If you love Allah, then you love the Prophets, Messengers, and Imams that were sent by Allah. Why? Because the Most Loving send them to us in love.
If you love Allah, then you love the Prophets, Messengers, and Imams that were sent by Allah. Why? Because the Most Loving send them to us in love.
This is the second of a two-part series and was originally a speech delivered by Dr John Andrew Morrow (Imam Ilyas Islam) at the 13th Annual National Muslim Congress Conference in Dallas, Texas, in the United States of America. You can read part 1 here.
In order to cultivate a relationship with the Creator, we must be lovingly obedient and we must walk the path of love. We must slowly and gradually attempt to acquire the attributes of Allah (swt). If Allah is al-Sabbur, the Most Patient, we train ourselves to be patient. If Allah is al-âAlim, the Most Wise, we strain ourselves to become âalims or scholars. We must remember Almighty AllÄh at all times, knowing, full-well, that âWherever you turn, there is the face of God.â [2:115] âWe are nearer to the human being than the jugular vein,â [50:16] and âHe is with you wherever you are.â [57:4] And most importantly, we must love Almighty Allah with all our hearts and all our souls since âHe loves them, and they love Him.â [5:54] As Allah, the Loving, states in his Book of Love: âThose of faith are overflowing in their love for Allah.â [2:165]
It goes without saying that the lovers of the Most Loving express their love by respecting the âusul al-din and by performing the furuâ al-din, namely, by accepting the Roots of Faith and by practising the Branches of Faith. You must walk before you can run. This is how you distinguish a real âarif, a real sufÄ«, and a real walÄ«Â from a spiritual charlatan. One cannot be a spiritual authority unless one obey the shariâah. Nobody is above the law. At the same time, the simple fact that one follows the shariâah, and specializes in the shariâah, does not make one a spiritual authority. If the simple fact of obeying the law or knowing the law makes one a holy person than any law-abiding citizen and any attorney is a holy person. No. Obeying the shariâah does not suffice to make someone a holy man. It does not even guarantee that someone is a good Muslim. In fact, there are plenty of people who obey the law who are horrible human beings. As Imam Jaâfar al-Sadiq warned, âIf you want to know the religion of a person, do not look at how much he prays and fast but rather look at how he treats people.â
If love has a spiritual and religious dimension, it also has social, political, and economic dimensions. People were not made to serve religion. Religion was made to serve people. The purpose of religion is knowledge of God and knowledge of self. Its purpose is to teach morals, values, and ethics. Its purpose is spiritual edification, self-improvement, and moral reformation. Faith does not suffice for salvation. Deeds without religious devotion are like seeds without water and soil. As Muslims, we are called to put our faith into practice and to place religion at the service of society and humanity. As Almighty Allah (swt) instructs us in the Glorious Quran:
âIt is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in AllÄh and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.â [2:177]
There are those who wish to reduce Islam to spirituality.
They are so-called Sufis who believe that politics are below them. They are apolitical: the very manifestation of privilege. They suffer from spiritual arrogance. There are those who wish to reduce IslÄm to politics. They are the so-called Islamists. There are those who are so stupid and narrow-minded that they wish to reduce Islam to violence. They are the so-called Jihadists. Beware of extremes. Beware of extremists: liberals and conservatives; fundamentalists and reformists; the Gnostics and the literalists; the apolitical and the political. We must stand our religious and spiritual ground by sticking to the straight path. The straight path is the path of the law and the path of love. To walk the path of love, we must love Allah, Allah First, and Allah Last, Allah forever and ever and ever. Love Allah and feel Allah with every breath you take and with every move you make. If you love Allah, then you love the Prophets, Messengers, and Imams that were sent by Allah. Why? Because the Most Loving send them to us in love.
