I) LOVE OF GOD
LOVE OF GOD IN ISLAM
The Testimonies of Faith
The central creed of Islam consists of the two testimonies of faith or
Shahadahsi, which state that:
There is no god but God, Muhammad is the messenger of God. These Two Testimonies are the
sine qua non
of Islam. He or she who testifies to them is a Muslim; he or she who
denies them is not a Muslim. Moreover, the Prophet Muhammad
( صلى الله عليه وسلم ) said:
The best remembrance is: ‘
There is no god but God’….
ii
The Best that All the Prophets have Said
Expanding on
the best remembrance, the Prophet Muhammad
( صلى الله عليه وسلم ) also said:
The best that I have said—myself, and the prophets that came before me—is:
‘There is no god but God, He Alone, He hath no associate, His is the
sovereignty and His is the praise and He hath power over all things’iii.
The phrases which follow the First Testimony of faith are all from the
Holy Qur’an; each describe a mode of love of God, and devotion to Him.
The words:
He Alone, remind Muslims that their hearts
iv must be devoted to God Alone, since God says in the Holy Qur’an:
God hath not assigned unto any man two hearts within his body (
Al-Ahzab, 33:4). God is Absolute and therefore devotion to Him must be totally sincere.
The words:
He hath no associate,
remind Muslims that they must love God uniquely, without rivals within their souls, since God says in the Holy Qur’an:
Yet there are men who take rivals unto God: they love them as they
should love God. But those of faith are more intense in their love for
God …. (
Al-Baqarah, 2:165). Indeed,
[T]heir flesh and their hearts soften unto the remembrance of God …. (
Al-Zumar, 39:23).
The words:
His is the sovereignty, remind Muslims that their minds or their understandings must be totally devoted to God, for
the sovereignty
is precisely everything in creation or existence and everything that
the mind can know. And all is in God’s Hand, since God says in the Holy
Qur’an:
Blessed is He in Whose Hand is the sovereignty, and, He is Able to do all things (
Al-Mulk, 67:1).
The words:
His is the praise remind Muslims that they must
be grateful to God and trust Him with all their sentiments and emotions.
God says in the Holy Qur’an:
And if thou wert to ask them: Who created the heavens
and the earth, and constrained the sun and the moon (to their appointed
work)? they would say: God. How then are they turned away ? / God
maketh the provision wide for whom He will of His servants, and
straiteneth it for whom (He will). Lo! God is Aware of all things. / And
if thou wert to ask them: Who causeth water to come down from the sky,
and therewith reviveth the earth after its death ? they verily would
say: God. Say: Praise be to God! But most of them have no sense. (Al-’Ankabut, 29:61-63)v
For all these bounties and more, human beings must always be truly grateful:
God is He Who created the heavens and the earth, and
causeth water to descend from the sky, thereby producing fruits as food
for you, and maketh the ships to be of service unto you, that they may
run upon the sea at His command, and hath made of service unto you the
rivers; / And maketh the sun and the moon, constant in their courses, to
be of service unto you, and hath made of service unto you the night and
the day./ And He giveth you of all ye ask of Him, and if ye would count
the graces of God ye cannot reckon them. Lo! man is verily a
wrong-doer, an ingrate. (Ibrahim, 14:32-34)vi
Indeed, the
Fatihah—which is the
greatest chapter in the Holy Qur’anvii—starts with praise to God:
In the Name of God, the Infinitely Good, the All-Merciful. /
Praise be to God, the Lord of the worlds. /
The Infinitely Good, the All-Merciful. /
Owner of the Day of Judgement. /
Thee we worship, and Thee we ask for help. /
Guide us upon the straight path. /
The path of those on whom is Thy Grace, not those who deserve anger nor those who are astray. (Al-Fatihah, 1:1-7)
The
Fatihah, recited at least seventeen times daily by
Muslims in the canonical prayers, reminds us of the praise and gratitude
due to God for His Attributes of Infinite Goodness and
All-Mercifulness, not merely for His Goodness and Mercy to us in this
life but ultimately, on the Day of Judgement
viii
when it matters the most and when we hope to be forgiven for our sins.
