Love: An Islamic Perspective (2)

There is a tale of a devout woman who eventually became someone’s domestic servant. She had the habit of praying diligently every night. One evening, her master overheard the supplications she uttered during her prostrations. She said: “O Allah, I beseech You, through Your love for me, to bless me with ever-deepening devotion within my heart …”

When she had completed her prayers, her employer asked, “How do you know that God loves you? Why did you not simply say, ‘God, I call upon You with my love for You’?”

She replied: “O my master, were it not for His love for me, why else would He awaken me at such hours? Were it not for His love for me, why else would He rouse me to stand in ṣalāt before Him? Were it not for His love for me, why else would He move my lips to call upon Him?”

Islam nurtures a bond of love and longing between humankind and God—like that between the lover and the beloved (ʿāshiq and maʿshūq).

One of the words the Qur’an employs to signify love is wudd, which in Arabic denotes the highest form of love. It is mentioned in the Qur’an:

اِنَّ الَّذِيْنَ اٰمَنُوْا وَعَمِلُوا الصّٰلِحٰتِ سَيَجْعَلُ لَهُمُ الرَّحْمٰنُ وُدًّا

“Indeed, for those who believe and perform righteous deeds, the Most Compassionate Lord will create enduring love for them.” (QS. Maryam 19:96)

Al-Wadūd—the One who bestows wudd—is among the Beautiful Names of Allah, meaning the Source of Love. He has endowed human beings with an infinite capacity to cultivate love.

In several verses, Allah declares that love should form the foundation of the relationship between humankind and God reciprocally—this time using another word of similar meaning, namely ḥubb.

The bond of love that unites human beings with one another is expressed in Islam as ṣilat al-raḥim. It is a compound derived from ṣilah and raḥim (womb). Ṣilah comes from a root meaning “to connect” or “to join”, intended for those who are estranged or scattered. Meanwhile, raḥim, originally signifying “mercy”, came to mean “womb”, since children in the womb are enveloped in love and mercy.

In this regard, the Prophet (ﷺ) relates in a ḥadīth qudsī that Allah says,“I am al-Raḥmān. I created the Raḥim (womb, i.e. family ties) and derived its name from My Name. Whoever maintains it, I will maintain ties with him; and whoever severs it, I will sever ties with him.”

Islam indeed introduces the concept of love in a profound and foundational way, positioning it as central to the human relationship with God, with oneself, and with others. One of the clearest indications of this is the opening of the Qur’an itself, in Surah Al-Fatihah and in the Basmala (“Bismillahir-Rahmanir-Rahim”). The names of Allah, Ar-Rahman (The Most Compassionate) and Ar-Rahim (The Most Merciful), appear in both contexts, signalling that divine love and mercy are the very first qualities a believer is invited to recognise.

By invoking these attributes at the start of every chapter (except one, at the beginning of Surah At-Tawbah) and at the beginning of every act of worship, Islam teaches that all acts, intentions, and interactions should be infused with the consciousness of divine love and compassion. This framing suggests that love is not merely an emotion or personal feeling but the essential principle guiding spiritual, moral, and social life. Islam presents love as a holistic force: the love of God inspires gratitude and devotion, which then naturally translates into ethical behaviour, care for others, and a balanced engagement with the world.

Furthermore, scholars such as Haidar Bagir emphasise that the Qur’an repeatedly situates mercy, compassion, and love as the guiding principles of human life, illustrating that from the very first revelation, Islam positions love as both the origin and the goal of human existence. In this sense, Islam introduces its followers to a structured, comprehensive understanding of love, where divine love is the source, and human love, ethical conduct, and spiritual fulfilment are its manifestations.

In the Qur’an, Surah At-Tawbah (Surah 9) is uniquely the only chapter that does not begin with Basmala. Classical and contemporary scholars have reflected on the spiritual and theological significance of this exception. Unlike other chapters, At-Tawbah predominantly addresses the consequences for hypocrisy, breach of covenants, and the confrontation with polytheists. Its tone is more solemn and cautionary, highlighting accountability, justice, and divine authority. Therefore, starting it with the phrase invoking God’s mercy and compassion would not fully reflect the thematic emphasis of warning and responsibility.

Some scholars also suggest that the omission itself serves as a spiritual reminder: while God is always merciful, there are contexts—particularly in matters of moral accountability and collective responsibility—where the believer must first confront the reality of justice, truth, and human responsibility. In this way, the Qur’an demonstrates that divine love and mercy are balanced with justice and ethical seriousness, teaching the believer that life involves both compassion and accountability.

The absence of Basmala in Surah At-Tawbah can be directly related to the theme of love in a profound and instructive way. Love in Islam is not only about mercy, compassion, and comfort, but also about accountability, justice, and the ethical responsibility to uphold truth. Surah At-Tawbah focuses on serious matters: breaches of covenants, hypocrisy, and collective responsibility toward justice. The omission of the phrase “In the name of Allah, the Most Compassionate, the Most Merciful” reminds the believer that divine love does not negate the principles of moral order and ethical seriousness.

