The Status of Mankind According to Allah (S)

The Status of Mankind According to Allah

Allahu Akbar, Allahu Akbar, Allahu Akbar, Allahu Akbar. Ashhadu an la ilaha illa Allah, Ashhadu an la ilaha illa Allah, Ashhadu anna Muhammadan Rasoolullah, Ashhadu anna Muhammadan Rasoolullah, Hayya ala as-salah, Hayya ala as-salah, Hayya ala al-falah, Hayya ala al-falah, Allahu Akbar, Allahu Akbar, La ilaha illa Allah.

Ashhadu anna Sayyidana wa Habibana wa Mawlana Muhammadan abduhu wa Rasooluh, alladhi ballagha al-risalah, wa addala al-amanah, wa nasaha al-ummah, wa kashafa al-ghummah, wa jahada fi sabeelillahi haqqa jihadih. Salawatullahi wa salamuhu alayhi wa ala alihi wa ashabih, wa baraka wa salamah tasliman kathiran kathiran. Wa ba'd.

Respected elders, brothers and sisters — Allah subhanahu wa ta'ala has established in this world a system: everything has its value. No matter how small something is or how big something is, everything has its value.

The Principle of Value

In the system of human beings, value is stipulated based on certain things — perhaps based on the manufacturing, perhaps based on the material. If it is gold, there is a certain value to it. If it is silver, there is a certain value to it. If it is cotton, it has a different value. Based on material, we stipulate value. Based on manufacturing, we stipulate value. And based on this value, the way a person acts towards a thing changes.

If a father buys his small child — a five-year-old child — a small toy car, a Hot Wheels car, and this child breaks this car, the father rebukes him. He teaches him adab, he teaches him some etiquette: this is not how you go about doing things. But after an hour, the father also forgets about it. It is a small $2 car; no one is going to cry about it.

After this child grows older, now the father buys him a remote-control car — $50, $60. Now if the child breaks this car, the father is a little more angry. But again, at the end of the day, he forgets about it. $50, $60 — the child broke it, you can overlook it.

After this child grows older, now he buys him a bicycle — $100, $200, $300. Now if this boy misappropriates this bicycle and breaks it, the father is very angry. The entire week he will be angry with him: "With my hard-earned money I bought you a bicycle, and you showed no respect towards it." But at the end of the week, the father forgets this also.

As this child grows older — now he is a young man, 17, 18 years old — and the father buys him a car, $2,000, $3,000, $5,000. Now this youth recklessly drives the car, crashes it, totals it. Now the father is very angry. And even after a few months, he keeps reminding him: "I bought you a car, but you were driving recklessly. I am not going to get you another car until you become more mature."

This is insan, this is the human being — this is how we act towards things based on the value we give them. This is the system of human beings in this world.

Allah's System of Value

Likewise, Allah subhanahu wa ta'ala also has a system — which things have value and which things do not have value, which things have more value and which things have lesser value. And for this, Allah subhanahu wa ta'ala has one qanun, one law: those things which are mukallaf — those things which have some responsibility upon them — namely, the human being and the jinn, they have a certain value. And those things which are not mukallaf — this entire world, this entire universe that we see around us — as the hadith of Nabi sallallahu alayhi wa sallam says, it does not have even the value of the wing of a mosquito in front of Allah subhanahu wa ta'ala.

As for the human being — Allah subhanahu wa ta'ala has created insan in the best manner. Allah subhanahu wa ta'ala has given nobility and honor to the human being. This is the value of the human being in the eyes of Allah subhanahu wa ta'ala.

What Is This Value Based On?

But what is this value based on? What gives the human being value? That is the question. And the answer is very simple: that insan — that human being — number one, that brought iman upon Allah subhanahu wa ta'ala, that has faith in Allah subhanahu wa ta'ala — that insan is valuable in front of Allah subhanahu wa ta'ala.

Any human being that does not have faith in Allah subhanahu wa ta'ala — that human being, Allah subhanahu wa ta'ala makes him worse than even animals. Why? Because what he was created for — the reason for his creation — he did not fulfill. And the number one thing is belief in Allah subhanahu wa ta'ala.

