Narrated by Imām al-Bukhārī in his Ṣaḥīḥ, on the authority of Anas (رضي الله عنه) who said: The Prophet (صلى الله عليه وسلم) said: “None of you truly believes until I am more beloved to him than his parents, his children, and all of mankind.”¹

Al-ʿAllāmah ʿAbd al-Muḥsin al-ʿAbbād comments:

“None of you truly believes…” al-Ḥāfiẓ ibn Ḥajar (رحمه الله) said: “That is, a complete, true, belief”. The same statement was also made by al-Shaykh ʿAbd al-Raʾūf al-Manāwī in Fayḍ al-Qadīr. Then, regarding his statement “…until I am more beloved to him…”, he said: “This is the pinnacle without which perfect, complete īmān is negated. For the one whose īmān is perfect fully recognises that true īmān may not find completion except if one’s love for him (صلى الله عليه وسلم) outweighs the love he possesses for his father, son and the rest of mankind.”

Al-Shaykh ʿAbd al-Raḥmān ibn Ḥasan (رحمه الله) says in Fatḥ al-Majīd regarding the statement, “None of you truly believes”:

1. That is, obligatory īmān, referring to its completion and perfection. To the extent that the Messenger (صلى الله عليه وسلم) is more beloved to a servant than his own parents, children, and all of mankind. Furthermore, this perfection is unattained until the Messenger (صلى الله عليه وسلم) is more beloved to a person than his own self as narrated in the ḥadīth of ʿUmar (رضي الله عنه) who said: “O Messenger of Allāh! You are certainly more beloved to me than anyone except for myself”. He (صلى الله عليه وسلم) replied: “By the One in whose hand my soul resides! [Your īmān is incomplete] until I am more beloved to you than your own self”. So, ʿUmar (رضي الله عنه) replied: “Indeed, you are now more beloved to me than my own self”. He (صلى الله عليه وسلم) replied: “Now [you have attained it] O ʿUmar!”. Narrated by al-Bukhārī.²As for those who claim that it is only perfection or completion of īmān that is being negated here, if he means by this the obligatory perfection of īmān, the absence of which causes one to be blameworthy; deserving of punishment, then he has spoken the truth. Alternatively, if he believes that this statement refers to the recommended (mustaḥabb) form of one perfecting their īmān, then there exists no reference to such īmān in the statements made by Allāh and His Messenger (صلى الله عليه وسلم), as Shaykh al-Islām (رحمه الله) said. Thus, whoever claims to love the Prophet (صلى الله عليه وسلم) without also following his example, giving precedence to his (صلى الله عليه وسلم) statements over those besides him, then he has indeed lied. As the Most High said:

   وَيَقُولُونَ آمَنَّا بِاللَّهِ وَبِالرَّسُولِ وَأَطَعْنَا ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُم مِّن بَعْدِ ذَٰلِكَ ۚ وَمَا أُولَٰئِكَ بِالْمُؤْمِنِينَ

   “They (hypocrites) say: ‘We have believed in Allāh and in the Messenger (Muhammad (صلى الله عليه وسلم)), and we obey,’ then a party of them turn away thereafter, such are not believers.”
   (Al-Nūr, 24:47)

   Here, īmān is negated completely from those who turn away from following the Messenger (صلى الله عليه وسلم). Every Muslim will love him (صلى الله عليه وسلم) in accordance with their Islām. They must undoubtedly strive to be among the true believers, even if they do not possess the complete, perfect īmān. For that form of īmān may only be attained by the choicest of believers”.

   Sulymān ibn ʿAbdullāh ibn Shaykh al-Islām Muḥammad ibn ʿAbd al-Wahhāb said in Taysīr al-ʿAzīz al-Ḥamīd:

   “None of you truly believes”: That is, īman that fulfils his responsibility, causing him to be deserving of entering Paradise without being subjected to torment, until the Messenger (صلى الله عليه وسلم) is more beloved to him than his family, children, parents and all of mankind. Rather, complete īmān is not attained until he loves the Messenger (صلى الله عليه وسلم) more than his own self, as narrated in the ḥādīth of ʿUmar (رضي الله عنه).” Then, he said: “Whoever is in a state that differs from this will be considered among the perpetrators of major sin, if not a complete disbeliever. For it is not known in all the legislative statements that a state [like īmān]—whose adoption is ordered by Allāh and His Messenger (صلى الله عليه وسلم)—would ever be negated except in connection to the abandonment of that which is considered obligatory [loving the Prophet (صلى الله عليه وسلم) more than oneself and all of mankind]. As for the abandonment of that which is considered mustaḥabb (recommended), this term [of imān] would not have been negated in connection to the abandonment of such an act [that is merely recommended].”

