Posted by Mustafa Abbas on September 23, 2026 | Views: 12 | Ratings: 2
Sincere Love in Obedience and Divine Management: A Comprehensive Analysis of a Sacred Hadith
Introduction
The sacred utterance attributed to Allah (SWT) through Prophet Muhammad (peace be upon him and his family) encapsulates the essence of divine interaction with a sincere believer. It highlights the immense spiritual value of pure intention and the pursuit of Allah's satisfaction, promising divine care and management in return.
The saying states:
Prophet Muhammad (peace be upon him and his family) said: ‘Allah said, ‘No sooner do I look into a servant’s heart and find that he has sincere love for My sole obedience and he seeks My pleasure than I take charge of his plans and affairs.’
— Bihar al-Anwar, v. 85, p. 136, no. 16
This sacred utterance reveals the core principles of genuine devotion and its transformative effect on a believer's life, explaining what it means to be sincere in obedience, to seek Allah's pleasure, and the benevolent consequences of such a state.
A related hadith from Man La Yahduruh al-Faqih further elaborates on this divine principle:
Messenger of Allah (swt), peace and blessings be upon him and his family, said: Allah (swt), the Glorified and Exalted, said:
'Whoever of My (swt) servants obeys Me (swt), I will not entrust him to anyone other than Myself (swt). And whoever disobeys Me (swt), I will leave him to himself, and I will not care in which valley he perishes.'
— Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 175, Hadith #5869
I. The Meaning of Sincere Love in Obedience (Ikhlas fi al-Ta'ah)
"The love of sincerity to obey Me (SWT) for My (SWT) Face" signifies a state of complete purity in one's devotion and actions, free from any element of polytheism, showing off, or worldly aspirations. It means dedicating one's entire being and every action to Allah alone, rooted in a profound love and singular focus on Him.
In Islam, "sincere love in obedience" (Ikhlas fi al-Ta'ah) represents the purest form of devotion, where a believer's actions, intentions, and entire being are dedicated solely to Allah (SWT) out of profound love and a singular desire for His pleasure. This concept is foundational to true faith and spiritual elevation.
I.A. The Essence of Sincerity (Ikhlas)
Ikhlas, or sincerity, in the context of obedience to Allah, is described as the highest station of love and servitude to God. It means being entirely truthful and authentic in one's intentions and actions, ensuring they are free from any corruption or impurities that contradict faith and monotheism.
Key aspects of Ikhlas include:
Purity of Intention: Sincerity requires that all actions and decisions are made solely for the pleasure of Allah, without any ulterior motives, such as seeking human praise, recognition, or worldly gain. It is "without any showing off or reputation, and without any aspect of the world influencing one's actions." This guards against hidden polytheism, where one might subtly associate partners with Allah in their intentions.
Freedom from Polytheism: To be sincere to Allah means that one's faith and obedience are free from any form of hidden or apparent polytheism, and no partner is associated with Allah. If someone worships anything else or adores someone/something other than God Almighty, they are considered an unbeliever.
Devotion and Honesty: Ikhlas means truly meaning what one says, genuinely feeling for something with the heart, and being authentic. It signifies a heart and thoughts solely focused on Allah and the performance of duties towards Him.
Avoidance of Forbidden Acts: Sincerity also means to avoid all divinely forbidden things and actions, ensuring one's life aligns with Allah's commandments.
Purification for Religion: A sincere servant is purified for Allah's religion, desiring Allah in their supplications after having sincerely submitted to Him. The term "al-Mukhlasin" refers to those who are sincere in their religion and worship, free from impurities that contradict faith and monotheism, or those purified by Allah with guidance and faith.
Imam Ja'far al-Sadiq (peace be upon him), when explaining the Quranic verse, "[He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving" (Quran 67:2), clarified that it does not mean deeds more numerous, but rather those more rightful in conduct, rooted in fear of God and sincerity of intention (niyyah). He further added:
With my isnad reaching back to the venerable and trustworthy shaykh Muhammad ibn Ya’qub al-Kulayni (Q) from Ali ibn Ibrahim, from his father, from al-Qasim ibn Muhammad, from al-Minqari, from Sufyan ibn ‘Uyaynah, from Abu ‘Abd Allah (peace be upon him), who, explaining the utterance of God Almighty: That He might try you (to see) which of you is fairest in works. (Quran 67:2), said, “It does not mean one of you whose deeds are more numerous but one who is more rightful in his conduct, and this rightness is nothing but the fear of God and sincerity of intention (niyyah) and fear.” Then he (peace be upon him) added, “To persevere in an action until it becomes sincere is more difficult than (performing) the action itself, and sincerity of action lies in this that you should not desire anyone to praise you for it except God Almighty, and intention supersedes action. Lo, verily, intention is action itself.” Then he recited the Quranic verse, “Say, everyone acts in accordance with his character –shakilatihi- (Quran 17:84), adding, “That shakilah means niyyah.”
— "Forty Hadiths" by Ayatullah Sayyid Imam Ruhallah Musawi Khomeini
From Abu Abdullah (peace be upon him): And intention is better than action, indeed intention is the action. Then he recited Allah's words: "Say: Everyone acts according to his manner" [Quran 17:84], meaning according to his intention.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 97
The honourable arif Khwajah Abd Allah al-Ansari (qs) defined Ikhlas as "purging action of all impurities," which include the desire to please oneself and other creatures. Shaykh al-Baha'i (ra) states that "Ikhlas means keeping action free from other-than-God having a role in it and that the performer of an action should not desire any reward for it in the world and the Hereafter."
I.B. The Reality of Obedience (Ta'ah)
Obedience to Allah, in this context, is not merely a set of ritualistic actions but a comprehensive submission to His will and commands, stemming from an internal state of love and devotion.
Elements of Ta'ah include:
Compliance with Divine Commands: Obedience means following Allah's commands and prohibitions in all aspects of life, accepting whatever comes from Him, whether creative or legislative.
Submission and Acceptance: It involves being pleased and content with Allah's judgment and accepting it submissively, demonstrating commitment to servitude.
Monotheism in Obedience: Monotheism in obedience means that the only object of obedience in essence is God. The necessity of obeying others, such as the Prophet, Imams, or parents, is something enjoined by Him and occurs by His will.
I.C. The Intertwined Nature of Sincere Love and Obedience
The Islamic teachings strongly emphasize that genuine love for Allah is intrinsically linked with obedience to Him. One cannot claim true love for Allah without demonstrating it through submission to His will.
Love as the Basis of Servitude: To be sincere to Allah in one's servitude means to truly base one's servitude on love for Allah. This is achieved by following the shari'ah, which is presented as the path of sincerity and love, embodying submission and drawing one closer to Allah.
Obedience as Proof of Love: Narrations explicitly state this connection: If your love was sincere, you would be obedient to Him. Surely the loving one is obedient to the one he loves. Similarly, Imam al-Hassan (peace be upon him) stated, "if your love for God is sincere, you will obey Him. Certainly, the lover obeys the one he loves." Abu 'Abdillah also affirmed, "Is religion anything other than love? Verily Allah, the Mighty, the Great, says: Say: If you love Allah, then follow me, Allah will love you.'" This is further supported by the Quranic verse (3:31), which ties loving Allah directly to following teachings.
(The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on theauthority of his father, on the authority of Ibn Abi Umayr, on the authority of Muhammad ibn Himran, on the authority of Sa’id ibn Yasar who said: Imam Abu Abdullah (peace be upon him) said to me: “Is there anything in religion except love? Indeed, Allah, the Almighty, says: ‘Say, if you love Allah, then follow me, and Allah will love you and forgive you your sins, and Allah is Forgiving, Merciful.’” (Surah Al-Imran, Quran 3:31)
— Al-KhiSal by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 65, Hadith #1
From Abu Ubaidah Ziyad Al-Hadha, from Abu Ja'far (peace be upon him) in a hadith that he said to him: O Ziyad, woe to you! Is religion anything but love? Do you not see His saying: "Say, if you love Allah, then follow me, Allah will love you and forgive you your sins" [Quran 3:31]. Do you not see Allah's words to Muhammad (peace be upon him and his family): "He has endeared to you the faith and has made it pleasing in your hearts" [Quran 49:7], and He said: "They love those who emigrated to them" [Quran 59:9]. Then he said: Religion is love, and love is religion.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 15, Hadith 21265
Muhammad b. Musa b. al-Mutawakkil (rh) narrated to us. He said: `Ali b. Ibrahim narrated to us from his father Ibrahim b. Hashim from Muhammad b. Abi `Umayr. He said: One who heard Aba `Abdillah al-Sadiq (peace be upon him) heard him saying: One who disobeys Allah does not love him. Then, he recited: You disobey God yet you manifest your love for Him. This is impossible. Had you loved Him, you would have obeyed Him. Surely, the lover obeys the one he loves.