The Greatest Oppression

The greatest oppression that a person can do is disbelief in Allah subhanahu wa ta'ala. Humanity today has understood the oppression of killing someone, of stealing someone's wealth, of slandering someone. The entire humanity has understood these to be great oppressions. To the court of law, if a person publicly makes fun of someone and slanders them, this person can take you to court for defamation. Why? "He has attacked my honor." News statements, press statements — everything will come out. Why? Because this person has defamed me.

But even our Muslims today have doubt: if a person does not believe in Allah subhanahu wa ta'ala, does not have iman, then why will he go into the fire of Jahannam forever and ever? That is because we have not weighed the situation properly.

Allah subhanahu wa ta'ala created you, and you say there is no Allah. Allah subhanahu wa ta'ala created you by himself, and then you say there is a partner unto Allah subhanahu wa ta'ala. Consider this example: a person goes to work and sleeps at work — the boss will give him a chance, twice, thrice, but he gives him a chance. He shows up late; the boss gives him a chance. He is eating when he is not supposed to be; the boss gives him a chance. But tomorrow go up to the owner, go up to the CEO, and say, "This is my company." See what they do. Tell the boss, "You are not the boss — I am the boss." Immediately you will be fired, or you will be put into a psychiatric ward. Why? Because you think something is yours which is not.

So if a person takes away someone's honor in this world, we have understood this to be an oppression. Allah subhanahu wa ta'ala says:

Allah subhanahu wa ta'ala says it is very close that the skies will split asunder — تَكَادُ السَّمَاوَاتُ يَتَفَطَّرْنَ — this great creation of Allah subhanahu wa ta'ala — and the earth will also split — وَتَنشَقُّ الْأَرْضُ — and the mountains will fall and be blasted into smithereens — وَتَخِرُّ الْجِبَالُ هَدًّا. Why? أَن دَعَوْا لِلرَّحْمَٰنِ وَلَدًا — that they say Allah subhanahu wa ta'ala has begotten a child. This is the severity of the situation.

A person that does not believe in the oneness of Allah subhanahu wa ta'ala — in his tawhid, in his oneness, and in Allah subhanahu wa ta'ala's sifat, his qualities — Allah subhanahu wa ta'ala says this is what is going to happen. Imagine then a person that denies the very existence of Allah subhanahu wa ta'ala altogether. Imagine the severity of such a situation.

So the greatest zulm, the greatest oppression that a person can do, is not believing in Allah subhanahu wa ta'ala. And through his 'adl, Allah subhanahu wa ta'ala can punish this person — and will punish these people — forever and ever in the fire of Jahannam. This is our iman, this is yaqeen. And this is justified. It just takes a little bit of thinking from ourselves.

How Does a Person Grow in Value?

Thereafter, how does a person grow in value in front of Allah subhanahu wa ta'ala? The Prophet sallallahu alayhi wa sallam said:

Allah subhanahu wa ta'ala does not look at our physical features — that this person is from such a country, he speaks such a language, he has so many degrees, he is so physically fit. Rather, Allah subhanahu wa ta'ala looks unto people's hearts: how much iman do they have, how much yaqeen do they have in Allah subhanahu wa ta'ala and in the promises of his Nabi? And how much 'amal salih do they have — good actions to present in the court of Allah subhanahu wa ta'ala?

In many places, Allah subhanahu wa ta'ala has brought sifat — values of people — that when a person brings these values and character into his life, Allah subhanahu wa ta'ala elevates and increases this person's value. The value of a human being is based on his character: how he is at home with his family, how he is with society, and how he is in front of Allah subhanahu wa ta'ala at night in front of his Rabb.

The Qualities of the Ibad al-Rahman

In Surah al-Furqan, Allah subhanahu wa ta'ala mentions some ten to twelve sifat and qualities of ibad — of his bondsmen. Allah subhanahu wa ta'ala says: "These are my special bondsmen," and he mentions their qualities. The very first is the tasmiyah itself, the name itself:

First Quality: True 'Ubudiyyah (Servitude)

Ibad al-Rahman — the bondsmen of the Most Merciful. The first quality is in the name itself: that these people have the sifah of 'ubudiyyah in them, that they are truly the slaves of Allah subhanahu wa ta'ala.

