Fasting on the last Wednesday of Safar

Question:

Please can you enlighten me on the importance of fasting and special Nawafil on the last Wednesday of Safar?

 

Answer:

 

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad  is His Slave and Messenger.

 

It is not permissible to exclusively designate the last Wednesday of the month of Safar for fasting or for any particular supererogatory acts of worship as this is allocating a particular act of worship to a particular time without religious evidence, and this is an innovation.

 

Allah Knows best.

 

Fatwa answered by: The Fatwa Center at Islamweb

Al-'Abbas Ibn 'Abdul-Muttalib

Equality and brotherhood of man in Allah are two of the major principles of the Islamic faith. We read in the Qur'an what may be translated as: "O mankind! Indeed, We have created you from male and female and made you Peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted." [Quran, 49: 13]. Whenever we read the glorious history of Islam we are reminded again and again of these principles, especially that of equality. An interesting illustration of this involved Al-'Abbas Ibn 'Abdul-Muttalib  who was not only a beloved uncle of Prophet Muhammad  but also a playmate (since they were only a couple of years apart in age).

In the Battle of Badr, the first major battle in Islamic history, some leaders of the Makkah community were forced to join the army of the pagan enemies of Islam mainly through moral pressure. These included Al-'Abbas and another prominent leader of Quraysh, who was known for his sympathetic attitude and conduct towards the Companions of Muhammad . Realizing this fact, Prophet Muhammad  gave orders to his followers not to kill such people, pointing out that they were not real enemies who deserved death. Later, when Al-'Abbas Ibn 'Abdul-Muttalib  was taken captive to Al-Madeenah, the Companions found the Prophet sleepless. So they asked him: "Why are you restless, O Messenger of Allah?" He  answered, "I heard the moaning of Al-'Abbas, due to the tightness of the ropes with which he is being tied." A little while later the Prophet   asked, "Why is Al-'Abbas quiet now?" He   was told that someone loosened the fetters for him. The Prophet   ordered that the same be done with the other prisoners.

The second incident occurred when ransom was collected from the prisoners of war. When asked to pay ransom for himself and some followers of his, Al-'Abbas said, "But I am a Muslim and I was forced to join the Makkah army." The Prophet's answer was, "Allah knows about your Islam. If it be true, then He will reward you and return to you whatever you pay. According to what appears to us, you have to pay the ransom." Al-'Abbas Ibn 'Abdul Muttalib  despite his relationship with the Prophet  was treated on equal footing like any other prisoner of war, and was freed only upon payment of his ransom.

The supporting spirit of Al-'Abbas to Islam and its Prophet explains his attendance of the secret meeting at Al-'Aqabah where seventy-three Medinites gave their oath of allegiance to Prophet Muhammad  to protect him whenever he migrated to Al-Madeenah. It was Al-'Abbas who checked the sincerity of the Medinites for the Prophet .

After the Prophet's  victorious re-entry to Makkah, the pagan tribes in the neighbourhood of Makkah joined forces to fight the Muslims. For the first time the Muslim army exceeded twelve thousand in number. So many of the fighters had a sense of self-assurance, an attitude that leads to defeat. Some Muslims said, "Never will we be defeated due to paucity." However, it was Allah's will that His soldiers be properly trained for the battles they were to enter at various places and times on this earth. The Muslim army in the battle of Hunayn was surrounded by the enemy (being ambushed and taken by surprise). The Messenger of Allah turned to the right and said: "O people! I am the Messenger of Allah. I am Muhammad, the son of Abdullah." Those who stoodfast by him were only a few emigrants and some of his kinsmen and Al 'Abbas was one of them. The matchless bravery of the Prophet   was then brought to light. He went on and on in his attempts to make his mule steadfast in the face of the disbelievers while saying loudly:

"Truly saying, I am the Prophet and I am the (grand) son of Abdul Muttalib."

However, Abu Sufyan Ibn Al-Harith  who was then holding the rein of the Prophet’s mule, and Al-'Abbas   who was holding its stirrup; were endeavoring to make it halt. The Messenger of Allah dismounted and asked his Lord to render him help.

"O, Allah, send down Your Help!"

