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6 - The Language of Love in the Qur’ān

Published online by Cambridge University Press:  05 July 2012

Mona Siddiqui
Affiliation:
University of Edinburgh
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Summary

He who would know the Secret of both Worlds will find that the Secret of themboth is love – Attar.

Before all things, before the creation, before his knowledge of the creation,God in his unity was holding an ineffable discourse with himself andcontemplating the splendour of His essence in itself. That pure simplicityof his self admiration is Love, which in his essence is the essence of theessence, beyond all limitations of attributes. In his perfect isolation Godloves Himself, praises Himself, and manifests Himself by Love. And it wasthis first manifestation of Love in the Divine Absolute that determined themultiplicity of His attributes, and His names. Then God by His essence inHis essence desired to project out of Himself His supreme joy, that Love inaloneness, that he might behold it and speak to it. He looked in eternityand brought forth from non-existence an image, an image of Himself, endowedwith all the attributes and all His names: Adam. He created Adam in His ownimage, thus the human became the place of His manifestation.

A question I have often asked myself is how did Islam come to be seen as areligion of law and Christianity a religion of love? When I read Christiantheology, the word love is manifest in diverse ways and seems pivotal to anyunderstanding of the divine being; God as love and God’s unconditionallove lie at the heart of Christian thought. In Islamic thought, other than inṢūfī literature, the love rhetoric has been virtuallyeclipsed by the rhetoric of obedience as the discussions around law graduallytook pre-eminence in Islam’s intellectual heritage as well as in popularpiety. Even amongst the Ṣūfīs, systematic theories ofdivine love did not develop in early Islamic mysticism. There are few works thatprovide a complete theory of divine love.

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