3. It may also be a feeling of amiability such as cordial relations between

friends. All these forms ofattachment do not necessitate submission or surrender and do not consequently affect due attachment to Allah. Although these forms are not acts of polytheism, they should be subsequent to real and true emotional attachment to Allah, which is maintained in Allah's saying: '~nd [yet}, among the people are those who take other than Allah as equals [to Him}. They love them as they [should} love Allah. But (Quran: Al-Baqarah: 165) In interpreting this verse, lm.im Ibnul-Qayyim (may Allah have mercy on him) says: "Allah, Exalted and Glorified be He, informed us that whosoever devotedly cherishes anyone or an object besides Allah will be regarded as if he has set a rival to Allah in terms ofaffection and gratification." In the same vein, Ibn Kathlr (may Allah have mercy on him) says: "Almighty Allah, in the aforementioned Qurt:mic verse refers to the worldly affairs of the polytheists and their final recompense and the . - ------_ ............. _ - ................... -_ ....... ------------------­ I !, torture they will experience in the Hereafter as they assign rivals and likes to Allah.

Moreover, (They love them as they [should110ve Allah' (Quran: Al-Baqarah: 165) i.e. they love and serve such rivals as they love AUah." The view maintained by Ibn Kathir is also favored by Shaykhul-Islftm Ibn Taymiyah (may Allah have mercy on him). The Quran reports that their treatment ofAllah is the same as their treatment of such assigned rivals. Allah, Exalted and Glorified be He, says: ((By Allah, we were indeed in manifest error when we equated you with the Lord of the world:' (Quran: Ash-Shu' ara': 97-98) And says: (~ .. Then those who disbelieve equate [others1with their Lord.••" (Quran: Al-An' am: 1) He, moreover, says: ((But those who believe are stronger in love for Allah••:' (Quran: Al-Baqarah: 165) The aforementioned Qur'anic verse may mean that the believers are more attached to Allah than those who set rivals to Him. Another interpretation is that the believers' attachment to Allah is greater than the polytheists' attachment to the rivals they associate with Allah.

Sheikh Muhammad Ibn 'Abdul-Wahhah (may Allah have mercy on him) says, "Whosoever sets up a rival and equally loves him as he loves Allah certainly commits major shirk (polytheism)." Accordingly, attachment to Allah should comprise surrender to Him and should similarly be given precedence over love for parents, sons, spouses and property, because Allah, Exalted be He, says: ((Say, [0 Muhammad1, (If your fathers, your sons, your brothers, your wives, your relatives, wealth which you have obtained, commerce wherein you fear decline, and dwellings with which you are pleased are more beloved to you than Allah and His Messenger andjihad [i.e•• striving] in His cause, then wait until Allah executes His command. And Allah does not guide the defiantly disobedient people:" (Quran: At-Tawbah: 24) Therefore, Allah warns and threatens whosoever gives precedence to the love for such eight people and objects mentioned in the Qur'anic verse over the love for Allah, His Messenger and the good deeds He likes. Nevertheless, a mere instinct love for such persons and objects is not volitional (i.e., does not contradict monotheism). Allah only threatens and warns those who favor such people and objects over Allah and His Messenger. There are, however, specific indications which ascertain man's attachment to Allah.

Those who love Allah should give precedence to all deeds favored by Him instead of following their personal yearnings and belongings. Similarly, those who love Allah should follow His Messenger and what he has brought forth. They should act upon his commands and abandon what he has forbidden. Allah, Exalted be He, says: "Say. [0 Muhammad], 'If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins. And Allah is Forgiving and Merciful!

Say, 'Obey Allah and the Messenger: But if they turn away - then indeed, Allah does not like the disbelievers." (Quran: Alu 'Imran: 31-32) Some of the Salafhave said: '1t group ofpeople falsely alleged their attachment to Allah, thereupon, Almighty Allah revealed the following verse, 'Say, [0 Muhammad], 'Ifyou should love Allah, then follow me, [so] Allah will love you: ' (Quran: Alu 'Imran: 31) This Qur(lnic verse affirms the indispens­ ability ofproducing proofs to affirm man's attachment to Allah. It also involves indications of ones love for Allah, and its blessings. Among such indications is following Allah's Messenger (PBUH), and the great blessing of loving Allah is obtaining His love and h~ving ones sins forgiven:' Allah, Exalted be He, refers to the proofs of man's true attachment to Him in the following Qur'anic verse: "0 you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble towards the believers, powerful against the disbelievers; they strive in the cause ofAllah and do notfear the blame of a critic..•" (Quran: Al-Ma'idah: 54) -----------~.--....... -----.......:..---------------­ He, thus, refers to four signs of man's truthful attachment to His Lord: 1. Those who love Allah should be humble, tender and compassionate toward the believers. 'Ali' maintains, "They must be as compassionate and merciful as a father to his son." 2.

They should be stern to the disbelievers. They must show strict treatment, relentlessness and pride to the disbelievers instead ofbeing submissive or feeling weak before them. 3. They must strive in the cause of Allah with soul, power, properties and word for the sake ofexalting Allah's religion and suppressing His enemies by all means. 4. They should never feel afraid of the blame ofblamers. They are, therefore, not influenced by people's despise or reproach resulting from their persistent defense of the truth.

This is due to the fact that they are fully content that they are on the straight path, and have firm belief and unrelenting certitude. Therefore, the one who succumb to people's blames is not a true lover of Allah. There are ten means, mentioned by Ibnul-Qayyim (may Allah have mercy on him) which strengthen man's attachment to Allah: 1. Recital of the Ever-Glorious Qur'~ with due contemplation and comprehension of its meanings. 2. Drawing nearer to Allah by offering supererogatory prayers. 3.

Remembering Allah at all times by tongue, heart and by sincerely offering good deeds. 4. Preferring what is favored by Allah to personal yearnings. 5. Pondering on Allah's Glorious Names and Sublime Attributes, and the meanings ofperfection and glory they imply. 6. Contemplating Allah's visible and invisible blessings, His benevolence and blessings on His servants. 7. Continually feeling humble and in want of Allah.