The Beloved Servants of Allah: A Qur’anic Exploration of the Virtues of the Muhsineen, Muttaqeen, Sabireen, and Other Beloved Souls
By Ghulam Ghaus Siddiqi, New Age Islam
16 May 2026
What is the greatest quest of human life? People run after wealth and possessions, dream of fame and power, and consider worldly achievements to be their ultimate destination. Yet the inner world of the human heart recognizes a deeper truth: its real thirst cannot be quenched by these things. True peace and contentment of the soul are attained only when a person succeeds in earning the love and pleasure of their Lord Almighty. Every worldly love is destined to fade, but the love of Allah Almighty is a blessing after which no deprivation remains. When Allah loves one of His servants, the doors of mercy open in that person’s life, acceptance is placed for them in the hearts of people on earth, and they become remembered with goodness in the heavens. That is why the Holy Qur’an is not merely a book of commands and rulings; it is also a magnificent charter of love, in which Allah Himself mentions the qualities that elevate a servant to the rank of His closeness and love.
In the Holy Qur’an, Allah has mentioned certain people whom He loves in a special way. Their qualities are not limited to outward actions; rather, they reflect the state of the heart and the purity of the soul. Among them are the doers of good (Muhsineen), the God-conscious (Muttaqeen), the just (Muqsiteen), the repentant (Tawwabeen), the purified (Mutatahhireen), the patient (Sabireen), and those who place their trust in Allah (Mutawakkileen). These qualities are, in reality, different paths leading to the love of Allah. Whoever nurtures these qualities in their life can attain peace in this world and success in the Hereafter.
Allah Almighty says: “Indeed, Allah loves those who do good (the Muhsineen).” (Surah Al-Baqarah, 2:195)
The spiritual meaning of this verse is subtle and profound. Ihsan (excellence and goodness) is not limited to giving charity or showing kindness to others; rather, it means bringing beauty and excellence into every aspect of life. A servant should practice Ihsan both in their relationship with their Lord and in their dealings with His creation.
The Noble Prophet (peace be upon him) defined Ihsan by saying: “Worship Allah as though you see Him, and if you cannot attain that state, then at least know that He sees you.”
The essence of Ihsan is hidden within this hadith. When a servant becomes conscious at every moment that their Lord is watching over them, their actions naturally become refined and beautiful. Prayer no longer remains a mere outward act of worship; rather, it becomes a spiritually uplifting meeting of love, closeness, and intimate conversation between the servant and their Lord. Likewise, the recitation of the Qur’an is no longer just the utterance of words; it transforms into a living, heartfelt, and radiant dialogue with the message of the Creator of the universe. Even ordinary tasks of life begin to take on the colour and spirit of worship. In the same way, treating people with kindness, serving one’s parents, helping the poor and needy, and fulfilling every responsibility with excellence are all forms of Ihsan. Thus, Ihsan beautifies both the outward and inward dimensions of a person’s life.
It is mentioned in Tafsir Naeemi regarding the verse: “Indeed, Allah loves those who do good.” (Surah Al-Baqarah, 2:195) that this means Allah befriends and rewards those who do good. Some scholars have explained it further by saying: perform righteous deeds while maintaining a good opinion of Allah, trusting that He will surely accept them. Likewise, after committing sins, one should never despair of Allah’s mercy; rather, one should repent with hope in His forgiveness. During repentance, one should reflect that if Allah had not intended to forgive, He would not have granted the ability to repent in the first place. Since He granted the opportunity for repentance, it is itself a sign of His desire to forgive. Similarly, after performing good deeds, one should think: if Allah has invited us to His door, He has invited us in order to bestow something upon us. When a generous person calls a poor man, the poor man runs with his hands outstretched, hopeful that he will receive something. Allah loves those who have good expectations of Him and is displeased with those who lose hope in His mercy. (Tafsir Naeemi, Part 2, under Surah Al-Baqarah, verse 195)
Elsewhere, Allah Almighty says: “Indeed, Allah loves the people of Taqwa (the God-conscious).” (Surah Aal-e-Imran, 3:76)
The essence of Taqwa is that a person builds a strong barrier of obedience and submission between themselves and the displeasure, wrath, and punishment of Allah—a shield that protects them from His punishment and keeps them away from the paths of sin and disobedience. It means that even while surrounded by opportunities for wrongdoing, a person restrains themselves from disobeying Allah. Desires may call them toward temptation, yet they choose the pleasure of Allah over their own inclinations. Taqwa is not an outward garment; rather, it is an awakening of the heart. It is the lamp that illuminates a person’s inner being.
That is why the Qur’an states: “Indeed, Allah is with those who adopt Taqwa and those who excel in goodness.” (Surah An-Nahl, 16:128)
The spiritual message of this verse is that a person of Taqwa not only becomes beloved to Allah but also attains His companionship and closeness. In this world, people fear loneliness, but the one who has Allah with them is never truly alone.
Allah Almighty also says: “Indeed, Allah loves those who act with justice.” (Surah Al-Ma’idah, 5:42; Surah Al-Hujurat, 49:9; Surah Al-Mumtahanah, 60:8)
This verse teaches us that Allah loves those who uphold justice. Justice is not merely a matter for courts and rulers; it is part of every person’s daily life. A father should deal fairly among his children, a teacher should be just with students, a merchant should maintain honesty and integrity in business dealings, and every person should establish fairness in all relationships. Such a person is among the Muqsitīn i.e. those who are just and equitable.
