error.

Surah 33 Al-Ahzab Verse 36

• The verse lays down the principle that serves as the core of the Islamic way of life embracing every aspect of living. The standing principle is that no Muslim is possessed of the authority to decide any matter in contravention of the commands of Allah and His Messenger (pbuh)

إِنَّآ أَرۡسَلۡنَٰكَ شَٰهِدٗا وَمُبَشِّرٗا وَنَذِيرٗا ٨ لِّتُؤۡمِنُواْ بِٱللَّهِ وَرَسُولِهِۦ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُۚ وَتُسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا ٩

Verily, We have sent you (O Muhammad, pbuh) as a witness, as a bearer of glad tidings, and as a warner. In order that you (O mankind) may believe in Allah and His Messenger (pbuh), and that you assist and honour him (pbuh), and (that you) glorify (Allah’s) praises morning and afternoon.

Surah 48 Al-Fath Verses 8-9

وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦٓ أُوْلَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمۡ لَهُمۡ أَجۡرُهُمۡ وَنُورُهُمۡۖ وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِ‍َٔايَٰتِنَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ ١٩

And those who believe in Allah and His Messengers – they are the Siddiqun, and the martyrs (are) with their Lord. They shall have their reward and their light. But those who disbelieve and deny Our Ayat – they shall be the dwellers of the blazing Fire.

Surah 57 Al-Hadid Verse 19

END OF CHAPTER