There is a narration about Luqman al-Hakim. When his master bought him, his master asked him, "Luqman, you are my slave now. I have bought you. I do regard you as a human being — what would you like to eat?" Luqman answered: "I am a slave. Whatever you want to give me, I will eat — no problem." So the master thought perhaps he had no particular inclination towards food; some people don't really care, whatever they find they eat. After some time he asked him, "You only have a few tattered pairs of clothes. What would you like to wear?" Luqman said, "Whatever you give me, I will wear." At night, the same: whatever you put me to sleep with.

His master then asked, "Luqman, do you not have any desires? Every human being, no matter how poor, no matter what his social standing, has some desire — whether he can attain it or not is a different story, but everyone wants something." So Luqman said, "Look — I am your slave. I am a slave. By definition, what this means is that your desire and what you want is my desire."

As a slave of Allah subhanahu wa ta'ala, we are the bondsmen of Allah subhanahu wa ta'ala — ibad. If a person has not understood his connection with Allah subhanahu wa ta'ala — what it is, what type of connection he has with Allah subhanahu wa ta'ala — then he cannot really fulfill the ibadah of Allah subhanahu wa ta'ala. If a person has not understood that he is a slave of Allah subhanahu wa ta'ala, that his desire, his thinking, his heart is in line with the Shari'ah — what the Sunnah is, what the hukm of Allah subhanahu wa ta'ala is — then ibad al-Rahman come to a certain level where this is what they want, this is their desire.

A man once came to Nabi sallallahu alayhi wa sallam seeking permission for committing adultery — for zina. Nabi sallallahu alayhi wa sallam explained to him in a beautiful manner: "Would you be happy if someone did this act with your mother? With your sister?" Like this he explained to him. The man answered that no, he would not like it. Nabi sallallahu alayhi wa sallam told him: similarly, people also don't like it. And the man said that from that time, the most abhorrent thing that entered his life was zina. Now his desire was also in line with the Shari'ah.

This is what it means: that a person's desires come in line with the command of Allah subhanahu wa ta'ala — he likes to do what Allah has commanded, and if Allah subhanahu wa ta'ala prevents him from doing something, he stays away from it happily — not with regret, wishing he could do it. Rather, a person comes to a certain level where this is what he likes.

The Lesson of Hajj: Total 'Ubudiyyah

And this is what we learn from the theme of Hajj. Allah subhanahu wa ta'ala gives us tawfiq to go to his Baytullah and accepts the Hajj of those that are there. The theme of Hajj is that a person does things he does not even fully understand why he is doing them. His wardrobe is full of beautiful, expensive clothes — but what does he put on? Two white sheets, unstitched. Why? It is the command of Allah subhanahu wa ta'ala. He has the best fragrances at home — hundreds and thousands of dollars' worth of musk and oud — but he will not spray anything on. Why? Because Allah subhanahu wa ta'ala said: "When you come to my house, do not spray anything. You are in the condition of ihram."

And when he enters the state of ihram, what does he say? Labbaik Allahumma labbaik — "Ya Allah, I am present. I have answered your call." When Allah subhanahu wa ta'ala told Ibrahim alayhis salam to make an announcement, Ibrahim alayhis salam said, "Ya Allah, I am over here in a desert — and I am going to make an announcement and people will hear this?" Allah subhanahu wa ta'ala said: "Do what you are commanded. Our job is to take the voice throughout the world." So everyone of us is answering the call of Ibrahim alayhis salam.

So what do we have to learn from this in our own lives? The command of Allah subhanahu wa ta'ala comes — Labbaik Allahumma labbaik. A business deal comes that is haram to do — outwardly it seems I will gain much money, but it is impermissible. Labbaik Allahumma labbaik — "Ya Allah, your command right now is not to do so. I will not do so." It is very difficult to come to the masjid, it is cold, it is raining — but Labbaik Allahumma labbaik. It is a command of Allah subhanahu wa ta'ala. It is the Sunnah of Nabi sallallahu alayhi wa sallam — he will come.

And Allah subhanahu wa ta'ala says in Surah al-Furqan:

This is the total aboodiyat — surrendering ourselves to Allah subhanahu wa ta'ala and the Sunnah of Nabi sallallahu alayhi wa sallam. That is the intelligent person — the one who puts control over his nafs, his desires, and then does action for those things which will remain, those things which will come in handy. A person does something in this world, has fun for one weekend — the weekday comes, and now he has a headache. Where is that fun to help him now? Not to say that a person cannot have a good time or do things which are permissible — but what remains? What remains in a person's account are those actions which gain the pleasure of Allah subhanahu wa ta'ala.

