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Those whom ALLAH loves and those who Love ALLAH!
(part1)---------------------------- Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness,whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaaha illal llahu
Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu
''I bear witness that there is no deity but Allah
who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.
Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din (religion) and I am satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You,You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Substaner of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you;You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light (Nur) of the Heavens and Earth And whatever is in them. Ya A! LLAH! Al l praises are for You; You are the King of the Heavens and the Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Parardise is True And Hell is true and All the Prophets(peace be upon them) are true; And Muhammad Rasulallah(sallallahu alayhi wa salam) is true,And the Day of Resurrection is True. Ya ALLAH! You have promise and Your promise is the truth,Ya ALLAH! You have promise and Your words is the truth, Ya ALLAH! You have promise and You are the Truth!. Ya ALLAH! You have created Rasulallah(sallallahu alayhi wa salam) to be the most truthful of men and what He(sallallahu alayhi wa salam) has said is the absolute truth! Bismillah ir-Rahman ir-Rahim ??? ???? ?????? ??????
The love of thoes who Love ALLAH)
must be unconditionally returned.
If you claim love for ALLAH!
yet oppose the Beloved,
then your love is but a pret ence to love ALLAH.
You love the enemies of ALLAH
and still seek love in return from ALLAH.
You fight the beloved Friends of ALLAH.
Is this Love or the following of shaytaan?
True devotion is nothing
but total submission,unconditional surrender
of Heart, body and soul
to the One Love ALLAH.
We have seen humans claim to submit,
yet their loyalties are many.

They put their trust in everything excepted ALLAH, They put their trust here, and their hope there,and their love is without consequence.

A close consideration of the various types of acts of worship enacted in one’s heart and limbs reveals this state of need as being a common quality within them all.

al-'Ubudiyyah The condition of being in absolute need of Allah is one of the most essential states of servitude [‘ubudiyyah]. It has been described to be its reality and the crux(A main central Feature or A most critical point) . Allah says, ‘O mankind! It is you who stand in need of A! llah whe reas Allah is the Rich, the Praise-worthy [al-Ghani, al-Hamid].’He also cites Moses [Musa] as saying, ‘My Rabb! Truly, I am in need of whatever good that You bestow on me! Ibn al-Qayyim defines the reality of this lack of the necessary means of subsistence in the following manner, ‘That you are not for yourself and that nothing from you is for yourself in the sense that you are in entirety for Allah; if you are for yourself then you will find a prosperity and self-dependency that negates this destitution.’ He then said, ‘ True poverty is to be in continuous need of Allah in every circumstance and that a slave bears witness in every internal and external atom of his to a complete need of Allah, the Most High, from every angle’ This incessant need for Allah requires the slave to strip his heart of all its whims and desires and to turn to his Rabb with his total being, humble himself before Him, submit to His commands and prohibitions and connect, attach and bend his heart with His love and obedience. Allah says, ‘Say (O Muhammad) "Verily, my prayer, my service of sacrifice, my living, and my dying are for Allah, the Rabb of the worlds. He has no partner, and of this I have been commanded, and I am the first of the Muslims".’ One interpretation of the work nusuk is the concern for one’s inner self and expulsion of all save Allah from one’s heart.

A close consideration of the various types of acts of worship enacted in one’s heart and limbs reveals this state of need as being a common quality within them all. A slave’s measure of his need for Allah enacted in these acts of worship determines the extent of effect these acts have on his heart as well as their overall benefit for him in this world and the Hereafter. Consider the act of prayer; a Muslim’s greatest physical act of worship, the believing servant stands before his Rabb with serenity, he is fearful, humble and lowers his head. He fixes his eyes at the p lace of prostration and begins with the phrase, ‘Allah is ! greater [Allah Akbar]’. This indicates so clearly one’s glorification of Allah alone and forsaking of all circumstances, wealth and societal positions; everything and anything but Allah. Two superior positions expressing helplessness and need occur when a slave tilts his head further down assuming a bowing position and when he begrimes his forehead in prostration calling upon Allah and turning to Him. Bowing is the place for glorifying Allah whereas prostration is the place for beseeching Allah; Rasulullah (sallallahu alaihi wasallam)said, ‘As for bowing, glorify your Rabb when in that position and as for prostration, exhort your efforts in supplication, for it is very possible that you may be answered.’ This is exemplified in Rasulullah's (sallallahu alaihi wasallam) practice; when bowing he would sometimes say, ‘O Allah, to You I have bowed, in You I have believed and to You I have submitted. My hearing, sight, mind, bones, tendons and what my feet carry are humbled befor e You. Ibn Rajab comments, ‘This is an indication that Rasulullah's (sallallahu alaihi wasallam) humbleness when bowing is manifested in all of his limbs, the greatest of them being the heart which is their king…a servant’s expression of humility and reverence for Allah comes to perfection when at the time of being humbled before Him during the act of bowing and prostration one describes his Rabb with attributes of magnificence, grandeur, greatness and loftiness; it is as if he is saying, “Meekness and reverence is my depiction whereas loftiness, greatness and grandeur is yours”. This dignified level that the heart arrives at is the secret of its vitality and the foundation of its devotion for its Rabb. A servant can develop this neediness through two matters: (i) realisation of the greatness and might of the Creator and (ii) realisation of the weakness and incapacity of the servant and creation.

