Love of Allah is the farthest of spiritual stations (maqām) and the highest peak of degrees. The stations that follow after attaining love—such as longing (shawq), intimacy (uns), and contentment (riḍā)—are the fruits and followers of love. Before love, there are only preliminary stages such as repentance (tawba), patient endurance (sabr), and renunciation (zuhd).[1]
Love (maḥabba) cannot be defined more clearly than this! Any further definitions and limitations only serve to obscure the matter. Its definition is realized through experience. The definitions given are only for the sake of it being a subject in the sciences. Love is a spiritual state (ḥāl) that flows into the hearts (qalb) of the lovers (muḥibbūn). It cannot be explained except by the term 'taste' (dhawq). Everything said about love is merely to explain its effects, to describe its fruits, and to clarify its causes.
Shaykh al-Akbar Ibn al-ʿArabī al-Ḥātimī (may Allah have mercy on him) says: “People have differed in defining love. I have not seen anyone who could define love in a way that sets clear boundaries. On the contrary, it cannot even be conceived. The definition of love is made by considering its results, effects, and the areas it encompasses. Especially, the Exalted and Mighty Allah is characterized by love. The most beautiful thing I have heard on this matter is what many have narrated to us from Abū al-ʿAbbās al-Sanhājī (may Allah have mercy on him). When he was asked about love, we heard him say: ‘He explained that zeal (protective jealousy) is among the attributes of love and that it possesses an indefinable secrecy.’”[2]
Ibn al-Dabbāgh (may Allah have mercy on him) says: “Indeed, only one who has tasted the reality of love can express it. Whoever tastes its flavor is overtaken by an indescribable bewilderment. When a completely intoxicated person is asked about the reality of drunkenness, he cannot answer due to the state that has overtaken his mind. The difference between these two intoxications is that the drunkenness from wine is accidental and thus, when the person sobers up, he can describe it. But the intoxication of love is perpetual in its essence, so one who attains it can never sober up to inform about its reality!”
As the poet says:
“He who drinks wine sobers up from it,
But the intoxication of love endures.”[3]
For this reason, when Junayd al-Baghdādī (may Allah have mercy on him)
was asked about love, his answer was to have tears fill and flow from his eyes, his heart beating with passion and longing, and then to utter words arising from love. Abū Bakr al-Kattānī (may Allah have mercy on him) says: “A discussion about love took place during the Hajj season in Mecca, which Allah has honored.” The shaykhs spoke on the matter. Junayd (may Allah have mercy on him) was the youngest among them in age. They said to him: “O Iraqi, say what knowledge you have!” He lowered his head, his eyes filled with tears, and then he said: “He is a servant who has abandoned his lower self (nafs), is attached to the remembrance of his Lord (dhikr), stands firm in fulfilling Allah’s rights, and gazes upon Allah with his heart. The lights of awe and the purity of the wine he drinks from the cup of love have burned his heart. For him, the Compeller (al-Jabbār) unveils Himself from the veil of the unseen. If he speaks, he speaks of Allah; if he addresses, he addresses from Allah; if he acts, he acts by Allah’s command; and if he is still, he is with Allah. Thus, that servant is with Allah, for Allah, and together with Allah.” At that, the shaykhs wept and said: “There is nothing beyond this. O Crown of the Gnostics (Tāj al-ʿĀrifīn), may Allah reward you.”[4]
A. The Evidence and Virtue of Love
There are many evidences for Allah’s love for His servant and the servant’s love for his Lord. The Exalted Allah says in al-Māʾida 5:54:
“Allah loves them and they love Him.” Again, in al-Baqara 2:165:
“But those who believe are stronger in love for Allah.” And in Āl ʿImrān 3:31:
“Say, [O Muhammad], ‘If you should love Allah, then follow me, [so] Allah will love you and forgive you your sins.’” The phrase “Allah will love you” is evidence for Allah’s love, its benefit, and its virtue.