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 74, Hadith #3
The Worship of Free Men: Imam Ja'far al-Sadiq (peace be upon him) categorized worshippers into three groups, with the highest being "Those who worship Allah out of love and affection for Him; this is the worship of free men." This highlights that sincere love is the noblest motivation for obedience.
Imam Jafar al-Sadiq (peace be upon him) said, ‘Worshippers are of three types: people who worship Allah, Mighty and Exalted, out of fear, and that is the worship of a slave; people who worship Allah, Blessed and most High, seeking to be rewarded thereof, and that is the worship of an employee; and people who worship Allah, Mighty and Exalted, out of love for Him, and that is the worship of free men and is the best type of worship.’
— al-Kafi, v. 2, p. 84, no. 5
Imam Jafar al-Sadiq (peace be upon him) said:
Worshippers fall into three groups:
Those who worship Allah for the fear of hell; this is the worship of slaves.
Those who worship Allah for his reward; this is the worship of mercenaries.
Those who worship Allah out of love and affection for Him; this is the worship of free men
— 1. Wasa il ‘ush-Shi’a
Muhammad b. Ahmad al-Sinani al-Mukattib narrated to us. He said: Muhammad b. Harun al-Sufi narrated to us. He said: `Ubaydallah b. Musa al-Habbal al-Tabari narrated to us. He said: Muhammad b. al-Husayn al-Khashab narrated to us. He said: Muhammad b. Muhsan narrated to us from Yunus b. Thibyan. He said: Al-Sadiq Ja`far b. Muhammad (peace be upon him) said: Surely, the people worship Allah for three reasons. (1) One group worship Him out of desire for His reward – that is the worship of the possessive, and it is of greed. (2) Others who worship out of fear of the Fire – that is the worship of the slaves, and it is of fright. (3) But, I worship Him out of love for Him – that is the worship of the nobles, and it is of safety, as He says, “and they will be safe from the horror of that day” (27:89), and as He says, “Say: If you love Allah, then follow me; and Allah will love you and forgive your sins.” (3:31) Whoever loves Allah, Allah will love him; and whoever Allah loves, he will be of the safe ones.
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 10, Hadith #5
(The compiler of the book narrated) that his father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashim quoted on theauthority of his father, on the authority of Ibn Abi Umayr, on the authority of Muhammad ibn Himran, on the authority of Sa’id ibn Yasar who said: Imam Abu Abdullah (peace be upon him) said to me: “Is there anything in religion except love? Indeed, Allah, the Almighty, says: ‘Say, if you love Allah, then follow me, and Allah will love you and forgive you your sins, and Allah is Forgiving, Merciful.’” (Surah Al-Imran, 3:31)
— Al-KhiSal by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 65, Hadith #1
Avoiding Disobedience: One cannot claim to love Allah while disobeying Him. Disobeying Allah while showing love for Him is considered impossible and strange.
Imam Ali (peace be upon him) said: 'Whoever takes pleasure in committing acts of disobedience to Allah, Allah will bring disgrace down upon him.’
— Ghurar al-Hikam, no. 8823
The Role of Fear and Love: One who obeys Allah will fear Him, and one who fears Him will love Him. Consequently, one who loves Him will follow His commands and be granted His paradise and pleasure.
Spiritual Perfection: Islam is based on pure love for Allah, which drives mankind towards human perfection and purifies hearts. This immense love from Allah makes human behavior immaculate, ensuring that a believer's actions and decisions align with His will and commandments.
In summary, sincere love in obedience (Ikhlas fi al-Ta'ah) means that a believer's entire spiritual life—their intentions, actions, and very devotion—is purified for Allah alone, fueled by a profound love for Him, and manifested through unwavering obedience to His commands. This state signifies the highest form of servitude and is essential for gaining divine love and success.
I.D. Characteristics of Sincere Obedience
1. Purity of Intention and Action
Sincere obedience transcends the mere outward performance of religious acts. It means that the act is free from any independent role for other than Allah. The intention must be directed to Allah alone, ensuring that personal desires and worldly ambitions do not become the purpose of worship. Abu Abdullah (peace be upon him) defined worship as a good intention in obedience, stemming from the aspect through which Allah is obeyed and as He commanded.
He asked Abu Abdullah (peace be upon him): What is worship? He said: Good intention in obedience from the aspect through which Allah is obeyed. And in another definition: He said: Good intention in obedience from the aspect which He commanded.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 105
My father, may Allah grant him mercy, said: We were told by Sa’d bin Abdullah, from Ahmad bin Muhammed, from his father, from the one he mentioned, from Khaithama bin Abdul-Rahman al-Ju’fi, that he said: Isa bin Abdullah al-Qommi asked Abu Abdillah, peace be upon him, while I was present. He said: What is worship? He said: A good intention of obedience from the aspect from which Allah is obeyed.
— Ma ani al- Akhbar by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 259, Hadith #1
Imam Ali (peace be upon him) said: ‘Sincerity is the criterion for worship.’
— Ghurar al-Hikam, no. 859
Imam Ali (peace be upon him) said: 'He who is sincere in his intention receives an increase in sustenance.’
— Bihar al-Anwar, v. 103, p. 21, no. 18
From Amir al-Muminin (peace be upon them) - in a hadith - he said: Indeed Allah, through His generosity and grace, admits a servant into Paradise due to sincere intention and righteous inner thoughts. Recommendation Of Good Intention And Determination Upon It
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 117
2. Absence of Shirk and Ostentation (Riya?)
Sincerity strictly excludes both shirk (associating another with Allah in worship or obedience) and riya? (showing off).
Avoiding Shirk: Worship performed for people's attention, approval, popularity, or praise is not purely for God and becomes spiritually invalid or deficient. If one worships or obeys anything other than Allah, they are considered to have committed shirk, which can be of two types: shirk of worship (shirk ibada) and shirk of obedience (shirk tayat). Sincere devotion is due only to Allah, as stated in the Quran: "Say: I am commanded that I should serve Allah, being sincere to Him in obedience" (Surah Zumar Quran 39:11). The penetration of shirk in human actions is described as more subtle than the movement of an ant on a dark night on a black rock.
Avoiding Riya?: An act of worship performed with ostentation, or with the expectation of praise from anyone other than God, is tantamount to shirk and is unlawful (haram), rendering the worship invalid. Sincerity means that the act is not performed to be seen, admired, or praised by others.
Prophet Muhammad (peace be upon him and his family) said: 'Verily Allah does not accept a deed that is performed with even an atom's weight of showing off in it.’
— Tanbih al-Khawatir, v. 1, p. 187
Abu Abdullah (peace be upon him) said: All showing off is polytheism. Indeed whoever performs deeds for people, his reward is upon the people, and whoever performs deeds for Allah, his reward is upon Allah.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 12, Hadith 157
Imam Ali (peace be upon him) said: 'Know that even the slightest showing off is tantamount to polytheism.’
— Tuhaf al-’Uqul, no. 151
From Abu Ja'far (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) was asked about the interpretation of Allah's words: "So whoever hopes for the meeting with his Lord, let him do righteous work and not associate anyone in the worship of his Lord" [Quran, 18:110], so he said: Whoever prays to show off to people is a polytheist - until he said - and whoever does any deed from what Allah has commanded to show off to people is a polytheist, and Allah does not accept the deed of one who shows off.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 11, Hadith 150
Imam Jaffar Sadiq (peace be upon him): (On the authority of the above-mentioned narrators), Yazid ibn Khalifah reports from Imam al-Sadiq (peace be upon him) that he said, “Riya in any of its forms amounts to shirk, (polytheism); verily, one who works for the people, his reward lies with them, and one who works for God his reward lies with God.”
— "Forty Hadiths" by Ayatullah Sayyid Imam Ruhallah Musawi Khomeini
Imam Ali (peace be upon him) said: ‘The bane of worship is showing-off.’
— Ghurar al-Hikam, no. 3921
3. Love as the Sole Motivation
Sincere love is not merely an emotional claim; it manifests in one's choices: a person loves what Allah loves and dislikes what Allah dislikes. Other forms of love are acceptable only when they are extensions of love for Allah.
Seeking Divine Pleasure: The phrase "for My Face" signifies seeking Allah's pleasure and nearness as the true aim of obedience. A sincere servant obeys Allah not for reputation, social acceptance, or personal advantage, but because Allah alone is worthy of worship and obedience. Imam as-Sadiq (peace be upon him) categorized worshippers into three groups, identifying those who worship Allah out of pure love and affection for Him as the "worship of free men," which is the highest form. True love for Allah is demonstrated through obedience; as a narration states, "If your love was sincere, you would be obedient to Him. Surely the loving one is obedient to the one he loves."
