Renouncing the World and Attaining Divine and Human Love – Shaykh Ṣāliḥ al-Fawzān

﷽

On the authority of Abu al-ʿAbbās Sahl bin Sʿad al-Sāʿidī who said: A man came to the Prophet ﷺ and said, “O’ Messenger of Allāh, direct me to an act which if I do, Allāh and the people will love me.” So he ﷺ said, “Renounce the world and Allāh will love you, and renounce what the people possess and the people will love you.” 

Explanation of Shaykh Ṣāliḥ al-Fawzān:

This is a great ḥadīth, and the scholars have stated that it represents one of the foundational principles upon which a Muslim conducts his life.

This man came to the Prophet ﷺ asking about a deed which, if he were to perform it, would cause Allah ﷻ and the people to love him. This is a noble objective, for if Allah ﷻ and the people love a person, then he has attained true happiness and great good. No one desires to be hated, so the question arises: what is the deed that earns the pleasure of Allah ﷻ and the love of people? This ḥadīth also indicates that seeking the pleasure of people, within the bounds of Sharīʿah, is praiseworthy and carries no blame. There is no sin in seeking people’s goodwill when it does not involve disobedience to Allah. The Prophet ﷺ replied: “Renounce the world and Allah will love you, and renounce what the people possess and the people will love you.”

Asceticism (al-zuhd) means renunciation, that is, abandoning excess attachment to worldly possessions. However, this does not mean abandoning what one genuinely needs, nor does it mean abandoning lawful means of sustenance, such as employment, trade, or permissible earnings. These matters are excluded from the meaning of zuhd. Rather, what is intended is renouncing what one does not need. Asceticism does not require a person to abandon what he or his children require. Instead, true asceticism consists of relinquishing surplus worldly commodities that serve no genuine necessity. The Muslim adopts a balanced approach in seeking his provision. He does not excessively strive after worldly gain while neglecting his religious responsibilities. Therefore, this statement represents an important principle: “Renounce the world and Allah will love you.” Meaning: if you renounce unnecessary worldly attachment, Allah ﷻ will love you. This is praise for abandoning what a person does not truly need.

This ḥadīth also affirms that Allah ﷻ loves His believing servants, and it establishes the divine attribute of Love, just as He is described with Hatred and Dislike where appropriate. The Love of Allah ﷻ is not comparable to the love of creation, nor are His Hatred and Dislike comparable to theirs. Rather, these attributes befit His Majesty alone, just as all of His attributes are unique to Him. The ḥadīth further demonstrates that religious matters must be sought from the people of knowledge. This man asked the Prophet ﷺ about a matter unknown to him, and he did not introduce anything from himself. Whoever introduces something into the religion based upon personal opinion becomes an innovator, because he seeks closeness to Allah through something that the Prophet ﷺ did not legislate, while believing it to be good. Such actions constitute innovation and are rejected.

After the Messenger ﷺ, religious affairs were referred to the scholars, who are the inheritors of the Prophets. Therefore, a Muslim must not undertake any act intending to draw closer to Allah unless he knows that it is legislated in the religion. His statement: “And renounce what the people possess and the people will love you,” means that one should not desire what is in the hands of others. If a person constantly yearns for what people possess and repeatedly asks them for it, they will dislike him. People naturally dislike relinquishing their possessions, and they resent being placed in awkward or embarrassing situations. Therefore, one should avoid burdening them.

If you desire people’s love, do not ask them. Instead, ask Allah ﷻ as much as you are able. If necessity requires asking people, then this is permissible. However, to ask habitually until one becomes dependent upon others and a burden upon them leads to resentment and dislike. When you ask people, they may come to hate you. When you ask Allah ﷻ, He loves you, for He is al-Ghanī (the Self-Sufficient) and al-Karīm (the Most Generous). This, therefore, is a comprehensive principle: If you desire an action that will earn the love of Allah and the love of people, then: “Renounce the world and Allah will love you, and renounce what the people possess and the people will love you.”

Reference

Ṣāliḥ ibn Fawzān al-Fawzān (b. 1354 AH / 1933 CE), al-Minḥah al-Rabbāniyyah fī Sharḥ al-Arbaʿīn al-Nawawiyyah, Maktabat al-Rushd, Riyadh, 2010, p. 201.