In the Sunnah, it is narrated from Anas (may Allah be pleased with him) that the Messenger of God (peace and blessings be upon him) said: “Whoever possesses three qualities will taste the sweetness of faith (iman): that Allah and His Messenger are more beloved to him than anything else, that he loves a person only for Allah’s sake, and that he hates to return to disbelief (kufr) as he would hate to be thrown into the Fire.”[5]
From Abū Hurayra (may Allah be pleased with him), the Messenger of God (peace and blessings be upon him) said: “Allah the Exalted says: ‘Whoever shows enmity to a friend of Mine (walī), I declare war against him. My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him. My servant continues to draw near to Me with supererogatory works until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he grasps, and his foot with which he walks. If he asks Me, I will surely grant him; if he seeks refuge in Me, I will surely protect him. I have not hesitated about anything as I hesitate about taking the soul of the believer: he dislikes death, and I dislike hurting him.’” (This hadith is among the anthropomorphic narrations. In my view, it means that Allah accepts the deeds the servant wishes to do with his limbs. Allah knows best. Translator.)[6]
From Abū Hurayra (may Allah be pleased with him), the Messenger of God (peace and blessings be upon him) said: When Allah loves a servant, He calls Gabriel and says: “I love so-and-so, so love him.” Thus Gabriel loves him. Then Gabriel announces to the inhabitants of the heavens: “Allah loves so-and-so, so love him.” So the inhabitants of the heavens love him, and then acceptance is placed for him on earth, meaning the people of the earth also love him.[7]
From Abū al-Dardāʾ (may Allah be pleased with him), narrated from the Messenger of God (peace and blessings be upon him): This was among the supplications of David (peace be upon him): “O Allah! I ask You for Your love, the love of those who love You, and the deed that will bring me closer to Your love. O Allah! Make Your love more beloved to me than myself, my family, and cold water!”[8]
The Qur’an and the sunnah are filled with the deeds, words, and beautiful character of those who love Allah and whom Allah loves:
In Āl ʿImrān 3:146:
“Allah loves the patient (sabr).”
In al-Māʾida 5:93:
“Allah loves the doers of good (muhsinīn).”
In al-Baqara 2:222:
“Indeed, Allah loves those who repent (tawba) and those who purify themselves.”
The opposite is stated in al-Baqara 2:205:
“Allah does not love corruption.”
In al-Ḥadīd 57:23:
“Indeed, Allah does not like those who are self-deluding and boastful.”
In Āl ʿImrān 3:57:
“Allah does not love the wrongdoers.”
Indeed, the Messenger of God (peace and blessings be upon him)
in many hadiths made love for Allah and His Messenger a condition of faith and said: “None of you truly believes until I am more beloved to him than his family, wealth, and all people.”[9]
The Messenger of God (peace and blessings be upon him) would direct his Companions (ṣaḥāba) to love, drawing their attention to its great effect and lofty station, as well as to Allah’s blessings and high virtues. He would then explain to them that love of Allah necessitates loving the Messenger of God (peace and blessings be upon him), and that loving the Messenger leads to attaining Allah’s love. The Prophet Muhammad (peace and blessings be upon him) said: “Love Allah for the sustenance He provides you with His blessings, and love me for the sake of Allah’s love.”[10]
The Messenger of God (peace and blessings be upon him) gave glad tidings to the lovers (muḥibbūn) that they will be with those they love. In this regard, Anas (may Allah be pleased with him) narrated: “A man came to the Messenger of God (peace and blessings be upon him) and asked: ‘When is the Hour, O Messenger of God?’ The Messenger of God (peace and blessings be upon him) said: ‘What have you prepared for it?’ He replied: ‘I have not prepared much prayer, fasting, or charity, but I love Allah and His Messenger very much.’ The Messenger of God (peace and blessings be upon him) said: ‘You will be with those whom you love.’ Anas (may Allah be pleased with him) asked: ‘Is that true for us as well?’ The Messenger of God (peace and blessings be upon him) said: ‘Yes.’ We were greatly delighted by this.”[11]
There are many hadiths about love. All of them point to its great virtue and comprehensive effect. When the noble Companions (ṣaḥāba) realized love for Allah and His Messenger, they attained the peak of perfection (kamāl) in faith, character, and sacrifice. The sweetness of love made them forget the bitterness of tribulations and the harshness of hardships. Love drove them to spend their souls, wealth, time, and all precious things in the path of their beloved, and to sacrifice themselves to attain the pleasure and love of their beloved.
Islam, in its reality (ḥaqīqa), consists of deeds, obligations, and rulings. Love is their spirit. Deeds without love are lifeless forms—mere statues.
B. Causes That Give Rise to Love
Scholars have mentioned many causes that give rise to love. The most important of these are ten:
First: Reciting the Qur’an with contemplation and striving to understand its meanings and intended message.