The Messenger of Allah  ordered his uncle Al-'Abbas — who was a sonorous voiced man — to call out on the companions. As loudly as he could, Al-'Abbas  shouted: "Where are the lancers?" Al-'Abbas said, "By Allah, upon hearing my voice calling them back, they turned round to the battlefield as if they had been oryxes (wild cows) tending towards their calves."

It was the Prophet's strong and firm faith in Allah and his courage as well as the heroic nature and behavior of people like Al-'Abbas Ibn 'Abdul-Muttalib that saved the day in that battle, known as 'the Battle of Hunayn.' At those critical moments, it was Al-'Abbas who stayed all the time with the Prophet  along with a handful of companions. The battle took a new turn, the enemy was defeated, and the Muslim army came out victorious.

Al-'Abbas  as pointed out earlier, was an uncle of Prophet Muhammad  and a dear one for that. Besides this, he is remembered for being the father of the well-known authority 'Abdullah Ibn Al-'Abbas on matters of the Quran and the teachings of the faith. He passed away in Al-Madeenah in 32 AH during the reign of 'Uthman Ibn Affan . - islamweb.net

Zakat (The Poor Due): Meaning, Ruling and Benefits

The literal meaning of "Zakat" is purity. Its Islamic technical meaning designates the annual amount of wealth, food, property etc. which a Muslim with the adequate means must distribute among the rightful beneficiaries.

Zakat is a remarkable institution and a major pillar of Islam. Allah, Almighty, Says (what means): "And establish the Prayer, and pay Zakat (the poor due)..." [Quran, 2:43]

Moreover, Zakat is an obligatory act because it is one of the pillars of Islam: The Prophet  said: "Islam was built upon five (pillars): `The testimony that none has the right to be worshipped but Allah and that Muhammad is the Messenger of Allah; the establishment of the prayer; paying the obligatory charity (Zakat); pilgrimage to the House (Hajj to the Ka'bah in Makkah) and fasting (the month of) Ramadan."' [Al-Bukhari and Muslim]

Zakat is a small portion of the Muslim's wealth that must be given to the poor or to other specified beneficiaries. Whoever claims that Zakat is not obligatory and refuses to pay it, is not a Muslim, but a Muslim who refuses to pay Zakat due to stinginess, while affirming its obligation, has committed a great sin for which one will be severely punished.

Allah, Almighty, Says (what means): "...and as for those who hoard treasures of gold and silver, and do not spend them for the sake of Allah, announce unto them a painful torment. On the Day when that [hoarded wealth] shall be heated in the Fire of Hell and with it will be branded their foreheads, their flanks, and their backs, (and it will be said unto them): `This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard." [Quran 9: 34-35]

He, Almighty, also Says (what means): "And let not those who covetously withhold of that which Allah has bestowed on them of His bounty (wealth) think that it is good for them (and so they do not pay Zakat). No, it will be worse for them; the things which they covetously withheld will be tied to their necks like a collar on the Day of Resurrection..." [Quran 3:180]

There is no equivalent in any other language to the word "Zakat" and the meaning it conveys. It is not just a form of charity, or alms-giving or tax or tithe. Nor, is it simply an expression of kindness; it is all of these combined and much more. It is a duty enjoined by Allah and a source of purification for the individual and society as a whole.

He, Almighty, Says (what means): "Take from their wealth 'sadaqah' (Zakat) in order to purify them and sanctify them with it." [Quran 9: 103]

Zakat benefits the society in many ways. Here is an explanation of the far-reaching effects of it:

1. Zakat purifies the individual and his wealth. The status of his wealth is increased with Allah and in turn, he will be rewarded. When a person becomes liable for paying Zakat, a certain percentage of his wealth should be distributed immediately in the correct manner, because at that point, the wealth which is to be distributed does not belong to him. If this wealth is retained, it spoils the status of all of his wealth.

2. Zakat does not only purify the property of the one who gives it, it also purifies his heart from selfishness and greed. In return, it purifies the heart of the recipient from envy and jealousy, and it fosters in his heart good will and warm wishes toward the contributor. As a result, the rich and poor of society are bound together as a unit, working together and helping one another.

