Ibn Majah

Commentary:
(1)
Love for the Prophet sallallahu alayhi wa sallam is the foundation of faith; the stronger the love, the greater the faith will be. A decrease or increase in love is evidence of a decrease or increase in faith.

(2)
The criterion of love is not a verbal claim, but obedience. The statement of Allah, the Exalted, is:
﴿قُلْ إِن كُنتُمْ تُحِبُّونَ اللَّـهَ فَاتَّبِعُونِي﴾ (Aal Imran: 31)
“Say: If you love Allah, then follow me.”

(3)
The fact that the love of Allah and His Messenger sallallahu alayhi wa sallam is greater than the love for others becomes apparent when the love for one’s children, parents, or any elder or friend demands something that Allah, the Exalted, and His Messenger sallallahu alayhi wa sallam have forbidden. If the love for the Prophet sallallahu alayhi wa sallam is greater, then one will not care about displeasing others; rather, a person will act upon the command and example of Allah’s Messenger sallallahu alayhi wa sallam even if it means displeasing others. If the love for others is greater, then one will try to please them by committing acts contrary to the Shariah, which is against the required standard of faith. Similarly, the same ruling applies to the customs and traditions of one’s nation and tribe.

� Understanding of the Hadith:
This hadith is evidence that love for the Prophet sallallahu alayhi wa sallam is an essential part of faith, and until one loves him more than everything in the universe, even more than one's own self, faith is not complete.

On one occasion, Umar radi Allahu anhu said to the Prophet sallallahu alayhi wa sallam that you are dearer to me than everything except my own self. Upon this, the Prophet sallallahu alayhi wa sallam said: "No, Umar! Not until I become dearer to you than your own self." Then Umar radi Allahu anhu said: "Now you are dearer to me than my own self." Upon this, the Prophet sallallahu alayhi wa sallam said: "Now it is complete." [صحيح بخاري 6632]

Shaykh Ibn Uthaymeen rahimahullah has transmitted the consensus of all scholars that love for the Prophet sallallahu alayhi wa sallam is a part of faith, and the less love one has in his heart, the less faith he will have. [القول المفيد شرح كتاب التوحيد]

Explanation:
There are two chains of transmission (isnad) in this narration. In the first chain, the teacher of Imam is Ya‘qub ibn Ibrahim, and in the second chain, it is Adam ibn Abi Iyas. The reason for not adopting the form of "tahwil" is that both chains ultimately converge upon Anas radi Allahu anhu.

The love that is demanded in these narrations for the Messenger of Allah sallallahu alayhi wa sallam is natural love (mahabbah tabi‘iyyah), because in the hadith, the comparison is made with one's father and child, and the love a person has for them is natural love. Therefore, the natural love for the Messenger of Allah sallallahu alayhi wa sallam is required to such a degree that no other love can reach that level—not even the love one has for oneself.

