Hence, whoever loves something like they love Allah or glorifies something as they would glorify Allah, then he has made that thing a partner alongside Allah, even if they say, "We only worship them to draw close to Allah; they are our intercessors."
Allah, the Most High, said:
وَ مِنَ النَّاسِ مَنۡ یَّتَّخِذُ مِنۡ دُوۡنِ اللّٰهِ اَنۡدَادًا یُّحِبُّوۡنَهُمۡ کَحُبِّ اللّٰهِ ؕ وَ الَّذِیۡنَ اٰمَنُوۡۤا اَشَدُّ حُبًّا لِّلّٰهِ
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). [Surah al-Baqarah 2:165]
In other words, they love them the same way they love Allah, but the believers love Allah more, because their love is sincere for Allah alone, so they do not join in worship anything besides Allah, because this would necessitate a deficiency in their love of Allah and Allah does not accept that, as is reported in the hadith
قَالَ اللهُ عَزَّ وَجَلَّ أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ فَمَنْ عَمِلَ لِي عَمَلاً أَشْرَكَ فِيهِ غَيْرِي فَأَنَا مِنْهُ بَرِيءٌ وَهُوَ لِلَّذِي أَشْرَكَ.
Allah says, "I am the Most Self-Sufficient and I have no need for an associate. Thus, he who does an action for someone else's sake as well as Mine will have that action renounced by Me and he will belong to the one he associated with Me."
The believer, who loves Allah and His Messenger more than anything else, should love what Allah and His Messenger love more than what they do not love, and they should hate that which Allah and His Messenger hate; so they should not love something that Allah hates more than something that is loved by Allah.
Complete love complete desire
Complete muhabbah (love) results in complete iradah (want, desire, etc.), which infers that one is both willing and ready to act upon that want or desire. Complete bughd (hate) results in a complete lack of desire and willingness to perform an action. Therefore, if the slave is able to do something that is loved by Allah, but doesn't, then that is due to the weakness of love in his heart for that thing or the presence of love for something else, such as love for his family or wealth, as that can prevent someone from performing an action loved by Allah. As He, the Most High, said:
قُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَالُۨ اقۡتَرَفۡتُمُوۡهَا وَ تِجَارَۃٌ تَخۡشَوۡنَ کَسَادَهَا وَ مَسٰکِنُ تَرۡضَوۡنَهَاۤ اَحَبَّ اِلَیۡکُمۡ مِّنَ اللّٰهِ وَ رَسُوۡلِهٖ وَ جِهَادٍ فِیۡ سَبِیۡلِهٖ فَتَرَبَّصُوۡا حَتّٰی یَاۡتِیَ اللّٰهُ بِاَمۡرِهٖ ؕ وَ اللّٰهُ لَا یَهۡدِی الۡقَوۡمَ الۡفٰسِقِیۡنَ ﴿۲۴
Say: “If your fathers, your sons, your brothers, your wives, your kindred, the wealth that you have gained, the commerce in which you fear a decline, and the dwellings in which you delight are dearer to you than Allah and His Messenger, and striv- ing hard and fighting in His cause, then wait until Allah brings about His decision (torment)." [Surah at-Tawbah 9:24]
And the Messenger (ﷺ) said:
وَالَّذِي نَفْسِي بِيَدِهِ لاَ يُؤْمِنُ أَحَدُكُمْ حَتَّى أَكُونَ أَحَبَّ إِلَيْهِ مِنْ وَالِدِهِ وَوَلَدِهِ والنَّاسِ أَجْمَعِين.
By Him in Whose Hands is my life, none of you will have faith till he loves me more than his father and his children."12
And 'Umar said:
يَا رَسُولَ اللَّهِ لَأَنْتَ أَحَبُّ إِلَيَّ مِنْ كُلِّ شَيْءٍ إِلَّا مِنْ نَفْسِي، فَقَالَ النَّبِيُّ صلى الله عليه وسلم "لا وَالَّذِي نَفْسِي بِيَدِهِ حَتَّى أَكُونَ أَحَبَّ إِلَيْكَ مِنْ نَفْسِكَ ، فَقَالَ لَهُ عُمَرُ فَإِنَّهُ الآنَ وَاللَّهِ لأَنتَ أَحَبُّ إِلَيَّ مِنْ نَفْسِي . فَقَالَ النَّبِيُّ صلى الله عليه وسلم" الآنَ يَا عُمَرُ.
"O Allah's Messenger (ﷺ) ! You are dearer to me than everything except my own self." The Prophet () said, "No, by Him in Whose Hand is my soul, (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 "Now, O 'Umar (you are a believer)." *13
If the action that is abandoned is obligatory, then it will reduce the status of the muqtaşidin (careful, astute, etc.) from among the People of the Right (i.e., the Muslims) until one seeks forgiveness or the bad deed is wiped away by performing a good deed. If the action is supererogatory, then it detracts from one's nearness to Allah. If a person performs an act that is disliked by Allah, then it is due to a weakness in iman or the strength of the desire overcoming one's iman.
*12 Reported by al-Bukhari (1/14).
*13 Reported by al-Bukhari (8/198).
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