ONE of the recurring themes in the Holy Quran that may stimulate any reader’s imagination is the description of those who God ‘loves’ (uhibbu) and those He does not love (la uhibbu). There are numerous descriptions of both kinds, spread throughout the Quran. In this write-up, we will try to get a grasp of these two categories. Let us first describe the selective characteristics of those whom God loves and then look at those who attract God’s disapproval or dislike. Thereafter, some implications and lessons learnt from both categories will be shared.

On close checking of the Quranic dictionary (Mo’jam) for the verb ‘yuhibbu’ (likes or loves), we come to the conclusion that the Quran mentions this verb with the addition of Allah as subject (wallahu yuhibbu) around 12 times. Out of these, only five instances are mentioned here for the sake of brevity and discussion. Allah says He loves those who are doers of good (mohsineen, 2:195); loves those who act equitably (muqsiteen, 60:8); those who are patient (sabirin, 2:153); pious or virtuous (muttaqeen, 2:2); and who keep themselves pure and clean (mutatahhireen, 2:222).

On the other hand, there are around 21 verses wherein Allah mentions those He does not love. Here, we select five such qualities as: transgressors/ aggressors (mu’tadin, 7:55); the arrogant (mustakbirin, 16:23); cruel people/ transgressors (zalimeen, 3:140); those who spread fasad on earth (mufsideen, 29:30) and troublemakers or mischief-mongers.

Reflection upon these features reveals certain key points. First, almost all of them relate to ethical or moral conduct (huquq al-ibad). Almost all of them relate to human affairs advising to do good to people or avoid hurting them.

Cruelty is an act most disliked by God.

Second, among the behaviours God disapproves of the most, is creating mischief in the world. God does not will any wrong for His creatures (40:31) and He does not will any cruelty to His creatures (3:108). Cruelty is an act most disliked by God.

Third, almost none of them are linked to duties related to God (huquq ullah); not that they are not important, but in these two categories, they are not included.

Fourth, almost all these are universal human values admired by all faith traditions and societies. So, one can call them universal moral virtues advocated and accepted by all humanity. Both categories of qualities lead us to the conclusion that Allah likes human goodness and does not like wrongdoing against humans. This leads us to humanism, which regards humans at the central stage of human goodness.

Religion, after all, apart from foundational beliefs, is all about the welfare of the people and creation in general. It is not just religious causes, as surely there are others as well, such as power, possession, wealth, etc. But religious fanaticism was and is responsible for so much bloodshed. This is what is discouraged here through God’s disapproval of those actions that lead to atrocities perpetrated on humans through cruel actions. Often, we assume roles and responsibilities and interpret religion in a way that causes many rifts in the world and leads to great misery.

These teachings are further echoed in Hadith literature. A well-known Hadith-i-Qudsi rightly rejects those who, though supposedly God-conscious, are irresponsive to those humans who have different needs, such as those pertaining to hunger and sickness. God complains that ‘you’ (humans), did not care “for Me when I was hungry, sick” — and the examples go on. To which humans respond by saying that You (O God) cannot be sick, etc, to which God then responds, when you saw so and so sick or hungry man, you did not care, implying that all humans are God’s creatures. When we care for them, we ‘care’ for Allah, and when we ignore them, it is as if we actually ignore Him.

Inspired by such prophetic traditions, many Sufi teachers, poets and Muslim thinkers have emphasised these humanistic teachings. Probably this is why Maulana Hali rightly says: Prayer, faith and deen (overall) are all aimed at helping humans; so that when a human needs help, others can promptly provide it.

Allama Iqbal challenges us further by saying: There are many boastfully wandering in banu claiming to be the lovers of God; I, for one, will become the lover of the one who loves humans.

Finally, let us remember Abu bin Adam’s story, in which he reminds us of a pious mystic who ascends to a mountaintop to ‘access’ God. Once there, God inspires him to descend, reminding him that He does not dwell on the top of mountains, but among the humans.

The writer is an educationist with an interest in the study of religion and philosophy.

Published in Dawn, January 19th, 2024