Abu Hamid al-Ghazālī

“ A person is not always loved for his external beauty, but often the beauty of his knowledge or virtues attract the heart. It is not necessary that the object of such kind of love be perceived by the senses. We love our saints, imams, and prophets but we have never seen them. Our love for them is so strong that we would willingly lay down our lives for upholding their good name. If we wish to create love for them in young minds we can produce it by giving graphic accounts of their virtues. Stories of the heroes of any nation will excite love for them. ”

“ A true benefactor is one who in bestowing his favours has not the least idea of any sort of gain. Purely disinterested beneficence is the quality of the All-merciful Providence and hence He is the true object of love. ”

“ Let us now apply these causes and find out who may be the true object of love. First, man who is directly conscious of his own self in whom the love for continuity of the self is innate, if he deeply thinks on the nature of his existence will find that he does not exist of his own self, nor are the means of the continuity of his self in his power. There is a being, self-existent, and living who created and sustains him. ”

“ There is, however, one more sense, peculiar to man, which delights the soul. The prophet has said: “I desire three things from your world, sweet smell, tender sex, and prayer, which is the delight of my eye”. Now prayer is neither smelt nor touched-in fact its delight is beyond the scope of the five senses and yet it has been described as the “delight of my eye”, which means the inner eye-the soul with her sixth sense. Concepts of this special sense are more beautiful and charming than sensuous objects-nay, they are more perfect and strongly attract the soul. ”

“ There surely came over man a period of time when he was not a thing that could be spoken of. Surely we have created man from a small life germ uniting. We mean to try him, so we have made him hearing, seeing. ”

“ The third cause is love of beauty. It is generally supposed that beauty consists in red and white complexions, well proportioned limbs, and so forth, but we can also say “beautiful writing”, “beautiful horse”, etc. Hence beauty of an object consists in its possession of all possible befitting perfections. ”

“ Inclination towards a desired object when deeply rooted and strong constitutes love. Knowledge and perception of the beloved is the first requisite for love which is consequently divided according to the division of the five senses each of which is inclined towards its desired object. ”

“ Even “unselfish” love of his dear son, if probed, smacks of love for the continuity his self, because his son who is part of his self serves as a living representative of his self’s continuity.
2. The second cause is the love for one’s benefactor towards whom the heart is naturally attracted. Even if he be a stranger, a benefactor will always be loved. But it must be remembered that the benefactor is loved not for himself, but for his beneficence, the extent of which will be a dominating factor in determining the degree of love. ”

“ At the same time there can be no one standard for judging the beauty of different objects. The standard for a horse cannot be the same for, say, writing or man. It must also be remembered that beauty is not connected with sensible objects only but is also related to concepts. ”

“ This contemplation will bear the fruit or love for God. For how could it be otherwise when man loves his own self which is dependent on Him, unless he be given up to the gratification of his passions and thereby forgetting his true self and his sustainer. ”

“ Fourthly, the affinity between two souls meeting and loving each other is a mystery, but more mysterious is the affinity between God and his loving devotee. It cannot and must not be described before the uninitiated. Suffice it to say that the souls possessing the higher qualities of beneficence, sympathy, mercy, etc. have that affinity hinted at in the following saying of the prophet: “Imitate divine attributes”. For man has been created in the image of God, nay he is, in a way, akin to Him, says the Quran. ”

“ It must, however, be remembered that mystical affinity vaguely conceived leads to extremes. Some have fallen into abject anthropomorphism; others have gone so far as to believe in the airy nothings of pantheism. ”