In essence, this teaches that true love—both divine and human—requires honesty, courage, and responsibility. Divine love, while encompassing infinite mercy, sometimes manifests through firmness, warning, and accountability, especially when guiding believers to uphold righteousness. Islam frames love as a balanced force: it is nurturing and compassionate, yet it also demands integrity, ethical courage, and a commitment to justice. The absence of Bismillahir-Rahmanir-Rahim in At-Tawbah exemplifies this dual aspect of love—mercy and justice, affection and accountability—showing that genuine love is never naive; it is always conscious, responsible, and oriented toward the higher good.

Henry Bayman, in The Secret of Islam: Love & Law (2003, North Atlantic Books), argues that love and law in Islam are not rival forces pulling the believer in opposite directions, but two complementary dimensions of a single path that leads a person towards God. He describes the Shariah as a framework that protects the heart, disciplines the ego, and clears the inner ground so that genuine love for God and His creation can flourish without distortion or self-deception. In Bayman’s reading, divine law is not a cold mechanism of control, but a compassionate architecture designed to guide human beings safely through the dangers of their lower impulses, allowing love to take root in purity rather than chaos.

He also emphasises that love without law easily dissolves into sentimentality, while law without love hardens into lifeless formalism. True Islamic ethics, therefore, blossom only when the outward observance of the Shariah is animated by an inward orientation of love, sincerity, and remembrance. Bayman likens this relationship to a lamp and its light: the law is the lamp that gives structure, and love is the light that radiates meaning. Without the lamp, the light cannot be contained; without the light, the lamp serves no purpose. Through this synthesis, he believes that Islam offers a holistic moral vision in which the believer’s character is shaped by both discipline and tenderness, allowing them to embody mercy, humility, and spiritual maturity at once.

In Bayman’s view, the equality of human beings is deeply rooted in the divine law. He writes that “equality before the law … is based on equality before God’s Law, since all men are equal before God.” This means that, in the sight of God, no human has inherently more right or value than another—all are equal because their very being and rights originate from the same divine source.

Moreover, Bayman argues that our duties and rights arise not from arbitrary human conventions, but from a moral conscience that itself stems from love. He claims that even if we don’t personally feel affection for a being (another person, creature, or even inanimate entity), we should still treat it “as if you loved them,” because the divine law demands respect for all God’s beings. In his framework, loving God implies loving His creation: one cannot claim to love God while despising existence, since all beings are the manifestations of God’s names.

Bayman emphasises that human beings’ moral responsibility comes from this universal equality. He says that what makes us truly human is not some superiority over others, but our awareness of rights—both our own and those of others—and our responsibility to uphold them.

Bayman argues that human equality is not merely a social convention or a legal arrangement, but a spiritual fact grounded in the divine source from which all human beings originate. Because every person reflects the same divine breath and stands equally before God’s Law, no one possesses inherent superiority over another. Bayman insists that this equality is inseparable from love, because love is the very foundation of conscience, compassion, and ethical responsibility. If love is the root of moral awareness, then recognising equality is simply love applied to the realm of human relationships.

He further explains that equality becomes meaningful only when it is infused with love, for love compels us to acknowledge the worth of others regardless of our personal preferences. Even when one does not feel affection towards someone, the divine law commands one to “treat them as if you loved them,” thereby transforming equality from a passive concept into an active ethical practice. In Bayman’s view, to love God necessarily means to love His creation, and since all human beings are manifestations of that creation, equality becomes a direct expression of divine love. This is why, for Bayman, the question of equality ultimately returns to the same spiritual truth: all human beings are equal because all are equally beloved by God.

From Henry Bayman’s perspective, Islam fundamentally rejects any notion of superiority based on tribe, race, or skin colour. He explains that the faith teaches that all human beings are created from the same divine origin, and that moral and spiritual worth is determined not by ancestry or physical appearance, but by one’s conduct, character, and consciousness of God. Bayman emphasises that the divine law (Shariah) embodies this principle, establishing a framework in which all people are equal before God and equally accountable for their actions.

Bayman also links this equality to love, noting that to love God means to love His creation indiscriminately. Any form of discrimination based on superficial markers is, in his view, a failure to understand the ethical and spiritual essence of Islam. True Islamic morality, according to Bayman, is universal: it applies to all people without exception, and it demands that one treat every individual with respect, fairness, and compassion, regardless of their background. In this sense, Islam’s rejection of racial or tribal hierarchy is not merely a social ideal, but a direct expression of divine love and ethical responsibility.

