Sunday 27 June 2010

The Qur'an uses several words for the term "love"

 The Authority of Uqbah ibn Amir  
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."

Uqbah Ibn Amir

 Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace be upon him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them. 

Surah al-Falaq and al-Nas (113 and 114).    Narrated Uqbah ibn Amir:

    I was driving the she-camel of the Apostle of Allah (peace_be_upon_him him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).

    When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace be upon him) finished his prayer, he turned to me and said: O Uqbah, how did you see.

‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).

After a long and exhausting journey, the Prophet, peace be on him, is at last on the outskirts of Yathrib. The good people of the city go out to meet him. Many crowd the narrow streets. Some stand on roof-tops chanting La ilaha ilia Allah and Allaahu Akbar in sheer joy at meeting the Prophet of Mercy and his loyal companion, Abu Bakr as-Siddiq. The small girls of the city come out gaily beating their duffs and singing the words of welcome: Tala 'a-l badru alaynaa Min Thaniyaati-l Wadaa' Wajaba-sh shukru alaynaa Maa da'aa lillaahi daa' Ayyuha-l mab 'uthu finaa Ji'ta bi-l amri-l mutaa' Ji'ta sharrafta-l Madinah Marhaban yaa khayra-d daa'. "The full moon has come upon us. From beyond the hills of Thaniyaati-l Wadaa Grateful we must be. For what to God he calls? O you who has been sent among us? You came with a mission to be obeyed. You came, you honored the city; Welcome, O best of those w ho call (to God). As the procession of the blessed Prophet wended its way, all around there were joyful hearts, tears of ecstasy, smiles of sheer happiness. Far away from these scenes of jubilation and delight was a young man named Uqbah ibn Amir al-Juhani. He had gone out to the bawadi, the open expanses of desert, to graze his flocks of sheep and goats on the sparse vegetation. He had wandered far in search of fodder for his hungry flock. It was difficult to find suitable grazing grounds and he was constantly afraid that his flock would perish. They were all he possessed and he did not want to lose them. The happiness which engulfed Yathrib, henceforth to be known as the radiant city of the Prophet, soon spread to the near and distant bawadi and reached every nook and corner of the land. The good news of the Prophet's arrival finally reached Uqbah as he tended his flocks far away in the inhospitable desert. His response to the news was immediate as he himself relates: "The Prophet, may God bless him and grant him peace, came to Madinah while I was tending my sheep. When I heard the news of his coming, I set out to meet him without delay. When I met him I asked: 'Will you accept my pledge of allegiance, O Messenger of God?' 'And who are you?' asked the Prophet. 'Uqbah ibn Amir al-Juhani,' I replied. 'Which do you prefer,' he asked, 'the pledge of a nomad or the pledge of someone who has migrated?' 'The pledge o f someone who has migrated,' I said. So the Messenger of God took the same pledge from me as he did from the Muhajirin. I spent the night with him and then went back to my flock. There were twelve of us who had accepted Islam but we lived far from the city tending our sheep and goats in the open country. We came to the conclusion that it would be good for us if we went to the Prophet daily, so that he could instruct us in our religion and recite for us whatever revelation he had received from on high. I told the others: 'Take turns to go to the Messenger of God, peace be on him. Anyone going may leave his sheep with me because I am too worried and concerned about my own flock to leave them in the care of someone else.' Each day, one after another of my friends went to the Prophet, leaving his sheep for me to look after. When each returned, I learnt from him what he had heard and benefited from what he had understood. Before long, however, I returned to my senses and sa id to myself: 'Woe to you! Is it because of a flock of sheep that you remain thin and wretched and lose the opportunity to be in the company of the Prophet and to speak directly to him without an intermediary':' With this, I left my flock, went to Madinah and stayed in the masjid close to the Messenger of God, may God bless him and grant him peace." Uqbah had no reason to regret having taken this fateful decision. Within a decade, he had become one of the outstanding scholars among the companions of the Prophet, a competent and beautiful racier of the Quran, a military commander and later on one of the eminent Muslim governors as Islam spread east and west with astonishing rapidity. He could never have imagined as he left his flock to follow the teachings of the noble Prophet, that he would have been among the vanguard of the Muslim forces that liberated fertile Damascus - then known as the "mother of the universe" and that he would have a house for himself among its verdant gardens. He could never have imagined that he would be one of the commanders who liberated Egypt, and then known as the "emerald o f the world", and that he would be one of its governors. The fateful decision however was taken. Alone, Uqbah came to Madinah from the hawadi. He stayed with others like him on the Suffah or elevated part of the Prophet's mosque, near his house. The Suffah was like a reception point where people like Uqbah would go because they wanted to be close to the Prophet. They were known as the "Ashab as-Suffah" and the Prophet once described them as the "guests of Islam". Because they had no income, the Prophet always shared his food with them and encouraged others to be generous to these "guests". They spent much of their time studying the Quran and learning about Islam. What a marvelous opportunity they had! They were i n close and regular contact with the Prophet. He had a special love and concern for them and took care to educate them and look after them in all respects. Uqbah gave an example of how the Prophet trained and taught them. He said: "One day, the Prophet, may Allah bless him and grant him peace, came out to us while we were on the Suffah and asked: 'Which of you would like to go out to the open country or a valley every day and fetch for himself two beautiful, black camels?' (Such camels were considered prize possessions.) 