The Love BugHD

If they do not follow the path guided by those whom they claim to love, their love will not be true. One should be friends with pious people in whom one has confidence in terms of faith and probity. Jews and Christians say that they love their Prophets.

The Love BugHD

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But, since they are not following their path and, instead, following the wrong paths concocted by the Jewish religious authorities and priests, they will not be together with their prophets in the next world. One should understand that lofty souls attract people they love up toward spiritual heights.

Conversely, lower spirits attract them down to lower levels. A person can understand were his spirits will go after his death by looking to his friends in the world today. A person loves another person either because of his nature or because his reasoning requires him to love that person or on account of the kindnesses he received from him or for the sake of Allah. Souls of people who love each other in the world attract each other.

The Islamic sources reject the idea that the relation with Allah should be established based on a single element only, such as fear, hope, love, or humility. Rather they regard such a relation as one devoid of equilibrium and harmony.

This is one of the most eloquent expressions describing the profundity of love and its abiding in the heart, such that it would not disappear from it or change even if his Master were to drive him away and distance him from His proximity. And far it is from Him that He should do that with a servant in whose heart His love has dwelt.

The reason behind the difference of the people in relation to their goals and views about life is that they are deprived of the pleasure of the love of Allah. Otherwise those who have experienced such a pleasure do not seek anything else in life after this.

And this is in fact the split between the bodily instruments (jawarih) and the instruments of the soul (jawanih). The bodily parts sometimes fail to accompany the instruments of the heart, but the jawanih of the righteous ones solely belong to Allah and always succumb to the love of Allah.

The hearts of people are at different levels and stages in relation to the love of Allah. Among the instances of love is a love which is so superficial and weak that it remains unnoticed even by the lover himself. And yet among its instances is the love which fills the heart of a person such that it does not leave any empty space in it for other things, things which people take as amusement and which occupy their time from the remembrance of Allah.

There is another level of love in which one is not satisfied with the remembrance of Allah and with standing before Him; the thirst of his heart is not quenched by remembering Him, invoking Him, praying to Him, and performing good deeds for His sake, however long his standing and prayer before Him might be.

This expression is among the most brilliant gestures of love and the most sincere of it; assume that a servant could endure the punishment of the Fire of his Master, how can he bear His separation and anger? A lover may endure the punishment of his Master, but he cannot endure His anger and outrage. As he might bear the fire of hell which is the most severe of the punishments, but he cannot bear separation from Him. And how can a servant be at rest amidst the fire of hell while he hopes that his Master would turn to him favourably and rescue him from it?

A servant might love his Master while he is drowned amidst His bounties and grace. This is indeed a form of love. But a love above which there is no love is the one in which love and hope do not part the heart of a servant even when he is admitted to the punishment of his Master.

This is the most pure and sincere form of love, hope and aspiration which does not depart from the heart of the servant of Allah even if he is tied in chains, deprived of the favours of Allah, and his misdeeds disclosed by Him before the people.

Thus, as he was decisive in the fact that the hearts which have tasted the sweetness of His love and hope would never part with it, and would never seek another love and hope in place of the love of Allah and hope in Him, even if the punishment of Allah were to encircle these hearts; similarly, he is decisive in the fact that Allah cannot disappoint such a true love and hope which dwells in the hearts of the truthful ones (as-Sadiqin).

Then he wept and began reciting:Shall You burn me with the Fire -O the Highest Desire, Then what happened to my hope and what happened to my love of You?I have come to You with disgracing and miserable deeds, As there is not amidst the creatures one who has committed the like of my crime.

1) O Allah, who can have tasted the sweetness of Your love, then wanted another in place of You? Who can have become intimate with Your nearness, then sought removal from You? O Allah, place us with him whom You have chosen for Your nearness and Your friendship, purified through Your affection and Your love, given yearning for the meeting with You, made pleased with Your decree, granted gazing upon Your face, shown the favour of Your good pleasure,

given refuge from separation from You and Your loathing, settled in a sure sitting place in Your neighbourhood, singled out for true knowledge of You, made worthy for worship of You, whose heart You have captivated with Your will, whom You have picked for contemplating You, whose look You have made empty for You, whose breast You have freed for Your love, whom You have made desirous of what is with You, inspired with Your remembrance, allotted thanksgiving to You, occupied with obeying You, turned into one of Your righteous creatures, chosen for whispered prayer to You, and from whom You have cut off all things which cut him off from You.

O Allah, place us among those whose habit is rejoicing in You and yearning for You, whose time is spent in sighing and moaning, their foreheads are bowed down before Your mightiness, their eyes are wakeful in Your service, their tears flowing in dread of You, their hearts fixed upon Your love, their cores shaken with awe of You.

The verses of this prayer are overflowing with concepts of love, yearning and intimacy. I do not intend here to comment on this prayer, for I will never be able to add to its verses any beauty apart from what they contain, nor an eloquence better than what they entail. I am not among those either capable of commenting on the master pieces from the verses of various supplications, and the verses of love or literature.

1. Firstly he asks from Allah to choose him for Himself, and purify his heart for His love, make empty his look for His noble face, and make him desirous of what is with Him, and free his breast for His love, inspire him with His remembrance, cut off from him all that which cut him off from Him, and turn from him all that which turn him away from Him.

First: To free the heart from every sully, want, love and worldy attachment. This stage is termed by the scholars as that of at-Takhliyah (to empty), that is emptying the heart from every want and attachment to other than Allah.

The means which carry man to this ultimate goal which is desired by every prophet, friend of Allah, truthful one and martyr, is the love of Allah, intimacy with Him, and yearning for Him. Without this, it is not possible for man to ascend such a lofty ascent toward Allah.

You have purified their drinking places, taken them to the objects of their desire, granted their requests, accomplished their wishes through Your bounty, filled their minds with Your love, and quenched their thirst with Your pure drink. Through You have they reached the pleasure of whispered prayer to You, and in You have they achieved their furthest goals.

O He who comes toward those who come toward Him and grants gifts and bestows bounty upon them through tenderness. He is compassionate and clement toward those heedless of His remembrance, and loving and tender in drawing them to His door. I ask You to place me among those of them who have the fullest share from You, the highest station with You, the most plentiful portion of Your love, and the most excellent allotment of Your knowledge, for my aspiration has been cut off from everything but You, and my desire has turned toward You alone.

You are my object, none other; to You alone belongs my waking and my sleeplessness. Meeting You is the gladness of my eye, joining You the wish of my soul. Toward You is my yearning, in love for You my passionate longing, in inclining toward You my fervent craving. Your good pleasure is the aim I seek, vision of You my need, Your neighbourhood my request, nearness to You the utmost object of my asking.

These verses are worthy to be pondered upon a great deal. We shall, however, restrict ourselves to a quick look at some of the descriptions and concepts about the Divine love with which this whispered prayer is embellished.

This is because sincerity (ikhlas) in love manifests itself in disjoining (fasl) and joining (wasl); disjoining from all other than Allah, and joining with Allah and those whom He loves and has commanded to love. These are, in fact, two sides of one issue.

In fact, a lover experiences both the above states when he stands before Allah, as both of them have a role in leaving him sleepless when people are asleep and lose their consiousness and senses because of it.

The Holy Prophet (S) was the man of both, the night and the daytime, utilizing from both of them in equal proportion. He would take love, sincerity and remembrance from the night, as he would acquire power, strength and wealth from the daytime in order to pave the way for propagation of the message of Islam and strengthening it.

You will find some of them crying and lamenting, and moaning and complaining; while some others in the position of standing and sitting, bowing down and prostrating. I see what they endure because of Me, and I hear their complain out of love for Me. 041b061a72