Imam Ali (peace be upon him) said: 'Allah's pleasure is linked to His obedience.’
— Ghurar al-Hikam, no. 5410
Imam Ali (peace be upon him) said: 'The sign of Allah's pleasure with His servant is the satisfaction found in the servant himself with all that Allah decrees, be it in his favour or not.’
— Ghurar al-Hikam, no. 6344
4. The Inward Standard of the Heart
Complete sincerity requires the heart to be freed from dependence on other than Allah while performing any act. Sincere worship means the servant does not focus on the worshipper, the act, or the opinion of other people, but turns the heart toward God alone. This underscores the deeply personal and internal nature of sincerity.
Prohibition Of Intending Ostentation And Seeking Fame Through Ibadaah From his forefathers (peace be upon them) that the Messenger of Allah (peace be upon him and his family) was asked: "In what lies salvation tomorrow?" He said: "Indeed, salvation lies in not deceiving Allah lest He deceive you, for whoever deceives Allah, He will deceive him and strip faith from him, and he deceives himself if only he perceives." He was asked: "How does one deceive Allah?" He said: "By doing what Allah has commanded while intending other than Him. So fear Allah regarding showing off, for it is associating partners with Allah (shirk). Indeed, the show-off will be called on the Day of Resurrection by four names: O disbeliever, O immoral one, O betrayer, O loser. Your deeds have been nullified, and your reward has been invalidated. There is no salvation for you today, so seek your reward from the one for whom you used to work."
— Wasa il al-Shia Vol. 1, Section 2, Chapter 11, Hadith 153
Imam Ali (peace be upon him) said: ‘Sincerity is the worship of those brought near [to Allah].’
— Ghurar al-Hikam, no. 667
From Abu Abdullah (peace be upon him) - in a hadith he said: Maintaining sincerity in deeds is harder than the deed itself, and the sincere deed is that which you don't want anyone to praise you for except Allah, the Mighty and Majestic.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 8, Hadith 126
5. Intellectual Purity in Understanding God (Tawhid)
The concept of ikhlas also extends to the purity of one's belief in Allah. IkhlaS means considering God to be devoid of any limitations like a body or an accident, and it refers to the negation of attributes from God that are extra to His essence. This theological understanding of ikhlas relates to the correct profession of divine Unity (Tawhid), which involves negating any "Associationism" or attributing human-like qualities to the divine. The highest level of believing in God and achieving full ikhlas, according to Imam Ali ibn Abi Talib (peace be upon him), is to deny Him attributes, meaning to purify the concept of God from any anthropomorphic or created characteristics.
I.E. The Significance and Attainment of Sincerity
IkhlaS fi al-?a?ah is the complete purification of intention, love, and action. It involves obeying Allah with a heart free from polytheistic association, ostentation, self-glorification, and worldly purpose, while seeking only His pleasure. Imam Ali (peace be upon him) provided numerous aphorisms on the significance of sincerity, stating: "Pure intention is the ideal end and final aim," "Sincerity is righteousness," "Faith means purification of one's work," "Purity is the highest stage of faith," "All efforts are naught except that which has sincerity," "The fruit of knowledge is purity of action," "The acceptance and exaltation of deeds depends on sincerity," "If intentions are pure, actions acquire loftiness and exaltation," and "He who is sincere (in his work) shall realize his aspirations."
Sincerity is also crucial for the validity of actions; if one performs an act of worship for show or to gain fame, it is considered invalid. The shari'ah itself is the path of sincerity and love, leading to drawing closer to Allah. The term al-Mukhlasin refers to those who are sincere in their religion and worship, free from any impurities that contradict faith and monotheism, or those purified by Allah with guidance and faith. This station of sincerity is a necessary component of the station of sanctity (wilayah).
II. The Meaning of Seeking Allah's Pleasure (Ibtigha' Mardat Allah)
"Seeking My (SWT) Satisfaction" is intrinsically linked with sincere devotion and acts as the ultimate motivation behind all actions. It means striving to do what Allah has commanded, with the sole desire to attain His approval and contentment.
This encompasses:
Compliance with Divine Commands: Seeking Allah's pleasure means doing what Allah has ordered His servant to do. When a servant obeys Allah's command, Allah turns towards them with pleasure and mercy, just as a master is pleased when a servant complies with an order.
Pure Motivation in Deeds: When performing a good deed, seeking Allah's pleasure means that the doer's intention should not be contaminated with showiness or any other motivations that are not pure, but solely for the sake of Allah. This includes acts of charity, where one feeds others "for the Face of Allah," seeking no recompense or appreciation from people.
Sacrifice and Submission: The Quran describes individuals "who sell themselves to seek the pleasure of Allah," implying a willingness to sacrifice for Allah's sake. To "sell one's self" means to submit oneself entirely to the Will and Pleasure of Allah, working in obedience to Him, and prioritizing His pleasure above one's own desires, exerting oneself in His path.
Preferring Allah's Pleasure over Desires: Allah (SWT) states that if a servant prefers His pleasure over their own desires in any worldly matter, He will take care of their affairs, place contentment in their soul, make their concern for the hereafter, and guarantee their sustenance. This indicates a deep trust and surrender to the divine will.
Imam Musa Kazim (peace be upon him): Oh Hisham! The one who intends. to achieve self-sufficiency and needlessness short of wealth, and the comfort of heart from jealousy, and the security of religion, so he must humbly supplicate to Allah to complete and mature his mind and intellect, for, the one who becomes intellectual and witful gets contented upon what (sustenance) suffices him. And the one who gets contented upon what is sufficient for him becomes needless and self-sufficient.
The one who does not get contented upon what suffices him can definitely and absolutely not reach the (state of) needlessness and self-sufficiency
— Usool e Kafi. Vol. 1, P 18
He said: And the Prophet (peace be upon him and his family) said: Whoever asks us, we give him, and whoever seeks self-sufficiency, Allah will make him self-sufficient.
— Wasa il al-Shia Vol. 9, Section 8, Chapter 32, Hadith 12453
Imam Ali (peace be upon him) said: 'He who has confidence in the fact that whatever sustenance Allah has apportioned for him will definitely reach him has secured comfort for his heart.’
— Ghurar al-Hikam, no. 8763
The greatest right of God against you is that you worship Him without associating anything with Him. When you do that with sincerity (ikhlas), He has made it binding upon Himself to give you sufficiency in the affair of this world and the next.
— Risalat al-Huquq by Imam Zayn al-?Abidin (peace be upon him), Book 1, Chapter 2, Hadith #1
It is narrated that Imam Zainul Abideen (peace be upon him) said that Allah, the Mighty and Sublime says, "(I swear) by My Honor, Greatness, Beauty, Strength and high-rank, one who gives preference to My pleasure over his desires I will fulfill the aim of his hereafter. I will make his heart self-sufficient, earth and heavens are guarantors of his sustenance and he will get worldly wealth even without desiring it."
— Thawab al-A?mal wa ?iqab al-A?mal by Shaykh Muhammad b. Ali al-Saduq, Volume 1, Page 168
From Ali bin Al-Hussein (peace be upon them) who said: Patience and contentment with Allah are the pinnacle of obedience to Allah, and whoever is patient and content with Allah in what He has decreed for him, whether he likes it or dislikes it, Allah Mighty and Majestic will not decree for him anything he likes or dislikes except what is better for him.
— Wasa il al-Shia Vol. 3, Section 3, Chapter 75, Hadith 3547
From Ishaq ibn Ammar who said: I heard Abu Abdullah (peace be upon him) saying: The peak of obedience to Allah is being content with what Allah has decreed, in what the servant likes and in what he dislikes, and Allah has not decreed anything for a servant (who is content with what Allah has decreed in what he likes and what he dislikes) except that it is better for him.
— Wasa il al-Shia Vol. 3, Section 3, Chapter 75, Hadith 3559
Narrated by Abu Ja‘far (peace be upon him), who said: The Messenger of Allah (peace be upon him and his family) said: Allah—Mighty and Majestic is He—says: "By My Might, My Majesty, My Grandeur, My Light, My Exaltedness, and the Loftiness of My Station: No servant prefers his own desire over Mine without Me scattering his affairs, confounding his worldly life, and preoccupying his heart with it—while granting him nothing of it beyond what I had already decreed for him. And by My Might, My Majesty, My Greatness, My Light, My Exaltedness, and the Loftiness of My Station: No servant prefers My desire over his own without Me commanding My angels to safeguard him, making the heavens and the earths responsible for his sustenance, standing behind him in every trade he undertakes, and causing the world to come to him—submissive and compelled."
