Advanced search
Visit
9361
Last Updated: 2007/04/25
Summary of question
Which type of love, out of the many, is correct according to Islam?
question
Which type of love, out of the many, is correct according to Islam?
Concise answer

Philosophers and Gnostics have divided love into various categories; however as a general division they have divided love into two types:

1. True love which is the love for Allah, His attributes, and His actions.

2. Metaphorical love which is applied to many things. It can be said that metaphorical love is not limited to a human’s love of another human; rather it is having love for anything other than Allah’s essence.

What is the ruling on love? It can be said that true love and some types of metaphorical love (rational love and spiritual love) are not immoral, and can even be considered a type of perfection. And the animalistic form of love, which is the lowest form of love, can also be acceptable so long as it is coupled with chastity and piety.

This type of love, which comes and goes quickly, is not honorable or recommended as it takes away from one’s character. One can only benefit from this type of love by being chaste, pious and by not submitting to it. On one hand it puts pressure on the lover’s soul when he is distanced away and alone and on the other hand when he is pure and chaste, but there are some good and beneficial outcomes from this.

Gnostics, regarding this issue, say that metaphorical love turns into true love (the love of Allah’s essence) and that man can benefit from this type of love. Moreover, it has many positive effects: it gives man strength, takes fear away from man, and gives him bravery and boldness. Love makes a stingy person charitable, perfects the soul, and brings out amazing inner-abilities. Love is a purifier that purifies the soul from impurities.

Therefore, if love is true love it is undeniably acceptable. And so long as metaphorical love is coupled with chastity and piety then that is acceptable as well.

Detailed Answer

Love is defined in philosophy and Gnosticism in the following way:

Love or “Eshq” means a strong desire and deep inclination for something. It has been derived from the word ‘ashqah’ which is a plant that dries up any other plant or tree that it grows on but it itself continues to grow. Therefore any ‘ashqah’ that grows on something and dries up all of that which it loves, makes the body weak and enlightens the soul.[1]

Love is the most important, and one of the highest, states of a Gnostic. It is one of the important principles of Gnosticism. Love is a divine gift from the viewpoint of Gnosticism,[2] not something made by humans although the groundwork for reaching love can be learned.

Ibn Sīnā has said that the reason behind the existence of all things is love. He believed that love is a gift which is not limited to man and all existences encompass some form of it.[3]

Mulla Sadrā also believed that love is something that passes through all beings and that there is not a being that does not benefit from love.[4]

Gnosticism and philosophy have divided love up into different categories.

 

As a general division love is divided into two parts:

 

A. True love. This is the love for Allah, His attributes and His actions. True love for Allah is identified when it is not cultivated by the desire for heaven or out of fear of hell; rather, by the mere reflection of the absolute beauty and perfection of Allah. Ideal love for Allah occurs when one’s whole heart is connected to Allah and one’s soul is purified from everything except Allah.

 

B. Metaphorical love. This type of love can be applied to many things. It can be said that metaphorical love is not limited to a human’s love for another human; rather, it is having love for anything other than Allah’s essence. Therefore metaphorical love may differ when that which is being loved differs. Examples of this are man’s love for natural scenery, for women, for children, for money, for beauty, for fame, for being loved, etc. So, metaphorical love is a human form of love, the lover is always human but the loved does not always have to be human.

 

Here we will briefly mention a few of the categories of metaphorical love:

 

1. Rational love. Rational love in philosophical terminology means a love which starts with Allah’s essence and those close to him. Rational love manifests from the glimmers of spiritual observation in the world of spiritual realities via the journey of universal intellect in proximity to the rational soul in the celestial realm.

Rational love relates to spiritual perfection (with those close to Allah and their virtues which are linked to the world of spiritual realities and that which is above it). This stems from the love of absolute perfection, pure beauty and splendor and its emanations whose place belongs in the heart. This regards those close to Allah and those of knowledge.[5]

 

2. Spiritual love. This type of love is associated with pure beauty (not only formal and exoteric things which relate to that which is seen or heard). This stems from the love for perfection and beauty associated with rational pleasures; the lover wants the loved because of its beauty and perfection not because of the benefit it offers. This form of love is experience by the elite and special confidants.

 

3. Natural love. This type of love refers to the beauty of the loved (without lust) and the composition which makes it beautiful.

Ibn Sīnā says that this type of love is exclusive to humans and is not found in animals. He says that the soul’s desire for apparent beauty, like a beautiful face, can be attained in two different ways: animalistic or rational. Regarding rational-natural love, Ibn Sīnā’s opinion is that the lover loves the loved because of its beautiful face – only because of the perfect composition that it has. This form of love is empty of animalistic characteristics and is a way to raise one’s station closer to Allah.[6] This type of love is stemmed from man’s natural tendency to love beauty and is related to man’s innate sense of understanding beauty and affection. Here, apparent beauty is what is loved by the lover.

In Mi‘rāj al-Sa‘ādah, Narāqī has written that love does not occur without a reason and there are many reasons for it. Therefore, love is divided into various categories as well. In his opinion, one of the categories of love is the love of a beautiful face. He says that one should not think that the love of a beautiful face is only for sexual pleasure; rather it is an understanding of beauty itself without taking into consideration other aspects such as pleasure. It is for this same reason that man loves greenery and flowing water – not to eat the greenery, drink the water or to just look at them. He narrates that the Prophet (s) would get become pleased when he would see greenery and flowing water. Any pure heart and natural temperament will take pleasure in seeing flowers and will love them; so much that they may unearth comfort through them.[7]

 

4. Natural animalistic love. Animalistic love is in face of chaste love. Its main purpose is satisfying animalistic needs.[8] Regarding this type of love, Ibn Sīnā has stated that it is harmful for the soul for a person to love a beautiful face due to animalistic pleasures, because the human soul deals with universal ideas and universal ideas are eternal and omnipresent. Therefore, this type of love is frowned upon.[9]

Shahīd Muttaharī says, regarding this type of love, that it comes and goes quickly and is not consistent. He says that it takes away one’s dignity and the only way that one can benefit from it is by having chastity, piety, and not giving in to it.[10] On one hand it puts pressure on the lover’s soul when he is distanced away and alone and on the other hand when he is pure and chaste. Nonetheless, this can incur positive effects. And the opinion of Gnostics regarding this issue is that, metaphorical love turns into true love – the love of Allah’s essence.[11]

Animalistic love involves different types of pleasures, for example: for food and sexual relationships. It stems from man’s instincts and is related to the carnal soul (nafs al-Amārah). In this love, the lover desires the loved for pleasure and personal benefit. What is the ruling on this type of love? Philosophers have different opinions regarding this matter, as to whether or not this type of love is good and virtuous or bad and immoral. Mulla Sadrā says that this type of love, which results in taking pleasure from beauty and excessive love towards it, has existed in most societies and is a one of the divine designations which necessitate special benefits and rulings, and for that reason it is virtuous. These types of love mostly result from delicate constructs. He mentions that, love of beauty is the cause of marriage and matrimony which in turn is the cause of survival of the species.

Therefore, natural animalistic love, which is the lowest form of love and usually its main purpose is to satisfy animalistic lust, can be beneficial if is coupled with chastity and piety, although some Gnostics and philosophers have disapproved of it. If one does not cross the boundaries set by Allah, then this type of love can be beneficial; just as Mulla Sadrā has mentioned, it is the cause of marriage which causes the survival of the mankind through procreation.

Mulla Sadrā is one of the Gnostics and philosophers who has divided love into two categories: true and metaphorical. True love is the love for Allah, His attributes, and His actions, and metaphorical love is either spiritual or animalistic. He believes that all existences in this world are lovers of Allah in the real sense and eager to meet their Lord. Allah has attracted a special type of love from all existences of the universe.[12]

General effects of love:

True love has many eminent and astonishing blessings which are very different from the effects of metaphorical love. Nevertheless, there are some effects which are common amongst all types of love, (regardless of whether it is true or metaphorical, and if it is metaphorical, then whether it is spiritual or animalistic) or who or what the loved is. These are the commonalities:

1. Lowering vanity and selfishness of the lover.

2. Generating energy and strength.

3. Overlooking the shortcomings of the loved and seeing them as beauties.

4. Taking away fear from the lover and giving him bravery and valor.

5. Giving an avaricious person the power to be charitable and generous.

6. Perfecting the soul and unveiling amazing concealed potentials via love.

Conclusion: From the collective views of Gnostics and philosophers, what is clear regarding the topic of love is that if love is true love or a type of metaphorical love like rational or spiritual love; not only is it praiseworthy, it can even be considered a type of perfection. However, if love is of the animalistic form (the lowest form of love) and it is coupled with chastity and piety and within the realm of modesty, then this is acceptable as well.