   He (رحمه الله) also said: “Most people claim to love the Messenger (صلى الله عليه وسلم) more than those that have been mentioned in this ḥadīth. However, this claim must be enacted to be considered truthful by following him (صلى الله عليه وسلم). Otherwise this claimant has lied. For indeed, the Qurʾān has clarified that the love one harbours in his heart for something stipulates apparent action in accordance with it, as the Most High said:

   قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ

   “Say (O Muḥammad (صلى الله عليه وسلم) to mankind): “If you (really) love Allāh then follow me (i.e. accept Islamic Monotheism, follow the Qurʾān and the Sunnah), Allāh will love you.”
   (Āli-ʿImrān, 3:31)

2. “Until I am more beloved to him than his parents, his children, and all of mankind.” In some of the narrations of Imām Muslim: “..to him than his family and wealth”, instead of: “his parents, his children”. Al-Ḥāfiẓ Ibn Ḥajar (رحمه الله) said: “The phrasing ‘his parents, his children’ is more relevant as far as the intended meaning of the ḥadīth is concerned. This is because one’s parents and children are considered more precious, concerning whom a stronger attachment is made than one’s (extended) family and wealth. In fact, one’s parents and children are often given superiority over one’s own self”.
3. “His parents”: is inclusive of one’s mother, as it refers to any person who has children [whether male or female]. Or we may say: The Prophet (صلى الله عليه وسلم) has sufficed with the mention of one parent³ in reference to both of them. This is the view of Al-Ḥāfiẓ Ibn Ḥajar.
4. “And all of mankind”: mentioning ‘all of mankind’ after one’s parents and children is a form of mentioning a general phrase [all of mankind] in attachment to a specific one that encompasses it [parents and children that are part of mankind] in the same context.Is the phrase “and all of mankind” not inclusive of one’s own self? Al-Ḥāfiẓ ibn Ḥājar said al-Fatḥ: “It is most apparent that this statement would be inclusive of one’s own self”. The aforementioned ḥadīth of ʿUmar (رضي الله عنه) may also be used to evidence this point specifically. This is also evidenced by his (صلى الله عليه وسلم) statement: “There are three characteristics which allow one to taste the sweetness of īmān: Allāh and His Messenger are more beloved to a person than anyone or anything besides them…” Then, one’s own self should be considered someone besides them.
5. “His parents, his children”: Parents are mentioned before children as in this narration of Anas (رضي الله عنه), and in the narration of Abū Hurayrah (رضي الله عنه) mentioned by al-Bukhārī (رحمه الله). The wisdom behind mentioning parents before children is the precedence one’s parents have existentially in terms of time, and the reverence they are deserving of. Also, because every single person has parents but not everyone has children. As for mentioning children before parents as in the narration of al-Nasāʾī⁴, they are given precedence in relation to the greater feelings of compassion and mercy one shows them relative to his parents.Imām al-Qurṭubī (رحمه الله) comments:This ḥadīth, despite its brevity, mentions the various categories of love. They are:
   1. Respect and reverence-based love, like love for one’s father, the scholars or people of righteousness.
   2. Love that stems from compassion and mercy, like the love one possesses for his offspring.
   3. Love for one’s colleagues or compatriots with whom he bears similarities that stems from approving of and praising their traits, this applies to everyone other than the aforementioned.

   Indeed, love for the Messenger of Allāh (صلى الله عليه وسلم) must surpass all these categories. This is because Allāh has perfected him (صلى الله عليه وسلم) over his entire species, favoured him over all of his ilk. By means of the upright traits of goodness instilled within him (صلى الله عليه وسلم), both apparent and hidden, and his exemplary conduct and beautiful attributes. For he is the most perfect person to ever tread the earth. The most gracious of those to be recompensed on the Day of Judgement. The one granted the very highest level in the home of generosity [i.e. Paradise].⁵