Islam recognises the reality of religious diversity while insisting on the universality of ethical and spiritual principles. Bayman highlights that the Qur’an and the prophetic tradition teach respect for other religions, affirming that guidance is ultimately from God, and that human beings are accountable for their own moral choices. Islam does not demand uniformity of belief by force; rather, it emphasises the cultivation of conscience, love, and ethical responsibility within a framework that encourages justice, fairness, and compassion toward all people, regardless of their faith.

Bayman also interprets the Shariah as a protective structure that channels human impulses in an ethical manner rather than coercively. In the context of religious difference, this means that Muslims are called to uphold the dignity and rights of others while remaining true to their own spiritual path. Love, in this sense, is the key principle: genuine ethical engagement with people of other faiths must arise from love and respect, not from fear, hatred, or prejudice. For Bayman, the ethical core of Islam is therefore both inclusive and principled: it recognises diversity without compromising moral integrity. It encourages interaction that is grounded in justice and compassionate love.

The existence of religious diversity does not negate the responsibility of Muslims to engage in dawah, or the propagation of Islam, but it profoundly shapes the ethical approach they must take. Bayman emphasises that dawah is not about coercion, compulsion, or imposing belief by force; rather, it is an invitation grounded in love, respect, and moral example. Since people are free moral agents, Islam encourages Muslims to convey its message through wisdom, compassion, and ethical conduct, demonstrating the transformative power of faith in action rather than through intimidation or pressure.

Bayman also connects this approach to the broader principle of love that underpins Shariah. By treating people of other faiths with dignity and fairness, and by modelling mercy and justice in their own behaviour, Muslims can invite others to explore Islam authentically, allowing the appeal of the faith to arise naturally from its ethical and spiritual truths. In this sense, the diversity of religion is not an obstacle to dawah but a reminder that the ethical framework of Islam requires that any engagement with others be based on love, patience, and sincere concern for their spiritual well-being.

From the Islamic perspective, love for one’s fellow human beings is inseparable from ethical responsibility and the protection of life. Islam teaches that every human life has inherent dignity and worth, and that injustice, oppression, and murder are absolute violations of divine law and the moral order. Genuine love cannot coexist with harming others: love requires the recognition of their rights, respect for their existence, and active opposition to cruelty. In this framework, the indiscriminate killing of innocents, as seen in the violent conflicts between Israel and Palestine, is unequivocally condemned. It is not merely a political or social issue, but a moral and spiritual failure that contradicts the very essence of love and ethical duty in Islam.

Love is not sentimental or passive; it is expressed through action that safeguards the well-being of others. To truly love one’s fellow humans, one must speak out against oppression, defend the oppressed, and work for justice. Islam’s moral teachings thus distinguish between universal love—which obliges protection, compassion, and ethical engagement—and acts of violence that exploit, dominate, or destroy life. In this sense, ethical love becomes a measure of morality: it is not enough to feel affection internally; it must manifest in concrete opposition to wrongdoing and the defence of the innocent.

In the Islamic worldview, love is not an optional ornament of the spiritual life but its very pulse and essence. It is the force that binds creation to its Creator and teaches human beings to recognise the divine imprint in one another. Every command, every prohibition, and every ethical guideline is ultimately a means to preserve, refine, and elevate this love so that it does not sink into selfish desire but rises into a relationship of harmony, mercy, and justice. Love, in Islam, is therefore both the motive and the goal of the believer’s journey.

To love another human being in Islam is to honour the sacred breath that God placed within them. This is why equality, dignity, and compassion are not fragile ideals but firm moral obligations. A person is not loved because of their tribe, race, or colour; they are loved because they bear the same divine origin, the same moral potential, and the same human vulnerability. Love becomes the ground on which ethical responsibility stands, reminding the believer that to harm another is to wound the sacred trust bestowed upon humanity.

Yet Islamic love is not sentimental permissiveness; it is disciplined by justice and guided by truth. The Qur’an teaches that genuine love sometimes requires resistance against wrongdoing and courage in the face of oppression. Thus, Islam condemns injustice not because it wishes to divide humanity, but because any act that annihilates the dignity of another is an affront to love itself. To love the oppressed means to defend them, and to love the oppressor means to call them away from the cruelty that corrupts their soul.

In matters of religious difference, Islam’s love manifests as an invitation rather than coercion. The believer is encouraged to share the message of truth with gentleness, wisdom, and respect, knowing that hearts cannot be forced open. Faith becomes meaningful only when it is chosen freely, and love can only flourish where freedom exists. Thus, da‘wah is ultimately an expression of care: a desire for all people to encounter the mercy and beauty that the believer has tasted.

At its deepest level, Islamic love is a reminder that every human story is unfolding beneath the gaze of a Loving God whose mercy surpasses all comprehension. When Muslims act with compassion, pursue justice, and hold firm to truth, they echo this divine love in the world. And when they fail, they return to God in repentance, knowing that His love is vast enough to mend every fracture. In this way, Islam shapes a love that is not naïve, not weak, but strong enough to transform the self and gentle enough to embrace the world.

[Part 1]

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