1Cademy - بخش ۳ - کیفیّةُ المحبَّةِ مِنَ اللّهِ تعالی بأولیائِهِ و مِن اولیائه إلی حَضْرته / Section 3 - The Modality of Love from God Most High toward His Saints and from His Saints toward His Presence

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بخش ۳ - کیفیّةُ المحبَّةِ مِنَ اللّهِ تعالی بأولیائِهِ و مِن اولیائه إلی حَضْرته / Section 3 - The Modality of Love from God Most High toward His Saints and from His Saints toward His Presence

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بدان که محبت حق تعالی مر بنده را ارادت خیر بود و رحمت کردن بر وی و محبت اسمی است از اسامی ارادت چون رضا و سخط و رأفت، و آن چه بدین ماند. حمل این اسامی جز به ارادت حق تعالی نشاید کرد و آن یک صفت است او را قدیم که بدان خواهان است مر افعال خود را. پس اندر حکم مبالغت و اظهار فعل از این بعضی اخص بعضی است.
و فی الجمله محبت خداوند تعالی مر بنده را آن است که: با وی نعمت بسیار کند و وی را اندر دنیا و عقبی ثواب دهد و از محل عقوبت ایمن گرداند و وی را از معصیت معصوم دارد و احوال رفیع و مقامات سنی وی را کرامت کند و سرش را از التفات به اغیار بگسلاند و عنایت ازلی را بدو پیونداند؛ تا از کل مجرد شود و مر طلب رضای وی را مفرد گردد و چون حق تعالی بنده ای را بدین معانی مخصوص گرداند آن تخصیص ارادت وی را محبت نام کنند و این مذهب حارث محاسبی و جنید و جماعتی از مشایخ است، و فقهای فریقین و متکلمان سنت بیشتر هم بر این اند. رضوان الله علیهم اجمعین.

و آن که گوید: «محبت حق تعالی به معنای ثنای جمیل است بر بنده»، ثنای وی کلام وی بود و کلامش نامخلوق است و آن که گوید: «به معنی احسان است»، احسان وی فعل وی بود به حکم معنی متقارب است این اقاویل و حکم جمله موجود.
اما محبت بنده مر خداوند را صفتی است که اندر دل مؤمن مطیع پدیدار آید، به معنی تعظیم و تکبیر؛ تا رضای محبوب را طلب کند و اندر طلب رؤیت وی بی صبر گردد واندر آرزوی قربت وی بی قرار گردد و بدون وی با کس قرار نیابد و خو با ذکر وی کند و از دون ذکر وی تبرا کند و آرام بر وی حرام شود. قرار از وی نفور گردد واز جملهٔ مألوفات و مستأنسات منقطع گردد و از هواها اعراض کند. به سلطان دوستی اقبال کند و مر حکم او را گردن نهد و به نعوت کمال مر حق را تعالی و تقدس بشناسد.

و روا نباشد که محبت حق مر بنده را از جنس محبت خلق باشد یک دیگر را؛ که آن میل باشد به احاطت و ادراک محبوب و این حکم صفت اجسام بود. پس محبان حق تعالی مستهلکان قرب وی اند نه طالبان کیفیت وی؛ که طالب به خود قایم بود اندر دوستی و مستهلک به محبوب قایم بود و درست ترین کسان در معرکه گاه محبت مستهلکان اند و مقهوران؛ از آن چه محدث را به قدیم جز به قهر قدیم توسل نباشد و هرکه تحقیق محبت را معلوم کند ابهام برخیزد و شبهت نماند.
و محبت بر دو گونه باشد: یکی محبت جنس به جنس و آن میل و توطین نفس باشد و طلب ذات محبوب از راه مماست و ملازقت و دیگر محبت جنس نه با جنس و این طلب قرار کند با صفتی از اوصاف محبوب که با آن بیارامد و انس گیرد چون شنیدن کلام و یا دیدار.

و گرویدگان اندر محبت بر دو قسمتاند: یکی آن که إنعام حق با خود بینند و رؤیت انعام و احسان، محبت منعم و محسن تقاضا کند ودیگر آن که کل انعام را از غلبهٔ دوستی اندر محل حجاب نهند و راهشان از رؤیت نعم به منعم بود و این عالی تر است. والله اعلم.

English translation

Know that God's love (mahabbat) for the servant is His will of good for him and His mercy upon him. Love is one of the names of will (iradat), like contentment (rida), wrath, and compassion, and the like. These names may only be predicated by reference to the will of God Most High, and that is one eternal attribute of His by which He wills His own acts. So, in the ruling of emphasis and the manifestation of the act, some of these are more specific than others.

In sum, God's love for the servant is this: that He bestows many blessings upon him, and gives him reward in this world and the hereafter, and makes him secure from the place of punishment, and keeps him immune from disobedience, and honors him with lofty states and sublime stations, and severs his inmost being from turning toward others (aghyar), and joins him to pre-eternal solicitude; until he is stripped of all and made singular in seeking His good pleasure. And when God Most High singles out a servant with these meanings, that singling-out of His will is named love (mahabbat). This is the doctrine of Harith al-Muhasibi and Junayd and a group of the shaykhs, and most of the jurists of both parties and the theologians of the Sunna are also upon this. May God's good pleasure be upon them all.

And he who says, 'God's love means beautiful praise (thana-yi jamil) upon the servant' — His praise is His speech, and His speech is uncreated. And he who says, 'It means beneficence (ihsan)' — His beneficence is His act. In meaning these sayings are close, and the ruling of all is [that they refer to something] existent.

But the servant's love for the Lord is an attribute that appears in the heart of the obedient believer, in the sense of exaltation and magnification (ta'zim and takbir): until he seeks the pleasure of the Beloved, and becomes without patience in seeking the vision of Him, and becomes restless in longing for nearness to Him, and finds no rest with anyone besides Him, and grows intimate with His remembrance, and disavows all but His remembrance, and rest becomes forbidden to him, and tranquility flees from him, and he is cut off from all familiar things and companions, and turns away from vain desires. He advances toward the sovereignty of love, and bows his neck to His command, and knows the Truth, Most High and Most Holy, by the attributes of perfection.

And it is not permissible that God's love for the servant be of the same kind as the love of creatures for one another; for that is an inclination toward encompassing and grasping the beloved, and this is the ruling of the attribute of bodies. So the lovers of God Most High are those annihilated (mustahlikan) in His nearness, not seekers of His modality (kayfiyyat); for the seeker is self-subsisting in love, while the annihilated one subsists by the Beloved. And the most veracious people in the battlefield of love are the annihilated ones and the overpowered (maqhuran); because the temporally-originated has no means of drawing near to the Eternal except through the overpowering of the Eternal. And whoever realizes the true nature of love, ambiguity is lifted and doubt does not remain.

And love is of two kinds: one is the love of genus for its own genus, and that is inclination and the settling of the self and the seeking of the essence of the beloved by way of contact and adjacency; and the other is the love of a genus for what is not its genus, and this seeks rest with one of the attributes of the beloved, by which it finds tranquility and intimacy, such as hearing speech or seeing.

And those who believe in love are of two divisions: one, those who see God's bounty (in'am) upon themselves, and the vision of bounty and beneficence demands love of the Bestower and the Beneficent; and the other, those who, from the overpowering of love, place all bounty in the station of a veil (hijab), and whose path is from the vision of the blessings to the Bestower — and this is the higher. And God knows best.

Updated 2026-07-20

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