3. Zakat decreases the sufferings of the needy and poor members of society, however, those in need should not depend on it completely.

4. Zakat is an effective means of developing the spirit of social responsibility on the part of the well-to-do, and the feeling of security and belonging on the part of the underprivileged.

5. Zakat is a clear manifestation of the spiritual and humanitarian interactions between the individual and society. It is a sound illustration of the fact that though Islam does not hinder private enterprise or condemn private possessions, it does not tolerate selfish and greedy control of wealth and property. It is an expression of the general philosophy of Islam which adopts a moderate and effective course between the Individual and Society.

In conclusion, we mention a calling by Allah, Almighty (what means): "O You who believe! Shall I lead you to a bargain that will save you from grievous suffering [in this world and in the life to come)? You are to believe in Allah and His Messenger and strive hard in Allah's cause with your possessions and your lives: this is for your own good – if you had known it." [Qur'an, 61: 10-11] - islamweb.net

7 REASONS WHY GOD IS WORTHY OF WORSHIP (PART 3 OF 6)

7 Reasons why God is worthy of worship

# 1 God is worthy of worship by virtue of who He is

The best place to start is to understand who God is.  God, by definition, is the One who is entitled to our worship; it is a necessary fact of His own existence.  The Quran repeatedly highlights this fact about God,

"Indeed, I am God.  There is no deity except Me, so worship Me and establish prayer for My remembrance." (Quran 20:14)

Since God is the only Being whose right is our worship, then all of our acts of worship should be directed to Him alone.

In the Islamic tradition, God is considered a maximally perfect Being.  He possesses all the perfect names and attributes to the highest degree possible.  For example, in Islamic theology, God is described as the The-Loving, and this means that His love is the most perfect and greatest love possible.  It is because of these names and attributes that God must be worshipped.  We always praise people for their abilities, kindness, knowledge and wisdom.  However, God’s power, kindness, knowledge and wisdom are to the highest degree possible with no deficiency or flaw.  Therefore, He is worthy of the most extensive form of praise, and praising God is a form of worship.  In this light, God is worthy of worship by virtue of who He is.

God is also the only One entitled to our supplications and prayers.  He knows best what is good for us, and He wants what is good for us.  Such a Being with these attributes must be prayed to, and be asked assistance of.  God is worthy of our worship because there is something about God that makes Him so.  He is the Being with the most perfect names and attributes.

An important point regarding worshipping God is that it is His right, even if we are not recipients of any type of comfort.  If we were to live a life full of suffering, God must still be worshipped.  Worshipping God is not dependent on some kind of reciprocal relationship; He gives us life, and we worship Him in return.  Do not misunderstand what I am saying here: God showers us with many blessings (as I will discuss below); however, He is worshipped because of who He is and not necessarily how He decides—via His boundless wisdom—to distribute His bounty.

We praise people due to their sporting skill, eloquence, strength or any other attribute.  We do so even though they do not benefit us in any direct way.  Similarly, God deserves extensive praise by virtue of His perfect names and attributes, and not as a result of how He decided to manifest them in our lives.  If we can praise people who have limited and flawed attributes, what does it mean on how we must praise God whose names and attributes have no deficiency or flaw?

# 2 God has created and also sustains everything

There is something in your life that you receive freely, yet you do not earn it and do not own it.  There is no good reason to believe that you deserve it either.  This thing is this moment, and the next moment, and all of the moments of your existence.  You do not earn these moments, so what can you possibly do to earn another instant in your life? This is exactly why in popular culture we call it a gift: the gift of life.  If you knew that you had 10 hours left to live and in order to live another 3 days you had to give away all of your wealth, you would immediately do so.  That’s why we all consider it to be so precious.  You do not own these moments because you do not have the capacity to bring anything into existence; you cannot even create a fly.  You do not deserve another moment of your existence because it is not yours; you do not have the ability to produce life, even for a second.  Therefore, nothing that you do can be deserving of something that you can never acquire by yourself.

In light of these basic truths, you must always be in a state of gratitude, because you always receive something that you neither earn, nor own, nor deserve.  These moments of our existence are from God alone, therefore we must be thankful to God, and acknowledge that all gratitude belongs to Him alone.  Gratitude is a key aspect of worship.