'Every one of us would like that, O Messenger of God,' we all replied. 'Now,' he said, 'each one of you should go to the mosque and learn two ayahs (verses) of the Book of God. This is better for him than two camels; three verses are better than three camels; four verses are better than four camels (and son)." In this way, the Prophet tried to bring about a change in attitudes among those who had accepted Islam, a change from obsession with acquiring worldly possessions to an attitude of devotion to knowledge. His simple example provided them with motivation an d a powerful incentive to acquire knowledge. On other occasions, the Ashab as-Suffah would ask questions of the Prophet in order to understand their religion better. Once, Uqbah said, he asked the Prophet, "What is salvation?" and he replied: "Control your tongue, make your house spacious for guests and spurn your mistakes." Even outside the mosque, Uqbah tried to stay close to the Prophet. On journeys, he often took the reins of the Prophet's mule and went wherever the Prophet desired. Sometimes he followed directly behind the Prophet, peace be on him, and so came to be called the redif of the Prophet. On some occasions, the Prophet would descend from his mount and allow Uqbah to ride while he himself walked. Uqbah described one such occasion: "I took hold of the reins of the Prophet's mule while passing through some palm groves of Madinah.’Uqbah,' the Prophet said to me, 'don't you want to ride.'?' I thought of saying 'no' but I felt there might be an element of disobedience to the Prophet in such a reply so I said: 'Yes, O Prophet of God.' The Prophet then got down from his mule and I mounted in obedience to his command. He began to walk. Shortly afterwards I dismounted. The Prophet mounted again and said to me: 'Uqbah, shall I not teach you two Suras the like of which has not been heard before.'' 'Certainly, O Messenger of God,' I replied. And he recited to me,"Qul a'udhu bi rabbi-l Falaq" and "Qul a'udhu bi rabbi-n nas" (the last two Suras of the Quran). I then said the Iqamah for Salat. The Prophet led the Salat and recited these two Suras. (Afterwards), he said: 'Read both these Suras when you go to sleep and whenever you wake up.'" The above instances show "continuous education" at its best, at home, in the mosque, riding, walking in the open school of the Prophet, may Allah bless him and grant him peace. Two objectives occupied Uqbah attention, throughout his life; the search for knowledge and jihad in the path of God. He applied his energies totally to these objectives. In the field of learning, he drank deeply from the fountain of knowledge that was the Messenger of God, peace be on him. Uqbah became a distinguished muqri (racier of the Quran), a muhaddith (recorder and narrator of the sayings of the Prophet); a fiqh (jurist); a farad (expert on the Islamic laws of inheritance); an adlib (littérateur); a fasih (orator) and a sha'ir (poet). In reciting the Quran, he had a most pleasant and beautiful voice. In the stillness of the night, when the entire universe seems peaceful and tranquil, he would turn to the Book of God, and recite its overpowering verses. The hearts of the noble companion s would be drawn to his recitation. Their whole being would be shaken and they would be moved to tears from the fear of God which his recitation induced. One day Umar ibn al-Khattab invited him and said: "Recite for me something from the Book of God, O Uqbah." "At your command, O Amir al-Muminin," said Uqbah and began reciting. Umar wept till his beard was wet. Uqbah left a copy of the Quran written in his own hand. It is said that this copy of the Quran existed until quite recently in Egypt in the well-known mosque named after Uqbah ibn Amir himself. At the end of this text was written: "Uqbah ibn Amir al-Juhani wrote it." This Mushaf of Uqbah was one of the earliest copies of the Quran in existence but it was lost in its entirety with other priceless documents due to the carelessness of Muslims. In the field of Jihad, it is sufficient to know that Uqbah fought beside the Prophet, peace be on him, at the Battle of Uhud and in all the military engagements thereafter. He was also one of the valiant and daring groups of shock troopers who were tested to their maximum during the battle for Damascus. In recognition for his outstanding services, the commander of the Muslim forces then, Abu Ubaydah ibn al-Jarrah, dispatched Uqbah to Madinah to convey the good news of the liberation of Damascus to Umar ibn al-Khattab. Uqbah spent eight days and seven nights, from Friday to Friday, in a continuous forced march to bring the news to Umar. Uqbah was one of the commanders of the Muslim forces that liberated Egypt. For three years he was the Muslim governor of Egypt after which he received orders from the Caliph Muawiyah to mount a naval expedition to the island of Rhodes in the Mediterranean Sea. An indication of Uqbah enthusiasm for jihad is the fact that he committed to memory the sayings of the Prophet on this subject and became a specialist in narrating them to the Muslims. One of his favorite pastimes was to practice the skill of spear thro wing. Uqbah was in Egypt when he became fatally ill. He gathered his children together and gave them his final advice. He said: "My children, guard against three things: Don't accept; my saying attributed to the Prophet, peace be on him, except from a reliable authority. Do not incur debts or take up a loan even if you are in the position of an imam. Don't compose poetry for your hearts might be distracted thereby from the Quran." Uqbah ibn Amir al-Juhani, the qari, the alim, the ghazi, died in Cairo and was buried at the foot of the Muqattam hills


