the path of those upon whom You have bestowed favor, not of those who incur wrath, nor of those who go astray.”
The Prophet—may Allah bless him and grant him peace—said, “The Jews are the ones who have incurred wrath, and the Christians are the ones who have gone astray.” Within this community there are people of both kinds, just as the Prophet—peace be upon him—also said: “You will surely follow the ways of those who came before you, step for step and span for span; even if they were to enter a lizard’s hole, you would follow them in.” They said, “Messenger of Allah, do you mean the Jews and the Christians?” He replied, “Who else?” This ḥadīth is recorded in both Ṣaḥīḥs.
If the foundation of religious action is to devote the religion purely to Allah alone, then that which is sought for its own sake is what is loved for its own essence—and that is perfect love. Yet in most revelations the desired goal is named “worship,” as in His words in al-Dhāriyāt, “I did not create jinn and mankind except to worship Me,” and in al-Baqarah, “O people, worship your Lord who created you and those before you,” and similar verses.
Worship comprises the completion and utmost degree of love alongside the completion and utmost degree of humility. A beloved that is neither magnified nor approached with humility cannot be an object of worship, and whatever is magnified without being loved likewise cannot be an object of worship. For this reason the Exalted said in al-Baqarah: “Among the people are those who take rivals other than Allah, loving them as they should love Allah; but those who believe are stronger in their love for Allah.” Thus He, Glorified be He, clarified that although the polytheists who set up partners beside Allah may love those partners as they love Allah, the believers are firmer in their love for Allah than the polytheists are—for Allah and for their idols—because the believers possess deeper knowledge of Allah, and love follows knowledge. Moreover, the believers direct all their love exclusively to Allah, whereas those others allot only part of their love to Him and share the rest with their idols; it is obvious which stance is superior.
Allah the Exalted further said in al-Zumar: “Allah sets forth a parable: a man divided among quarrelsome partners and a man wholly devoted to one master—are the two equal?”
The term “love” by itself is broad and unrestricted: the believer loves Allah, loves His messengers and prophets, and loves His believing servants—and all of that is part of his love for Allah. Yet the special kind of love that belongs to Allah alone is a love no one else deserves. Accordingly, the love of Allah is mentioned together with acts that are unique to Him—worship, turning back to Him, devoting oneself wholly to Him, and the like—for all these expressions inherently include love for Allah, Glorified and Exalted.
Having established that love for Him is the root of the religion, it follows that the perfection of the religion depends upon the perfection of that love, and its deficiency upon its deficiency. The Prophet—peace and blessings be upon him—said, “The foundation of the matter is Islam, its central pillar is the prayer, and its highest peak is jihād in the path of Allah.” Thus he declared jihād to be the pinnacle, the loftiest and most noble of deeds. Allah Most High said in al-Tawbah: “Do you equate the watering of the pilgrims and the maintenance of the Sacred Mosque with one who believes in Allah and the Last Day and strives in the path of Allah? They are not equal in the sight of Allah… to His words: ‘a tremendous reward.’”
The texts extolling the virtues of jihād and its people are many, and it is established that it is the best voluntary act a servant can perform. Jihād is the definitive proof of perfect love. Allah the Exalted said in al-Tawbah: “Say: If your fathers, your sons, your brothers, your spouses, and your clans…” and He—Exalted is He—also said, in describing those who love and are loved: