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One of the most common Persian words for love is d ūst ī, which also means friendship. In early texts, it was used to translate not only h.ubb but also wal āya, which is derived from wal ī, friend. The Quran says that God is the friend of the believers and that the believers are the. ’. friends of God.
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- ABSTRACT
- INDEX WORDS:
- NABIL SYED ALI
- DEDICATION
- ACKNOWLEDGEMENTS
- CHAPTER 1: Introduction
- Each figure represents a progression of the semantic field of love in Islam. While each
- Perspectives
- 4 Toshihiko Izutsu describes the term īmān as a “focus word,” which is a key term that is the focus of a particular system of key terms; the conceptual center. He describes shukr as a positive derivative of īmān. Ibid.
- 9 Frederick M. Denny, “The Problem of Salvation in the Qur’ān: Key Terms and Concepts,” in In Quest of an Islamic Humanism: Arabic and Islamic Studies in Memory of al-Nowaihi, ed. A. H. Grau (Cairo: The American University of Cairo Press, 1984), 199.
- 57 Abū al-Ḥasan ‘Alī ibn Muḥammad al-Daylamī, A Treatise on Mystical Love, trans. Joseph Norment Bell and Hassan Mahmood Abdul Latif Al Shafie (Edinburgh; Edinburgh University Press, 2005), 9.
- 61 Rusmir Mahmutćehajić, On Love: In the Muslim Tradition (New York: Fordham University Press, 2007), 24.
- Raḥma
- 90 William C. Chittick, The Sufi Path of Knowledge: Ibn ‘Arabī’s Metaphysics of Imagination (New York: State University of New York Press, 1989), 252.
- 104
- Passionate love
- Conclusion
- CHAPTER 4: The Semantic Field of Love in the Sunna and Ḥadīth
- 128 The Bedouin was possibly ignorant to the prohibition of urinating in the mosque, for his life was in the desert where the concept of a designated place of worship in the nascent of Islam was foreign. To him the mosque was the primordial mosque, nature.
- 129 Mir Validduin, Love of God: A Sufic Approach (England: Sufi Publishing Company, 1972) 91. 130 Muslim ibn al-Ḥajjāj, Ṣāḥīḥ Muslim, vol. 1, bab. 17, ḥadīth # 71 (Lahore: Ashraf, 1971-1975). 131 Annemarie Schimmel, And Muhammad is His Messenger: The Veneration of the Prophet in Islamic piety (Chapel Hill, NC; University of North Carolina Press, 1985), 210-211.
- That Which Were Made Lovable
- CHAPTER 5: Ḥusayn ibn Manṣūr al-Ḥallāj: ‘Ishq as Essence
- CHAPTER 6: Mawlāna Jalāl al-Dīn Rūmī: Madhhab-i ‘ishq (Path of Love)
- Conclusion
- CHAPTER 7: Miyān Muḥammad Bakhsh: Safar al-‘ishq (Journey of Love)
Although critics of Sufism have sometimes presented a vision of Islam in which love of God does not have a central place, a semantic field of love is indeed present in the earliest Islamic textual sources and has been further developed by Sufis. This study of key terms and their interrelationships—terms such as raḥma, shukr, maḥabba, wudd, ‘ishq, ...
Islam, Muslim, Qur’ān, Sufism, Sunna, Prophet, Ḥallāj, Rūmī, Bakhsh, love, ‘ishq, maḥabba, poetry To Be Is To Love: The semantic field of love in the works of al-Ḥallāj, Rūmī, and Miyān Muḥammad Bakhsh by
Major Professor: Committee: Alan Godlas Kenneth Honerkamp Carolyn Jones-Medine
I would like to dedicate this thesis to my grandfather Syed Zakir Ali (rahmatullah alaih), whose love of Sufism and Sufi poetry inspired me, and to my father, mother, and wife.
I would like to thank Dr. Godlas, Dr. Honerkamp, and Professor Saeed Ahmad, for providing me with guidance and assistance, and without whose help this thesis would not be possible. I would also like to thank my father, Syed Sakhawat Ali, whose enthusiasm and effort gave me encouragement and confidence.
Although critics of Sufism have presented a vision of Islam in which love of God does not have a central place, in fact, a semantic field of love is present in the Qur’ān and Sunna (the example set by the Prophet), and has been further developed by Ḥusayn ibn Manṣūr al-Ḥallāj, Jalāl al-Dīn Rūmī and Miyān Muḥammad Bakhsh. The expressions of love by...
figure’s development expands the semantic field of love to include ‘ishq, they each remain inextricably rooted within the Islamic textual sources. This development is diachronic; if it had been heterodox, it would have died out. This link is demonstrated by the Qur’ānic verses, ḥadīth literature (sayings of the Prophet Muḥammad), and examples fro...
The semantic field of love in Islam is a conceptual framework which entails several key terms, whose independent meaning reveals aspects of the concept of love and whose relational meaning allows an insight into the Islamic perspective of love. The terms that constitute this semantic field posses a dual nature, which includes a basic independent m...
(i.e., one of the names of God) and God said: ‘I will keep good relations with the one who will keep good relations ([raḥim] "womb" i.e., kith and kin) with you and sever relations with him who will sever the relations with you.’”5 Hence, our connection to raḥma began before birth, in the womb, which nourishes, which is reminiscent of the role of ...
inclusion of raḥma. “It should be noted that though including mercy and forgiveness in the language of love would certainly expand the expressions of God’s actions toward humans.”10 Raḥma as the focus word of the semantic field of love in Islam entails a dual function, acting as an umbrella, which envelops, and as a womb, which nourishes the oth...