Concerning the first matter, the more a slave gains in kn owledge of Allah and of His names and attributes the greater! will be his need for Him and his humility before Him. Al-Fudayl Ibn ‘Iyad said, ‘The reverence a servant holds for Allah is dependent on how well-acquainted he is with Him’. Reflecting on the verses of the Quran and narrations [ahadith] that mention Allah’s most beautiful names and most lofty attributes causes one’s heart to be taken aback out of veneration of the Rabb, and awe of His power and omnipotence. Allah says, ‘Allah! None has the right to be worshipped but He, the Ever Living [al-Hayy], the Self-Sustaining Who sustains and protects all that exists [al-Qayyum]. Neither slumber nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who can intercede before Him except with His permission? He knows what happens to them (i.e., His creatures) in this world, and what will happen to them in the Hereafter. And they will never encompass anything of His Knowledge except that which He wills. His footstool [kursi] extends over the heaven s and the earth, and He feels no fatigue in guarding and preserving them both. And He is the Most High [al-‘Aliyy], the Most Great [al-‘Adhim]. He also says, ‘They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him!’ Abdullah Ibn ‘Umar, may Allah be pleased with him, relates that Allah’s Messenger said, ‘Allah will fold the Heavens on the Day of Judgment and then He would take them by His right hand and say: “I am the King; where are the haughty ones? Where are the proud ones?” He will then fold the earth with His left and say: “I am the King; where are the haughty ones? Where are the proud ones?’ Ibn al-Qayyim writes, ‘The Quran is Allah’s speech and Allah makes Himself known to His servants through His words and His attributes. At times He is revealed clad in awe, greatness and sublimit! y causin g necks to bow, souls to subdue and Hearts to melt and voices to still and so pride dissolves just as salt does in water. On other occasions He is revealed with qualities of beauty and perfection, and He possesses perfect names, beautiful attributes and beautiful actions which signify a perfect essence. This causes love of Him to exhaust all the potency for love found in a servant’s heart. This is of course according to the comprehension a servant has of His beautiful and perfect qualities. So His servant becomes bare of all save love and Trust for Him; when someone or something else desires this love to be directed towards it, his heart and interior refuse that outright’. He then said, ‘The summary of this is that He, may He be glorified, That ALLAH may causes his slave at times to know him through his Attributes as the Creator . and at other times with attributes of a Rabb. Being cognisant and observing His divine attributes necessitate an exclusive Profound reverence , love,Hornor and Deep Respect; a longing to meet Him; a state of intimacy and bliss with Him; happiness in serving Him; competing in attaining His nearness and His pleasure; gaining His affection through obedience; constant remembrance of Him; fleeing from all of creation towards Him and that He alone and none else becomes his sole desire and intent. Being cognisant and observing His Rabb attributes necessitate one to rely upon Him, need Him, seek His help, and being Humble for Him , reverent and subjugated before Him. As for realising one’s inadequacy and inability, whoever truly knows the position of his own self and that with all the status, authority or wealth that can be acquired he still remains weak and with no definitive control will appreciate his insignificance, his pride will disappear, his limbs will humble and his need for His Rabb will greaten. He will seek refuge in his Rabb and plead profusely before Him. Allah says, ‘So let man see from what he is creat ed! He is created from a fluid gushing forth. Emerging from ! between the backbone and the ribs. Verily, Allah is able to bring him back (to life)! The Day when all secrets will be examined. Then man will have no power, nor any helper.’

Ibn al-Qayyim focuses on both of these matters saying, ‘Whoever possesses total exaltation of Allah [al-Haqq] in his heart will find disobeying Him to be very grave because disobeying the Most Great [al-‘Adhim] is not like disobeying one less than Him. Whoever recognises his soul’s status and reality, its essential need for its true Rabb for every moment and breath he takes and its intense requirement for Him, the crime of disobeying One whom he has persistent need of at all times will be considered to be severe indeed. Furthermore, if he realises and recognize his soul’s insignificance in the Universe scheme of things, whilst recognising the immense, Boundless and immeasurable standing of the one whom he disobeys the crime will bear heavy on him and he will seek the forgiveness of ALLAH to get ridded of those sins.