[1] Muhammad A‘la bin ‘Alī Iltahā Nawwī, Kashāf Istilāhāt al-Fanūn, v.2, p.1012; Sayyid Ja‘far Sājidī, Farhang Istilāhāt wa Ta‘bīrāt ‘Irfānī, under the word ‘ashq, p.357

[2]Attār Nayshābūrī, Tadhkirah al-Awlīyā’, p.328

[3] Ibn Sīnā, Al-Rasā’il, p.375

[4] Mulla Sadrā, Hikmah al-Muta‘ālīyah, v.7, p.149

[5] Sa‘īd Rahamīyān, Hub wa Maqām Muhibbat dar Hikmat va ‘Irfān Nazarī, p.152

[6] Ibn Sīnā, Risālah ‘Ashq, narrated from Hub wa Maqām Muhibbat dar Hikmat va ‘Irfān Nazarī, p.139-140

[7] Mulla Ahmad Narāqī, Mi‘rāj al-Sa‘ādah, p.529

[8] Sayyid Ja‘far Sājidī, Farhang ‘Ulūm ‘Aqlī, p.139-140

[9] Ibn Sīnā, Risālah ‘Ashq, narrated from Hub wa Maqām Muhibbat dar Hikmat va ‘Irfān Nazarī, p.140-141

[10] Murtada Muttaharī, Majmū‘ah Āthār, v.16, p.251

[11] Ibid

[12] Sayyid Ja‘far Sājidī, Mustalāhāt Falsafī Sadr al-Dīn Shīrāzī, p.153-155

Question translations in other languages
Comments
Number of comments 0
Please enter the value
Example : Yourname@YourDomane.ext
Please enter the value
Please enter the value

Random questions

  • Is Wali al-Faqih infallible according to you?
    6285 Laws and Jurisprudence 2011/11/08
    According to traditions and sayings of the Infallibles (a.s), infallibility is restricted to 14 people including the Prophet (s), Hazrat Zahra (s.a) and the 12 Shiite Imams. Therefore, Wali al-Faqih is not among them. However, according to the verses of the Holy Quran and traditions, it is mandatory ...
  • What is the Khul’ divorce and what are its conditions?
    14558 Laws and Jurisprudence 2009/11/25
    This question doesn’t have a brief answer. Please click on the detailed answer. ...
  • Why is Shaitan an enemy of mankind? Has man done anything wrong to man?
    8944 Traditional 2013/12/05
    There are many verses in the Holy Quran that make clear reference to enmity between man and Shaitan (the devil).[1] It is for the same hostile relations that human beings have been alarmed and warned to protect themselves against its temptations and tricks. The ...
  • What legal reference do we have for Eid Nowruz?
    23718 Contextual study 2011/05/22
    This eid is an ancient Persian holiday that was marked and celebrated before the emergence of Islam.There is a hadith from Imam Sadeq (as) in hadith sources regarding Nowruz which the popular vote has verified it to be reliable and therefore they have given the fatwa to the ...
  • What is the history of Ibadiyya and where do the Ibadies live?
    15955 شیعه و دیگر مذاهب 2014/01/20
    The Ibadi movement linked to Abdullah bin Ibadh is a group of moderate Kharijites and the dominant sect in Oman and north Africa. However, Ibadis deny anything more than a passing relation to the Khawarij and point out that they merely developed out of the same precursor ...
  • Why does God, Who is the most Merciful of the merciful ones, recommend so extreme punishments such as retaliation, cutting of hands or other excessive violence?
    7783 Exegesis 2012/08/04
    According to the verses and narrations, God is Compassionate and Merciful and He also has the qualities of anger and indignation. That is, He is both All-Forgiving and severe in punishment, He is the most Merciful of the merciful ones (arham al-rahemeen) and very exacting at the ...
  • Has Islam reffered to any special form of government?
    7419 Fiqh 2006/08/21
    It should be said that Islam hasn,t reffered to any special form of government has expressed certain rules and regulation in this connection, form which the method of Islamic government can be inferred. Who infers these rules? The abovementioned rules are: finality of the fatva (verdict) of the specialist in ...
  • Is lobster, clam, oyster and octopus halal?
    108557 Laws and Jurisprudence 2012/02/18
    Eating lobster, clam, oyster and octopus is haram. According to religious resources regarding halal and haram meat, there are general rulings and numerous standards; for instance, a set of rulings has been given for land animals, sea creatures, birds and so on.The condition for halal meat sea ...
  • Is it lawful to get a marital judgment from a non-Muslim government?
    6351 Fiqh 2007/01/07
    Referring to judicial arbitrators in non-Muslim and oppressive governments, and requesting their help is not permissible, save in cases where attaining one's right is dependent upon it, and there is no other way. And it is obvious that taking ...
  • Is it true that the Messenger of Allah (S) once missed his Dawn Prayers?
    7159 وحی، نبوت و عصمت 2015/05/03
    This issue is among jurisprudential topics and has also something to do with theological themes. There are reports and narrations transmitted in this regard but jurisprudents are not unanimous about them and they do not have a united view point in this regard. Some are of the ...

Popular