Love, primary cause of creation, lies at the root of the Qur'an; it is an unprecedented feeling that the Creator projects on His creatures from His expanse of Mercy. God Almighty, the origin of beauty and love, founded the universe on love and bestowed it upon man to be his strongest psychic power. The mother that turns into a wild animal when her babe faces danger and the female animal that fiercely attacks her aggressor to protect her young are but illustrative examples of such an innate feeling.
Feelings that God favors and marks with approbation may be designated as 'positive love', while feelings that cause His displeasure like idolatry, lust for fame and rank, and excessive passion for worldly goods turning them into deities may be considered as 'negative love'. The believers are expected to love all those things that the Qur'an approves, although their love for God excel all other loves. However, love for the created is the sine qua non of love for the Supreme Being. "Yet there are men who take (for worship) others besides Allah, as equal (with Allah.: They love them as they should love Allah. But those of Faith are overflowing in their love for Allah." Bakara (2/165) One must love God, in the first place, before extending his tender feelings to His creatures. The relationship between God and Man is based on love:" … whom He will love as they will love Him…" Maide (5/54). The love of God of the human being is principally based on a disinterested feeling, quite removed from all considerations of ultimate benefits and dread.
Prayer and faith are in fact an exchange of love between man and the Supreme Being. God tarries not to answer the prayers of the supplicant. "Then do ye remember Me; I will remember you" Bakara (2/152). The belief in the Supreme Being originates following the kindling of the fire of love in the heart of the human being: "… But Allah has endeared the Faith to you, and has made it beautiful in your hearts…" Hucûrat (49/7).
The term expressing love in the Qur'an is rahma (mercy or grace), it is an essential feature and attitude of God: " …Your Lord hath inscribed for Himself (the rule of) mercy… " Araf 7 / 156 The words rahma and rahman are both derived from rahmat signifying tenderness requiring the exercise of beneficence, and thus comprising the ideas of love and mercy. The love of the All-Merciful encompasses the entire creation without discrimination between men and beasts, angels and devils, friends and foes. (See. This present book Laws of Creation, Mercy)
Who are that God favors and who are those that displease him and incur His wrath? In the first bracket are covered those who are pious: "… Allah loves those who act aright…" Âli Ýmran 3 / 76; "Allah loves those who are fair (and just)…" Hucûrat 49 / 9 : the second bracket comprises those who act as follows: "… Allah loveth not those who do wrong…" Âli Ýmran (3/57);"Allah loveth not those who do mischief…" Maide (5/64). All these contraries are but part of a whole.
Who deserve to be loved? It is God's desire to see that man directs his feelings of love to creatures according to His dictates. By gradual experience of love under the light shed by His revelation, man shall climb the steps of the ladder that would eventually lead him to the experience of divine love.
HUMAN LOVE