Second: Drawing near to Allah through supererogatory acts after the obligatory ones. Supererogatory acts elevate one to the degree of being beloved after love.
Third: Persisting in His remembrance (dhikr) with the tongue, heart, actions, and state in all circumstances. One’s share of love is according to one’s share in this remembrance.
Fourth: When desire (hawā) prevails, preferring Allah’s purpose and aim over one’s own. No matter how difficult the ascent, one must strive for His pleasure.
Fifth: The heart’s knowledge of the Exalted Allah’s names and attributes through witnessing and learning, and moving freely in the gardens of this maʿrifa (experiential knowledge of God). Whoever knows Allah by His names, attributes, and actions, Allah will surely love him.
Sixth: Witnessing His goodness, beneficence (ihsan), and both hidden and manifest blessings. These are causes for Allah’s love.
Seventh: The heart’s complete humility and submission before the Exalted Allah.
Eighth: Secluding oneself for intimate supplication (munājāt) during times of divine manifestation, especially reciting His words at dawn, standing before Him with the heart and proper etiquette, and concluding with repentance (tawba) and seeking forgiveness.
Ninth: Being in the company of lovers (muḥibbūn) and the truthful. Just as one selects the best fruits, so too should one select the best of their words and fruits, and remain silent in their presence unless there is a benefit in speaking. Know well that this is an increase for your own state and a benefit for others.
Tenth: Distancing oneself from all causes that form a veil between the heart and the Exalted Allah.
Through these causes and others, the lovers reach the stations of love.[12]
C. Signs of Love
Most people claim to love Allah and His Messenger. But a claim of the tongue without action is easy. One should not be deceived by the lower self (nafs). Rather, one must know well that there are signs indicating love for Allah. There are fruits that appear in the heart, on the tongue, and in other limbs. To avoid self-deception, let one weigh oneself on the scale of love: are there signs of love or not? These are many; among them are:
1- Desiring to meet the Beloved through unveiling and witnessing in the Abode of Peace (the Hereafter). Unless the heart loves to meet and witness Allah, it cannot be conceived that Allah is its beloved. Union with Allah occurs through departing from the world and death. Therefore, one should not flee from death but rather love it, for death is the key to union. The Prophet (peace and blessings be upon him) said: “Whoever loves to meet Allah, Allah loves to meet him.”[13] For this reason, the noble Companions loved to be martyred in the path of Allah. When called to battle, they would say: “Welcome to meeting Allah!”
2- Preferring what the Exalted Allah loves, outwardly and inwardly, over one’s own preferences. Making obedience obligatory, avoiding laziness and following desire. Whoever loves Allah does not disobey Him. Thus, Ibn al-Mubārak (may Allah have mercy on him) said in a poem:
“You claim to love the Exalted Allah while you disobey Him,
By Allah, this is a wondrous comparison,
If you were truthful in your love, you would surely obey Him,
For the lover obeys the one he loves.”
It is also said:
“Because you desire, I abandon my own desires,
Even if my lower self dislikes it, I am content with what pleases You.”
Obedience and love for the Exalted Allah require following the Messenger of God (peace and blessings be upon him) in speech, actions, and character. The Exalted Allah says in Āl ʿImrān 3:31:
“Say, ‘If you love Allah, then follow me, [so] Allah will love you and forgive you your sins. Allah is Forgiving and Merciful.’”
3- Abundant remembrance (dhikr) of the Exalted Allah, so that the tongue never ceases from dhikr and the heart is never empty of it. Whoever loves something mentions it often.
As a poem says:
“Your image is in my heart, your remembrance on my lips,
And your abode is in my heart—where can you disappear?”
4- In seclusion (khalwa), finding intimacy through intimate supplication (munājāt) to Allah and reciting His Book. Take advantage of the tranquility and clarity of the night for tahajjud, and persist in it! The lowest degree of love is to enjoy being with the Beloved in seclusion and to delight in intimate supplication.
5- Not grieving over anything lost except being deprived of Allah’s remembrance and obedience. Do not magnify your sorrow for anything except the time missed in Allah’s remembrance. Increase your supplication and repentance for what you have neglected.
6- Taking pleasure and joy in obedience, not finding it burdensome or tiring.
