The Means that Bring About Loving Allāh and Necessitate it
Al-‘Imām Ibn Qayyim (d. 751H) رحمه الله:
The Means that Bring About Loving Allāh and Necessitate it
They are ten:
First: Reciting the Qur’an with reflection and understanding of its meanings and the message it is intended to convey. This is similar to a servant contemplating a book that he memorises and carefully studies, so that he may understand the author’s intent.
Second: Drawing near to Allāh through voluntary acts of worship after fulfilling the obligatory ones. Indeed, this elevates him to the level of being beloved (by Allāh) after (his) love for Allāh.
Third: Constant remembrance of Allāh in every condition—with the tongue, the heart, by actions, and in his state. The extent to which a person attains the love (for Allāh) is according to the extent of his portion of this remembrance.
Fourth: Giving preference to what Allāh loves over what you love when desires becomes overwhelming, and striving to attain what He loves even when the path to attaining it becomes difficult.
Fifth: The heart’s careful contemplation of His Names and Attributes, witnessing them, knowing them, and dwelling within the gardens and expanses of this knowledge. Whoever knows Allāh through His Names, Attributes, and Actions will definitely love Him. For this reason, the Mu’aṭillah (those who deny the Names and Attributes of Allāh), the followers of (the ways of) Fir’aun (Pharaoh), and the Jahmiyyah (those who deny that the Qur’ān is the Speech of Allāh and it is not created) are hijackers of the hearts who stand as barriers between the hearts and their reaching the Beloved (Allāh).
Sixth: Recognising (and affirming) His kindness, benevolence, favors, and blessings—both apparent and hidden. Indeed, they call (the hearts) to His love.
Seventh: This is among the most remarkable of them (among the ten means): the heart’s complete brokenness, humility and submissiveness before Him. There are no words that can fully express (the reality of) this meaning than through names and phrases.
Eighth: Being in seclusion with Allāh at the time of His descent (i.e., the descending of Allāh to the nearest heavens during the last part of every night, in a manner that befits His Majesty), conversing intimately with Him, reciting His Speech (the Qur’ān), and standing (before Him in prayer) with a conscious heart with proper manners and attentiveness, and then concluding the prayer with seeking forgiveness and repentance.
Ninth: Keeping the company of those who are sincere lovers of Allāh and taking from the best of their speech, just as one selects the best fruits. And do not speak except when the benefit of speaking outweighs (remaining silent) and when you know that it will improve your own state and benefit others.
Tenth: Keeping away from every barrier that comes between the heart and Allāh, the Mighty and Majestic.
Through these ten means, those who love Allāh (al-Muhibbūn) attain the stations of love and gain entrance to the Beloved (Allāh).
Source: Madārij as-Sālikīn, Dar Aṭā’āt al-‘Ilm, 3rd Ed., vol. 3, pp. 381-382.
قال الإمام ابن القيم (رحمه الله):ـ
فصل في الأسباب الجالبة للمحبة والموجبة لها، وهي عشرة:ـ
أحدها: قراءة القرآن بالتّدبُّر والتّفهُّم لمعانيه وما أُريد به، كتدبُّر الكتاب الذي يحفظه العبد ويشرحه ليتفهَّم مراد صاحبه منه
الثّاني: التّقرُّب إلى الله بالنّوافل بعد الفرائض، فإنّها تُوصِله إلى درجة المحبوبيّة بعد المحبّة
الثّالث: دوام ذكره على كلّ حالٍ: باللّسان والقلب، والعمل والحال. فنصيبُه من المحبّة على قدر نصيبه من هذا الذّكر
الرّابع: إيثار مَحابِّه على مَحابِّك عند غلبات الهوى، والتّسنم إلى مَحابِّه وإن صعُبَ المرتقى
الخامس: مطالعة القلب لأسمائه وصفاته، ومشاهدتها ومعرفتها، وتقلّبه في رياض هذه المعرفة وميادينها. فمن عرف الله بأسمائه وصفاته وأفعاله أحبَّه لا محالة. ولهذا كانت المعطّلة والفرعونيّة والجهميّة قُطّاعَ الطّريق على القلوب بينها وبين الوصول إلى المحبوب
السّادس: مشاهدة بِرِّه وإحسانه وآلائه ونِعَمِه الباطنة والظّاهرة، فإنّها داعيةٌ إلى محبّته
السّابع: وهو من أعجبها، انكسار القلب بكليّته بين يديه، وليس في التّعبير عن هذا المعنى غير الأسماء والعبارات
الثّامن: الخلوة به وقتَ النّزول الإلهيّ، لمناجاتِه وتلاوة كلامه، والوقوف بالقلب والتأدّب بين يديه. ثمّ خَتْم ذلك بالاستغفار والتّوبة
التّاسع: مجالسة المحبّين الصّادقين، والتقاط أطايبِ ثمراتِ كلماتهم كما تنتقي أطايبَ الثّمر، ولا تتكلَّم إلّا إذا ترجّحتْ مصلحة الكلام، وعلمتَ أنّ فيه مزيدًا لحالك ومنفعةً لغيرك
العاشر: مباعدة كلّ سببٍ يحول بين القلب وبين الله عزّ وجلّ.ـ
فمن هذه الأسباب العشرة وصل المحِـبُّون إلى منازل المحبة، ودخلوا على الحبيب.ـ
المصدر: [مدارج السالكين، دار عطاءات العلم، طبعة الثالثة، المجلد الثالث، ص ٣٨١-٣٨٢]
Translated by Abu ‘Umar ‘Abdul-Hakeem