Excerpts from
KASHF-AL MAHJUB
LOVE
(304-313)
Who regard the favor and benevolence of God towards them, and are
led by that regard to Love the benefactor;

Who are so enraptured by Love that they reckon all favors as veil
(between themselves and God) and by regarding the Benefactor are
led to (consciousness of) His favors. The latter way is the most
exalted of the two.
Jehan-i-Seema
Jehan-i-Kashf
Translated by Reynold A.
Nicholson
Believers who Love God
The Book Of Love
Amr b. Uthman Makki says in the Kitab-i Mahabbat that
God created souls
(dilha) seven thousand years before
the bodies and kept them in station of proximity
(qurb),
and that he created the spirits
(janha) seven thousand
years before souls and kept them in the degree of
intimacy
(uns), and that he created the hearts (sirrha)
seven thousand years before the spirits and kept them in
the degree of union
(wasl), and revealed the epiphany of
His beauty to the heart three hundred and sixty times
every day and bestowed on it three hundred and sixty
looks of grace. He has caused the spirits to hear the word
of love and manifested three hundred and sixty exquisite
favors of intimacy to the soul, so that they all surveyed
the phenomenal Universe and saw nothing more precious
than themselves and were filled with vanity and pride.
Therefore God subjected them to probation: He
imprisoned the heart in the spirit and the spirit in the soul
and the soul in the body; then mingled reason
(aql) with
them, and sent Prophets and gave them commands; then
each of them began to search its individual station. God
ordered them to pray. The body betook itself to prayer,
the soul attained to Love, and the heart found rest in
union with Him. The explanation of Love is not Love,
because love is a feeling (hal), and the feelings are never
mere words
(qal).
There is much controversy about it among Shaykhs.
Some regard it allowable towards God, but that it
does not proceed from God, Such attributes they say,
is the attributes of one who is debarred from his
beloved, and Man is debarred from God, God is not
debarred from Man. Hence terms “love”
(Mahabbat),
and “pure Love”
(safawat) are correct. Moreover,
according to them excessive love (
'ishq') cannot
possibly arise without actual vision: therefore it
cannot be felt towards God, who is not seen in this
world.
Sumnun Muhibb has said, “The lovers of God have borne
away the glory of this world and the next: Hazrat
Muhammad (SAW) has said “A Man is with the object of his
Love.” Therefore they are with God in both worlds, and
those who are with God can do no wrong. The glory of this
world is God’s being with them, and the glory of the next
world is their being with God.

Yahya b. Muadh al Razi has said, “Real Love is neither
diminished by unkindness nor increased by kindness and
bounty,” because in Love both kindness and unkindness
are causes, and the cause of a thing is reduced to nothing
when the thing actually exists. A lover delights in the
affliction that his beloved makes him suffer, and having
love he regards kindness and unkindness with the same
indifference.
Ishq-Excessive Love
Man’s Glory
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