Photo: puijslab, Shutterstock
(Almighty). Why does a believer pray to God? Why do we fast and why do we strive to separate good from harm and “doing good and forbidding evil”? What should “affect” our bias with God, what is our “motivation” for this? If we want this, we are mistaken as believers and as Muslims. A Muslim (submissive or fanatic) only wants to please God – and what motivates a person to seek someone’s approval if it is not love?
In its lowest form, it is self-love that “inspires” people. One sees clearly in self-love what any circumcision and restriction of love can do less than what God can do. After a temporary stretch, this eventually causes a kind of ‘internal breakdown’, the breakdown of all energy ‘due to insufficient internal stress’ – entailing depression and leaving the individual completely isolated and devastated.
Everything that lives strives for perfection. And as if everything is guided by the “magic hand”, striving for the perfection that enriches and balances the whole. As a person whose heart is blessed with the grace of God’s knowledge, it can be said: Every creation glorifies the Creator, and is submissive to Him, obedient.
Unlike the other creation, man also possesses the awareness and thus the ability to distinguish between ‘beneficial’ and ‘harmful’ with respect to his own orientation. In the Islamic faith, as Imam Abu Hamid Al-Ghazali explained in detail, this cognitive ability is assigned to the organ of the heart. The heart, he said, is “smarter than the eye’s ability to understand.” The basis for this, in turn, is love, which he defines as “a tendency toward one whose awareness gives pleasure.” Realizing that “the inner sight is stronger than the outer”, he concluded that “the heart’s lust for the sublime divine things which it sees (…) is more perfect and greater, and the affection of a healthy nature and its own reason must be stronger” than that lust and inclination awakened by the senses. The five.
Both in the language of the Holy Qur’an and among the great Muslim teachers of wisdom, there are different terms in Arabic for what we sum up in English as “love.” For an insight into the severity with which Muslims dealt with the topic of love, we turn to Mujahidin ibn al-Arabi. As adjectives called:
The “sudden passion of love” that reaches its “vessel” (human heart) from a subtle being like a “falling star”. It has three potential triggers: gaze (Arab. Bazaar), hear (Arab. sama), and Fadl Mobin (which is the weakest form, because he soon faints with contempt). However, Hawwa is also the passion of love that craves harmony with the law, because it poses a danger to man (Surat As-Sadd, 26), and moves away from the universal wisdom of the divine law through momentary stirring. to remove. We are not called to be a ‘toddler of our love’ but rather a ‘object of divine love’ and he asks us to put aside this ‘sudden inclination to love’ if it corresponds to a way of life inconsistent with the heavenly regulations”. itself, because humans have the option of “associating them with a variety of things” and “leaving them on innumerable beings” as they see fit.
Original love (hubb), which is etymologically related to the word “seed”, thus refers to a very basic form of love. Through it, “a being purifies his direct affection for love (the Arabic hawa) by only joining the path of God while excluding all others.” It is possible that the term “love” is the description of love most used in the Qur’an (Al-Baqarah, 165; Al-Imran, 10 and many others) and describes any connection of the human essence with things, he says. People are everything earthly and transient, as well as with God. It is the form of love that is in its sincerity the test of authenticity of loyalty to God.
The abundance of love (Arabic love). This is what Ibn al-Arabi represents to some extent as a “form of increase” in the original love. It “has the power to completely penetrate a man and blind him to everything except the one you love. The deeper truth of this love flows into the smallest elements of the body, its organs, the soul. It flows in it like blood in the veins and tissues (…) soaking all the joints of the body and able to adapt. With its presence, and touches all its sides (…) from the heart until there is nothing in it anymore, indicating something else (…)”. It is a form of love attributed to Zulekha, the wife of Potiphar, in her love for Joseph (Surah 12).
