Every Beauty is a Blessing from Allah SWT

This is for those who love Allah SWT.

We need to work together and harder to nurture the soul of each individual.

Every beauty is a blessing from our Lord and a reflection of His infinite beauty. For this reason, every conscious, thinking person should thank Allah with great gratitude and love, for He owns all of this beauty. Allah informs us that all of His creations contain many proofs on which people should reflect:

    And also the things of varying colors He has created for you in the earth. There is certainly a sign in that for people who pay heed. (Surat an-Nahl, 13)

Allah has created people in such a way that they enjoy being loved and loving others, and are pleased with friendships and closeness. To be with those who live by the Qur’an morals, and to have fulfilling friendships and love with them is, for each believer, more enjoyable than many other blessings.

One of the most important characteristics of the Muslims living in Paradise will be their ability to love, just as they did on Earth, all of the prophets, those pious believers who strove in the path of Allah, and all of the Muslims who lived in the past.

Love of Allah (God) causes one to enjoy life more fully. It causes the Muslim to realize that Allah (God) is the only non-changing reality. He is the Sure Reality and Truth (al-Haqqa).

Throughout their life, everyone wants to be with those who they love, rely on, and are close to. Many of Allah’s blessings and their true meanings can only be found in an environment where true love and friendship exist.

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 who hearts turn in love, 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 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, the intellect He has given them, and the blessings He has poured on them.

Hearts, as they mature, come to love whoever is merciful and kind towards them. So how much greater is their love for Him from Whom all kindness springs!

“Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah.” (Quran 2:165)

Hence, faith is first mentioned as a necessary component of achieving Love for Allah (God). It is misplaced when feelings for created things, or beings, causes a diversion from focusing on the Conscious Reality that created all. The Conscious Reality that sustains all. Faith is the decision of the believer to worship that which is unseen and useable in this life.

      

Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that Allah (God) gives to some but not to others. That Allah (God) is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If Allah (God) treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of Allah SWT God's love is defective because the Qur'an says that Allah (God) does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.

The Qur'an does not say that Allah (God) hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.

Let us note some further points about the Quranic concept of Allah (God's) hub.

    * It is clear from the Quranic verses referred to above that the distinguishing marks of those who received Allah (God's) hub are certain qualities or traits -- trust in Allah (God), justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

    * The Qur'an says that those who follow the Prophet receive Allah (God's) hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive Allah SWT (God)'s hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of Allah (God). But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because Allah God has a special love for the Prophet Muhammad (sallallaahu alaihi wasallam) and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.

    * Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from Allah SWT( God) and are not acquired by man on his own. When in numerous places the Qur'an says that Allah  (God) guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of Allah SWT (God) and His love is initiated by Allah (God). This idea comes out especially clearly in the following passage:

          This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, Allah SWT (God) is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)

    * To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus Allah (God’s) love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.

The Coming of the Prophet as the Supreme Act of Divine Love

    "And We have not sent you (O Muhammad) except as an act of love (rahmah) to all the worlds." (21:107)

The love of Allah SWT (God) alluded to here -rahmah- is, as we saw above, Allah (God's) universal love, one that is said in the Qur'an to embrace everything (40:7). Out of this love for His creation (or all the worlds) and in particular all humankind, Allah (God) sent the Prophet Muhammad (sallallaahu alaihi wasallam). This act is the greatest initiative of Allah (God's) universal love: the Qur'an does not describe any other single divine act as "rahmah to all the worlds". The act is a perpetual one: it continues through the words of the Qur'an and the example of the Prophet. People can respond to this divine initiative by opening their hearts to the words of the Qur'an and by following the revelatory example of the Prophet.

If they do so, greater blessings will follow; in particular Allah (God) will receive them in His more special, warmer love - hub or wudda (see Qur'an 3:31; 11:90 which have already been quoted above.)

This act of divine love works to reconcile all humanity with Allah (God) and bind them together in a close relationship of love through the educative and inculcate effect of miraculously chosen words that are still accessible to everybody; and often a relationship built on the basis of proper education is far more secure than one based on a totally incomprehensible mystical belief founded on a myth.

 But man can fall out in sin and when he does so he is like a person in a ditch who needs a rope to hold on to and get out. Often people are not aware that they are in a ditch of sin. But Allah SWT (God) shows His mercy and sends down His revelation, which not only makes people aware of their situation, but also provides a rope to hold on to and get out of that situation. Allah (God) has been so merciful that He has been sending such revelations in all ages and among ALL nations. Our age is the final age in which He has sent the Prophet Muhammad (sallallaahu alaihi Wasallam) as grace to all the worlds. In its nature the coming of the Prophet Muhammad (sallallaahu alaihi Wasallam) is not different from the expressions of divine love through earlier revelations but in its scope it is the greatest such expression.