"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)

Hub is available to those:

    * Who repent (2:222)
    * Who do good (2:195; 5:13)
    * Who are just (5:42; 49:9)
    * Who persevere in patience (3:145)
    * Who fight for His cause (61:4?)
    * Who love cleanliness (61:4)
    * Who put their trust in Him (3:158)

And so on. But it is not available to:

    * The conceited, boastful man (2:190)
    * The mischievous disturbers of peace (28:77)
    * The unjust (42:40)
    * The extravagant (6:142)
    * The supercilious (16:23)
    * The transgressors (2:190)

Thus while there is a divine love (rafah, Ramah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Quran says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.

The Quran does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (Ramah) is left in the Quran open for all people in the world.

Let us note some further points about the Quranic concept of God's hub.

    * It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

    * The Quran says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.

    * Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Quran says that God guides or admits into His own Ramah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:

          This (Quran) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His Ramah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Quran, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.

 I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.

However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Quran (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.

This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:

    * for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and

    * Islam contains the best of teachings of previous revelations on this subject and states them in rational language.

The Quran uses several words for the term "love" with different shades of meaning. If all these words -- rafah, Rahma, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Quran, appearing on average about once in every 15 ayah  (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Quran that it is hardly justified to say that Islam knows only greatness of God, not His love.

The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.

God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:

    My punishment I inflict upon whom I will but my rahmah embraces all things... (7:156)

    O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)

These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]

For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].

The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).

Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.

Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).

    This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)

# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is and nothing more.

Uqbah ibn Amir? Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say: "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) says: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven my servant [his sins] and have admitted him to Paradise."

Uqbah Ibn Amir

 Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them. 

Surah al-Falaq and Surah al-Nas (113 and 114).    Narrated Uqbah ibn Amir:

    I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best Suras ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two Suras).

    When he alighted for prayer, he led the people in the Morning Prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.

‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’, reports Uqbah Ibn Amir (Abu Daud).

"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)

Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.

The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.

Let us note some further points about the Quranic concept of God's hub.

    * It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

    * The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.

    * Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:

          This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.

 I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.

However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. Its then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.

This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:

    * for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and

    * Islam contains the best of teachings of previous revelations on this subject and states them in rational language.

The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s  (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.

The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.

God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:

    My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)

    O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)

These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]

For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].

The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).

Concrete manifestations of rahmah and rafah give rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.

Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat al-Masabih, Book 9, chap.2).

    This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)

# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.

What is Tasawwuf? The Authority of Uqbah ibn Amir  
Hadith Qudsi
I heard the messenger of Allah (peace be upon him) say : "Your Lord delights at a shepherd who, on the peak of a mountain crag, gives the call to prayer and prays. Then Allah (glorified and exalted be He) say: Look at this servant of Mine, he gives the call to prayer and performs the prayers; he is in awe of Me. I have forgiven My servant [his sins] and have admitted him to Paradise."

Uqbah Ibn Amir

 Narrated Uqbah ibn Amir: I said to the Apostle of Allah (peace_be_upon_him): Are there two prostrations in Surah al-Hajj? He replied: Yes; if anyone does not make two prostrations, he should not recite them. 

Surah al-Falaq and Surah al-Nas (113 and 114).    Narrated Uqbah ibn Amir:

    I was driving the she-camel of the Apostle of Allah (peace_be_upon_him) during a journey. He said to me: Uqbah, should I not teach you two best surahs ever recited? He then taught me: "Say, I seek refuge in the Lord of the dawn," and "Say, I seek refuge in the Lord of men." He did not see me much pleased (by these two surahs).

    When he alighted for prayer, he led the people in the morning prayer and recited them in prayer. When the Apostle of Allah (peace_be_upon_him) finished his prayer, he turned to me and said: O Uqbah, how did you see.

‘The like of these has never been seen’ reports Uqbah Ibn Amir (Muslim).
‘No seeker of refuge can seek refuge with anything like these two’ , reports Uqbah Ibn Amir (Abu Daud).

"Verily, he who has purified the heart is successful and he who has despoiled it has lost."
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)

My servant (i.e. man) comes even nearer to Me until I love him.
Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that God gives to some but not to others. That God is selective in giving this warmest love is necessary idea found in every religion. It really amounts to a distinction between good and evil. If God treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, which is essential to all religions, would become meaningless. Consequently there is no basis for the criticism by some people that the Quranic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.

The Qur'an does not say that God hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.

Let us note some further points about the Quranic concept of God's hub.

    * It is clear from the Quranic verses referred to above that the distinguishing marks of those who received God's hub are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

    * The Qur'an says that those who follow the Prophet receive God's hub (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of God. But the Qur'an does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). This is because God has a special love for the Prophet Muhammad and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.

    * Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from God and are not acquired by man on his own. When in numerous places the Qur'an says that God guides or admits into His own rahmah whom He Wills, the meaning is that the act that puts man on the path of God and His love is initiated by God. This idea comes out especially clearly in the following passage:

          This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
Much has been done to distort the true essence of the Quranic version of Islam [note that according to the Qur'an, every prophet and messenger of God brought the same message to humanity: Islam (a commitment to live in a harmonious alignment with the Divine Law that is created by God Alone for the benefit of humanity -- and this brings about peace within one's own 'self' and through interactions with others, within the entire human community)]. One of the teachings of Islam that has been widely distorted is the nature of God's love towards humanity in general, but towards an individual.

 I will attempt to explain this commonly misunderstood and hidden aspect of the Quranic message, and is aimed towards those who have sincerity in their hearts.

However, this is just one article. God's attributes of love and mercy begin to unfold as one reflects on the Qur'an (which contains God's perfectly chosen words that have tremendous amount of richness and depth) and when one goes through an actual transformation through it and has 'experiences' with the presence of the Divine Reality. It's then, and only then, one wants to prostrate to Him with a profound sense of gratefulness.

