Mahabbah – Love of Allah by Ibn Juzayy al-Kalbi

Mahabbah – Love of Allah
“But those who have iman have greater love for Allah.” (S?rat al-Baqarah: 165)
Know that the slave’s love of his Lord has two degrees: first, the love of the generality which no mu’min is without, and which is incumbent, and second, the love of the elite which only the Lordly men of knowledge and pure awliy?’ have, and which is the highest of all the stations, and the goal of all goals, because all the other stations of the ??li??n such as fear, hope, reliance etc., are based on the portions of the self. Do you not see that the fearful person only fears for himself, and that the hopeful person only hopes for benefit to himself, contrary to love which is for the sake of the Beloved and is thus not something given in exchange for something else (mu‘?wa?ah).
Know that the cause for the love of Allah is knowledge (ma‘rifah) of Him, so that love strengthens in proportion to the strength of the knowledge and weakens in proportion to the weakness of the knowledge, because what requires love is one of two things, which if united in a person from among the creation of Allah, exalted is He, has attained the furthest limit of perfection. The first requirement is goodness and beauty, and the second is excellent good behaviour (i?s?n) and liberal generosity (ijm?l). As for beauty it is loveable intrinsically because man necessarily loves everything he reckons beautiful, and ijm?l is like the beauty of Allah in His far-reaching wisdom and His wonderful doings, and His beautiful attributes whose lights shine out, which induce wonder in intellects and stir the hearts. The beauty of Allah is only grasped by inner sight (ba??rah) not by sight (ba?ar).
As for good treatment (i?s?n) hearts have been created loving whoever treats them well, and Allahs’ good treatment of His slaves is uninterrupted and His blessings to them are both inward and outward, “If you tried to number Allah’s blessings, you could never count them” (S?rah Ibr?h?m: 34). It is enough for you that He treats both the obedient and the disobedient well, and the mu’min and the k?fir. Every good treatment ascribed to someone else is in reality from Him, and He alone is deserving of love.
Know that when love is firmly established in the heart, its traces manifest on the limbs, such as in earnest obedience and being actively engaged in serving Him, eager to earn His good pleasure, enjoying intimate discourse with Him, being satisfied with His decree, yearning to meet Him, intimacy with His remembrance, feeling averse to other than Him, fleeing from people, isolating oneself in seclusion, the world leaving the heart, loving everyone whom Allah loves and preferring them over others. Al-??rith al-Mu??sib? said, “Love is your surrendering yourself to the Beloved entirely, and then your preferring Him to your self and your spirit, then your being in accord with him secretly and outwardly, and then your knowledge of your own shortcomings in your love of Him.”
But those who have iman have greater love for Allah.” (Surat al-Baqarah: 165)
Know that the slave’s love of his Lord has two degrees: first, the love of the generality which no mu’min is without, and which is incumbent, and second, the love of the elite which only the Lordly men of knowledge and pure awliya’ have, and which is the highest of all the stations, and the goal of all goals, because all the other stations of the salihun such as fear, hope, reliance etc., are based on the portions of the self. Do you not see that the fearful person only fears for himself, and that the hopeful person only hopes for benefit to himself, contrary to love which is for the sake of the Beloved and is thus not something given in exchange for something else (mu‘awadah).
Know that the cause for the love of Allah is knowledge (ma‘rifah) of Him, so that love strengthens in proportion to the strength of the knowledge and weakens in proportion to the weakness of the knowledge, because what requires love is one of two things, which if united in a person from among the creation of Allah, exalted is He, has attained the furthest limit of perfection. The first requirement is goodness and beauty, and the second is excellent good behaviour (ihsan) and liberal generosity (ijmal). As for beauty it is loveable intrinsically because man necessarily loves everything he reckons beautiful, and ijmal is like the beauty of Allah in His far-reaching wisdom and His wonderful doings, and His beautiful attributes whose lights shine out, which induce wonder in intellects and stir the hearts. The beauty of Allah is only grasped by inner sight (basirah) not by sight (basar).
As for good treatment (ihsan) hearts have been created loving whoever treats them well, and Allah’s good treatment of His slaves is uninterrupted and His blessings to them are both inward and outward, “If you tried to number Allah’s blessings, you could never count them” (Surah Ibrahim: 34). It is enough for you that He treats both the obedient and the disobedient well, and the mu’min and the kafir. Every good treatment ascribed to someone else is in reality from Him, and He alone is deserving of love.
Know that when love is firmly established in the heart, its traces manifest on the limbs, such as in earnest obedience and being actively engaged in serving Him, eager to earn His good pleasure, enjoying intimate discourse with Him, being satisfied with His decree, yearning to meet Him, intimacy with His remembrance, feeling averse to other than Him, fleeing from people, isolating oneself in seclusion, the world leaving the heart, loving everyone whom Allah loves and preferring them over others. Al-Harith al-Muhasibi said, “Love is your surrendering yourself to the Beloved entirely, and then your preferring Him to your self and your spirit, then your being in accord with him secretly and outwardly, and then your knowledge of your own shortcomings in your love of Him.”