As Almighty Allah explains in the Glorious Quran: âWe have notsentd you but as a rahmah [an an act of mercy and love] to all the worlds.â [21:107] He further says: âThe Prophet is preferable for the believers even to their own selves.â [33:6] So, if we are true believers, we love the Prophet more than ourselves; however, that love is not unilateral: it is reciprocated. As Almighty Allah says in the Glorious Quran, âFor the believers,â the Prophet âis full of kindness, mercy, and love.â [9:128] If we love Allah, we love the Prophet, and if we love the Prophet, we love the Progeny of the Prophet, peace and blessings be upon them all. âTrain your children in three things,â said the Messenger of Allah, âthe love of your Prophet, the love of his Progeny, and recitation of the Quran.â [Suyuti] He also stated: âLove Allah for the favours He has granted you, love me out of love of Allah, and love my family out of love for me.â [Tirmidhi]
As the Messenger of Allah said: âI have left among you two precious obligations as a testament: if you love them you will never go astray. They are the Book of AllÄh, which is like a rope extending from heaven to the Earth, and my children, my Ahl al-Baytâ (TirmidhÄ«, SadĆ«q, MufÄ«d, KulaynÄ«). âThe love for my Ahl al-Bayt is an obligation,â said the Prophet (áčŹabarÄnÄ«, NabahÄnÄ«, Ibn កajar). I could go on for hours stressing the importance of loving the Prophet and His Purified Progeny, âalayhim áčŁalawÄtu wa salÄm.
Loving God, the Prophet, and his Family, is not enough. We must love our wives as well. As we read in the Glorious QurâÄn: âIt is He who created you from a single soul, and made his mate of like nature, in order that ye may dwell with her [in love]â (7:189). Men and women were created from a single soul. They long to be united as one in the same fashion that all souls yearn to be united with AllÄh in total tawáž„Ä«d. Of the Prophetâs three loves, the other two being perfume and prayer, the foremost was women. As the Messenger of AllÄh, peace and blessings be upon him, stated: âIt is the tradition of the Prophets to love women.â
The union of husband and wife is an expression of divine union. Men are the embodiment of the masculine attributes of God whereas women are the embodiment of the feminine attributes of God. The love of women takes many forms. The exegesis of these traditions is profound. As the Messenger of AllÄh,áčŁalawÄt AllÄh âalayh, stated: âThe words of a husband to his wife, âI truly love you,â should never leave her heartâ (âAmilÄ«).
The Prophet, peace be upon him, said that âWomen are the likes of men.âWomen complete men. Women represent the feminine attributes of the Divinity. Loving women, purely and spiritually, that is, is a form of worship. As ImÄm Jaâfar al-áčąÄdiq stated:  âWhoeverâs love for us increases, his love for women must also increaseâ (âAmilÄ«). To love, respect, and revere women is synonymous with being a follower of Ahl al-Bayt. It suffices to say that one cannot be a pious Muslim while simultaneously being a misogynist. At the same time, the Messenger of AllÄh stresses that âThe best of you among women are those who are loving and affectionateâ (MajlisÄ«).
We love AllÄh. We love the Prophet. We love the ImÄms. We love our wives. We also love our children and our families. As the Messenger of AllÄh, âalayhi áčŁalawÄtu wa salÄm, said: âThe creatures are AllÄhâs family so the most loved one of AllÄh is he who shows kindness to his familyâ (BayhaqÄ«). The sixth ImÄm, Jaâfar al-áčąÄdiq, peace be upon him, said: âVerily, AllÄh, the Mighty and High, is merciful to the man who loves his child intenselyâ (KulaynÄ«).
As you will note, the love that I describe is emanating outward, from the Center, from AllÄh, to the Prophet, to the ImÄms, and to our families. For most people, love does not extend beyond this small circle. However, since AllÄh is One, and we, as Creation, are one, our love should truly be all-encompassing.
The Prophet and the ImÄms, peace be upon them, did not only speak about loving our women: they spoke of loving all women. They did not say that we should only love our children: they said that we should love all children. As the Messenger of AllÄh, áčŁallalahu âalayhi wa alihi wa sallam, taught: âLove children and be compassionate with them, and when you promise them something, always fulfill it, because they certainly consider you their benefactorsâ (KulaynÄ«). And while he instructed us to tell our wives that we loved them, he also spoke in general terms, stating: âWhen you love someone, let the person knowâ (MajlisÄ«).
As the Messenger of AllÄh, peace and blessings be upon him, said: âNone will move from his place of reckoning on the Day of Judgment until he has stated four things: how he lived his life, how he spend his wealth, how he earned his living, and whether he loved the Ahl al-Baytâ (áčŹabarÄnÄ«, SuyĆ«áčÄ«, NabahÄnÄ«). So, we need to love Ahl al-Bayt, but we need to live a moral life, earn a moral income, and share our income with the poor and needy. As Almighty AllÄh, âazza wa jalla, Mighty and Majestic, says in a ងadÄ«th qudsÄ«: âO Son of Adam! Behave with the people with good manners until I love youâ (ShÄ«rÄzÄ«). And yet again: âPurify your deeds⊠until I dress you with the clothes of My loveâ (ShÄ«rÄzÄ«).