The Messenger of Allah (peace be upon him) said that those who act with justice will be seated upon pulpits of light on the Day of Judgment. This is because justice is one of the magnificent attributes of Allah Himself. When a servant practices justice and fairness, they reflect a divine quality within themselves. Spiritually speaking, justice also means controlling the desires of the self, for oppression often begins when a person starts giving preference to personal desires over what is right and true.
Allah Almighty says: “Indeed, Allah loves those who constantly repent.” (Surah Al-Baqarah, 2:222)
The spiritual interpretation of this verse brings a new light of hope into the heart. Human beings are prone to error and are bound to stumble, yet the door of Allah’s mercy is never closed. Here, Tawwābīn refers to those who repeatedly turn back to Allah. When they commit a sin, they do not remain drowned in heedlessness; rather, with tears of remorse and repentance, they return to Allah’s presence.
From a spiritual perspective, Tawbah (repentance) is not merely uttering words of seeking forgiveness; it is the genuine return of the heart to its Lord. It is a declaration of hatred for sin and love for Allah. Such is the majesty of Allah that He dislikes sin, yet He loves the one who repents. A sincere repentance can transform a person’s past and turn darkness into light.
Allah Almighty also says: “And Allah loves those who purify themselves.” (Surah At-Tawbah, 9:108)
The spiritual reality of this verse is vast and profound. In Islam, purity is not limited to physical cleanliness; it also encompasses spiritual purification. Ablution (wudu), bathing, and outward cleanliness purify the body, while cleansing the heart from envy, arrogance, hypocrisy, hatred, and malice is the purification of the soul. Allah does not only look at clean garments; He also looks at pure hearts. Many people pay attention to outward cleanliness while their hearts remain filled with resentment and negativity. True purification is that a person purifies not only their outward appearance but also their inner self. When the heart becomes cleansed of every false attachment besides Allah, the lamps of divine love begin to illuminate it.
Allah Almighty says: “And Allah loves those who are patient.” (Surah Aal-e-Imran, 3:146)
Patience (Sabr) is not merely remaining silent; rather, it is a tremendous strength of the heart. Its spiritual essence is that a person restrains themselves from impatience, complaint, and ingratitude. Patience has three levels: patience in obeying Allah, patience in refraining from sin, and patience during hardships and trials. Among these, the highest form of patience is steadfastness in obedience to Allah, because consistency in worship and righteousness requires continual effort and perseverance.
Patience strengthens a person from within. Some people break under trials and difficulties, but the people of patience emerge from those very tests more refined and stronger than before. Spiritually, patience is a pillar of faith, because every great destination can only be reached through perseverance and endurance.
Allah Almighty says: “Indeed, Allah loves those who place their trust in Him.” (Surah Aal-e-Imran, 3:159)
Shaykh Abdul Qadir Jilani, known as Ghawth al-Thaqalayn, Mahboob-e-Subhani, and Piran-e-Pir, states in one of his deeply insightful and spiritually enriching discourses (summarized in meaning) that at times a servant is deprived of Allah’s grace, mercy, blessings, and spiritual gifts because the heart turns away from the Creator and becomes attached to the creation. A person begins relying on people rather than Allah for benefit and protection from harm. They start considering outward means and material causes as the true source of effectiveness in achieving their goals. In seeking provision, they place their trust in professions, resources, and worldly strategies, until they begin to imagine that their own intellect, planning, and efforts are the real source of success. But this is not the way of the true believer. A servant of faith knows that causes are merely veils, means are only outward channels, and behind every plan and every means, the true Doer is Allah alone. A believer adopts the means, for this is the Divine way, but their heart does not become attached to those means. Their complete trust remains fixed upon the Lord of Majesty. They firmly believe that the One who grants sustenance, bestows benefit, removes hardships, and manages all affairs is Allah alone. This is the essence of Tawakkul; the soul of faith and the true substance of divine recognition. (Futuh al-Ghayb, Discourse 16, summarized and interpreted by Ghulam Ghaus Siddiqi)
The spiritual reality of Tawakkul is that a person takes the necessary means while making Allah alone the support of their heart. The hands remain occupied with work, but the heart remains attached to Allah. A person strives, works hard, and knocks on every door of opportunity, yet firmly believes that provision, honour, success, and comfort all lie within Allah’s power.
Tawakkul is, in reality, the freedom of the heart. Whoever places their trust in Allah becomes liberated from the fear of people. Such a person realizes that benefit and harm belong solely to Allah. It is this conviction that fills the heart with peace, confidence, and true contentment.
All of these qualities are, in reality, different paths leading to the love of Allah. Whoever adopts Ihsan, embraces Taqwa, upholds justice, repeatedly turns to repentance, attains purity of both the outward and inward self, holds firmly to patience, and places complete trust in Allah, sets out upon the journey toward Allah’s love. Then one may hope that on the Day of Judgment such a person will be counted among those blessed and fortunate servants for whom an announcement of love and acceptance will be made in the heavenly realm: these are the people beloved to Allah, and Allah loves them.
At that moment, the heart melts into a prostration of humility, and the tongue involuntarily calls out: O Allah! Include us among those fortunate servants regarding whom You have said: “They love Allah, and Allah loves them.” (Surah Al-Ma’idah, 5:54)
A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is a Classical Islamic scholar with a Sufi background and English-Arabic-Urdu Translator.
URL for Urdu Article:
اللہ تعالی کے محبوب بندے: قرآن کی روشنی میں محسنین، متقین، صابرین اور دیگر محبوبان الٰہی کی صفات
URL for English: https://newageislam.com/islam-spiritualism/beloved-servants-of-allah-quranic-muhsineen-muttaqeen-sabireen/d/140050
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