Feeling in need of Allah therefore encourages steadfast adherence to piety and obedience. To help us develop this need within ourselves and cause it to flourish. (1) When ALLAH Loves someone he puts them under trials ( the more righteous they are, the harder the trials,He tests them and places them in difficulty) in order to purify them.The greater the hardship, or trial or tribulation the greater the reward. The greater the difficulty the greater the reward. The greater the trial or tribulation or difficulty that you are put through the greater the reward will be for you and for me from Allah (Tabarak wa ta'ala).Allah the Exalted states in Surah Baqarah : "We will test you with something of fear, and hunger and loss of wealth, and souls and vegetation. And give glad tidings to those who have patience. Those who if in any difficulty or trial, or tribulation occurs to them or happens to them, they say: 'Verily We are from Allah and to Al lah we return.' They are those who will receive prayers from! their L ord and Mercy and it is those who are guided."The great reward is in accordance to how great o¬nes trial, difficulty or test is. The greater the test and trial, the greater the reward. And everyone must have tests and everyone will have problems & trials and everyone will be put to difficulty, everyone will have moments of grief, moments of sadness moments when things are not as they feel or would like them to be. But the difference is the believer is patient, the believer believes in the decree of Allaah, the believer seeks the reward of Allaah (subhana wa ta'ala) at that time. (2)When Allaah loves someone, he gives them the "understanding" of the religion of islaam.

Once Rasulallah(sallallahu alayhi wa salam)said to ‘Ali ibn Abi Talib: A person tries to get closer to Allah with various good deeds; get yourself closer to Allah with knowledge. The highest achievements come from the faculties of the mind, The heart and Spirit, because they can direct one to the right path and protect one from evil. This Is why Islam encourages us to acquire knowledge and to deepen our knowledge and understaning of the din so that our mind can learn to differentiate between good and bad and between right and wrong. Rasulallah(sallallahu alayhi wa salam)said: Whomever Allah wants to reward with goodness He gives him an understanding of the din. The advantages of the learned over those who only worship is like my advantages over the lowest people among my companions. These advantages come from moral values and from the role of knowledge in deepening our faith and revealing the reality of the universe. The minds and Hearts of the awakened believers can differentiate between good and bad, right and wrong, lawful and unlawful, because such believers have an awareness that enables them to see everything through the light of Allah,the light of Din. Allah, the Almighty, has said: For any to whom Allah gives not light, there is no light? [Qur’an 24:40] Spi ritual illumination can be extinguished only by iniquitous a! ctions, by constantly remaining in a state of iniquity, and by deliberately committing sins and never repenting afterwards. Rasulallah(sallallahu alayhi wa salam) said: If a person commits sins, his spirit will be extremely alienated from him. If it were not because of the evils playing around the hearts of the sons of Adam, surly they could comprehend the governance of the heavens and the earth. In reality everything is contained in the Shariah. The Shaykh Ahmad Mustapha al-Alaoui (RA) gives a very profound analogy of this when he says: ‘Haqiqah, in reality, is the Essence of Shariah except that the Haqiqah is hidden in the Shariah, like the butter that is hidden in the milk, only with the churning of the milk will the butter appear.

In the same way that Haqiqah would only appear with the force of love, (Mahabba). When Nabi ‘Esa (AS) spoke of the great secret of love he said: ‘Allahu Mahabba’ Allah is Love. Rasulallah(sallallahu alayhi wa salam)simplified this ve ry deep expression in a way that was easier to understand when he said,‘The one who loves to meet Allah, Allah loves to meet him’.The Haqiqah, that is the attainment of a spiritual consciousness or inner enlightenment that witnesses that all things ultimately come from and belong to Allah.) (3)Whomever Allaah loves, he removes them and their heart from disobedience and sins(Thus, when knowledge is actualized in the breast he would have the fear of ALLAH; and when the fear gets firm, he would take flight-Hijra, Migration-Escape ; and if he takes flight, he would attain salvation;is being saved or protected from harm,Deliverance,Redemption,from sin and its effects and its consequences,but not all sin,some sins ; and when the light of certainty shines on his heart, he would witness the grace of ALLAH, and when he is able to see the grace, he would become hopeful of the Mercy of ALLAH; and when he experiences the sweetness of {the state of} hope, he would seek;he would earne stly continue to seek the mercy and forgiveness of ALLAH ;an! d if he succeeds in seeking, he would find; he would find the Mercy and forgiveness with him.