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Abdassamad Clarke is from Ulster and was formally educated at Edinburgh University in Mathematics and Physics, and in Cairo in Arabic and tajwid and other Islamic sciences. He accepted Islam at the hands of Shaykh Dr. Abdalqadir as-Sufi in 1973. In the 80s he was secretary to the imam of the Dublin Mosque, and in the early 90s imam khatib of the Norwich Mosque, where he is currently an imam and teacher. He has translated the Muwatta of Imam Muhammad by Imam Muhammad ibn al-Hasan ash-Shaybani (jointly with Muhammad Abdarrahman), which was published by Turath Publishing at the end of July 2004 and a number of other works from Arabic: al-Qawl al-mu'tamad fi mashru'iyyat adh-dhikr bi'l-ism al-mufrad by Shaykh al-Alawi on the standing in Shari’ah of using the divine name in dhikr, which was published by Diwan Press as first part of The Two Invocations and since republished by Madinah Press, The History of the Khalifahs (the chapters on the Khulafa ar-Rashidun from as-Suyuti’s Tarikh al-Khulafa), the Complete Forty Hadith (translation of Imam an-Nawawi’s Forty Hadith along with the Imam’s explanation of their fiqh and linquistic usages) and Kitab al-Jami’ by Ibn Abi Zayd al-Qayrawani (published as A Madinan View), Rijal – narrators of the Muwatta of Imam Muhammad, all published by Ta-Ha Publishers of London, Kitab al-athar by Imam Abu Hanifah and transmitted by Imam Muhammad ibn al-Hasan ash-Shaybani (Turath Publishing 2006), The Compendium of Knowledge and Wisdom (a translation of Jami' al-'ulum wa'l-hikam by Ibn Rajab al-Hanbali, published by Turath Publishing 2007). In addition he has edited Aisha Bewley's translation of Ibn Hajar's abridgement of at-Targhib wa't-Tarhib, Ibn Taymiyyah's al-Kalim at-Tayyib both published by the UK Islamic Academy, Dr Asadullah Yate's translation of al-Ahkam as-Sultaniyyah, published by Ta-Ha Publishing and a number of other works. He is currently engaged with Suád Østergaard on a translation of the Qur’an into Danish, the first volume of which translated in collaboration with Jakob Werdelin, comprising Surat al-Fatihah, Surat al-Baqarah and Surah Ali ‘Imran, was recently published as Den gavmilde Qur’an: en fremlægning of de tre første suraer by Havens Forlag of Copenhagen. Translations yet to be published include Traditions of the Sunnah (Athar as-sunan) by Shaykh Muhammad ibn ‘Ali an-Nimawi (jointly with Mawlana In'amuddin), to be published by Turath Publishing Ltd. Among his unpublished translations are the Sciences of Tafsir comprising portions of Ibn Juzayy al-Kalbi’s Qur’anic commentary at-Tashil li ‘ulum at-tanzil, in particular his introductory sections on the essential elements of the sciences necessary for tafsir. He is author of a number of children’s books, The Year of the Elephant, The Great Victory and The Last Battle all of which are on the sirah of the Messenger of Allah, may Allah bless him and grant him peace, as well as The Story of Stories about the Prophet Yusuf, peace be upon him, in which he drew a great deal on the commentary of Ibn Juzayy, may Allah be merciful to him. He has also a poem God is Dead published in the Minaret journal of Stockholm, Sweden, and an as-yet unpublished collection of short stories called Tales Are Like That, and a novel called The Wings of the Butterfly. Abdassamad is a teacher of both adults and children in Qur’an recitation (tajwid) and meanings, Arabic language and the deen in general, most recently having organised and taken part in a conference under the auspices of Islamic Events of London on the History of the Islamic Khalifate, and having given discourses in London, Edinburgh, Dublin, Jena, Weimar, Copenhagen and the Midlands. 18 April, 2007 0:03

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