God has created everything; He continually sustains the entire cosmos and provides for us out of His bounty.  The Quran continually repeats this concept in various ways, which evokes a sense of gratitude and awe in the heart of the listener or reader:

"It is He who created for you all of that which is on the Earth." (Quran 2:29)

"Do they indeed ascribe to Him as partners things that can create nothing but are themselves created?" (Quran 7:191-194)

"O mankind, remember the favour of God upon you.  Is there any creator other than God who provides for you from the heaven and Earth? There is no deity except Him, so how are you deluded?" (Quran 35:3)

Therefore, everything we use in our daily lives, and all of the essential things that we require to survive, are due to God.  It follows then that His is all gratitude.  Since God created everything that exists, He is the owner and master of everything, including us.  Hence, we must be in a sense of awe and gratitude to Him.  Since God is our Master, we must be His servants.  To deny this is not only rejecting reality, but it is the height of ingratitude, arrogance and thanklessness.

Since God created us, our very existence is solely dependent on Him.  We are not self-sufficient, even if some of us are deluded in thinking that we are.  Whether we live a life of luxury and ease or poverty and hardship, we are ultimately dependent on God.  Nothing in this universe is possible without Him and whatever happens is due to His will.  Our success in business and the great things that we may achieve are ultimately because of God.  He created the causes in the universe that we use to achieve success, and if He does not will our success it will never happen.  Understanding our ultimate dependency on God should evoke an immense sense of gratitude and humility in our hearts.  Humbling ourselves before God and thanking Him is a form of worship.  One of the biggest barriers to Divine guidance and mercy is the delusion of self-sufficiency, which is ultimately based on ego and arrogance.  The Quran makes this point clear:

"But man exceeds all bounds when he thinks he is self-sufficient." (Quran 96:6 & 7)

"There is the one who is miserly, and is self-satisfied, who denies goodness—We shall smooth his way towards hardship and his wealth will not help him as he falls.  Our part is to provide guidance." (Quran 92:8-12) - islamreligion.com

PARTS OF THIS ARTICLE

• READ PART 1-6 : 7 Reasons Why God is Worthy of Worship (Part 1 of 6)
• READ PART 2-6 : 7 Reasons Why God is Worthy of Worship (Part 2 of 6)

What is the significance of Friday prayers in Islam?

Following the terror attack on two New Zealand mosques last week, many Muslim communities across the world gathered as usual for their most important weekly ritual – Friday prayers.

In the past few years, Muslims have been attacked and killed while praying, many times on a Friday. Worshippers have been targeted in countries such as Nigeria, Pakistan, Egypt, Afghanistan, Saudi Arabia, Libya, Iraq and Kuwait.

Muslims pray five times a day every day, but the most important prayer of the week is “jumah,” or the day of gathering, on Friday.

So why are Friday prayers so central to the Islamic faith?

The religious significance

I’m a scholar of Islam who researches and writes about Muslim ritual practices. The Qur’an invokes the importance of Friday as a sacred day of worship in a chapter called “Al-Jumah,” meaning the day of congregation, which is also the word for Friday in Arabic.

It states, “O you who believe! When you are called to congregational (Friday) prayer, hasten to the remembrance of God and leave off trade. That is better for you, if you but knew.”

Muslims believe Friday was chosen by God as a dedicated day of worship. In addition to the prayer itself, which is shorter than the usual midday prayers, Friday services include a sermon, usually given by a professional male Muslim clergy member in Muslim majority countries, but in the West, they are also given by a male lay community member.

Muslim men are required to attend Friday prayers as long as they not traveling, while women are given the option to attend, given their traditional role in the household when Islam was established.

In some countries, such as India, Pakistan and Tajikistan, women are not usually permitted to pray in mosques whereas in countries like Iran and Kenya, they attend in larger numbers. In almost all mosques, men and women pray separately. In some places women are behind the men in the same room and in others, women are in a different room or behind a barrier.

In the West, many women choose to attend prayer if they can get time away from work or other duties. In Los Angeles and elsewhere in North America and Europe, women lead their own Friday prayer services.