— Wasa il al-Shia Vol. 11 Page 221
Source of Reward: Seeking Allah's pleasure is the only way to truly please God and earn reward, leading to being "well-pleased" and rewarded in the Hereafter. Allah is affectionate towards those who seek His pleasure.
II.A. Encompassing Aspects of Seeking Allah's Pleasure
Seeking Allah's pleasure is not limited to specific acts of worship but pervades all dimensions of a Muslim's life:
Purity of Intention and Absence of Ostentation: The most crucial aspect is ensuring that the intention behind any action is unblemished by showiness, false display, or a desire for recognition from others. The deed must be performed purely for Allah's sake.
Obedience to Divine Commands: This means actively doing what Allah has commanded His servants to do. This includes fulfilling religious obligations, following His guidance in all affairs, and avoiding acts of disobedience. Obedience to Allah, His Messengers, and the Masters of Command from the Progeny of Muhammad is a prerequisite for achieving His pleasure.
He said: "Abul Qasim Ja’far ibn Muhammad ibn Qawlawayh reported to me from Muhammad ibn Yaqoob al-Kulayni, from ‘Ali ibn Ibrahim, from his father, from Hammad ibn Isa from Huraiz, from Zurarah ibn A’ayan, who reported that: Abu Ja’far Muhammad ibn ‘Ali ibn al-Husayn (peace be upon them all) said: "The most important matter, the best, the key, the entrance to all affairs and the pleasure of the Gracious Lord lie in obedience to the Imam after have recognized him." Then he said: Allah, Most High, says (in the Quran): "whoever obeys the messenger, has obeyed Allah. But, whoever turns away: ’We have not sent you (Muhammad) as a keeper over them.’ (Al-Nisa, Quran 4: 80)"
— Al-Amali by Shaykh Muhammad b. Muhammad al-Mufid, Book 8, Chapter 4, Hadith #4
Ali ibn Ibrahim has narrated from his father from Hammad ibn ‘Isa from Hariz from Zurara from abu Ja‘far (peace be upon him) who has said the following. “The top most matter (in religion) the most noble, the key issue, the gateway to all affairs and the pleasure of the Most Beneficent , the Most Holy, the Most High, is obedience to the Imam after finding out who the Imam is.” The Imam (peace be upon him) then said, “Allah, the Most Holy, the Most High, has said, ‘One who obeys the Messenger has certainly obeyed God. You have not been sent to watch over those who turn away from you (Quran 4:80)’”
— Al-Kafi (Vol. 1) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 4, Chapter 8, Hadith #1
Acceptance of Divine Decree (Rida bi al-Qada'): A significant aspect is being satisfied with Allah's decree and destiny. This involves trusting in Allah's plan, accepting His will even when circumstances are not as hoped, and refraining from anger or discontent with His decisions. As Prophet Moses (peace be upon him) was inspired, Allah's pleasure lies in His servant being pleased with what He has destined for them.
Imam Jafar al-Sadiq (peace be upon him) said, 'The one who is satisfied with Allah's decree will experience His decree and be rewarded [on account of his satisfaction], whereas the one who is displeased with the decree, not only will he continue to experience the same decree, but Allah will do away with his reward too.’
— Bihar al-Anwar, v. 71, p. 139, no. 26
Imam Jafar al-Sadiq (peace be upon him) said, 'He who is dissatisfied with what Allah has apportioned him accuses Allah with regards to His decree.’
— Bihar al-Anwar, v. 78, p. 202, no. 33
Imam Ali (peace be upon him) said: 'The sign of Allah's pleasure with His servant is the satisfaction found in the servant himself with all that Allah decrees, be it in his favour or not.’
— Ghurar al-Hikam, no. 6344
Prioritizing Allah's Pleasure Over All Else: A sincere seeker of Allah's pleasure places His approval above the pleasure of other people and even their own soul's desires. The Messenger of Allah (peace be upon him and his family) stated that "Whoever seeks people's pleasure with what angers Allah... those who praised him among people will become his critics." Conversely, if one seeks Allah's pleasure despite people's displeasure, Allah will make them needless of people.
With this chain of narration, the Messenger of Allah (peace be upon him and his family) said: Whoever seeks people's pleasure with what angers Allah, the Mighty and Majestic, (will find that) those who praised him among people will become his critics.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 11, Hadith 21224
Imam Hasan (peace be upon him): Imam al-Hasan (peace be upon him) said, 'He who seeks to please Allah at the expense of displeasing people, Allah suffices him in everything including his affairs with people. But the one who seeks to please people at the expense of Allah's displeasure, Allah relegates him to those very people.’
— Bihar al-Anwar, v. 71, p. 208, no. 17
Imam Hussain(peace be upon him): One who seeks the pleasure of people by displeasing Allah (SWT). Allah makes him over to the people
— Bihar ul-Anwar Vol. 78. P 126
Muhammad b. Musa b. al-Mutawakkil (rh) narrated to us. He said: Muhammad b. Abi `Abdullah al-Kufi narrated to us from Musa b. `Imran al-Nakha`I from his uncle al-Husayn b. Yazid from al-Hasan b. `Ali b. Abi Hamza from his father from Yahya b. Abi’l Qasim from al-Sadiq Ja`far b. Muhammad from his father from his grandfather (peace be upon him). He said: A man wrote to al-Husayn b. `Ali (peace be upon him): “O my Master! Inform me of the best of this world and the Hereafter.” So, he wrote to him: “In the name of Allah, the Beneficent, the Merciful. As for what comes after: whoever seeks the pleasure of Allah despite the discontent of the people, Allah will suffice him in the affairs of the people. Whoever seeks the pleasure of the people despite the discontent of Allah, Allah will entrust him to the people. Peace.”
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 36, Hadith #14
From Jabir, from Abu Jafar (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: Whoever seeks people's pleasure through what displeases Allah the Mighty and Majestic, those who praise him among people will become his critics, and whoever prefers obedience to Allah the Mighty and Majestic through what angers people, Allah the Mighty and Majestic will suffice him against the enmity of every enemy, the envy of every envier, and the transgression of every transgressor, and Allah will be his helper and supporter.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 11, Hadith 21221
A number of our people have narrated from Ahmad ibn Muhammad ibn Khalid from Isma’il ibn Mehran from Sayf ibn ‘Amirah from ‘ Amr ibn Shimr from Jabir from abu Ja’far (peace be upon him) who has said the following: “The Messenger of Allah has said, ‘Whoever seeks the pleasure of people with that which angers Allah, the people praising will belittle him. Whoever gives preference to Allah’s obedience with that which angers people, Allah will suffice him against the animosity of every enemy, the envy of all enviers and the transgression of all transgressors. Allah, the Most Majestic, the Most Holy, will be his helper and supporter.’”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 161, Hadith #2
Humility and Self-Submission: It entails the relinquishment of one's rights towards others, as humility is praiseworthy when the ultimate goal is to seek Allah's pleasure. It also means "selling one's self" in the path of Allah, which implies exerting oneself and submitting to His will and pleasure, working in obedience to Him.
Ethical and Moral Conduct: This includes a range of virtuous behaviors such as:
Rejection of Unsanctioned Practices: Allah condemned those who invented monasticism (Rahabaniat) because they "did not observe it with right observance, and their intention was not solely to seek Allah's pleasure." This indicates that seeking Allah's pleasure must be within the bounds of His prescribed religion, not through self-invented practices.
Following the Imam (peace be upon him): A key to attaining Allah's pleasure is to follow the Imam (peace be upon him) in all affairs with complete obedience to the religion of Allah and to purify one's soul. The pleasure of Allah is intricately tied to the pleasure of the Household (Ahl al-Bayt) of the Prophet (p.b.u.h.a.h.p.).
II.B. Significance and Rewards of Seeking Allah's Pleasure
Seeking Allah's pleasure is of paramount importance due to its profound significance and numerous rewards:
Key to Divine Reward: It is the essential key to being rewarded in the hereafter, leading to a greater reward in the afterlife and helping one to live a righteous life.
Ultimate Goal and Happiness: It is the most important goal for a Muslim, leading to real happiness, fulfillment, and ultimate deliverance and success in the company of prophets and saints in Heaven. It is the culmination of prophethood, divine mission, Wilayah, and Imamate.
Source of Power and Guidance: Allah's pleasure is the ultimate source of unlimited power and freedom of action. Following Allah's pleasure and guidance leads to being guided to the right path, bringing one out of darkness into light by His grace.
Divine Affection and Sufficiency: Allah is affectionate with those servants who seek His pleasure. "And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants." (Quran 2:207). If Allah is pleased with a person, He will grant all their wishes without reservation, and make them needless of people if they prioritize His pleasure.