Loyalty is the anchoring of love. The root meaning is “to dwell in the thing continually” (and = peg), “to anchor it in the ground. It consists of “permanence” (also anchorage) “original love, ardent love, and even a sudden inclination to love.” If the object (which inclined to love) is stable (…) if it is always under its influence, regardless of the accompanying circumstances, pleasant or unpleasant, if this does not bother and does not rejoice in separation or distance from the beloved (… .), if (. ..) dwells unceasingly in dependence on the beloved (…), so all these attitudes (mentioned above) are included in the name “steadfastness in love (Arabic wad)”. (Quotations from Mujahideen Ibn al-Arabi, Letters on Love, pp. 106-115).
Both our Prophet Muhammad and many subsequent Muslims were enthusiastic, influenced, and determined in their actions with the love of God. The Messenger of God, may God’s prayers and peace be upon him, mentioned them in countless places and advised Muslims to love God, His Messenger and those close to us.
The great mystics such as Rabia Al-Adujeh had penetrated and filled with this love of God. Venerable Rabi’a walked in Basra with a torch in one hand and a kettle in the other and said: “I will pour water into the fire and light the fire in heaven until these two veils disappear and there is no God left for fear of God. Hell.” Or worship on the hope of heaven, but only for the sake of its eternal beauty! “
When we discuss love in Islam, perhaps we should mention the word “mercy,” which is generally translated as “mercy” in English and which corresponds to what the Greeks considered the third element of love (along with eros and agape) as “caritas.” . This is the nurturing, protective, tolerant and caring element of “love”, which either emanates from the Creator and is directed towards His creatures (the second name of God after “Allah” in Islam is “Al-Rahman” – “the Compassionate”) or flows from creature to creature . “Mercy” is a loving adjective directed towards the weak and the weak. Therefore, it is not possible for man to associate it with his Creator, and perhaps also for this reason the “Great Teacher” Ibn al-Arabi did not mention him at this stage. For most of Islamic history, the element of God’s love, as well as the field of science which made it its primary concern – mysticism/mysticism – were treated with the utmost respect and care.
No one would ever have thought not to put this core of faith at the forefront of every action and thought and to discredit those who take care of his “nurture” within society. No one ever thought of wanting to have a (religious) dialogue or conflict in which love for God and His Messenger was not the main theme, and one never had agreement on actions and decisions – perhaps even in the “sin-stained” ruling houses. Fear of God and love of God directed in one’s heart.
Although these standards have faltered today on a large scale, and certainly in the political sphere, one can still feel the powerful effects of this loving human closeness to God in Muslim countries and societies today, of which everything, every event of his appreciation as a divine expression. You will give admission. God’s love gives people a sense of being cared for in an ultimate perfect being – despite all temporary imperfection. He allows patience and gratitude to grow in people in all situations, joy at seeing his beauty, which he can recognize in all creation, and compassion with all creation. In continuous and renewed transformation into perfection, man can develop a more perfect behavior (Ehsan Arabi) and apply it to all living beings.
Sharia law (“the way to drinking water”) can only be understood and understood if this is the case. It is a guide for those who love God for their Lord and the source of their pure. It represents the “frame” needed by the man who chose the highest path because God chose him for it. Its purpose is to be a loving divine guidance to those who love Him, and for this love they strive for His closeness, for the “source” of all existence and are ready to put themselves, their instinctive spirit and their momentary impulses aside.
Sharia cannot be understood under any circumstances as a “law of law” that seeks to regulate social concerns with a worldly purpose alone, which Muslims even want to exploit for “claims of world domination” and thus of “coercive happiness” over others. Islam is not an ideology and should not be understood as such. We Muslims will not succeed as long as we do not prioritize our love for God and our Messenger and the quality of our behavior towards him and our fellow human beings.
We will not recover and we will not conquer – anyone, at least our vanity – if not through the love of God, who must pierce our breath, talk, see, hear, feel, and do. As Muslims, may we support each other in reviving the courage to love God and His Messenger, speaking and acting in it, thus carrying this great and healing potential to the outside world.