It thus ends with prayers for grace and guidance, so that we might
attain—through what begins with praise and gratitude— salvation and
love, for God says in the Holy Qur’an:
Lo! those who believe and do good works, the Infinitely Good will appoint for them love. (
Maryam, 19:96)
The words:
and He hath power over all things, remind Muslims that they must be mindful of God’s Omnipotence and thus fear God
ix. God says in the Holy Qur’an:
… [A]nd fear God, and know that God is with the
God-fearing. / Spend your wealth for the cause of God, and be not cast
by your own hands to ruin; and do good. Lo! God loveth the virtuous. / …. (Al-Baqarah, 2:194-5)…
[A]nd fear God, and know that God is severe in punishment. (Al-Baqarah, 2:196)
Through fear of God, the actions, might and strength of Muslims should be totally devoted to God. God says in the Holy Qur’an:
…[A]nd know that God is with those who fear Him. (Al-Tawbah, 9:36) ….
O ye who believe! What aileth you that when it is said unto you: Go
forth in the way of God, ye are bowed down to the ground with heaviness.
Take ye pleasure in the life of the world rather than in the Hereafter ?
The comfort of the life of the world is but little in the Hereafter. /
If ye go not forth He will afflict you with a painful doom, and will
choose instead of you a folk other than you. Ye cannot harm Him at all.
God is Able to do all things. (Al-Tawbah, 9:38-39)
——–
The words:
His is the sovereignty and His is the praise and He hath power over all things,
when taken all together, remind Muslims that just as everything in
creation glorifies God, everything that is in their souls must be
devoted to God:
All that is in the heavens and all that is in the
earth glorifieth God; His is the sovereignty and His is the praise and
He hath power over all things. (Al-Taghabun, 64:1)
For indeed, all that is in people’s souls is known, and accountable, to God:
He knoweth all that is in the heavens and the earth,
and He knoweth what ye conceal and what ye publish. And God is Aware of
what is in the breasts (of men). (Al-Taghabun, 64:4)
As we can see from all the passages quoted above, souls are depicted
in the Holy Qur’an as having three main faculties: the mind or the
intelligence, which is made for comprehending the truth; the will which
is made for freedom of choice, and sentiment which is made for loving
the good and the beautiful
x. Put in another way, we could say that man’s soul knows through
understanding the truth, through
willing the good, and through virtuous emotions and
feeling
love for God. Continuing in the same chapter of the Holy Qur’an (as
that quoted above), God orders people to fear Him as much as possible,
and to listen (and thus to understand the truth); to obey (and thus to
will the good), and to spend (and thus to exercise love and virtue),
which, He says, is better for our souls. By engaging
everything in our souls—the faculties of knowledge, will, and love—we may come to be purified and attain ultimate success:
So fear God as best ye can, and listen, and obey, and
spend; that is better for your souls. And those who are saved from the
pettiness of their own souls, such are the successful. (Al-Taghabun, 64:16)
——–
In summary then, when the entire phrase
He Alone, He hath no associate, His is the sovereignty and His is the praise and He hath power over all things is added to the testimony of faith—
There is no god but God—it reminds Muslims that their hearts, their individual souls and all the faculties and powers of their souls (or simply their
entire hearts and souls) must be totally devoted and attached to God. Thus God says to the Prophet Muhammad
( صلى الله عليه وسلم ) in the Holy Qur’an:
Say: Lo! my worship and my sacrifice and my living
and my dying are for God, Lord of the Worlds. / He hath no partner. This
am I commanded, and I am first of those who surrender (unto Him). /
Say: Shall I seek another than God for Lord, when He is Lord of all
things? Each soul earneth only on its own account, nor doth any laden
bear another’s load…. (Al-An’am, 6:162-164)
These verses epitomize the Prophet Muhammad’s
( صلى الله عليه وسلم ) complete and utter devotion to God. Thus in the Holy Qur’an God enjoins Muslims who truly love God to follow this example
xi, in order in turn to be loved
xii by God:
Say, (O Muhammad, to mankind): If ye love God, follow
me; God will love you and forgive you your sins. God is Forgiving,
Merciful. (Aal ‘Imran, 3:31)
Love of God in Islam is thus part of complete and total devotion to
God; it is not a mere fleeting, partial emotion. As seen above, God
commands in the Holy Qur’an:
Say: Lo! my worship and my sacrifice and my living and my dying are for God, Lord of the Worlds. / He hath no partner.
