What Does Allah Care About? | Sh Ahsan Hanif

In verse 77, the final verse of the 25th chapter of the Qur’an; Sūrah al-Furqān, Allah subḥānahu wa ta'āla (glorified and exalted be He) says,

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“Say, ‘What would my Lord care for you if not for your supplication?’ For you [disbelievers] have denied, so your denial is going to be adherent.”

It is as if Allah subḥānahu wa ta'āla (glorified and exalted be He) is stating in this verse that He does not care about certain attributes and measures, to which we, perhaps, in our worldly state pay great attention. Allah’s subḥānahu wa ta'āla (glorified and exalted be He) scales are different to our scales. Yet there is no answer to this question. The verse is the end of the Sūrah, and as such, it seems that a topic that Allah subḥānahu wa ta'āla (glorified and exalted be He) just began is left without answer.

However, due to the importance of this question and the whole topic of what Allah subḥānahu wa ta'āla (glorified and exalted be He) considers to be important, so that we too in turn, may pay greater attention to it, Allah subḥānahu wa ta'āla (glorified and exalted be He) dedicates the whole next Sūrah to answering this question. Sūrah al-Shu‘arā’, the 26th chapter shows us what Allah subḥānahu wa ta'āla (glorified and exalted be He) does and does not care about, in the most beautiful and eloquent of ways. The Sūrah mentions the stories of a number of past nations and the different attributes each nation was known for, and whether those achievements were sufficient in gaining them salvation. In between each story, Allah subḥānahu wa ta'āla (glorified and exalted be He) repeats two verses showing how we should heed the lessons in this Sūrah,

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“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

Allah subḥānahu wa ta'āla (glorified and exalted be He) begins with the story of Mūsā 'alayhi'l-salām (peace be upon him) and Pharaoh. Pharaoh, the tyrannical and oppressive ruler who is bent on attaining and maintaining his power, to the extent he would claim divinity for himself. Pharaoh, who said to Mūsā, as Allah relates in the Qur’an,

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“If you take a god other than me, I will surely place you among those imprisoned.” (26:29)

Pharaoh, who with that power would subjugate a whole nation of people and place them in bondage and slavery. Pharaoh, who mad with his power would issue a decree to kill every male born child of Bani Isra’il.

Yet did his power, influence and armies help before Allah subḥānahu wa ta'āla (glorified and exalted be He) when he rejected His worship? Rather, his power would be the source of his destruction. While chasing Mūsā and his people, Pharaoh would see the sea split before him, but would think that it has split for him rather than Mūsā, so he rushed into it along with his armies until he was drowned. Allah subḥānahu wa ta'āla (glorified and exalted be He) does not care about powerful leaders and kings when that power is not based on piety and God-consciousness.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

Allah subḥānahu wa ta'āla (glorified and exalted be He) then mentions the story of the Prophet Ibrāhīm 'alayhi'l-salām (peace be upon him) and his call to his father and his people. The relationship of Āzar to Ibrāhīm, and the bond between a father and son would not be enough to save Ibrāhīm’s father when he rejected Allah. Allah subḥānahu wa ta'āla (glorified and exalted be He) does not pay heed to one’s parents, spouses, children, relatives, tribes or castes when judging them.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

We then have the story of the Prophet Nūḥ 'alayhi'l-salām (peace be upon him). Nūḥ’s people were known for their nobility and highborn lineage. They would look down arrogantly upon those who were of lower birth. Thus, when Nūḥ’s followers were from the poor and general folk, they would remark,

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“Should we believe you while you are followed by the lowest [class of people]?” (26:111)

Yet this lineage and nobility would not benefit them before Allah when they rejected Nūḥ and Allah’s worship. Allah subḥānahu wa ta'āla (glorified and exalted be He) did not care about this.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

Next we have the story of Hūd and the people of ‘Ād. ‘Ād who were known for the military strength and might, who would conquer lands and build fortresses, as Allah mentions,

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“Do you construct on every elevation a sign, amusing yourselves. And take for yourselves and fortresses that you might abide eternally?