To prepare for prayers, Muslims bathe, apply perfume and brush their teeth to make their appearance pleasant to their fellow worshippers.

The Prophet Muhammad spoke of the value of praying in congregation rather than individually, promising spiritual rewards, such as answered prayers and forgiveness for one’s sins. Attending Friday prayers, the Prophet said, is equivalent to one entire year of praying and fasting alone.

A song by U.S. Muslim singer Raef Haggag describes how Muslims prepare and perform jumah prayers and their benefits. It provides a light but serious message about the significance of Friday prayers, especially for Western Muslims.

The tradition of prayer

Some Muslim majority countries, such as Egypt, Iran and Pakistan, include Friday as part of the weekend, with Saturday sometimes being a holiday, and Sunday being a regular workday.

On this day, many Muslims spend the day with their families, attend the prayer and also relax, although practices can vary. Commercial activities always continue after Friday prayers, but in Muslim-majority countries, most people get the day off.

Many people who do not have time to attend the mosque during the week will make a special effort to attend during Friday prayers.

In countries where the call to prayer is projected from loudspeakers, entire cities will be saturated with their sounds. Sermons too are often publicly broadcast, and in many cities, including in Western countries such as France, congregants overflow into the streets around mosques.

Crowded cities are often empty and quiet, up until the prayers, after which they are full of people enjoying their day off.

In the United States, Muslims have to receive special accommodation from their workplace to visit a nearby mosque. Some workplaces such as universities, hospitals or corporate offices, allow employees to organize their own Friday prayer on site.

As a religious ritual that goes back to the practice of the Prophet, Friday prayers hold a special place for Muslims. - theconversation.com

7 REASONS WHY GOD IS WORTHY OF WORSHIP (PART 2 OF 6)

The gravest sin

Associating partners with God is the gravest sin.  The consequence of this sin is that the one who dies in such a state and has not repented dies in a state of disbelief.  This will never be forgiven by God.  (This applies to major forms of associating partners with God.  There are lesser forms that do not lead to disbelief, such as giving charity for other than God, obeying someone instead of God and showing off one’s good deeds.  However, major forms of associating partners with God such as praying to other than Him and believing other things are worthy of worship lead to disbelief.  This however is a nuanced topic with many variables to consider, I suggest further study on this topic, as it is not the objective to go in to detail here.):

"Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills.  And he who associates others with God has certainly committed a tremendous sin." (Quran 4:48)

However, if one associates partners with God and repents to Him and returns to the path of oneness, he or she will be forgiven, and their transgressions will be transformed into good deeds:

"And those who invoke not any other deity along with God… Except those who repent and believe, and do righteous deeds; for those, God will change their sins into good deeds, and God is Oft Forgiving, Most Merciful." (Quran 25:68 & 70)

The one who has associated partners with God and has never repented, and dies in that state (and has no excuse), has essentially oppressed themselves by closing the door to God’s mercy.  Their hearts have ‘eternally’ rejected God’s guidance and mercy; therefore, they have alienated themselves from the Divine.  Those who reject God will plead to go back to earth to do righteousness, but their hearts have ‘eternally’ rejected:

"[For such is the state of the disbelievers], until, when death comes to one of them, he says, ‘My Lord, send me back that I might do righteousness in that which I left behind.’ No! It is only a word he is saying." (Quran 23:99-100)

This self-imposed spiritual reality is a form of denial.  The person has denied all the just and fair opportunities that God has given them to embrace His mercy and love:

"God has not wronged them, but they wronged themselves." (Quran 3:117)

"This is reward for what your hands have done.  And God is never unjust to His servants." (Quran 8:51)

It must be noted that according to Islamic theology, if someone was not given the right message of Islam, and sought the truth, they will have an excuse and will be tested on the Day of Judgment.[1]  God is The-Just and no one will be treated unjustly.  This is why, when a non-Muslim has passed away, it is considered un-Islamic to pass judgment on their final abode (however, some scholars have said this may not apply to those who never sought the truth or had sufficient knowledge of Islam).  No one knows what is in someone else’s heart and whether someone was given the right message in the right way.  However, from a creedal and societal point of view, non-Muslims who died will be buried as non-Muslims.  This does not mean that this is their final judgement.  In reality, God is maximally and perfectly just and merciful, so no one will be treated unmercifully and no one will be treated unjustly.