Prophet Muhammad (peace be upon him and his family) said: ‘When Allah wants to answer or respond to His servant, He allows him [through divine succour] to supplicate.’
— Kanz al-’Ummal, no. 3156
He said: From the Prophet (peace be upon him and his family) who said: Supplication (dua) is the essence of worship (ibadaah), and no believer supplicates to Allah except that He responds to him - either by hastening it for him in this world, or delaying it for him in the hereafter, or by expiating his sins in proportion to what he supplicated for, as long as he does not supplicate for something sinful.
— Wasa il al-Shia Vol. 7, Section 2, Chapter 2, Hadith 8615
From Ali (peace be upon him): Allah would not open the door of supplication and close the door of response.
— Wasa il al-Shia Vol. 7, Section 2, Chapter 2, Hadith 8618
Imam Ali (peace be upon him): Imam al-Sadiq (peace be upon him) said, ‘A man came to the Commander of the Faithful and said, ‘Verily I have supplicated to Allah, but I have not received an answer!’, the Im?m (peace be upon him) said, ‘You have described Allah in a manner that He is not worthy of being described, for verily supplication has four stages: sincerity of the heart, making the intention, having true knowledge of the means, and being fair regarding the request. So did you supplicate knowing these four conditions?’ He said, ‘No’, then the Imam (peace be upon him) said, ‘Then know them now’.’
— Tanbih al-Khawatir, v. 1, p. 302
From Muawiyah bin Wahb, from Abu Abdullah (peace be upon him), he said: Whoever is given three things will not be denied three things: Whoever is given supplication is given the response, whoever is given thankfulness is given increase, and whoever is given reliance [on Allah] is given sufficiency. Then he said: Have you not recited the Book of Allah, the Mighty and Majestic: "And whoever relies upon Allah, then He is sufficient for him" [Quran 65:3], and He said: "If you are grateful, I will surely increase you" [Quran 14:7], and He said: "Call upon Me, I will respond to you" [Quran 40:60]. Obligation Of Reliance On Allah And Delegation To Him
— Wasa il al-Shia Vol. 15, Section 2, Chapter 11, Hadith 20308
From Hammad bin Isa, from Abu Abdullah (peace be upon him), he said: I heard him saying: Supplicate and do not say: "The matter has been decided," for supplication (dua) is worship (ibadaah) - then he said - Indeed Allah says: Call upon Me, I will respond to you [Quran, 40:60].
— Wasa il al-Shia Vol. 7, Section 2, Chapter 6, Hadith 8640
Al-Husayn b. Ahmad b. Idris (ra) narrated to us. He said: Al-Husayn b. Ishaq al-Tajir narrated to us from `Ali b. Mahziyar from Fadala b. Ayyub from Isma`il b. Abi Ziyad from Abi `Abdillah al-Sadiq (peace be upon him) from his forefathers (peace be upon him). He said: The Messenger of Allah (s) said: Whoever wishes for a thing whilst being pleased with Allah will not leave this world until he is granted it.
— Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 85, Hadith #12
From Ali (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: Whoever wishes for something while it is pleasing to Allah, will not leave this world until he is given it.
— Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 110
Through the forthcoming chain of narrators from Abu Abdullah (peace be upon him) - in a lengthy letter - he said: You must persist in supplication, for indeed Muslims have not found anything better than supplication for fulfilling their needs with their Lord, along with having desire towards Him, humbling themselves before Allah, and asking of Him. So desire what Allah has made you desire, and respond to Allah in what He has called you to, so that you may succeed and be saved from Allah's punishment.
— Wasa il al-Shia Vol. 7, Section 2, Chapter 3, Hadith 8629
Superior to Worldly Desires: The pleasure of Allah is considered a great blessing, better and greater than the desires of this world's life, and is mentioned alongside gardens, pure wives, grace, forgiveness, and mercy in the Quran.
Nature of Allah's Pleasure: Allah's pleasure and displeasure are of a different nature than those found in humans. His pleasure is His reward, and His anger is His punishment; these attributes do not imply a change in His state but rather refer to the manifestation of His justice and mercy through consequences.
III. Allah Taking Charge of Rectification and Management (Taqwiyah wa Siyasah)
When Allah observes genuine sincerity and a profound desire for His pleasure in a servant's heart, He promises to "Take Charge of his rectification and his management." This divine intervention and guidance manifest in several ways:
Divine Guidance and Reform: Allah undertakes to reform and guide such a servant, ensuring their path is righteous. When Allah sees a servant who is sincere in their obedience and seeking His pleasure, He undertakes to reform and guide them.
Inward Protection and Illumination: Allah helps the servant "over himself," adorning their heart with lamps of guidance and preparing them for good works. He brings what is far close and makes difficult matters light, allowing the servant to perceive their true path, stay away from pitfalls, and hold onto the firmest part of the rope. This is part of the divine management that purifies the heart from deviation and frees the intellect from enslavement to anything other than Allah, preserving human dignity.
Guarantee of Sustenance and Contentment: For a servant who prefers Allah's pleasure over their desires, Allah guarantees their sustenance through the heavens and earth, and is behind their trade more than any trader. Furthermore, Allah places contentment in their soul.
Intervention in the Heart: Allah is described as intervening "between a person and his heart." This means Allah is closer to a person than they might imagine, aware of their thoughts and intentions. He prevents the servant from being deceived by false ideas or ideologies, making them realize the difference between falsehood and truth. This divine intervention is a core aspect of His rectification and governance.
Becoming a Source of Guidance: Through divine management, the sincere servant becomes "of the keys to the doors of guidance and of the locks of the doors of perdition," becoming a treasure trove of His religion and a peg of His earth. Their certainty becomes like the light of the sun, reflecting the profound transformation brought about by Allah's direct supervision.
Entrusting Affairs to Allah: When a servant entrusts their affairs to Allah, acknowledging His awareness and wisdom, Allah takes care of the situation. This act of surrender and reliance is met with Allah's direct management and care.
III.A. The Nature of a Sincere Servant
A sincere servant of Allah is characterized by an unwavering devotion, free from any ulterior motives, showiness, or worldly influences in their faith and actions. Sincerity entails being purified for Allah's Religion, having one's motivations based purely on love for Allah, and cutting off attachments to anything that might detract from this pure intention. Such a servant strives to follow the shari'ah, performing obligatory and recommended actions while avoiding forbidden and even non-recommended permissible acts, all to demonstrate their profound devotion. They are not among those who ascribe false claims to Allah.
From Abu Ubaidah Al-Hadha, from Abu Abdullah (peace be upon him) who said: Whoever loves for Allah, hates for Allah, and gives for Allah is among those whose faith is complete.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 15, Hadith 21249
God’s Prophet (S) said, “Faith consists of verbal expression, whole-hearted acceptance and acting accordingly.”
— Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #17
From Saeed Al-A'raj, from Abu Abdullah (peace be upon him) who said: Among the strongest bonds of faith is that you love for Allah, hate for Allah, give for Allah, and withhold for Allah.
— Wasa il al-Shia Vol. 16, Section 2, Chapter 15, Hadith 21250
Imam Ali Raza (peace be upon him): And faith means performing and discharging the obligatory duties and avoiding the committing of forbidden acts and faith, is the recognition and knowing (Allah) through the heart and admitting and confessing through the tongue and practicing through the parts of body (Physically)
— Tuhaf al-Uqul P422
The Prophet (S) said, "A servant's faith in Allah is not complete until he has five attributes in him: complete reliance upon Allah, entrusting [his affairs] to Allah, submission to Allah's will, contentment with Allah's decree, and patience in Allah's tribulations. Certainly one who loves for the sake of Allah, hates for the sake of Allah, gives for the sake of Allah, and withholds for the sake of Allah has in fact completed faith."
The Prophet (S) said, "A servant does not perfect his faith in God until he possesses five qualities: reliance upon God, entrusting one's affairs to God, submission to God's command, contentment with God's decree, and patience in the face of God's trials. Indeed, whoever loves for the sake of God, hates for the sake of God, gives for the sake of God, and withholds for the sake of God, has perfected his faith."
— Mizan al-Hikma, volume: 1, page: 426
Such servants are not among those who ascribe false claims to Allah, nor are they easily deceived by Satan. Sincerity is considered the goal and fruit of worship, the attribute of the most excellent people, and the highest form of success.