Hadith Commentary:
1.
There are three types of love:
(a)
Love of reverence, such as the love one has for a parent or a teacher.
(b)
Love of compassion, such as the love one has for children or students.
(c)
Love of admiration, which is the love one has for ordinary people.
In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has encompassed all categories of love, stating that faith will not be complete until one loves him more than all these types of love.
In another hadith, it is mentioned that whoever loves the Messenger of Allah (sallallahu alayhi wa sallam) (in the manner of love mentioned in this hadith), will be with him in Paradise.
(Sahih al-Bukhari, al-Adab, Hadith: 6171)
The Messenger of Allah (sallallahu alayhi wa sallam) is the greatest benefactor of this ummah, therefore he is most deserving of all the aforementioned types of love, because he has shown us the path to honor and dignity in this world and to comfort and salvation in the Hereafter.
(Sharh al-Kirmani: 1/99)
2.
There are four reasons for love:
(a)
Beauty (jamal), meaning a person is beautiful and his limbs are proportionate and balanced.
(b)
Perfection (kamal), which can also be described as inner beauty.
This means that a person possesses the highest degree of good character. Even the most arrogant people are humbled before his good manners.
(c)
Kinship (qarabah), which refers to both physical and spiritual relationships.
The Messenger of Allah (sallallahu alayhi wa sallam) is our spiritual father.
(d)
Beneficence (ihsan), the Messenger of Allah (sallallahu alayhi wa sallam) is our greatest benefactor.
Whatever reasons for love exist in this world of color and scent, all of them are found in his person to the highest degree, therefore the relationship of love with him should be such as is not held with any other human or creature.
3.
In one hadith, a believer is likened to a bridled, well-trained camel: when it is pulled, it moves, and wherever it is made to sit, it sits.
(Musnad Ahmad: 4/126)
This should be the state of a believer regarding love for the Messenger of Allah (sallallahu alayhi wa sallam): wherever the Messenger of Allah pulls him, he should go, and wherever he makes him sit, he should sit.
Since the Messenger of Allah (sallallahu alayhi wa sallam) is the envoy of Allah, obedience to him is obedience to Allah.
The statement of Allah, the Exalted, is:
﴿مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ﴾ “Whoever obeys the Messenger has certainly obeyed Allah.”
(Fath al-Bari: 1/84)

Hadith Commentary:
Vocabulary of the Hadith:

Literal meaning of love:
The literal meaning of love is the inclination of the heart towards something, or to be attracted or drawn towards something pleasurable.

Benefits and Issues:
There are two types of love:
(1)
Natural love (mahabbat tabi‘iyyah):
This is non-volitional, such as love for family, children, parents, relatives, and wealth and possessions.

(2)
Rational love (mahabbat ‘aqliyyah):
This love is volitional; it is a demand and requirement of reason that a relationship of love be established with a certain thing or person. Its causes and reasons are various:

(1)
Kindness and favor (ihsan wa tafaddul):
When a person is a benefactor to someone and shows sympathy and goodwill, it becomes a cause for love. It is said: "Al-insanu ‘abdu al-ihsan" — "A person is a slave to kindness." This is called love due to kindness (hubb ihsani).

(2)
Beauty and elegance (husn wa jamal):
The beauty and elegance of a thing or person also becomes a cause for attraction, inclination, and devotion. This beauty may be of essence, or of voice and sound, or of appearance and character. This can be called "love of beauty" (hubb jamali).

(3)
Perfection and excellence (kamal wa khubi):
A person’s perfection in a skill or art also becomes a cause for love and inclination of the heart. Even by hearing of someone’s excellences, a person begins to love them. This can be called "love of perfection" (hubb kamali).

(4)
The benefit and usefulness of something:
A person also loves that medicine, skill, or profession from which he obtains the desired benefit and advantage. Some imams have called this "rational love" (hubb ‘aqli).

All these causes of love were present in the person of the Noble Messenger (sallallahu alayhi wa sallam). Although these causes are not natural (tabi‘i), which are a cause for involuntary and non-volitional love, it is a fact that a person cannot entirely consider these causes to be non-natural either. By nature and instinct, a person is somewhat inclined towards them. However, love for the Messenger is above and beyond all these matters; therefore, love for the Messenger is, after Allah, the greatest of all.

The cause of love for the Messenger (sallallahu alayhi wa sallam) is faith (iman), and faith is more beloved than anything else. For its sake, a person can sacrifice everything, but it cannot be sacrificed for anything else. Therefore, love for the Messenger (sallallahu alayhi wa sallam) is due to faith, and it should be called "faith-based love" (hubb imani). From this, the meaning and concept of love for the Messenger (sallallahu alayhi wa sallam) also becomes clear: that for his sake, everything can be abandoned; the most beloved and dearest things can be sacrificed for him. However, for the sake of attaining the most beloved or dearest thing, the Messenger, his revealed religion, his teachings, guidance, commands, and instructions cannot be neglected.