Why do we do what we do? The hujjaj are doing tawaf — they are circling the Ka'bah. Why? Is it a mere exercise? Because it is the command of Allah subhanahu wa ta'ala. They are standing on the plains of Arafat making dua to Allah subhanahu wa ta'ala. Couldn't they do the same in the air-conditioned Masjid al-Haram, where their salawat would be multiplied 100,000 times? Why leave such a mubarak place and go to the plains of Arafat, standing under the scorching sun? Because it is the command of Allah subhanahu wa ta'ala. That is the only reason. Why four rak'at of salah? Why not two? Why not three? Why not five? Because it is the command of Allah subhanahu wa ta'ala. This is the exact reason why we do everything — because whatever is the command of Allah subhanahu wa ta'ala, that is what we need to inculcate in our life.

Second Quality: Walking with Humility

The second sifah that Allah subhanahu wa ta'ala mentions is that they walk upon this earth hawnan — with humility. They have tawadu' in them. When they meet people — it comes in the Shama'il of Nabi sallallahu alayhi wa sallam, in Shama'il al-Tirmidhi — that Nabi sallallahu alayhi wa sallam, when he would speak to someone, would fully turn towards them, giving his full attention, speaking to them as if this person were also his friend. He would not belittle them. He would not walk with them and give curt answers. No — Nabi sallallahu alayhi wa sallam would fully turn towards them. And when a person would make musafahah with Nabi sallallahu alayhi wa sallam — would shake hands — Nabi sallallahu alayhi wa sallam would not be the first person to part his hands. These sifat are in Shama'il al-Tirmidhi. Why? This is humility — how a person should be with his community members, with society.

Third Quality: Responding to Ignorance with Peace

وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا — when any ignorant people try to cause arguments, what do these people say? Salam — words of peace — and they turn away. It is not necessary that for everything anyone says, you have to give an answer. This has become our environment: "Someone said this to me, against my honor — how can I not answer him? I will become belittled if I do not answer him." "My wife said this to me — how can she say such a thing? I have to say something back." And this leads to problems in a person's marriage. Why? Because the person has not learned to control himself — that any argument that comes, he has to fall into it. And this is another lesson we learn from Hajj: فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِي الْحَجِّ — there is no argumentation in Hajj. That a person should not argue. Every comment does not need an answer.

Fourth Quality: Spending the Night in Worship

When they go home, what do they do? وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا — when nighttime comes, in the day they were meeting people with the best of character. At night, in front of Allah subhanahu wa ta'ala, how do they pass the night? Sujjadan wa qiyama — in sujood in front of Allah subhanahu wa ta'ala. They were not sinning throughout the day, yet when nighttime came, they turned to Allah subhanahu wa ta'ala. Why?

Nabi sallallahu alayhi wa sallam was asked: "Ya Rasool Allah, you are ma'soom — anything you have done and whatever you will do is forgiven — why do you make istighfar? Why do you spend nights in front of Allah subhanahu wa ta'ala?" He replied:

Fifth Quality: Fearing the Punishment of Jahannam

Their actions when they deal with people — their huquq al-'ibad — are above board. And when they are dealing with Allah subhanahu wa ta'ala, they spend their nights in ibadah. So now are these people content that they have earned Jannah and will never go into Jahannam? No — وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ — still they have this khashiyah, still they have this fear. Al-iman bayna al-khawf wa al-raja' — iman is between fear and hope. So they still make du'a to Allah subhanahu wa ta'ala: Rabbana isrif 'anna 'adhaba jahannam — may Allah turn away from us the punishment of Jahannam — inna 'adhabaha kana gharama — its punishment is such that we cannot bear it.

Conclusion

So these are some of the sifat that Allah subhanahu wa ta'ala has mentioned of these ibad — these special bondsmen — which we need to try to inculcate in our lives. May Allah subhanahu wa ta'ala give us the tawfiq to bring this into our lives and to spread it amongst the masses also. Ameen. Jazakum Allahu khayran.