The concept of love, as one of the most fundamental existential needs of human beings and a pervasive phenomenon across all levels of existence, is profoundly and multilayeredly examined in Quranic verse 165 of Surah Al-Baqarah. This verse elucidates the distinction between the love of the believers for God and the inclination of some people towards the equals of God (al-Andad), casting light on the ontological reality of love and its role in guiding or misguiding humanity. In this treatise, employing a scientific and systematic approach, the concept of love is explored from theological, philosophical, and psychological viewpoints, analysing its degrees within the cosmic order. The objective of this work is to present a comprehensive and coherent perspective to scholarly audiences seeking a deeper understanding of this Quranic concept.
Love is a psychological attribute and one of the affections of the human soul, which, as an existential necessity akin to the need for food and drink, is inherent in human nature. This attribute is not confined to humans alone but pervades all levels of existencefrom the Almighty God to angels, animals, and even inanimate objects. God is both the Lover and the Beloved, and this duality in love is indicative of Divine mercy that directs all creatures towards perfection.
The lover, more than the beloved, is dependent upon the beloved. This dependency stems from the existential poverty of the human being that directs him toward the origin of perfection, namely God. Just as the body requires nourishment, the soul requires love to attain balance and perfection.
Love is not exclusive to humans or animals but flows through all strata of existence. God declares in the Quran:
And of the people are some who take others besides Allah as equals [to Him], loving them as they should love Allah. But those who believe are stronger in love for Allah. (Quran 2:165)
This verse, by indicating two types of lovedivine love and polytheistic loveemphasises the superiority of the love of the believers due to their connection to the Divine reality.
From a philosophical standpoint, attraction between objects, including stones and minerals, is considered a manifestation of existential love. This perspective, rooted in Islamic philosophy, interprets attraction as an existential inclination linking all beings to the origin of creation. Nevertheless, scientific validation of this claim is left to philosophy and mysticism due to the limitations of empirical sciences.
The Quran, in verses such as:
Whatever is in the heavens and earth glorifies Allah. And to Him belongs whoever is in the heavens and earth.
refers to the glorification and prostration of all creatures. These verses introduce love as an intrinsic consciousness throughout all levels of existence, which manifests through glorification and prostration.
Love, as an ontological reality, permeates all levels of existence and extends from God to inanimate objects. This psychological attribute is not only a fundamental need for human beings but also the driving force of creation that guides all beings toward the origin of perfection. Connection of love to the Divine truth directs it toward perfection, while deviation from this truth results in regret and remorse.
Love, regarding its object, is classified into four degrees:
The Quran states:
If you love Allah, then follow me, so Allah will love you. (Quran 3:31)
This verse points to the reciprocal love between God and humans. This love is based on following the divine guides and is a sign of Gods mercy in leading humanity.
Love is a psychological attribute distinct from desire (a lower degree) and will (a psychological act). Desire is an instinctive and base inclination, whereas love is a profound and existential affection that guides humans toward perfection. Will belongs to the category of psychological actions and is differentiated from love.
Love manifests in three degrees: desire, love, and passion. Desire is the lowest and instinctual level; love is the intermediate and psychological level; passion is the highest degree, described in the Quran as stronger in love. Divine passion leads humans to unity with truth, while worldly passion, tainted by egoistic maladies, results in deviation.
The intensity of believers love stems from their rationality and strong faith, which enhance the mutual attraction between humans and God. This intensity is emphasised in Quran 2:165 by the phrase and those who believe are stronger in love for Allah.
The degrees of love, from instinctual desire to divine passion, indicate the ascending path of humans towards perfection. The love of believers, due to their connection to Divine reality and epistemic faith, differs from the love of the general populace. The Quran, by delineating these degrees, invites humanity to consciously and knowledgeably choose the object of love.
False love refers to affection for the equals of God (al-Andad), which includes idols, unjust leaders, disbelievers, and anything worshipped instead of God. The Quran in verse 2:165 condemns this love not because of love itself but due to ignorance and lack of truth. This condemnation alludes to the regret expressed in the verse:
If only there had been a return for us, we would disassociate ourselves from them as they have disassociated themselves from us. (Quran 2:166)
The Quran, by the expression they love them as they should love Allah, using the plural pronoun and simile, accords respect to the love of disbelievers while criticising it for deviation from truth. This respect signifies human dignity in the Quran, whereas the critique emphasises the necessity of knowledge and awareness in choosing the object of love.
In the verse:
You and what you worship are [destined for] Hell. (Quran 98:6)
The worshipped in the heart (a false conception) is hellbound, not Jesus or idols themselves. This view critiques the worship of Jesus due to deviation in the doctrine of the Trinity.
False love, because of lack of truth and ignorance, leads to regret and remorse. The Quran, by critiquing this love, calls humans to knowledge and the choice of the object of love based on truth. Respect for the love of disbelievers demonstrates human dignity in the Quran, yet its critique stresses epistemic guidance.
The infallibles, as intermediaries of truth, do not stand alongside God but in alignment with Divine guidance. Their distinction from God is like the difference between a number and zero. Love for the infallibles must be to God, that is, motivated by the intention of proximity to God.
Excessive love for the infallibles, such as through inappropriate slogans, and neglect, such as denial of their infallibility, both lead to deviation. Such behaviours weaken religions status and demean the infallibles.
Popular and irrational fanaticism, like inappropriate slogans, ridicules religion and weakens the status of the infallibles in the modern world. Preserving reverence for the infallibles is a sign of commitment to monotheism and respect for their position.
The infallibles, as intermediaries of Divine guidance, should be loved with reverence and the intention of closeness to God. Excess and neglect in loving them cause deviation and weaken religions stature. Observance of reverence and awareness in love directs humans toward truth.
Acts such as helping the poor or performing daily tasks, if done with the intention of proximity to God (qurbatan il Allh), are considered worship. Without this intention, these deeds only carry worldly reward.
Homeland and people, if loved with the intention of closeness to God, are manifestations of the Divine. Religion without people is merely paper, and its practical realisation depends on the presence of the community.
Love for nature, children, or the world, if with divine intention, is commendable but ranks lower than the love of believers. This love is rational and praiseworthy but, due to lack of direct connection to Divine reality, occupies a lower degree.
Love in daily actions and affection for divine manifestations, if intended as closeness to God, transforms into worship. Homeland and people, as Divine manifestations, play a pivotal role in the realisation of religion in society. Although love of nature is commendable
