Love for the Messenger (salAllahu alayhi wa salam)

ibn Rajab al Hanbali

It is related in the Sahihain of al-Bukhari and Muslim, rahimahumallaah, from Anas, radhiallahu `anhu, that the Prophet, sallallahu `alayhi wa sallam, said: “None of you truly believes until I am more beloved to him than his father, his child and all of mankind.”

And in the same sources we find that `Umar ibn al Khattab, radhiallahu `anhu, said to Allah’s Messenger, sallallaahu `alayhi wa sallam, “O Rasoolullah, you are more beloved to me than anything except my own self.” Allah’s Messenger, sallallahu `alayhi wa sallam, then told him, “No, by the One in Whose Hand is my soul, not until I am more beloved to you than your own soul.” `Umar then told him, “By Allah, now you are more beloved to me than my own soul.” Allah’s Messenger, sallallaahu `alayhi wa sallam, then told him that now he had the complete and correct faith.

Ibn Rajab says about love of the Messenger sallallaahu `alayhi wa sallam:
Love for the Messenger sallallahu `alayhi wa sallam is at two levels.

The first level is obligatory. This is the love that requires one to accept whatever the Messenger sallallahu `alayhi wa sallam brought from Allah and to receive it with love, pleasure, esteem and submission, without seeking guidance from any other source whatsoever. This is then followed by excellent following of him in whatever he conveyed from his Lord and to affirm whatever he has reported of obligations, to remain away from anything he has prohibited of forbidden acts, to give support for his religion and to strive against those who oppose him according to one’s ability. All of this are necessary components that one must possess and a person’s Faith is not complete without them.

The second level is superior [and not an absolutely necessary component of Faith]. This type of love requires following his example in an excellent way and fulfilling the following of his Sunnah with respect to his behavior, manners, voluntary deeds, superogatory actions, eating, drinking, dressing, excellent behaviour with his wives and other aspects of his perfect manners and pure behavior. It also includes learning about his life and days. It also includes the heart trembling when mentioning him, saying prayers and blessings upon him often out of what resides in the heart of love for him, esteem for him and respect for him. It also includes loving to listen to his words and preferring them over the words of others of the creation. And one of the greatest aspects of this love is to follow him in his abstinence of this world, his being suffices with a little and his turning to and desiring of the everlasting Hereafter.

The Supplication and Al-Qadar

The Supplication and Al-Qadar
Imaam Ibn Qayyim Al-Jawziyyah

Here there occurs a very popular question and it is:
If the thing that is being supplicated for is already decreed for the servant, then there is no doubt that it is going to come to pass for him, regardless of whether he supplicates for it or not. And if it has not been decreed for him, then it will not come to pass, regardless of whether he asks Allaah for it or not.

There is one group that perceives this question to be valid and so they have abandoned the supplication and are of the view that there is no benefit in doing it. These people, along with their excessive ignorance and misguidance are in clear contradiction, for if we were to follow their opinion, it would require us to reject all the different means for attaining something (desired).

So it can be said to one of them:

If satisfying your appetite and quenching your thirst were already decreed for you, then there is no doubt that they are going to come to pass, whether you eat and drink or you don’t. And if they were not decreed for you, they will not come to pass, whether you eat and drink or you don’t.

And likewise, if a child were decreed for you, then you will definitely receive it, whether you have sexual intercourse with your wife or you don’t. And if that was not decreed for you, then it will not come to pass. Thus there is no need for marrying, having sexual relations and so on and so forth.

Who says such a statement? Is it one possessing common sense or a beast? Rather, even the animal has a natural inclination (fitrah) towards seeking the means of attaining something (desired), which (for example) will give it sustenance and livelihood. So the animals have more common sense and possess more understanding than these types of people who are like cattle – nay, far worse!

Some of them try to be clever and say:

Preoccupying oneself with supplication falls into the realm of worship solely – Allaah will reward the one supplicating, without that having an effect on what he is asking for in any way. According to this type of person, there is no difference between supplicating and refraining from supplicating by heart and tongue, with regard to that having an effect on attaining what is being asked for. And according to them, the relation of the supplication to it (what is being asked for) is like its relation with silence. There is no difference between them.

Another group, more slick than this one says:

Rather, the supplication is a sign, which Allaah displays as a symbol that a matter has been carried out. So when Allaah grants his servant the ability to supplicate, it is a sign and a symbol that the matter he was requesting has been carried out. This is just as if one were to see a frigid black cloud during the winter season. It is a sign and an implication that it will rain.

They say: Similarly is enacting good deeds with respect to reward, and committing disbelief and sins with respect to punishment – they are pure signs for the occurrence of (either) reward or punishment – not means (by which the result will be attained).
Likewise, according to them, with the matters of breaking, kindling and destroying – none of these things serves as a means for the occurrence (result) of a wreck, fire and death, respectively. Nor is there any connection between those things and what results from them, other than the fact that they are normally paired together – not that one is caused due to the means of the other!
They have contradicted perceptual observation and common sense with this opinion, as well as revelation and fitrah (natural inclination), not to mention all of the other intellectual groups. Rather, those with intellects laugh at them!

The correct view: There is a third category, apart from those mentioned by the questioner. And it is that the decreed result is preordained along with its proper means, which lead to its occurrence. One of these means is the supplication. It is not preordained just like that, without any means (leading to its occurrence), rather it is preordained along with its proper means (which will ensure its occurrence). So when a person comes across the means, the decreed matter will come to pass. And if he does not come across those means, the decreed matter is denied.

So satisfying one’s appetite and quenching one’s thirst are preordained with (the means of) eating and drinking. Children are preordained with (the means of) sexual intercourse. Harvesting crops is preordained with (the means of) planting and, the withdrawal of the soul from an animal is decreed with slaughter. Likewise, entrance into Paradise is preordained with (good) deeds, while entrance into the Hellfire is preordained with (bad) deeds.

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Don't Forget Us In Your Good Supplications. Jazakallahu Khair!
- Noah's Ark