Suffering does come into the Islamic picture of prophetic work but in the following way: the primary function of the prophets is to point to "the signs of Allah SWT (God)" which enable man to turn to Allah SWT (God); educate him and incline him towards good actions and turn him away from bad ones; and enable him to receive Allah (God's) forgiveness and grace. This is a work that meets resistance from the very people whom the prophets want to lead to their Lord and to their salvation, and as a result the prophets have to struggle and suffer; some of them even had to die for their mission. Their suffering or death is for the sake of others, but it does not by itself lift the burden of people's sins. It is their whole work - teaching and example, of which patient suffering for others is a part - that has the effect of leading people to Allah SWT (God) and to salvation.

In Islam, Allah SWT (God) does not and need not become what He is not - a man - to show His love. Just as a man who loves dogs, cats or horses need not become one of these animals to show his love for them but can in other ways effectively demonstrate to them any amount of his love, so also Allah SWT (God) Almighty can and does show His great love to man without becoming man. Indeed in true love, it is essential, as it is often observed, that both partners maintain their identities. For one partner in love to try to assume the identity of the other is the sign of extreme insecurity such as is not consistent with love and for him to want the other partner to become like himself is not love of the other person but of himself. In the Islamic conception of love between man and Allah SWT (God) the two maintain their identities. Man remains fully man a created being, and Allah SWT (God) remains what He is and the love between them is not worse for that.

In Hadith, where we often find Quranic ideas elaborated, the personal character of the relationship between man and Allah SWT (God) is depicted forcefully in many traditions. For example:

     The Prophet is reported to have said: "The love of Allah (God) for His creatures is seventy times greater than that of a mother for her child".

     "If one goes one step towards Allah (God), Allah SWT (God) comes two steps towards such a one; if one goes walking towards Allah (God), Allah God comes running to him." [so here we see that it's the 'self' that needs to use its free will to take the initiative. This is part of its development and ascends in this existence.]

     When a sinner repents Allah (God) is overjoyed. One tradition likens Allah (God's) joy to that of a man who was traveling alone in a desert on a camel. He sleeps for the night and when he gets up he finds his camel missing. He searches for his beast for hours, during which time the sun warms up the desert and thirst and hunger bring the man close to extinction. Finally, he becomes exhausted and gives up the search; but just then he sees the camel walking towards him with all the water, food and other provisions. The happiness of Allah SWT (God) when a sinner returns to Him is like the happiness of this traveler at the moment when he sees his lost camel (Muslim).

     In another tradition Allah SWT (God) is represented as saying:

          "Nothing brings men near to me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, ).

The Quranic verses and prophetic traditions cited above show -- and there are many, many more such verses and traditions -- that there is no justification in the criticism that the Muslim Allah (God) [and there's only one Reality, Muslims worship the same Allah (God) that is the Allah (God) of Adam A.S. and Abraham A.S..] is a very remote Being, incapable of showing a warm personal love to His creatures.

Ibn al-Qayyim   

                       

Ibn al-Qayyim mentioned ten causes that result in Allah's love for His slave and the slave's love for his Lord. [These ten are:]

First, reciting the Qur'an while pondering over its meanings and what is meant by it.

Second:, getting closer to Allah by performing voluntary deeds after completing obligatory deeds. This is as is stated in a Hadith Qudsi: "My slave continues getting closer to me by performing voluntary deeds until I love him." [Al-Bukhari]

Third: continual remembrance of Allah under all circumstances, with one's tongue, heart and actions. The extent of one's love of Allah is determined by this.

Fourth, giving precedence to what He loves over what you love when you are overtaken by your desires.

Fifth, the heart being avid of Allah's Names, and Attributes and the heart roaming in that garden of knowledge.

Sixth, observing Allah's kindness, goodness and bounties, both hidden and open.

Seventh, and this is the most wonderful, the heart being soft, subdued and meek before Allah.

Eighth, being alone with Allah during the time when the Lord descends during the last portion of the night while reading His Book and ending that by asking for forgiveness and repenting.

Ninth, sitting with the beloved and sincere, benefiting from the most fruitful of their speech. And not to speak unless speaking is more beneficial and you know that it will improve your state and be beneficial to others.

Tenth: remaining away from every cause that comes between the heart and Allah.

These ten causes take the lovers to the station of true love and bring them to their Beloved.

         

................As Allah informs us, loneliness and a lack of friendship are specific to Hell:

    He did not believe in Allah the Magnificent, nor did he urge the feeding of the poor. Therefore, here today he has no friend. (Surat al-Haqqa, 33-35)

Every believer who loves and respects Allah and who strives to please Him, enriches the world with goodness. Whoever loves Allah also loves His creations, feels compassion and mercy for them, and wants to protect them by bringing more goodness and beauty into the world. Allah’s messengers, the most excellent and moral people in the world, always invited their people toward love and closeness to each other and to Allah.

The true source of love in the believers’ hearts is their profound love of Allah. Believers love Allah greatly and, at every moment, strive to gain His love and good pleasure.

We need to work together and harder to nurture the soul of each individual and spread the message of peace, understanding, and love. The world cannot exist without these. We should cherish each other and help regenerate the world with care and kindness instead of war and destruction.  "What we do for ourselves dies with us. What we do for others and the world remains and is immortal."

May Allah make our efforts sincere and keep us all on the straight path...........

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