7- Being compassionate and merciful to all of Allah’s servants, but uncompromising toward the enemies of Allah, as the Exalted Allah says in al-Fatḥ 48:29:
“They are severe against the disbelievers and merciful among themselves.”
8- In Allah’s love, being both fearful under His awe and majesty, and optimistic. It may be thought that fear contradicts love, but it does not! Just as perceiving beauty necessitates love, perceiving majesty necessitates awe. Lovers have different degrees of fear, such as fear of Allah turning away, veiling, or distancing Himself. Thus, some lovers said in a poem:
“I recognized the Beloved even as I feared Him,
Only one who knows You can love You.”
9- Concealing love by showing reverence, exalting the Beloved, being affected by His awe, and desiring Him with the heart, while avoiding ostentatious displays of love and false claims. Some lovers, unable to conceal it, said in a poem:
“I hide love, but tears reveal its secrets,
Each breath exposes the love within.”
Another poem says:
“What will become of one whose heart belongs to another?
How can his secret be hidden even for a moment?”
10- Finding intimacy with Allah and being content with Him. The sign of intimacy with Allah is cutting off intimacy with people and finding delight in Allah’s remembrance. If one mingles with people, he is like a stranger among them; in seclusion, he feels as if in a congregation.
Imam ʿAlī (may Allah be pleased with him), describing the lovers who find intimacy with Allah, says: “They are a people who, through their knowledge, have attained true understanding. They have engaged with certainty (yaqīn) in spirit. They are at ease with what troubles the wealthy. They find intimacy in what the ignorant fear. Their souls are attached to the highest realm, though their bodies remain with the world. These are Allah’s vicegerents (khalīfa) on earth and those who call to His religion.”[14]
D. Degrees of Love
Scholars have mentioned ten degrees of love:
1- Attachment (ʿalāqa): So named because the heart forms a connection with the beloved.
2- Will (irāda): The heart inclines toward and desires the beloved.
3- Sabāba: The heart turns uncontrollably toward the beloved, like water pouring from a height.
4- Garām: A constant, inseparable love fixed in the heart, like a creditor thinking of his debtor.
5- Wudd: Love in the form of pure, sincere, and heartfelt affection. 6- Shaġāf: When love reaches the inner membrane of the heart. On this, Imam Junayd (may Allah have mercy on him) said: “One at the shaġāf stage does not see the hardship from the beloved; rather, he sees it as justice and loyalty.” A poem says:
“Your torment is sweet to me,
Your oppression, by the rule of your love, is justice.” 7- Passion (ʿishq): Such excessive love that it is feared to harm its possessor.
8- Tatayyum: To be abased and enslaved to the beloved. In Arabic, the term for abasing and enslaving is derived from the same root.
9- Taʿabbud: Higher than tatayyum, for nothing remains in the servant’s self for himself.
10- Khulla: This degree was attained by the two friends, Abraham and Muhammad (peace be upon them). It is a love that permeates the soul and heart of the lover, leaving no room for anything but the beloved.[15]
The Sufis (ṣūfiyya) have seen that the secret of this life is based on two letters: al-Ḥā and al-Bā (الحُب, 'love').
As a poem says:
“The best state of man is truthfulness,
And his most perfect attribute is Ḥā and Bā (الحُب, love).”
When love is present, difficulties become easy and sweet:
“O secret of existence!
If it were not for you, neither my life
Nor my existence would be beautiful.
Neither my prayer, nor my bowing, nor
My prostrations would be melodious.”
When ḥubb (love) settles in the heart, it expels the world, which is one of the heart’s dark spots. Its possessor lives a beautiful and blessed life, and no hardship can find a way to his heart.
A Sufi once encountered a man weeping at a grave in a cemetery and asked why he was crying. He replied: “A friend of mine has died, and I am mourning him.” The Sufi said: “By loving a friend destined to die, you have wronged yourself. If you had loved an undying friend who never leaves you (i.e., Allah), you would not have suffered at the loss of your friend.”
We hear with sorrow of those who, losing hope of union with their beloved, see death as cheap or, for the sake of a trivial possession, sever their attachment to the one their heart is bound to—such as suicide, self-immolation, or leaping from a cliff, as some lovers have done.
As a poem says:
“If you wish to live a pleasant life,
Do not take as your own what you fear to lose!”
Where are those who love Allah, who choose Him as Lord, Muhammad (peace and blessings be upon him) as Messenger, and Islam as religion—those who are lovers of Allah and His Messenger?
