are devoutly obedient to Him.” And He says:

“To Allah prostrates whoever is in the heavens and the earth, willingly or unwillingly.”

The “second” sense is that of one who worships willingly: someone who worships Him and seeks His help. This is the meaning intended in His words:

“The servants of the Most Merciful are those who walk upon the earth humbly.”

And His words:

“A spring from which Allah’s servants drink, making it flow abundantly.”

And His words:

“Indeed, you have no authority over My servants.”

And His words:

“Except Your chosen servants among them.”

And His words:

“O My servants, no fear shall be upon you today, nor shall you grieve.”

And His words:

“Remember Our servants Abraham, Isaac, and Jacob.”

And His words:

“Then He revealed to His servant what He revealed.”

And His words:

“What an excellent servant! Indeed, he was ever turning back to Allah.”

And His words:

“Glory be to the One who took His servant on a journey by night.”

And His words:

“And when the servant of Allah stood up calling upon Him.”

A person may at times lack this kind of servitude. The first kind, however, is an inseparable attribute if what is meant by it is his being subject to divine decree and the Creator’s control over him. He Most High says:

“Do they seek a religion other than Allah’s, when to Him all those in the heavens and the earth have submitted, willingly or unwillingly, and to Him they will be returned?”

The prevailing view among the early generations is that the submission intended here is their submitting to Him in humility and lowliness, not merely the Lord’s control over them, as in His words:

“To Allah prostrates whoever is in the heavens and the earth, willingly or unwillingly.”

This humility and lowliness are likewise inseparable from every servant; he cannot escape them, even though