6. Is the inherent ruling in this ḥadīth applicable to the rest of the prophets and messengers? Al-Ḥāfiẓ ibn Ḥajar said: “Possessing love for all the messengers is a manifestation of one’s īmān. However, the most beloved of them should be reserved for our Messenger and leader (صلى الله عليه وسلم)”.
7. Al-Ḥāfiẓ ibn Ḥajar also said: “Among the manifestations of the love mentioned in this ḥadīth is that if a person was given a choice between being denied the fulfilment of one of his personal goals or the opportunity to see the Prophet (صلى الله عليه وسلم) — provided such an opportunity was proffered — and losing that opportunity represents a greater loss to a person that one of his own personal goals going unfulfilled, then he may be ascribed to the type of love being alluded to in this ḥadīth. Otherwise, he does not love the Prophet (صلى الله عليه وسلم) in the manner described herein. This matter is not confined merely to this, rather it is inclusive also of the love one shows in defending, guarding, protecting and maintaining his Sunnah and legislations, seeking to oppose and extinguish those who reject it. Just as it is inclusive of enjoining acts of righteousness and forbidding evil.”It was also narrated from al-Nawawī: “There is also an indication in this ḥadīth as to the matter of the soul that commands with evil as compared to the subservient one. As for the one who finds repose with a subservient soul, his love for the Prophet (صلى الله عليه وسلم) is greater than all else. As for the one who inclines his soul to enact acts of vileness and transgression, his circumstance is antithetical to the first”. Its meaning is: If a person is given a choice between engaging in an act that is beloved to Allāh and His Messenger (صلى الله عليه وسلم) — concerning which the Prophet (صلى الله عليه وسلم) has expressly ordered — whilst his soul that commands engagement in evil desires derives no comfort in his engagement in said act, but he still is able to engage in that which has been legislated by the Messenger (صلى الله عليه وسلم), giving it precedence over the false desires of his own soul, then he possesses the love mentioned in this ḥadīth. If instead, he chooses to act in accordance with that which his soul inclines to, then his situation is the opposite of the first. Al-Karmānī said: “Possessing love for the Messenger (صلى الله عليه وسلم) is to obey him, and to completely abandon what opposes him. It is among the obligatory aspects of Islām”. As Ibn al-Qayyim said in al-Nūniyyah: “He is the one who is followed, his orders elevated above all of mankind and its rulers. Love for him is given precedence over one’s family, wives and children, and above all fellow servants, even over one’s own self that exists within his inner being”.
8. The wisdom behind the type of love that is mentioned in this ḥadīth is that he (صلى الله عليه وسلم) is the means towards the guidance of all of mankind to whom he was sent by Allāh. Allāh has extricated mankind from the darknesses of disbelief into the light of belief by means of him (صلى الله عليه وسلم). The reason for the love that exists between a person and his beloved is related to the benefit that this person derives from the subject of his love. In consideration of this, love for the Prophet (صلى الله عليه وسلم) should be given precedence over every other person deserving of affection. This is because the benefit that a Muslim derives from the Messenger (صلى الله عليه وسلم) facilitates eternal, perpetual, unending bliss. For this reason, the reward attributable to the Messenger’s (صلى الله عليه وسلم) actions are inclusive also of the reward attributable to the actions of every single person who believes in him from the time he was sent until the final Hour commences. As he (صلى الله عليه وسلم) was the one who guided mankind towards every good, righteous act. And the one who guides others to acts of righteousness will be rewarded for every person who acts in accordance with it, as authentically narrated from the Messenger of Allāh (صلى الله عليه وسلم).⁶

Among the lessons derived from this ḥadīth:

• The obligation of giving precedence to the love for the Messenger (صلى الله عليه وسلم) over every other beloved person to an individual.
• Possessing love for the Messenger (صلى الله عليه وسلم) is obligatory, stipulated, and consistent with one’s love for Allāh.
• Actions are from īmān because love represents an action of the heart.
• A person’s īmān may be negated without him being considered to have left the religion of Islām completely.
• If such is the level ascribed to the love one must possess for the Messenger of Allāh (صلى الله عليه وسلم), then what degree of love must one possess for Allāh?
• It is indicative of the reverence and respect one should have for his parents, and the compassion, forbearance, and mercy he should have for his progeny.
• [The wisdom of] stating matters in delineating order of importance.
• It is indicative of the importance of contemplation and introspection such that one is able to determine (the importance of) that which is most beloved to him. As that which is beloved to a person is either himself or others. As for himself, it is that he desires to continue living, free of ailments and affliction, this is at the very crux of loving one’s self. As for having love for others, it is predicated upon the fulfilment of some goal in relation to this other person or thing, whether this benefit is procured presently or in the future. Then, if he was to truly contemplate the benefit brought about as a result of the Messenger (صلى الله عليه وسلم), by whom Allāh has extricated him from the dregs and darkness of disbelief into the light of īmān, either by meeting him or by means of him, he will realise that he (صلى الله عليه وسلم) is the true reason for his attainment of eternal, unending bliss [i.e., following his Sunnah is a means to obeying Allāh and thus entering paradise]. He will also come to realise that his (صلى الله عليه وسلم) benefitting him in this way is superior to the benefit derived from any other person or worldly thing. As such, he (صلى الله عليه وسلم) is deserving of a greater allotment and proportion of one’s love than any other created thing. This is because the benefit that is attributable to that love is more evident in its application to him than anyone else. However, mankind are of varying degrees and levels in terms of their love for him (صلى الله عليه وسلم), proportional to their acknowledgement and contemplation of this, or their complete absent-mindedness with regards to it. There should be no doubt that the Companions possessed the greatest and most complete allotment of what has been mentioned here. This is because possessing love in this way represents the outcome of true recognition, which they are more knowledgeable of than anyone else. As al-Ḥāfiẓ Ibn Ḥajar described in his magnificent book: Al-Fatḥ al-Bārī.

Source; Majmūʿah, 1:181-193
Translated by: Riyāḍ al-Kanadī