People who have heard the message of Islam in a sound and correct way will have to account for their denial.  However, whoever dies without having heard the message of Islam, or heard it in a distorted form, will be given an opportunity to accept the truth.  Echoing the principles from the various verses of the Quran and the Prophetic traditions, Al-Ghazali summarises this nuanced approach.  He argues that people who never heard the message of Islam will have an excuse: "In fact, I would say that, God willing, most of the Byzantine Christians and the Turks of this age will be included in God’s mercy.  I’m referring here to those who live in the farthest regions of Byzantium and Anatolia who have not come into contact with the message… They are excused."[2]

Al-Ghazali also argues that the people who heard negative things of the Prophet Muhammad, may God’s peace and blessings be upon him, and his message will also be excused: "These people knew the name ‘Muhammad’, but nothing of his character or his qualities.  Instead, all they heard since childhood is that a liar and imposter called ‘Muhammad’ claimed to be a prophet… This party, in my opinion, is like the first party.  For even though they’ve heard his name, they heard the opposite of what his true qualities were.  And this does not provide enough incentive for them to investigate [his true status]."[3]

The true teachings of Islam are a barrier to extremism.  In my view, all forms of extremism are based on an ‘ideological hardness’ that hardens people’s hearts.  What I mean by this is that people adopt non-negotiable, binary and negative assumptions about the world and other people.  This makes one group of people ‘otherize’ another.  Otherization is not simply labelling people as belonging to other groups.  This is natural and part of modern society.  Otherization usually happens when one group describes another group in a negative way and maintains that each member is the same.  This hardens people’s hearts and prevents them from positively engaging with other people who seem to be different.  Islam does not otherize people.  It does not assert that everyone who is not a Muslim is ultimately doomed or evil.  The Quran makes it quite clear that people constituting other groups "are not all alike"[4]  and describes some of them as "upright"[5].  The Quran also applies this concept to believers too; some are righteous and some are not.  Nevertheless, Islam teaches that every human being must be treated with mercy, compassion and fairness. -islamreligion.com

---

FOOTNOTES:

[1]This is based on the following authentic tradition narrated by Ahmad and Ibn Hibban: "There are four (who will protest) to God on the Day of Resurrection: the deaf man who never heard anything, the insane man, the very old man, and the man who died during the fatrah (the interval between the time of  Jesus (upon whom be peace) and the time of Muhammad, may God’s peace and blessings be upon him.  The deaf man will say, ‘O Lord, Islam came but I never heard anything.’ The insane man will say, ‘O Lord, Islam came but the children ran after me and threw stones at me.’ The very old man will say, ‘O Lord, Islam came but I did not understand anything.’ The man who died during the fatrah will say, ‘O Lord, no Messenger from You came to me.’ He will accept their promises of obedience, then word will be sent to them to enter the Fire.  By the One in Whose hand is the soul of Muhammad, if they enter it, it will be cool and safe for them." There are other hadiths and verses of the Quran that indicate that God will not allow anyone to enter hell until people have been given the correct message of Islam.

[2]Al-Ghazali, M.  A.  (1993) Fayasl al-Tafriqa Bayn al-Islam wa-l-Zandaqa.  Edited by M.  Bejou.  Damascus, p.  84.  An online copy is available at: http://ghazali.org/books/fiysal-bejou.pdf [Accessed 21st November 2016].

[3]Ibid.

[4]The Quran, Chapter 3, Verse 113.  This verse refers to the ‘people of the book’.  However, the principle applies to all groups of people.

[5]Ibid.