III.B. Forms of Divine Intervention and Management
1. Inner Illumination and Understanding
Allah guides His servant by sending a "light to their hearing and sight," making them more careful and aware. When Allah intends to guide a servant, He "opens the hearing of their heart," enabling them to discern good from evil. He then "Throws a Word in their heart," which consolidates their affairs and serves as a continuous source of guidance. This divine intervention grants the servant "understanding in the religion," asceticism in worldly matters, and insight into their own faults, thus leading them towards spiritual growth and self-awareness. Furthermore, Allah "illuminates wisdom" and "purifies one's religion," shaping the servant's inner self with fear and hope, making their hearts containers of thanksgiving, and safeguarding them from inattentiveness and languor.
2. Protection and Inclination to Obedience
If Allah desires good for a servant, "He creates a barrier between the servant and what is disliked by Allah, and harmonizes the servant to His obedience." This includes intervening to prevent a servant from engaging in disobedience. Allah acts as a protector, a haven, and a supporter for those who seek His recourse and trust in Him. He protects the servant from worldly matters, akin to how a physician protects a patient, preventing them from becoming overly attached to the world and its desires.
It has been narrated that Abu 'Abd Allah (peace be upon him) said: Allah keeps a believer away from what He dislikes even if he (the believer) longs for it, just as a man keeps a camel away from a flock it does not belong to.
— Kitab al-Mu?min by Husayn b. Sa?id al-Ahwazi, Book 1, Chapter 1, Hadith #25
Prophet Muhammad (peace be upon him and his family) said: ‘Faith is in ten things: inner knowledge, obedience, knowledge, action, piety, striving, patience, conviction, contentedness and submission. And if the individual lacks any one of them, it nullifies the whole structure of his faith.’
— Bihar al-Anwar, v. 69, p. 175, no. 28
From Sufyan bin al-Simt who said: Abu Abdullah (peace be upon him) said: When Allah, Mighty and Majestic, wants good for a servant who commits a sin, He follows it with a hardship and reminds him to seek forgiveness. And when Allah, Mighty and Majestic, wants evil for a servant who commits a sin, He follows it with a blessing which makes him forget to seek forgiveness and persists in it. This is the meaning of Allah's words "We will gradually lead them to destruction from where they do not know" [Quran 7:182] through blessings at times of disobedience.
— Wasa il al-Shia Vol. 16, Section 1, Chapter 85, Hadith 21000
From Sufyan ibn al-Simt who said: Abu Abdullah (peace be upon him) said: When Allah intends good for a servant who commits a sin, He follows it with a punishment and reminds him to seek forgiveness.
— Wasa il al-Shia Vol. 16, Section 1, Chapter 90, Hadith 21040
Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from al-Sariy ibn Khalid from Abu ‘Abdillah (peace be upon him) who has said the following: “When Allah, the Most Majestic, the Most Holy, wants good for a servant He hastens his punishment in this world. When He wants evil for a servant He preserves his sins for him to find their consequences on the Day of Judgment.”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 196, Hadith #5
3. Trials and Afflictions
Allah "tends to His believing servant with trials just as an absent person tends to his family with gifts." These afflictions and restrictions in livelihood serve a purpose: to prevent the servant from inclining too much towards worldly desires, thereby purifying them and strengthening their faith.
4. Dealing with Sins and Repentance
Allah deals with a servant's sins in a way that promotes rectification. If He desires good for a servant, He makes their sins apparent and heavy upon them, often following a sin with a punishment that prompts them to seek forgiveness. Conversely, if Allah is displeased with a servant, He might cause them to forget their sins or follow a sin with a favor, which unfortunately leads them to continue sinning without repentance. For those who sincerely repent, Allah loves them and covers their sins by causing the recording angels to forget them and inspiring their body parts and the earth to hide their transgressions.
5. Sufficiency and Support
Allah satisfies those servants who trust in Him. He is their protector, haven, and supporter. It is stated that "if Allah helps a servant, then there is none that can overcome them." Furthermore, "Whoever excels in what is between him and Allah, Allah will suffice him in what is between him and people." This means Allah provides all necessary support and makes the servant independent of people's help.
6. Rectification of Affairs
A fundamental aspect of Allah's management is the rectification of a servant's affairs. "Whoever rectifies his private affairs, Allah will rectify his public affairs. Whoever works for his religion, Allah will take care of his worldly affairs." By maintaining good relations with Allah, a servant receives divine blessings in their worldly associations. Allah undertakes to reform what has been corrupted in their hearts and guides them in the right direction, for the hearts are in His hands.
III.C. The State and Characteristics of the Guided Servant
As a result of this divine guidance, the sincere servant undergoes a profound transformation:
III.D. Complete Reliance (Tawakkul)
Reliance on Allah is a cornerstone of sincerity and complete faith. The five attributes mentioned for a servant's complete faith—complete reliance upon Allah, entrusting affairs to Him, submission to His will, contentment with His decree, and patience in His tribulations—highlight this aspect.
A sincere servant:
Establishes Servitude for Allah Alone: By not asking anything from creation, they demonstrate their servitude is solely for Allah.
Prophet Muhammad (peace be upon him and his family) said: Ask God for everything, even a shoelace; for should He not wish success, to nothing will you have access
— Nahj Al-Fasahah
The Messenger of Allah (swt) (peace and blessings be upon him and his family) said: Indeed, Allah (swt), the Blessed and Exalted, loves something for Himself and dislikes it for His creation. He dislikes for His creation the act of asking [from others] but loves for Himself to be asked. There is nothing dearer to Him than being asked. So, let none of you feel shy to ask Allah (swt), the Mighty and Glorious, for His bounty, even if it is [as small as] the strap of a sandal.
— Man La Yahduruh al-Faqih (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 20, Hadith #28
Ibrahim bin Uthman narrated from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace and blessings be upon him and his family) said: Allah loves something for Himself and dislikes it for His creation. He dislikes asking for His creation, but loves it for Himself to be asked. There is nothing more beloved to Allah, the Mighty and Majestic, than to be asked. So none of you should be shy to ask Allah from His bounty, even if it is for a shoelace.
— Wasa il al-Shia Vol. 7, Section 2, Chapter 4, Hadith 8633
Content with Allah's Provision: When they find something, they are pleased, signifying their contentment with Allah.
Imam al-Baqir and Imam al-Sadiq (peace be upon him) said, ‘He who is content with whatever sustenance Allah has provided him is the richest of people.’
— al-Kafi, v. 2, p. 139, no. 9
From Abu Hamza or Abu Abdullah (peace be upon them both) who said: Whoever is content with what Allah has provided him is among the richest of people.
— Wasa il al-Shia Vol. 21, Section 7, Chapter 15, Hadith 27779
It is narrated from him (narrator of the Hadith above) from ibn Faddal from ‘Asim ibn Humayd from abu Hamza from abu Ja’far or Abu ‘Abdillah (peace be upon him) who has said the following: “Whoever is content with what Allah has given him for his sustenance is the richest person of the people.”
— Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 63, Hadith #9
Generous for Allah's Sake: If they give to others, it is for the sake of Allah, indicating they have reached the "station of reliance on their Lord."
Imam Ali (peace be upon him) said: 'Generosity is a means of nearness [to Allah].’
— Bihar al-Anwar, v. 72, p. 193, no. 9
Imam Ali (peace be upon him) said: 'Generosity imparts love and adorns one's character.’
— Ghurar al-Hikam, no. 1600
Imam Ali (peace be upon him) said: 'Generosity is that you contribute willingly from your own wealth, and restrain yourself from other people's wealth.’
— Ghurar al-Hikam, no. 1928
Acknowledges Dependence: They humble themselves, acknowledging their dependence on Allah and hoping for His guidance and protection, leaving all their affairs in His hands.
III.E. Practical Test of Sincerity
Sincerity can be assessed by examining the motive behind an action: whether it is performed for Allah alone or whether it depends on praise, recognition, personal benefit, or fear of people. The central aim of a sincere individual is to make their actions, intentions, and inner state directed toward Allah. It is not the quantity of one's deeds that determines sincerity, but rather whether Allah accepts and is pleased with them. The sign of acceptance is the existence of integrity and correctness, involving accurate awareness of every movement and stillness, unifying knowledge and action.
Sincerity is a difficult task to achieve and maintain, as it requires continuous vigilance against self-love and ostentation. Maintaining sincerity in deeds is harder than the deed itself, and one must continue to persevere in an action until it becomes sincere.
IV. Conclusion
In essence, the saying reveals that sincere devotion and the pure pursuit of Allah's pleasure create a special relationship with the Divine. In response, Allah directly intervenes in the servant's life, rectifying their path, managing their affairs, providing sustenance, and guiding them toward spiritual perfection and success in both worlds.
Allah, in His infinite wisdom and boundless mercy, actively intervenes and guides the lives of individuals who demonstrate sincere devotion and seek His pleasure. This divine management is a profound manifestation of His care and is initiated when a servant's heart is purely dedicated to Him.