Among them are those who love death and greet it with these words in order to meet their beloved:
“Tomorrow I will meet my beloved ones,
Muhammad
(peace and blessings be upon him)
and
his Companions.” Among them are those who sacrifice their souls and blood on the battlefield, seeking Allah’s pleasure and the meeting with Him, and those who sacrifice themselves for Allah’s sake, as opposed to those who do so for something base and insignificant.
As a poem says:
“For whose love have you been afflicted with death?
In the matter of love, choose whom you desire for your soul.”
The highest and most precious fruits the lover can gather are mutual love:
“Allah loves them and they love Him.” (al-Māʾida 5:54),
mutual contentment:
“Allah is pleased with them and they are pleased with Him.” (al-Bayyina 98:8)
mutual remembrance:
“So remember Me; I will remember you.” (al-Baqara 2:152)
Jesus (peace be upon him) once passed by a group of worshipers whose color had changed and bodies had grown weak from worship. He asked: “Who are you?” They replied: “We are those who worship the Exalted Allah.” He asked: “Why do you worship?” They said: “Allah has frightened us with the Fire, so we fear it.” Jesus (peace be upon him) said: “Allah has made you safe from what you fear.” Then he passed by another group who worshiped even more intensely. He asked: “Why do you worship?” They said: “Allah has enticed us with Paradise and what He has prepared for His friends (awliyāʾ), so we hope for Paradise through our worship.” Jesus (peace be upon him) said: “Allah has granted you what you hope for.” Then he passed by another group of worshipers and asked: “Who are you?” They said: “We are those who love the Exalted Allah. We do not worship out of fear of His Fire or hope for His Paradise, but out of love for Him and reverence for His majesty.” He said: “You are truly Allah’s friends (awliyāʾ). I have been commanded to be with you,” and he remained among them.[16] This indicates that people differ according to their aims: some seek the world, some the Hereafter, and some seek the Exalted Allah.
Some Sufis, upon hearing Allah’s words in Āl ʿImrān 3:152:
“Some of you desired the world, and some of you desired the Hereafter,” said: “Where are those who desire the Exalted Allah!?”
For this reason, Imam ʿAlī (may Allah be pleased with him) said: “Some people worship Allah desiring Paradise; this is the worship of merchants. Some worship out of fear of Hell; this is the worship of slaves. Some worship Allah only out of gratitude; this is the worship of the free.”
In a poem describing those who love none but the Exalted Allah:
“Their aim is neither the Garden of Eden,
Nor beautiful maidens nor tents,
The aim of the noble people is
Nothing but the gaze of the Majestic One.”
Indeed, when the darkness of night covers them, you hear the moans of those who fear. When morning comes, you see their color changed…
As a poem says:
“Whenever night falls, they endure hardships,
They stand in bowing until dawn breaks,
The people of security rest in tranquility in the world,
While longing keeps these awake and they rise.”
Their bodies endure servitude, their feet stand in tahajjud at night. Their supplications and words are never rejected. You see them in prostration and bowing at night. A caller calls out to them, and a poet stirs them:
“O people of the night, strive, for many words are not rejected,
Only the steadfast and serious rise at night,
The others (the lazy) do not rise.”
If they wish to sleep for an hour at night, the longing within them agitates them and they rise. Ecstasy and love draw them; they only doze. Those who seek the Divine Presence recite poetry in its tongue, stirring themselves, leading to intimate supplication and encouragement:
“Move your mounts and be earnest,
If there is love for me in your hearts,
Surely the time has come for hidden states to be revealed,
And for the books of deeds to be opened—be ready!”
Beds long for them, pillows are saddened by them, sleep loves their eyes, comfort yearns for them, and the nights spent with them are among the most precious times. Their companions at night are the stars they observe during tahajjud. In darkness, they forsake sleep, adorning themselves with long standing. They whisper secretly to their Lord with the most beautiful words, supplicate, and find intimacy with Allah, the Sovereign, the All-Knowing. If the nights pass them by, they melt away. Even if a night escapes them for a moment, they are not pleased. They persist in tahajjud until dawn and await the fruits of wakefulness at dawn…
It has reached us that Allah, Blessed and Exalted, will manifest to His lovers and say: “Who am I?” They will say: “You are our Master.” Allah will say: “You are the people of My friendship and favor. Here is My Essence—witness it; here is My word—listen to it; and here is the full cup—drink from it.” The Exalted Allah says in al-Insān 76:21:
“And their Lord will give them a purifying drink.” When they drink, they taste delight; when they taste delight, they are enraptured; when enraptured, they are moved to ecstasy.