Irāda (will) is both a verb and a noun. As a verb, it means to choose between two things, to desire. As a noun, it means the mental power by which a person can direct his or her thoughts and actions. Will has been defined by those living a spiritual life as overcoming carnal desires, resisting animal appetites, and always preferring, in complete su...
a development that would become fully integrated and employed by later Sufis, such as Rūmī and Miyān Muḥammad Bakhsh in their literary traditions.
When discussing the semantic field of love, the entire field would be bereft of substance without the inclusion of raḥma. The Qur’ān contains the term raḥma seventy-nine times, and
Maghfira, and ‘afw likewise continue the reciprocity beginning with raḥma, followed by shukr and continuing with maghfira, and ‘afw.
and the people who have faith. Therefore, a mu’min (believer) is someone who has this sincere faith and is by default a lover. On the contrary, abandoning faith is in effect turning away from God and thus, it is abandoning love. The consequence of this abandonment is to be removed and replaced by those who have cultivated this relationship of si...
The term ‘ishq has no textual basis in the Qur’ān, because ‘ishq is the apogee of love, in which only a few are included; while the Qur’ān is for all people, not limited to infatuated lovers. Nevertheless, within the Qur’ān become the prerequisites of love. An example of passionate love can be found in the story of the prophet Yūsuf (Joseph) and ...
The semantic field of love in the Qur’ān consists of many terms that combine to form the concept of love. Through their independent as well as relational meanings terms such as raḥma, irāda, luṭf, maghfira, ‘afw, shukr, maḥabba, and wudd each convey aspects of love. While raḥma is the sun, the other terms are rays from the sun that manifest in pa...
The semantic field of love in the Sunna and ḥadīth are a direct reflection of the semantic field of love that is found within the Qur’ān. The life of the Prophet exemplifies the principles of Islam. In the Qur’ān he is described as “uswa ḥasana,” (Qur’ān, 33:21) the beautiful model, which is to be imitated. Within the ḥadīth literature terms suc...
when the Prophet saw that no trash had been dumped he became concerned. So, the Prophet went to her house inquiring as to her well-being. He found her ill, and when she saw the compassion and care he had for her well-being, in spite of her cruelty, she wept and converted to Islam. In brief, the raḥma that the Prophet embodied was a direct manife...
mankind and the figure in whom we must depend upon. The relationship, between the Prophet and mankind is based upon maḥabba, which according to this ḥadīth is a prerequisite of belief.
When examining the semantic field of love within ḥadīth literature, an intriguing insight is revealed when the Prophet mentions items, which were made lovable to him by God: “Three things of this world of yours were made lovable to me⎯women, perfume, and the coolness of my eye (as) was placed in prayer.”132 First of all, each of the three thing...
Ḥallāj is a controversial figure whose place in history has been debated within Islam since the 9th century. Ḥallāj played a pivotal role in the development of the semantic field of love in Islam by incorporating and propagating the term ‘ishq. The principal element of Ḥallāj’s semantic field of love is his employment of the term ‘ishq as opposed...
The semantic field of love in Rūmī’s works is centered upon the term of ‘ishq. ‘Ishq becomes the focus word in Rūmī’s semantic field of love, building upon the development of earlier Sufis, such as Ḥusayn ibn Manṣūr al-Ḥallāj, who thrust ‘ishq to the forefront of the semantic field of love in Islam. Rūmī continues the development implemented by Ḥ...
As William Chittick states, all of Rūmī’s works deal with “Love’s branches and ramifications.298 Rūmī’s semantic field of love builds upon Ḥallāj’s formulation, which identifies ‘ishq as part of the Divine Essence, shifting the focus-word, from maḥabba to ‘ishq, in the semantic field of love in Islam. From this shift, Rūmī develops his semantic f...
The Indian subcontinent experienced the second wave of Islamic expansion, inheriting an influx of Islamic intellectual development from the first wave of Islamic expansion in Persia and parts of Central Asia. One such development was the madhhab-i ‘ishq. Omid Safi states, “As a general rule, the madhhab-i 'ishq developed in the Persian and Persia...
Sep 1, 2007 · Faḍl (d. 319/931) says: ‘Love is the falling away of all love from the heart, save the love of the Beloved (al-Ḥabīb).’ 88 In a saying which is echoed by many Sufis: ‘It is said, “Love is a fire in the heart which burns all that is other than what the Beloved seeks (murād al-maḥbūb)”.’ 89 It is also presented as the counterbalance of fear, a position in which one most ...
- Joseph E. B. Lumbard
- 2007
Dec 8, 2023 · The concept of love in Islam is related to aspects of human. relationships and contains a profound dimension of spirituality. between spouses. L ove in Islam includes the relationship between man ...
It is centred upon the use of the Arabic word 'ishq— often translated as 'passionate love' or 'excessive love'—and the more. accepted words hubb and mahabba, both of which derive from the Arabic root, h-b-b, and are found in the Quran and the sayings of. the Prophet.
May 5, 2021 · Oft-repeated assumptions about Islam rooted in the early seventh century Christian views are that Islam is not a religion of love, but fear and violence; that when Muslims love, it is the flesh that they love, not the divine; and that even the vision of Paradise offered by their (false) prophet is one of merely carnal lusts writ large (Kaegi, 1969; Lamoreaux, 1996; Nirenberg, 2009; Tolan, 2002).
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pletely unknown to modern scholars. The recent publication of his 600-page Persian commentary on the divine names has shown that he ranks with the greatest authorities of Islamic history in the exposition of love's mysteries.4 Ibn al-'Arabi and Rumi can be considered the greatest masters of the tradi tion of writing on divine and human love.