The divine intervention is predicated upon the servant's sincere devotion and their earnest pursuit of Allah's pleasure. This sincerity implies:
Pure Intention: Actions are performed solely for the sake of pleasing Allah, free from showiness or any other worldly motive. As the Prophet (S) stated, Allah looks into a servant's heart for sincere love for His sole obedience and the seeking of His pleasure.
Prophet Muhammad (peace be upon him and his family) said: ‘Allah said, ‘No sooner do I look into a servant’s heart and find that he has sincere love for My sole obedience and he seeks My pleasure than I take charge of his plans and affairs.’
— Bihar al-Anwar, v. 85, p. 136, no. 16
Prophet Muhammad (peace be upon him and his family) said: 'Elicit Allah's mercy through the performance of the acts of obedience that He has commanded you.’
— Tanbih al-Khawatir, v. 2, p. 120
Prophet Muhammad (peace be upon him and his family) said: ‘Verily what is with Allah can only ever be attained through His obedience.’
— Wasa il al-Shi’ah, v. 11, p. 184, no. 2
Worship as a Way of Life: A Muslim's entire life is intended to be an act of worship, lived by obeying Allah, as expressed in the Quran: "Verily my prayers, my ritual actions, (in short) my life and my death are all for Allah, the Lord of the universe" (Quran 6:162).
From Ma'mar ibn Khallad who said: I heard Abu al-Hasan al-Rida (peace be upon him) saying: Worship is not about praying and fasting much, rather worship is contemplation about the command of Allah, the Mighty and Majestic.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20261
Imam Ali Raza (peace be upon him): Imam Ar-Ridha’ (peace be upon him) said, ‘Worship is not about fasting or praying much, rather worship is to reflect much on the command of Allah.’
— Tuhaf al-’Uqul, no. 442
Muhammad bin Idris in the end of (Al-Sarair), quoting from the book of Abu Abdullah Al-Sayyari, companion of Musa and Al-Ridha (peace be upon them) said: I heard him say: Worship is not abundant fasting and prayer, rather worship is contemplation about Allah the Exalted.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20265
Absence of Hidden Polytheism (Shirk): The worshipper's intention must be pure, not seeking to please both God and "the people" with one act of worship.
Striving in Allah's Cause: Those who exert themselves in Allah's cause are promised guidance to His paths, as stated: "As for those who strive hard in Us (our Cause), We will surely, guide them to Our paths (i.e., Allah's religion-Islamic Monotheism). And verily, Allah is with the Muhsinun (good doers)"
(Quran 29:69).
The verse implies that this striving must be accompanied by sincerity of intention. Failure or dissatisfaction can often be attributed to either a neglect of this holy struggle or a pollution of intentions. The Quran encourages striving "lightly or heavily" with one's goods and persons (Quran 9:41), and to "strive together (as in a race) toward all that is good" (Quran 2:148). This means that striving is not exclusively about continuous prayer or Quran recitation, but also includes actively helping those in need and fighting for the rights of others.
IV.A. Mechanisms of Divine Intervention and Guidance
Once a servant demonstrates sincere devotion and seeks Allah's pleasure, Allah undertakes their reformation and guidance through several direct and profound mechanisms:
1. Direct Management of Affairs: When Allah observes sincere love for His obedience and pleasure in a servant's heart, He takes immediate charge of their plans and affairs. This signifies a direct, personal involvement in the servant's life, guiding their decisions and circumstances. As Allah states, "Surely Ours is it to show the way" (Quran 92:12), emphasizing His exclusive authority in guiding individuals.
2. Inner Illumination and Understanding: Allah places a "point of light" in the servant's heart and opens the "ears of their heart," enabling them to discern good from evil. This includes opening their "heart's eye and ear" to allow them to hear and see with their heart, leading to an understanding of Allah's Majesty and Greatness. Allah also grants wisdom to whomever He wishes and creates a spark in an individual's heart, directing them towards seeking the truth. He guides to His Light whomever He wishes and enhances the guidance of those who are rightly guided.
3. Protection from Disobedience and Misguidance: Allah acts as the Guardian of those who believe, guiding them and extracting them from darkness into the light of guidance and forgiveness. He is the protector who leads them forth into light from the depths of darkness. When Allah desires good for a person, He actively intervenes to prevent them from engaging in disobedience. This is a sign of His pleasure, as revealed to Prophet Moses (peace be upon him):
Prophet Moses (peace be upon him): It is narrated in Bihar al-Anwar that Prophet Moses (peace be upon him) said, 'O My Lord, what is a sign of Your pleasure with a servant of Yours?' So Allah revealed to him, saying, 'When you see Me preparing My servant for My obedience and averting him from My disobedience, [know that] it is a sign of My pleasure.’
— Bihar al-Anwar, v. 70, p. 26, no. 29
Prophet Muhammad (peace be upon him and his family) said: ‘Verily Allah, Exalted be His remembrance, protects [from sin] whoever obeys Him, and whoever disobeys Him does not benefit from His protection.’
— al-Kafi, v. 8, p. 82, no. 39
From Marwan bin Muslim, from Abu Abdullah (peace be upon him), from his forefathers (peace be upon them), from the Messenger of Allah (peace be upon him and his family) who said: Allah Mighty and Majestic said: Any servant who obeys Me, I will not leave him to other than Me, and any servant who disobeys Me, I will leave him to himself, then I do not care in which valley he perishes.
— Wasa il al-Shia Vol. 15, Section 2, Chapter 18, Hadith 20365
4. Facilitating Acceptance of Faith and Worship: Allah guides individuals by "opening their breast to Islam," making it easier for them to accept and follow the faith. His favor towards a person entails guiding them to Islam and the path of truth, facilitating their performance of worship, and enabling them to carry it out. He also protects them from the devils among mankind and the jinn, ensuring their spiritual journey is unhindered.
5. Provision of Support and Friendship: Allah assigns an angel to support the sincere servant. He reveals the Book and befriends the righteous, guiding those who are willing to listen. Allah is the Guardian and Helper of those who turn to Him. He comforts the gnostics with His goodly munajaat (intimate supplications) and clothes the seeker with the clothing of His guardianship, demonstrating a close and benevolent relationship.
IV.B. Outcomes and Rewards of Divine Intervention
The result of Allah's direct intervention and guidance in the lives of sincere servants is a profound transformation and numerous blessings:
Spiritual Peace and Contentment: Those guided by Allah achieve a sense of peace and tranquility, expanding their breast for submission to Allah, trust in Him, and tranquility towards what He has promised of reward. They find peace and contentment, no longer anxious or uncertain.
Love of Allah and Disdain for Worldly Pleasures: Allah puts love into the heart of the devoted servant. He makes the world seem small and insignificant to them, causing them to hate it with all its pleasures. This fosters a detachment from worldly desires and a deeper focus on the hereafter.
Elevated Status and Divine Favor: Allah gives the seekers of His pleasure the maximum of their aspiration and increases them in good deeds beyond what they have earned. He is affectionate and treats them with kindness, causing them to experience His love in return, which brings about peace, joy, contentment, prosperity, and His mercy. When Allah is pleased, He blesses. A devotee who seeks sincere advice from Allah will be granted a satisfactory provision and the pleasure of their Lord that saves them in the Hereafter.
Protection and Steadfastness: Believers who do not mix their faith with injustice are guided by Allah and protected from going astray, led by divine guidance onto the straight path. This divine protection shields them from negative influences and strengthens their faith.
Allah's guidance is a divine act, exclusive to Him, as affirmed by the verse: "Surely you cannot guide whom you love, but Allah guides whom He pleases" (Quran 28:56). This highlights that while human efforts and sincerity are prerequisites, the ultimate power and decision to guide and intervene rest solely with Allah.