The call to be totally devoted and attached to God heart and soul, far
from being a call for a mere emotion or for a mood, is in fact an
injunction requiring all-embracing, constant and active love of God. It
demands a love in which the innermost spiritual heart and the whole of
the soul—with its intelligence, will and feeling—participate through
devotion.
——–
None Comes with Anything Better
We have seen how the blessed phrase:
There is no god but God, He
Alone, He hath no associate, His is the sovereignty and His is the
praise and He hath power over all things—which is the best that all the prophets have said
—makes explicit what is implicit in
the best remembrance (
There is no god but God)
by showing what it requires and entails, by way of devotion. It remains
to be said that this blessed formula is also in itself a sacred
invocation—a kind of extension of the First Testimony of faith (
There is no god but God)—the
ritual repetition of which can bring about, through God’s grace, some
of the devotional attitudes it demands, namely, loving and being devoted
to God with all one’s heart, all one’s soul, all one’s mind, all one’s
will or strength, and all one’s sentiment. Hence the Prophet Muhammad
( صلى الله عليه وسلم ) commended this remembrance by saying:
He who says: ‘There is no god but God, He Alone, He
hath no associate, His is the sovereignty and His is the praise and He
hath power over all things’ one hundred times in a day, it is
for them equal to setting ten slaves free, and one hundred good deeds
are written for them and one hundred bad deeds are effaced, and it is
for them a protection from the devil for that day until the evening. And
none offers anything better than that, save one who does more than
that.xiii
In other words, the blessed remembrance,
There is no god but God,
He Alone, He hath no associate, His is the sovereignty and His is the
praise and He hath power over all things, not only requires and
implies that Muslims must be totally devoted to God and love Him with
their whole hearts and their whole souls and all that is in them, but
provides a way, like its beginning (the testimony of faith)—through its
frequent repetition
xiv—for them to realize this love with everything they are.
God says in one of the very first revelations in the Holy Qur’an:
So invoke the Name of thy Lord and devote thyself to Him with a complete devotion (
Al-Muzzammil, 73:8).
o
LOVE OF GOD AS THE FIRST AND GREATEST COMMANDMENT IN THE BIBLE
The
Shema in the Book of Deuteronomy (6:4-5), a centrepiece of the Old Testament and of Jewish liturgy, says:
Hear,
O Israel: The LORD our God, the LORD is one! / You shall love the LORD
your God with all your heart, and with all your soul, and with all your
strength.xv
Likewise, in the New Testament, when Jesus Christ, the Messiah
( عليه سلام ) , is asked about the Greatest Commandment, he answers
( عليه سلام ) :
But when the Pharisees heard that he had silenced the
Sadducees, they gathered together. / Then one of them, a lawyer, asked
Him a question, testing Him, and saying, / “Teacher, which is the great
commandment in the law?” / Jesus said to him, ” ‘You shall love the LORD
your God with all your heart, with all your soul, and with all your
mind.’ / This is the first and greatest commandment. / And the second is
like it: ‘You shall love your neighbour as yourself.’/ On these two commandments hang all the Law and the Prophets.” (Matthew 22:34-40)
And also:
Then one of the scribes came, and having heard them
reasoning together, perceiving that he had answered them well, asked
him, “Which is the first commandment of all?” / Jesus answered him, “The
first of all the commandments is: ‘Hear, O Israel, the LORD our God,
the LORD is one. / And you shall love the LORD your God with all your
heart, with all your soul, with all your mind, and with all your
strength.’This is the first commandment. / And the second, like it, is
this: ‘You shall love your neighbour as yourself.’There is no other
commandment greater than these.” (Mark 12:28-31)
The commandment to love God fully is thus the
First and Greatest Commandment
of the Bible. Indeed, it is to be found in a number of other places
throughout the Bible including: Deuteronomy 4:29, 10:12, 11:13 (also
part of the
Shema), 13:3, 26:16, 30:2, 30:6, 30:10; Joshua 22:5; Mark 12:32-33 and Luke 10:27-28.