This is an exposition of the Islamic teachings on the subject of divine love, forgiveness, salvation, etc. From this exposition it will become clear that:

    * for the most part the assumptions made by some people about Islamic teachings, the most basic of which is that Islam knows only the greatness of God but not fully His love, are incorrect, being based either on ignorance or deliberate distortion of facts; and

    * Islam contains the best of teachings of previous revelations on this subject and states them in rational language.

The Qur'an uses several words for the term "love" with different shades of meaning. If all these words -- rafah, rahmah, wudda, hub, etc. -- are translated as "love", then this word is of very frequent occurrence in the Qur'an, appearing on average about once in every 15 ayah’s  (communications; verses). Even the word hub, which is most commonly translated as love, occurs in application to God so frequently in the Qur'an that it is hardly justified to say that Islam knows only greatness of God, not His love.

The various words used in the Qur'an for God's love can be divided into two categories: those that relate to universal manifestation of divine love and those that refer to a special love reserved for the righteous.

God's love in its universal manifestation is generally referred to in the Qur'an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, love, blessing or mercy. About God's rahmah the Qur'an says that it encompasses all things:

    My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156)

    O our Sustainer! You embrace all things within (Your) rahmah and knowledge. (40:7)

These verses reveal that while divine punishment is an act of God's will directed towards some purpose, love or rahmah s, as it were, His nature, His normal attitude towards men and other creatures. So it is said in 6:12, 15 that God "has enjoined upon Himself (the rule) of rahmah". It is possible to include in "all things" that are under the embrace of God's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah. [It's through punishments and afflictions do we realize that we have crossed the natural boundaries of our existence. This, in turn, brings about a sense of awareness and self-knowledge, which in turn enables one to return to the middle and the balanced path where there is contentment and peace.]

For humans, God's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.). They are also manifested in the revelations sent by God through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know God and the natural boundaries He has created within which there is a maximum chance for our spiritual growth].

The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of God's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who believe (10:57; 17:82 etc.).

Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of God: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, God's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering. The name Rahman, on the other hand, stresses love and grace that flows from God independently of what man does, such as God's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.

Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I became (as if) his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mish Kat- al-Masabih, Book 9, chap.2).

    This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills God. Surely, God is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)

# To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
What is Tasawwuf? Good character and awareness of God.
That's all Tasawwuf is. And nothing more.

What is Tasawwuf? Love and affection.
It is the cure for hatred and vengeance. And nothing more.

What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion? And nothing more.

What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.

What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.

Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.

Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.

Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.

Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.

I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.

Tasawwuf is nothing but Shari ‘at.
It is just this clear road. And nothing more.   Love and affection.
It is the cure for hatred and vengeance. And nothing more.

What is Tasawwuf? The heart attaining tranquility -
Which is the root of religion. And nothing more.

What is Tasawwuf? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.

What is Tasawwuf? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.

Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.

Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.

Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.

Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.

I have heard that the ecstasy of the wearers of wool
Comes from finding the taste of religion. And nothing more.

Tasawwuf is nothing but Shari’ at.
It is just this clear road. And nothing more.? Love and affection.
It is the cure for hatred and vengeance. And nothing more.

What is Tasawwuf ? The heart attaining tranquility -
Which is the root of religion. And nothing more.

What is Tasawwuf ? Concentrating your mind,
Which is the religion of Ahmad (peace be upon him). And nothing more.

What is Tasawwuf ? Contemplation that travels to the Divine throne.
It is a far-seeing gaze. And nothing more.

Tasawwuf is keeping one's distance from imagination and supposition.
Tasawwuf is found in certainty. And nothing more.

Surrendering one's soul to the care of the inviolability of religion;
This is Tasawwuf. And nothing more.

Tasawwuf is the path of faith and affirmation of unity;
This is the incorruptible religion. And nothing more.

Tasawwuf is the smooth and illuminated path.
It is the way to the most exalted paradise. And nothing more.

I have heard that the ecstasy of the wearers of wool
comes from finding the taste of religion. And nothing more.

Tasawwuf is nothing but Shari’at.
It is just this clear road. And nothing more.

Have fun praying and getting ready for the Day of Judgment coz that day will NOT be fun :) P.S.: don’t forget to make dua for me.

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