At that moment, when the morning breeze brought the scent of Joseph’s (peace be upon him) shirt, only Jacob (peace be upon him) could recognize its seal. Neither the people of Canaan nor those who left with him knew it. Even Judah, who brought the shirt, did not know.[17]
In the purified soul, divine love (ḥubb-i ilāhī) is innate; it draws the soul to know the Creator of longing. As faith (iman) is perfected, love increases. Love is according to the perfection of the soul, and happiness and blessings are according to the measure of love. Love of Allah elevates a person to a state of delight, making him content, tranquil, and gentle.
Indeed, the Sufis stripped love of greed and lust, for they were sincere (ikhlas) in their love for Allah. Their love has no ulterior motive or aim. The cure for their passion is nothing but pleasing their Master. Rābiʿa al-ʿAdawiyya (may Allah have mercy on her) said in a poem:
“All of them worship out of fear of the Fire,
They see salvation as a great fortune,
They desire to dwell in Paradise, drinking from its streams,
Or to reside in palaces,
But I do not wish to exchange my love for anything.”
The meaning of this poem is: She sees life only in loving Allah and standing by His commands and prohibitions. For the lover obeys the one he loves. Some lovers say in a poem:
“Life is bitter; if only You were sweet!
Creation is wrathful; if only You were pleased!
If only my relationship with You were flourishing,
Even if my relationship with the world were ruined,
If Your love is true, everything is easy for me,
Everything on earth becomes dust.”
Indeed, the Sufis knew the path of love and walked it…
The Exalted Allah says in a sacred hadith: “My servant does not draw near to Me with anything more beloved to Me than what I have made obligatory upon him. He continues to draw near to Me with supererogatory acts until I love him. When I love him, I become his hearing with which he hears, his sight with which he sees, his hand with which he grasps, and his foot with which he walks. Whatever he asks of Me, I will surely grant him, and if he seeks refuge in Me, I will surely protect him.”[18]
Love is the essence of the journey to Allah (sulūk) and attaining maʿrifa (experiential knowledge of God). When Dhu’l-Nūn al-Miṣrī (may Allah have mercy on him) was asked about love, he said: “It is to love what Allah loves, to hate what He hates, to do all good, and to abandon all that distracts from Allah. For Allah’s sake, do not fear the blame of the blamers; show compassion to the believers, but be severe with the disbelievers, and follow the Messenger of God (peace and blessings be upon him) in religion.”[19]
He also said: “Among the signs of one who loves Allah is conformity to the Beloved of Allah (peace and blessings be upon him) in character, actions, commands, and sunnah.”[20]
Sayyid Ahmad al-Rifāʿī (may Allah have mercy on him) said: “Whoever loves Allah teaches his lower self (nafs) humility, severs it from worldly attachments, prefers Allah’s commands in every state, occupies himself with His remembrance (dhikr), abandons all inclinations toward other than Allah, and is steadfast in His worship.”[21]
Muḥammad b. ʿAlī al-Tirmidhī al-Ḥakīm (may Allah have mercy on him) said: “The reality of love is constant intimacy through remembrance (dhikr).”[22]
Ibn al-Dabbāgh (may Allah have mercy on him) said: “The aim of those with perfect intellect and virtuous souls is to attain the highest felicity: eternal life in the Highest Assembly (Malaʾ al-Aʿlā) and witnessing the lights of the Holy Lord. To delight in beholding the highest Divine Beauty and to witness the emergence of the precious and sacred light. This felicity is only attained by a purified soul, for the Divine favor in pre-eternity has made it easy for such souls to traverse the paths of true love and divine lights, and the broad paths of knowledge and action. With the attainment of this felicity, the gnostic souls experience delights and pleasures that eyes have not seen, ears have not heard, and have not occurred to the human heart. It is incumbent upon every intelligent person to strive for these lofty matters and to run the path of the Salsabīl river, which very few people reach. The lover yearns for this exalted homeland, throws himself into its deep shade, its gentle breeze, and the path to its sweet spring. He watches for the lightning (the initial flash seen by the seeker), for it comes from the Exalted Lord and heralds the secret of His unique Beauty. For this reason, the flashes of lightning would tear the livers of lovers with longing.”[23]
Such delights lead the Sufis to tranquility and contentment in the shade of divine love. They see spiritual benefits beyond the benefits and pleasures of life. Their joy and happiness with Allah suffice them. They are blessed with nearness to Him, recognize His virtue and generosity. The Exalted Allah says in al-Bayyina 98:8:
“Allah is pleased with them and they are pleased with Him.”