However, in various places throughout the Bible, it occurs in
slightly different forms and versions. For instance, in Matthew 22:37 (
You shall love the LORD your God with all your heart, with all your soul, and with all your mind), the Greek word for “heart” is
kardia, the word for “soul” is
psyche, and the word for “mind” is
dianoia. In the version from Mark 12:30 (
And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength) the word “strength” is added to the aforementioned three, translating the Greek word
ischus.
The words of the lawyer in Luke 10:27 (which are confirmed by Jesus Christ
( عليه سلام )
in Luke 10:28) contain the same four terms as Mark 12:30. The words of
the scribe in Mark 12:32 (which are approved of by Jesus Christ
( عليه سلام ) in Mark 12:34) contain the three terms
kardia (“heart”),
dianoia (“mind”), and
ischus (“strength”).
In the
Shema of Deuteronomy 6:4-5 (
Hear, O Israel: The
LORD our God, the LORD is one! / You shall love the LORD your God with
all your heart, and with all your soul, and with all your strength)
. In Hebrew the word for “heart” is
lev, the word for “soul” is
nefesh, and the word for “strength” is
me’od.
In Joshua 22:5, the Israelites are commanded by Joshua
( عليه سلام ) to love God and be devoted to Him as follows:
“But take careful heed to do the commandment and the
law which Moses the servant of the LORD commanded you, to love the LORD
your God, to walk in all His ways, to keep His commandments, to hold
fast to Him, and to serve Him with all your heart and with all your
soul.” (Joshua 22:5)
What all these versions thus have in common—despite the language
differences between the Hebrew Old Testament, the original words of
Jesus Christ
( عليه سلام ) in Aramaic, and
the actual transmitted Greek of the New Testament—is the command to love
God fully with one’s heart and soul and to be fully devoted to Him.
This is the First and Greatest Commandment for human beings.
x
In the light of what we have seen to be necessarily implied and evoked by the Prophet Muhammad’s
( صلى الله عليه وسلم ) blessed saying: ‘
The best that I have said—myself, and the prophets that came before me—is:
‘There
is no god but God, He Alone, He hath no associate, His is the
sovereignty and His is the praise and He hath power over all things’ xvi, we can now perhaps understand the words ‘
The best that I have said—myself, and the prophets that came before me’ as equating the blessed formula
‘There
is no god but God, He Alone, He hath no associate, His is the
sovereignty and His is the praise and He hath power over all things’
precisely with the ‘First and Greatest Commandment’ to love God, with
all one’s heart and soul, as found in various places in the Bible. That
is to say, in other words, that
the Prophet Muhammad
( صلى الله عليه وسلم )
was perhaps, through inspiration, restating and alluding to the
Bible’s First Commandment. God knows best, but certainly we have seen
their effective similarity in meaning. Moreover, we also do know (as can
be seen in the endnotes), that both formulas have another remarkable
parallel: the way they arise in a number of slightly differing versions
and forms in different contexts, all of which, nevertheless, emphasize
the primacy of total love and devotion to God
xvii.
———-