âIslÄm started as a social justice movement. The Prophet Muáž„ammad taught his followers to reject sexism, racism, and most of all, classismâ stated a silly girl who should seriously study IslÄm. IslÄm is a religion, a worldview, a complete and total way of life, with spiritual, religious, social, political, and economic dimensions. It is a culture. It is a civilization. For Godâs sake, IslÄm is much more than a âsocial justice movement.â It is a faith. It is rooted in monotheism. It is a belief system which, if followed properly, will ensure social justice and eradicate sexism, racism, and classism. AllÄh is very clear about this in the QurâÄn: âServe AllÄh, and join not any partners with Him; and do good- to parents, kinsfolk, orphans, those in need, neighbors who are near, neighbors who are strangers, the companion by your side, the wayfarer (ye meet), and what your right hands possess.â (4:36)
Faith in one God, first and foremost. Pure monotheism followed by good deeds to family, relatives, neighbours, orphans, the poor, the needy, the indigent, the homeless, refugees, the sick, the elderlyâŠ
Love is central in IslÄm. It is at the heart of the Golden Rule. As the Messenger of AllÄh, peace and blessings be upon him, stated: âNone of you have faith until you love for your neighbor what you love for yourselfâ (Muslim); âWhoever wishes to be delivered from the fire and to enter Paradise⊠should treat the people as he wishes to be treatedâ (Muslim); âNone of you truly believes until he wishes for his brother what he wishes for himselfâ (NawawÄ«);  âNone of you is a believer if he eats his full while his neighbor hasnât anythingâ (Aáž„mad); âDo unto all men as you would wish to have done unto you; and reject for others what you would reject for yourselvesâ (AbĆ« DÄwĆ«d); âHurt no one so that no one may hurt youâ (Farewell Sermon); and âThere should be neither harming nor reciprocating harmâ (Ibn MÄjah). In fact, the QurâÄn goes beyond the Golden rule by encouraging Muslims to âReturn evil with kindnessâ (13:22, 23:96, 41:34, 28:54, 42:40).
Why must be love others? Because as RĆ«zbihÄn BaqlÄ« of ShÄ«rÄz explains in isâAbhÄr al-âÄshiqÄ«n, âThe soul is nurtured through human love until love becomes firmly rooted in the inmost mystery.â How can you love a God you cannot see when you cannot even love a human being that you can see? Start seeing God in others and you will see wonders. As Almighty AllÄh, subáž„Änahu wa taâalÄ, states in a sacred saying:
âAllÄh will say on the Day of Judgment, âSon of Adam, I was sick but you did not visit Me.â âMy Lord, How could I visit You when You are the Lord of the Worlds?â âDid you not know that one of My servants was sick and you didnât visit him? If you had visited him you would have found Me there.â Then AllÄh will say, âSon of Adam, I needed food but you did not feed Me.â âMy Lord, How could I feed You when You are the Lord of the Worlds?â âDid you not know that one of My servants was hungry but you did not feed him? If you had fed him you would have found its reward with Me.â âSon of Adam, I was thirsty, but you did not give Me something to drink.â âMy Lord, How could I give a drink when You are the Lord of the Worlds?â âDid you not know that one of My servants was thirsty but you did not give him a drink? If you had given him a drink, you would have found Me with him.â [Muslim]
And yet again,
âMy servant does not draw near to Me with anything more loved than the religious duties that I have imposed upon him, and My Servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him, I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his foot with which he walks.â (BukhÄrÄ«)
This is what is meant when we speak of being at one with the One. This is the true meaning of tawáž„Ä«d or unity between the Creator and the created. This is what happens when a human being acquires the attributes of AllÄh. The is the station of al-insÄn al-kÄmil: the perfected human being. This is what the ImÄms, peace be upon them, meant, when they said: âWe are the Most Beautiful Names of God.â This is the destination of the path of love.  This is what ImÄm Jaâfar al-áčąÄdiq meant when he asked: Is the religion anything but love?