When the light of recognition of the Mercy and forgiveness is disclosed to the heart the breeze of Trust and love for ALLAH is stirred up and when the breeze of love and Trust is stirred up, he would become honored with the special protection,of the Beloved, and prefer ALLAH over everything other than Him, and carry out His orders.

The parable of these three principles is that of the holy Sanctuary (TheHaram-Makkah), the sacred Mosque (al-masjid), and the Ka‘bah; whoever enters the Haram would be safe from the creatures; and whoever enters the masjid his limbs would be guarded from being employed by him in sinning; and whoever enters the Ka‘bah his heart would be protected from being occupied by the world with the remembrance of other than Allah.

Rasulallah(sallallahu alayhi wa salam) is related to have said, “Prophet Shu’ayb (‘a) wept out of lov e of Allah, the All-mighty, the Majestic, until he lost his sight…, so Allah revealed onto him saying, ‘O Shu‘ayb! If this was out of fear of the Fire, then I have protected you from it; and if it was out of eagerness for the Heaven, then I have permitted you {to enter it}.’ So he said, ‘O Allah, O my Master, You are aware that I did not weep out of fear of Your fire, nor out of eagerness for Your heaven, but {because} Your love has engaged my heart such that I cannot endure {it} until I see You.’ So Allah, the Majestic, revealed to him saying, ‘If this is the case, then because of this I will make the one who spoke to Me (kalimi), Musa bin ‘Imran, to be at your service.”)

Allaah’s loving his beloved servant, his Prophets and Messengers, this is muhabbah(Love and Affection )The Mahabbah of ALLAH is the Foundations of true Faith(the Love for ALLAH) . It is something additional to His Mercy, His treating them nobly and to His giving to them. All of these things are the effect and result of Allaah’s Lov! e. So, b ecause Allaah loves these people And they Love Him, then He grants them a great share of His Mercy, His being good to them and His fine treatment of them…This is due to their Ubudiyyah of their Hearts before ALLAH!.'Ubudiyyah is a comprehensive term that asserts the meaning of the ayah:"You Alone do we worship and You Alone do we seek for Help." [Al-Qur'an 1:5]It comprises the slavery of the heart, tongue and limbs to Allah ta'ala. The slavery of the heart includes both the qawl (saying of the heart) and 'amal (actions of the heart). The qawl of the heart is the belief (i'tiqad) in what Allah has informed about His Self, His Names and Attributes, His Action, His Angels, and that which He revealed in His Book and sent upon the tongue of His Rasulallah (sallallahu 'alayhi wa sallam)."The heart is inherently dependent on Allah in two ways: from the point of view of worship, which is the ultimate goal, and from the point of view of seeking His help and relying upon Him, which a re the means to that end. The heart cannot be sound, or succeed, or find joy, or be happy, or feel pleasure, or be good, or be at peace, or find tranquility, except by worshipping its Rabb, loving Him and returning to Him. Even if it attains all that it can enjoy of created things, it will not feel at peace or find tranquility, because it has an inherent need for its Rabb, for He is the focus of its worship, love and seeking, and this is the only way to attain joy, happiness, pleasure, peace and tranquility …For if a person is helped to attain what he loves, seeks, desires and wants, but he does not worship Allah, he will never achieve anything but sorrow, regret and suffering. He can never be free of the pain and hardship of this life except through loving Allah sincerely, so that Allah becomes his ultimate desire and he loves Him for what He is the Creator and the Originator of all that exists, and he loves anyone or anything else only for His sake, and he does not love anything for its own except Allah. If he does not achieve th! is (leve l of love), he has not properly understood the true meaning of "La illaha ill Allah" or of tawhid or of 'ubudiyyah or of loving Allah. There is something lacking in his iman(Faith) and tawhid, and he will suffer pain, regret and anguish accordingly."

Loving Allah is the ultimate aim. Having attained the state of true love for Allah, each stage that follows it is one of its fruits and a branch from its roots - such as longing, intimacy and contentment. Each stage that precedes it - such as repentance, perseverance and doing without.

The most beautiful, the most sincere, the most elevated and the most exalted kind of love is most certainly the love of the One Whom hearts were created to love, and for Whom creation was brought into existence to adore. Allah is the One to Whom hearts turn in love and Devotion, exhalation and glorification, humility, submission and worship. Such worship cannot be directed towards other than Him. It is the perfection of love accompanied by complete submission(unconditional surrender) and humility. Allah is loved for His own sake in every respect. All except Him are loved for the love they give in return. All the revealed Books, and the message of all the Prophets, bear witness to the love that is due towards Him, as does the natural impulse He has created in all His servants and creatures, the intellect He has given them, and the blessings He has poured on them.