This is the criterion and scale of faith. But despite all this, faith in the Messenger is on account of his being the Messenger of Allah; for this reason, he is beloved.

Therefore, to elevate the status and rank of the Messenger (sallallahu alayhi wa sallam) above Allah is exaggeration (ghuluw), which is a reprehensible act.

A Barelvi scholar, Ghulam Rasool Saeedi, has written very well:
"It should not be said that the remembrance of God will be erased and the remembrance of Mustafa will continue, or that the light in the eye given by God was not as bright as the light in the eye given by Mustafa. Similarly, this verse is also incorrect:
‘If God seizes someone, Muhammad can free him, but if Muhammad seizes someone, no one can free him.’
This verse is also exaggeration:
‘Those who used to play the flute of ‘inni ‘abduhu’ (I am His servant) in the world, at every moment, will come forth on the Day of Judgment saying ‘inni ana Allah’ (I am Allah).’
Some preachers explain the precedence of Allah’s name in the kalimah by saying that by first saying ‘la ilaha illallah’ the tongue is purified, then ‘Muhammadur Rasulullah’ is recited.
Some preachers, in the heat of oratory or in their desire to incite slogans and gain applause, say such things. All of these must be avoided. The Messenger of Allah (sallallahu alayhi wa sallam) is a creation and servant of Allah; he is not God, nor greater than God. There is no virtue in this, nor would the Messenger (sallallahu alayhi wa sallam) be pleased with such praise. Among Allah’s creation, you (sallallahu alayhi wa sallam) are the highest and most excellent."
(Sharh Muslim Urdu: 1/442)

Hadith Authentication:
[صحيح بخاري 15],
[صحيح مسلم 168]

Jurisprudence of the Hadith
➊ Here, in «لايؤمن», what is meant is the negation of perfection, as the commentators of hadith have written. For example, regarding some wrongdoer or oppressor, it is said: «فلان ليس بإنسان» “So-and-so is not even a human being.” See: [مرعاة المصابيح 49/1]
Note: If «لا» is upon an indefinite noun and it is given accusative case (i.e., with a fatḥah at the end), then this is «لا» the negation of the entire genus. See: [قطرالندي وبل الصدى ص 229], [والكافية فى النحو ص115], [المنصوب بلاالتى لنفي الجنس]
For example, in the hadith: «لا صلاة لمن لم يقرأ بفاتحة الكتاب» [صحيح بخاري : 756], «لا» is the negation of the genus. «لا» When the negation of the genus is intended, then the entire genus is negated, unless a sound proof establishes specification or exception.
➋ Loving the Noble Prophet (sallallahu alayhi wa sallam) is a pillar of faith, and its requirement is that the greatest love should be for him (sallallahu alayhi wa sallam) alone; only then can faith be complete, as is established by the evidences such as «الأن يا عمر !» [صحيح البخاري : 6632], etc.
➌ Generally, a person’s love for his father, mother, and children is the greatest, so the meaning of this hadith is that one should love the Prophet (sallallahu alayhi wa sallam) more than all one’s relatives, friends, and beloveds, and this is what love for the Messenger of Allah (sallallahu alayhi wa sallam) demands.
➍ Sayyiduna Anas ibn Malik (radi Allahu anhu) is a noble Companion. He served the Prophet (sallallahu alayhi wa sallam) for ten years. At the time of the Messenger of Allah’s (sallallahu alayhi wa sallam) passing, his age was twenty years. He narrated 2,286 hadiths from the Prophet (sallallahu alayhi wa sallam), of which 168 are in Bukhari and Muslim.
❀ The Messenger of Allah (sallallahu alayhi wa sallam) supplicated for him:
«اللهم أكثر ماله وولده وبارك له فيه»
“O Allah! Increase his wealth and children, and bless him in them.” [صحيح مسلم : 2481، صحيح البخاري : 6378، 6379]
This supplication was fulfilled exactly as stated. His grandchildren numbered close to one hundred. «رضي الله عنه»