Ḥadīth
Anas (رضي الله عنه) reported:
The Prophet (ﷺ) said: “None of you truly believes until I become dearer to him than his father, his children, and all people.”
[Authentic hadith] – [Narrated by Bukhari & Muslim] – [Sahih Bukhari – 15]
Ibn Hajar’s Explanation
This hadith was also narrated by Abu Hurairah (رضي الله عنه). Abd Ul-‘Azeez Ibn Suhayb’s (رضي الله عنه) narration, recorded by Ibn Khuzaimah (رضي الله عنه) in his Sahih from Ya’qoob (رضي الله عنه) (the shaykh of Imam Bukhari), states: “…more beloved to him than his family and his wealth.” This differs from the wording “his father, his children, and all people,” recorded by Imam Muslim from Ibn ‘Ulayya (رضي الله عنه).
There is also a narration recorded by Al-Isma’eeli (رضي الله عنه), from ‘Abd Ul-Warith Ibn Sa’eed (رضي الله عنه), from ‘Abd Al-Azeez (رضي الله عنه), with the wording: “A man does not believe…” which is more complete in one sense, while the wording “None of you believe…” is more complete in another sense.
The mention of “…his father and his children” specifically highlights those most beloved to a person, as they are usually more beloved than other family members and wealth. The phrase “himself” was not included in the narration, as the father and children may be more beloved to a person than himself.
Is the mother included in the saying “his father”? Either the statement refers to both parents, or the Prophet (ﷺ) sufficed with mentioning one without mentioning the other.
This narration uses the example of someone who is beloved to a person, as if the Prophet (ﷺ) said: “until he loves me more than those who are beloved to him.” The Prophet’s (ﷺ) saying “and all people” is a common Arabic literary device, citing the general after the specific. The reason the father was mentioned before the son is because he precedes him in age and honor. The son was mentioned before the rest of the people as he receives more compassion from his parents than others.
Is oneself included in the Prophet’s (ﷺ) saying “and all people”? The self is apparently included in the generality of the saying “and all people.” Some said that the specification “him” (more beloved to him) excludes oneself from the statement; however, this is the weaker of the two views. The stronger view, which is supported by the narration of ‘Abdullah Ibn Hisham (رضي الله عنه), mentions loving the Prophet more than oneself, as will be expounded upon.
“Loving” (in the narration) refers to the love that occurs out of choice, not natural love, as clarified by Al-Khattabi (رحمه اللّٰه). Al-Nawawi (رحمه اللّٰه) said that the love mentioned in the narration is an outcome of the nafs (self), which either calls to evil (الأمارة) or reaches a level of conviction (مطمئنة). The person who is able to attain conviction reaches the correct love of the Prophet (ﷺ), while the one who follows evil (within himself) does not.
Al-Qadee ‘Eyaad (رحمه اللّٰه) considered the love of the Prophet (ﷺ) as a condition for the correctness of eemaan, describing the love as exaltation and reverence. However, Al-Qurtubi (رحمه اللّٰه) countered this view, arguing that exaltation (exalting the thing or person) is not required to feel love. A person may acclaim or exalt something without necessarily loving it; therefore, this (exaltation and reverence) was not the intent. Nevertheless, whoever does not attain this love has not perfected eemaan.
A statement from Umar (Ibn Al-Khattab) (رضي الله عنه) was recorded by the author (Imam Bukhari) in the “Chapter of Oaths” from the narration of ‘Abdullah Ibn Hisham (رضي الله عنه), where Umar (رضي الله عنه) said to the Prophet (ﷺ): “You are more beloved to me than everything except myself.” The Prophet (ﷺ) responded: “No, by the one in whose hand is my soul, until I become more beloved to you than even yourself.” Umar (رضي الله عنه) then said: “Now you are, by Allah, more beloved to me than my own self.” The Prophet (ﷺ) replied: “Now, Oh Umar.” Hence, the required love does not come about by merely exalting the status of the Prophet (ﷺ), as surely ‘Umar (رضي الله عنه) did so before this incident occurred.
One measure of this love is giving a person a choice between losing something precious to see the Prophet (ﷺ). If he would not let the opportunity pass, even at the expense of losing his possessions, it can be said that he has attained the required love. This love applies not only to seeing the Prophet (ﷺ) physically but also to supporting his Sunnah and defending his legislation while quelling those who oppose it.
The narration also hints at the importance of contemplation, which will lead to the mentioned love (of the Prophet (ﷺ)). There are two types of love related to the self: love for oneself and love for another. Each person wishes to have a healthy love for himself throughout his life. As for the love experienced towards other people, we realize that there must be some benefit that comes from that love, either immediate or delayed.
If a person ponders over the benefit of loving the Messenger (ﷺ), he realizes that it is the Prophet (ﷺ) who brought him out from the darkness of disobedience into the light of faith. He (ﷺ) showed him the path to eternal pleasure in Paradise. Therefore, the Prophet (ﷺ) deserves a greater share of love than any other person, because the benefit acquired from loving him (ﷺ) is greater than any other type of benefit. The people (believers) will vary in this regard according to their level of awareness or negligence. Without a doubt, the companions’ strength of this love was the greatest and most complete since they knew him personally and understood this benefit more than any other person.
Al-Qurtubi (رحمه اللّٰه) said: “Whoever believes in the Prophet (ﷺ) with true faith is not void of this love, except that the level of love varies. Some took a greater share, while others took a lesser share.” As in the parable of a person indulged in desires, his negligence screens him from the love of the Prophet (ﷺ). Yet, when he remembers the Prophet (ﷺ), he longs to see him so much that he would choose it over his family, children, parents, and wealth. He is willing to risk himself in the face of danger for the sake of the Prophet (ﷺ) and has no hesitation in doing so. The love of the Prophet (ﷺ) is ingrained in their hearts, but dies down due to heedlessness.
End quote from Tafsir Sahih Bukhari: Fath al-Bari by Ibn Hajar Al-Asqalani (رحمه اللّٰه).
May Allah ﷻ deepen our love for our beloved Prophet (ﷺ), grant him Al-Wasīlah, the loftiest station in Paradise, and shower abundant blessings upon him and his noble family.
Aameen!
The Enduring Good Deeds 