In al-Māʾida 5:54:
“(Allah) loves them and they love Him.”
After Allah loves and is pleased with them, He chooses them. They are the essence of creation and the elite of His beloved ones.
It is said about them:
“There are people who are sincere in their love for Allah,
Allah has chosen them and is pleased with their service,
They are covered by the darkness of night,
You see them in prostration and standing,
They delight in His remembrance at night,
And endure fasting by day,
They dwell in the tents of Paradise and rejoice with their brides,
Their eyes are brightened by what is hidden from them,
They hear the greeting of peace from the Majestic Allah.”
Notes
- Imam al-Ghazālī (may Allah have mercy on him), Iḥyāʾ, Book of Love and Longing, vol. 13, p. 2570
- Ibn ʿArabī al-Ḥātimī al-Ṭāʾī, al-Futūḥāt al-Makkiyya, chapter on love, no. 178.
- Mashāriq al-Anwār al-Qulūb wa Mafātīḥ Asrār al-Ghuyūb by ʿAbd al-Raḥmān b. Muḥammad al-Anṣārī, known as Ibn al-Dabbāgh, p. 21
- Madārij al-Sālikīn, vol. 3, p. 11
- Al-Bukhārī, Ṣaḥīḥ, Book of Faith
- Al-Bukhārī, Ṣaḥīḥ, Book of Softening the Heart, Chapter on Humility
- Al-Bukhārī, Ṣaḥīḥ, Book of the Beginning of Creation, Chapter on Mention of the Angels
- Al-Tirmidhī, Book of Supplications; he graded the hadith as ḥasan gharīb
- Al-Bukhārī and Muslim, Book of Faith, from Anas (may Allah be pleased with him)
- Al-Tirmidhī, Book of Virtues; he graded the hadith as ḥasan gharīb
- Al-Bukhārī, Book of Virtues; Muslim, Book of Birr, from Anas (may Allah be pleased with him)
- Madārij al-Sālikīn, pp. 11–12
- Al-Bukhārī, Book of Softening the Heart; Muslim, Book of Remembrance, Chapter ‘Whoever Loves to Meet Allah’
- Iḥyāʾ ʿUlūm al-Dīn, Book of Love and Longing; see also al-Futūḥāt al-Makkiyya by Ibn ʿArabī
- Madārij al-Sālikīn, p. 18
- Nūr al-Taḥqīq, p. 84
- Kitāb al-Nahr al-Dhahab fī Akhbār Man Dhahab, Shaykh Kāmil b. Ḥusayn al-Ḥalabī, vol. 2, pp. 191–192
- Al-Bukhārī, Book of Softening the Heart, Chapter on Humility, from Abū Hurayra (may Allah be pleased with him)
- Ṭabaqāt al-Ṣūfiyya by al-Sulamī, p. 18
- Ṭabaqāt al-Ṣūfiyya by al-Sulamī, p. 18
- Al-Burhān al-Muʾayyad by Sayyid Ahmad al-Rifāʿī, p. 59
- Ṭabaqāt al-Ṣūfiyya, p. 219
- Ibn al-Dabbāgh, Mashāriq al-Anwār al-Qulūb, p. 36. Ibn al-Dabbāgh died in 696 AH.
- See al-Taʿrīfāt by Sayyid Sharīf, p. 110
- Al-Tirmidhī, from Abū Saʿīd al-Khudrī (may Allah be pleased with him), Book of Tafsīr
- Mirāj al-Tashawwuf, p. 18
- Imam al-Ghazālī says: “The polish and insight (baṣīra) of the heart is only attained through dhikr, and that is only established in those who possess taqwa (God-consciousness). Taqwa is the door to dhikr, dhikr is the door to unveiling, and unveiling is the door to the greatest success (al-fawz al-akbar), which is meeting the Exalted Allah.” Iḥyāʾ ʿUlūm al-Dīn, vol. 3, p. 11