We were told by Ali bin Abdullah al-Warraq, and Muhammed bin Ahmad bin Shaybani, and Ali bin Ahmad bin Muhammed, may Allah be pleased with them, that they said: We were told by Abu’l-Abbas, Ahmad bin Yahya bin Zakariya al-Qattaan, that he said: We were told by Bikr bin Abdullah bin Habib, that he said: We were told by Tamim bin Buhlul, from his father, from Ja’far bin Sulayman al-Basri, from Abdullah bin Fadl al-Hashimi, that he said: I asked Abu Abdillah, Ja’far bin Muhammed, peace be upon them both, about the saying of Allah, Exalted and Glorious is He: «He whom Allah guides, he is certainly the guided, and he whom He leads astray, you will certainly not find for him a protecting guide.» (Quran 18:17) So he said: Indeed, Allah, Blessed and Exalted is He, makes the aberrant go astray, on the Day of Resurrection, from the Home of His Generosity and guides the people of faith and good deed to His Paradise, like how He, Exalted and Glorious is He, said: «And Allah leads the aberrant astray and does what He wishes.» (Quran 14:27) Also, Allah, Exalted and Glorious is He, said: «Indeed, those who believed and did righteous deeds, their Lord will guide them by their faith. Under them will rivers flow in the Gardens of Bliss.» (Quran 10:09) He said: Then I said: And His saying, Exalted and Glorious is He: «And my success is not but through Allah» (11:88) and His saying, Exalted and Glorious is He: «If Allah supports you, then none can overcome you, and if He abandons you, then who is there to support you after Him» (3:160)? So he said: If the servant does what Allah, Exalted and Glorious is He, commands him of obedience, his act will be in accordance to the commandment of Allah, Exalted and Glorious is He, and by it, a servant will be considered as being given success. And if the servant would want to enter into something of disobedience to Allah, Blessed and Exalted is He, between him and the act of disobedience and then abandons it, his abandonment of it would be by being given success from Allah, Exalted is He. And whenever He would apart from between him and the act of disobedience and not interfere between him and it until he performs it, then He has abandoned him, not supported him nor given him success.
— Ma ani al- Akhbar by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 15, Hadith #1
`Ali ibn `Abd Allah al-Warraq; Muhammad ibn Ahmad al-Sinani; and `Ali ibn Ahmad ibn Muhammad ibn `Imran al-Daqqaq (may Allah have mercy on them) all said: Abu al-`Abbas Ahmad ibn Yahya ibn Zakariyya al-Qittan said: Bakr ibn `Abd Allah ibn Hubayb said: Tamim ibn Bahlul said, on the authority of his father, on the authority of Ja`far ibn Sulayman al-Basri, on the authority of `Abd Allah ibn al-Fadl al-Hashimi that I asked Abu `Abd Allah Ja`far ibn Muhammad about the Word of Allah, the Mighty and High: Whomsoever Allah guides, he is the rightly guided one and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright. Therefore, he explained: Verily, Allah, the Blessed and Exalted, leads astray the oppressors on the Day of Judgment from the abode of His Kindness, and guides the Faithful ones and the ones with good deeds, to paradise, as He, the Mighty and High, says: And Allah causes the unjust to go astray, and Allah does what He pleases. The Mighty and High says: Surely (as for) those who believe and do good, their Lord will guide them by their faith; there shall flow from beneath them rivers in gardens of bliss. He says: I asked, “What about the Word of Mighty and High: And with none but Allah is the direction of my affair to a right issue, and His Word, the Mighty and High: If Allah assist you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? Thus, hereplied: If a servant carried out what Allah, the Mighty and High, commands him to do in terms of obedience, then his action would be in accordance with the Command of Allah, the Mighty and High, and the servants will be directed. However, if a servant intends to disobey Allah, then Allah, the Blessed and Exalted, obstructs him from that disobedience, refraining him from it. If the servant was refrained from disobedience it was due to Allah’s guidance, Exalted be His Remembrance. Whenever He leaves him to disobedience, and does not present him from disobedience, then Allah has forsaken him, and decided not to guide him and assist him.
— Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 35, Hadith #1
References
Quranic References
Quran 2:148
Quran 2:207
Quran 3:31
Quran 3:160
Quran 4:80
Quran 6:162
Quran 7:182
Quran 9:41
Quran 10:9
Quran 11:88
Quran 14:7
Quran 14:27
Quran 17:84
Quran 18:17
Quran 18:110
Quran 27:89
Quran 28:56
Quran 29:69
Quran 39:11
Quran 40:60
Quran 49:7
Quran 59:9
Quran 65:3
Quran 67:2
Quran 92:12
Hadith and Other Source References
Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 10, Hadith #5
Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 36, Hadith #14
Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 74, Hadith #3
Al-Amali by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 85, Hadith #12
Al-Amali by Shaykh Muhammad b. Muhammad al-Mufid, Book 8, Chapter 4, Hadith #4
Al-Kafi (Vol. 1) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 4, Chapter 8, Hadith #1
Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 63, Hadith #9
Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 161, Hadith #2
Al-Kafi (Vol. 2) by Shaykh Muhammad b. Ya qub al-Kulayni, Book 1, Chapter 196, Hadith #5
al-Kafi, v. 2, p. 84, no. 5
al-Kafi, v. 2, p. 139, no. 9
al-Kafi, v. 8, p. 82, no. 39
Al-KhiSal by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 65, Hadith #1
Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 35, Hadith #1
Bihar al-Anwar, v. 69, p. 175, no. 28
Bihar al-Anwar, v. 70, p. 26, no. 29
Bihar al-Anwar, v. 71, p. 139, no. 26
Bihar al-Anwar, v. 71, p. 208, no. 17
Bihar al-Anwar, v. 72, p. 193, no. 9
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Bihar al-Anwar, v. 85, p. 136, no. 16
Bihar al-Anwar, v. 103, p. 21, no. 18
Bihar ul-Anwar Vol. 78, P. 126
“Forty Hadiths” by Ayatullah Sayyid Imam Ruhallah Musawi Khomeini
Ghurar al-Hikam, no. 667
Ghurar al-Hikam, no. 859
Ghurar al-Hikam, no. 1600
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Ghurar al-Hikam, no. 6344
Ghurar al-Hikam, no. 8763
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Man La Yahduruh al-Faqih (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 20, Hadith #28
Man La Yahduruh al-Faqih (Vol. 4) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 175, Hadith #5869
Ma ani al- Akhbar by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 15, Hadith #1
Ma ani al- Akhbar by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 259, Hadith #1
Mizan al-Hikma, volume 1, page 426
Nahj Al-Fasahah
Risalat al-Huquq by Imam Zayn al-?Abidin (peace be upon him), Book 1, Chapter 2, Hadith #1
Tanbih al-Khawatir, v. 1, p. 187
Tanbih al-Khawatir, v. 1, p. 302
Tanbih al-Khawatir, v. 2, p. 120
Thawab al-A?mal wa ?iqab al-A?mal by Shaykh Muhammad b. Ali al-Saduq, Volume 1, Page 168
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Tuhaf al-’Uqul, no. 442 / P. 422
Usool e Kafi, Vol. 1, P. 18
Uyun akhbar al-Rida (Vol. 2) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 1, Hadith #17
Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 97
Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 105
Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 110
Wasa il al-Shia Vol. 1, Section 2, Chapter 6, Hadith 117
Wasa il al-Shia Vol. 1, Section 2, Chapter 8, Hadith 126
Wasa il al-Shia Vol. 1, Section 2, Chapter 11, Hadith 150
Wasa il al-Shia Vol. 1, Section 2, Chapter 11, Hadith 153
Wasa il al-Shia Vol. 1, Section 2, Chapter 12, Hadith 157
Wasa il al-Shia Vol. 3, Section 3, Chapter 75, Hadith 3547
Wasa il al-Shia Vol. 3, Section 3, Chapter 75, Hadith 3559
Wasa il al-Shia Vol. 7, Section 2, Chapter 2, Hadith 8615
Wasa il al-Shia Vol. 7, Section 2, Chapter 2, Hadith 8618
Wasa il al-Shia Vol. 7, Section 2, Chapter 3, Hadith 8629
Wasa il al-Shia Vol. 7, Section 2, Chapter 4, Hadith 8633
Wasa il al-Shia Vol. 7, Section 2, Chapter 6, Hadith 8640
Wasa il al-Shia Vol. 9, Section 8, Chapter 32, Hadith 12453
Wasa il al-Shia Vol. 11, Page 221
Wasa il al-Shi’ah, v. 11, p. 184, no. 2
Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20261
Wasa il al-Shia Vol. 15, Section 2, Chapter 5, Hadith 20265
Wasa il al-Shia Vol. 15, Section 2, Chapter 11, Hadith 20308
Wasa il al-Shia Vol. 15, Section 2, Chapter 18, Hadith 20365
Wasa il al-Shia Vol. 16, Section 1, Chapter 85, Hadith 21000
Wasa il al-Shia Vol. 16, Section 1, Chapter 90, Hadith 21040
Wasa il al-Shia Vol. 16, Section 2, Chapter 11, Hadith 21221
Wasa il al-Shia Vol. 16, Section 2, Chapter 11, Hadith 21224
Wasa il al-Shia Vol. 16, Section 2, Chapter 15, Hadith 21249
Wasa il al-Shia Vol. 16, Section 2, Chapter 15, Hadith 21250
Wasa il al-Shia Vol. 16, Section 2, Chapter 15, Hadith 21265
Wasa il al-Shia Vol. 21, Section 7, Chapter 15, Hadith 27779
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
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