READ PART1-6 : 7 Reasons Why God is Worthy of Worship (Part 1 of 6)

The love of Allah

An exceptional love

The love of Allah should occupy man's heart and get total possession of it; and if it does not seize it entirely, it should at least outweigh the love of all other things in it. Allah Says about the believers, (what means): "He loves them and they love Him," [Quran 5:54] and the Prophet  said: "A man would not have attained faith until and unless he loves Allah and His Messenger more than anything else." (Al-Bukhari) When angel of death came to take the soul of Prophet Ibraheem  the latter said, "Have you ever seen a friend take his friend's life?" To that, Allah replied, "Have you ever seen a friend unwilling to see his friend?" Then Ibraheem  said, "O Angel of death! Take my soul!" The Prophet  taught the following supplication to his Companions, "O Allah, allow me to love You and to love those who love You, and to love whatsoever brings me nearer to Your love, and make Your love more precious to me than cold water to the thirsty." (At-Tirmithi)

Al-Hassan Al-Basri  used to say, "He who knows Allah, loves Him."

Causes of the love of Allah

The first cause is man's love for himself and his drive to perfect his own creation. This leads directly to loving Allah because man's very existence and attributes are but the gift of Allah whose grace and kindness have brought man from behind the curtain of non-existence into this visible world. Man's preservation and eventual attainment of perfection are also entirely dependent upon Allah's grace. It would indeed be a wonder if one should take refuge from the heat of the Sun under the shadow of a tree and not be grateful to the tree, without which there would be no shadow at all. On precisely the same way, were it not for Allah, man would have neither existence nor attributes at all.

The second cause of this love is that man loves his benefactor, and in truth, his only Benefactor is Allah, for whatever kindness man receives from fellow-creatures is due to the immediate instigation of Allah. Whatever the motive that may have prompted the kindness he receives from others, Allah is the One who set that motive to work.

The third cause of man's love of Allah is his contemplation of the beautiful Attributes of Allah, His Power and Wisdom, of which human power and wisdom are but the feeblest reflections.

Signs of the love of Allah

Many claim to love Allah. But each should examine himself as to the genuineness of the love which he professes.

The first test of how genuine the love is this: he should not dislike the thought of death, for no friend shrinks away from going to see a dear and beloved friend. The Companion Abu Moosa Al-Asha'ri  narrated that the Prophet Muhammad  said, "Whoever wishes to meet Allah, Allah wishes to meet him." (Al-Bukhari)

It is true, one who sincerely loves Allah may shrink away from the thought of dying before he is fully prepared to meet his beloved One in the Next World, but one would think, he should work diligently to prepare for that sure meeting ahead of time.

The second test is that one should be willing to sacrifice his own will to Allah's; should cling to what brings him nearer to Him; and should shun all that distances him from Allah. One's commission of sins is no proof that one does not love Allah at all, but it proves that he does not love Him with his whole heart. Al-Fudhayl Ibn ‘Iyadh  once said, "If any one asks you whether you love Allah, keep silent; for if you say, `I do not love Him,' you are a nonbeliever; and if you say, ‘I do' your deeds may contradict your claim.”

The third test is that the remembrance of Allah should always remain fresh in one's heart, for what one loves, one constantly remembers; and if that love is perfect, one would never forget it.

The fourth test is that he will love the Quran, which is the Word of Allah, revealed to Muhammad  who is the Prophet of Allah; in fact, if his love is really strong, it will encompass the whole creation, for he who loves any one, loves the works he composes.

The fifth test is that he covets retirement and privacy for the purpose of worship and devotion; he longs for the approach of night so that he may hold association with his Friend without hindrance. If he prefers conversation by day and sleep at night to such retirement, then, his love is imperfect.

The sixth test is that worship becomes easy. A righteous man once said, "Over a span of thirty years, I performed my night-devotions with great difficulty, but during the course of the next thirty years they became a delight." When love to Allah is complete, no joy is equal to the joy of worship.

The seventh test is that one loves those who obey Allah and detest those who disbelieve in Him and disobey Him. Allah the Almighty Says (what means): "You will not find a people who believe in Allah and the Last Day having affection for those who oppose Allah and His Messenger, even if they were their fathers or their sons or their brothers or their kindred. Those - He has decreed within their hearts faith and supported them with spirit from Him. And We will admit them to gardens beneath which rivers flow, wherein they abide eternally. Allah is pleased with them, and they are pleased with Him - those are the party of Allah. Unquestionably, the party of Allah is the successful." [Quran 18:22] - islamweb.net