And when you strike, you strike as tyrants.” (26:128-130)

However, when they rejected Allah’s worship and their Prophet, Hūd, none of this would profit them. Allah subḥānahu wa ta'āla (glorified and exalted be He) did not care for their strength and military skill.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

The Prophet Ṣāliḥ was sent to his nation of Thamūd. Thamūd who were famed for their technological and engineering skill as Allah says,

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“And you carve out of the mountains, homes, with skill.” (26:149)

Those houses which we can still witness today in places like Petra, where huge abodes were skillfully carved within mountains thousands of years ago. Yet when they rejected Allah’s worship and their Prophet, Allah subḥānahu wa ta'āla (glorified and exalted be He) did not care for their skill and technique.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

Allah then mentions the nation of Lūţ. Lūţ was a foreigner who had traveled and settled in this land. The people he was calling to Allah were the indigenous inhabitants. This is why they respond to the message of Lūţ by saying,

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“If you do not desist, O Lūţ, you will surely be of those evicted.” (26:167)

However, when they would reject Allah’s worship and the Prophet Lūţ, Allah subḥānahu wa ta'āla (glorified and exalted be He) would not pay heed to their indigenous status, for Allah does not care for such things.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

Finally, Allah relays to us the story of the Prophet Shu‘ayb and his nation of Madyan. The people of Madyan who were known for their economic might and prosperity, and would seek wealth by hook or by crook. Allah says,

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“Give full measure and do not be of those who cause loss. And weigh with an even balance.” (26:181-182)

Yet this wealth and affluence would not save them when they rejected Allah’s worship and their Prophet.

“Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord – He is the Exalted in Might, the Merciful.”

Thus, if Allah subḥānahu wa ta'āla (glorified and exalted be He) does not care about the power possessed by Pharaoh, the close relationship of Āzar to Ibrāhīm, the nobility of the people of Nūḥ, the military strength of ‘Ād, the technological skill of Thamūd, the indigenous state of the nation of Lūţ or the economic might of Madyan, what does Allah subḥānahu wa ta'āla (glorified and exalted be He) care for and more importantly, what grants people Allah’s divine care?

Allah concludes Sūrah al-Shu‘arā’ with the answer to this.

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“And indeed, the Qur’an is the revelation of the Lord of the worlds. The Trustworthy Spirit has brought it down. Upon your heart, [O Muhammad].” (26:192-194)

Allah subḥānahu wa ta'āla (glorified and exalted be He) loves and cares for those who worship Him, follow His Messenger and revelation and live their life in servitude to Him. Thus, the above-mentioned attributes by themselves are not considered important by Allah subḥānahu wa ta'āla (glorified and exalted be He), it is when they are coupled with faith and righteous action that a person or nation attains Allah’s subḥānahu wa ta'āla (glorified and exalted be He) divine care and love.

12 / View Comments

12 responses to “What Does Allah Care About? | Sh Ahsan Hanif”

  1. Hedieh says:

    Love ur web ❤
    Thanks

    • J. Paul Ogden says:

      God is merciful, first of all, because He loves us – all of us. He does not love all that we do. Secondly and simultaneously, He cares for us in our efforts to learn how to Love Him which includes prayer, worship, faith, obedience, etc. We will fail often, but not ultimately until and unless He, the final judge, reconciles our actions and intentions within the bounds of all that He was constantly teaching us during our mortal sojurn here. If we endure to the end and live to be His faithful subjects – the jewels of His creation – His mercy can be our reward.

      He obviously has had a plan for us which involves this time while we are here together. Surah 77 v 25, 26. We cannot judge here and now who is exempt or who is to be imprisoned, cut off from His influence or abandoned in disdain. That is exclusively His right as supreme judge. George MacDonald commented on our disobedience concisely: “The instant a soul moves counter to the will of its prime mover, the universe is its prison.

  2. Badr says:

    Jazzaka Allah khairan Sheikh, very significant article.

  3. Zain Zubair says:

    JazakAllah!! Amazing Article
    “Our Lord!
    We have wronged our own souls:
    If You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost ”
    Al Qur’an 7:23

  4. saki says:

    nice blog too informative. looking and reading your points its so impressive. doing more blog like this. i really appreciated doing like this.

  5. Umm Jehan says:

    What Allah likes most is that we obey Him and turn to Him at all times. Read Blossoms an inspiring online monthly magazine about how people turned to Allah and He resolved the most impossible problems.

  6. Lucifer says:

    Excuse me, friends, I’m not a Muslim,but I’ve been engaged in a spirited discussion with a member of another site who has challenged me to ask you all for your views on matters of rationality versus faith.

    He argues that certain rights are endowed by a creator, but neglects to specify what they are and why they don’t seem to apply evenly, or consistently.

    He argues:
    “A system that declares human rights are “endowed by their Creator” establishes that said rights are not bequeathed by the generosity of a government and therefore cannot be legitimately taken away by that government. It is up to the governed to ensure they are upheld.”

    He defines “Life, liberty, and the pursuit of happiness” (as per the Declaration of Independence) as those rights endowed by a creator.

    What I would like to know is:
    1)What mere mortal could dare deign to attempt to define the creator’s will and intent?

    2)Why would an omnipotent creator leave it in the hands of his creations to ensure that his given rights are protected?

    3)If these rights are indeed endowed by a creator and must be upheld at all costs, then what is the punishment for our failure? And as we have failed, numerously and continuously; If these things are so important to him why doesn’t he just take over?

    4) If he is in control, why does he ever allow his will to be broken?

    5) If the rights in the Declaration are an absolute account of rights endowed, then why has the creator not ensured that: A) No man go hungry, or thirsty, or without shelter, or good care?(Life); B) That no man be a slave?(Liberty); C) That everyone is allowed a say in their self-determination? (Pursuit of happiness)

    I understand that these may be an unsettling set of queries. Understand that I do not pose them to be incendiary. I would simply like your thoughts and opinions on the matter.

    • Maruf Sajjad says:

      Hello Lucifer, I will try to put my opinions regarding the questions you have asked. Know that these questions are nothing new, rather our prophet (peace be upon him) was also quizzed about some of these questions by his companions and throughout the history of Islam, many people asked these questions and there are a great deal of scholarly works done for answering these topics.
      Although you have asked 5 questions, they belong to the same category of the attributes of a God. This is a fundamental aspect of our faith to know about the names and attributes of Allah.
      The answer to your first question is, no, no mortal being defined the Creator’s wills and intent, rather it is the Creator who sent His defined rules and intents to us mortals. This was made very clear in the very beginning of our Quran, in Sura 2 verse 2-4 –
      ‘(2) This is the Book about which there is no doubt, a guidance for those conscious of Allah,(3) Who believe in the unseen, establish prayer, and spend out of what We have provided for them,(4) And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith]. ‘
      Now note that it explicitly declares that this book will guide those, who takes it for granted that there is a God, and He send revelations to His creations. This book will not argue with you whether there is a God or not, rather it is for those who accept that there is a divinity. SO if you agree with me upto this point, we can move to the next questions.
      Question 2,4 and 5 are basically asks the same question. Allah explicitly said it many times in the Quran that He could have made us in a way that there is no disobedience,there is no problems in the world, there is no hunger etc. etc. (refer to sura 5 verse 48 for example which says
      ‘… He would have made you one nation [united in religion], but [He intended] to test you in what He has given you; so race to [all that is] good. To Allah is your return all together, and He will [then] inform you concerning that over which you used to differ.’
      And He answered it saying that how He will create and maintain his creation is His business,not us. We cannot impose our conditions on how should God create or not. It completely depends on Him. If you know, the angels meet the criteria of those you have asked. The angels never disbelieve, the have no hunger,poverty etc etc, they are not given the power to disobey Allah’s command. They are above these. Allah created the type you have mentioned. So there is actually no point in arguing on this.
      Now question 3. It is a great question. As a matter of fact Allah knows that we will fail numerously and continuously, so He gave us the assurance of His forgiveness provided that we gave our efforts. Allah said us that He is ‘Al Gaffar’ and ‘Al Gafur’, two names to describe His forgiveness. Why is that? Interestingly, The difference between Al-Ghaffar and Al-Ghafur has been explained by various means. Traditionally, Al-Ghaffar is translated as “The Forgiving”. This type of forgiveness is a continuous and repetitive action. No matter how many times a person may sin, God can continually forgive him/her for his/her sins. Al-Ghafur, on the other hand, is understood as forgiving a sin no matter how large the sin may be.
      So, it the sincere effort that counts, the result is on the hand of Allah.
      I hope you got your answers. Thanks :)

  7. asdf says:

    Hello Lucifer, welcome to this site. I am very confused as to the nature of your inquiry and of why you are asking it on a Muslim website, as your queries seem to be from the American Declaration of Independence, not an Islamic source. It seems like you are trying to ask a question about free will in Islamic theology, of which, opinions are very divided.
    Please clarify.
    Thanks.

  8. AvidRetainer says:

    Great article. I memorized and learned the meaning of Surah Shu’ara but I never really understood the connection between these two surahs. JazakumuAllahKhairan for this fascinating article. May Allah guide you to put up more articles about the order of the Quran.

  9. Abdul Sammad says:

    thanks
    very fine artical. Its very helpfull.

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