Saifu deen
Alhamdullah..
Allah's (SWT) Special Love in Islam (hub, mahabbah, wudd):
In the Qur'an we can clearly see that Allah (SWT) uses hub, mahabbah, and wuddu to refer to His (SWT) love. In general, these words signify a more personal and warmer manifestation of divine love than do the other words we have considered above. Mahabbah of Allah (SWT) was operative, for example in the safe upbringing of Moses among his enemies, and in His raising him to great spiritual and moral heights:
I cast over you (O Moses) the garment of love (mahabbah) from Me and (this) in order that you may be reared under My care (literally "eye") (20:39)
Hub and Wudda are available to the faithful:
On those who have faith and do good will the Most Gracious One (Rahman) bestow love (wudda)." (19:96)
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Wudda gives rise to God's name Al-Wadud (Loving One) (11:90; 85:14).
Hub is available to those:
who repent (2:222)
who do good (2:195; 5:13)
who are just (5:42; 49:9)
who persevere in patience (3:145)
who fight for His cause (61:4)
who love cleanliness (61:4)
who put their trust in Him (3:158)
and so on.
But it is not available to:
the conceited, boastful man (2:190)
the mischievous disturbers of peace (28:77)
the unjust (42:40)
the extravagant (6:142)
the supercilious (16:23)
the transgressors (2:190)
and so on.
Thus while there is a divine love (rahmah) which embraces everything there is another, warmer, type of love (hub) that Allah (SWT) gives to some but not to others. It really amounts to a distinction between good and evil. If ALlah (SWT) treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, would become meaningless. Consequently there is no basis for the criticism by some people that the Qur'anic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that Allah (SWT) hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Qur'anic concept of Allah's (SWT)hub or love.
It is clear from the Qur'anic verses referred to above that the distinguishing marks of those who received Allah's (SWT) love are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
The Qur'an says that those who follow the Prophet receive Allah's (SWT) love (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of Allah (SWT). This is because Allah (SWT) has a special love for the Prophet Muhammad (pbuh) and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from Allah (SWT) and are not acquired by man on his own. When in numerous places the Qur'an says that Allah (SWT) guides or admits into His own mercy (rahmah) whom He Wills, the meaning is that the act that puts man on the path of Allah (SWT) and His (SWT) love is initiated by Allah (SWT). This comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills Allah. Surely, Allah is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
Reference: http://www.beautifulislam.net/tellmemore/god_and_love.htm
In the Qur'an we can clearly see that Allah (SWT) uses hub, mahabbah, and wuddu to refer to His (SWT) love. In general, these words signify a more personal and warmer manifestation of divine love than do the other words we have considered above. Mahabbah of Allah (SWT) was operative, for example in the safe upbringing of Moses among his enemies, and in His raising him to great spiritual and moral heights:
I cast over you (O Moses) the garment of love (mahabbah) from Me and (this) in order that you may be reared under My care (literally "eye") (20:39)
Hub and Wudda are available to the faithful:
On those who have faith and do good will the Most Gracious One (Rahman) bestow love (wudda)." (19:96)
Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)
Wudda gives rise to God's name Al-Wadud (Loving One) (11:90; 85:14).
Hub is available to those:
who repent (2:222)
who do good (2:195; 5:13)
who are just (5:42; 49:9)
who persevere in patience (3:145)
who fight for His cause (61:4)
who love cleanliness (61:4)
who put their trust in Him (3:158)
and so on.
But it is not available to:
the conceited, boastful man (2:190)
the mischievous disturbers of peace (28:77)
the unjust (42:40)
the extravagant (6:142)
the supercilious (16:23)
the transgressors (2:190)
and so on.
Thus while there is a divine love (rahmah) which embraces everything there is another, warmer, type of love (hub) that Allah (SWT) gives to some but not to others. It really amounts to a distinction between good and evil. If ALlah (SWT) treated everybody in a completely identical manner, regardless of his character and conduct, then the distinction between good and evil, would become meaningless. Consequently there is no basis for the criticism by some people that the Qur'anic conception of God's love is defective because the Qur'an says that God does not love people with certain bad qualities such as unjustness, boastfulness, lawlessness.
The Qur'an does not say that Allah (SWT) hates these people, only that He does not love them with a warm love (hub); the question of the availability of the universal type of divine love (rahmah) is left in the Qur'an open for all people in the world.
Let us note some further points about the Qur'anic concept of Allah's (SWT)hub or love.
It is clear from the Qur'anic verses referred to above that the distinguishing marks of those who received Allah's (SWT) love are certain qualities or traits -- trust in God, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.
The Qur'an says that those who follow the Prophet receive Allah's (SWT) love (3:31) but it stops at this positive statement and does not say anywhere that those who do not follow the Prophet will not receive God's hub, thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of Allah (SWT). This is because Allah (SWT) has a special love for the Prophet Muhammad (pbuh) and his mission represents the primary means in our age for the realization of divine purpose in history, so that to follow him is more than to acquire faith and good qualities.
Although a man with good qualities of heart and conduct receives divine love, he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from Allah (SWT) and are not acquired by man on his own. When in numerous places the Qur'an says that Allah (SWT) guides or admits into His own mercy (rahmah) whom He Wills, the meaning is that the act that puts man on the path of Allah (SWT) and His (SWT) love is initiated by Allah (SWT). This comes out especially clearly in the following passage:
This (Qur'an) is a reminder. So let everyone who wills, take a way to the Lord. But you will not will, unless wills Allah. Surely, Allah is full of knowledge and wisdom. He admits to His rahmah who He wills; but for the wrongdoers He has prepared a grievous penalty." (76:29-31; see also 81:27-29, 42:8)
To the extent that the Qur'an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur'an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus God's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.
Reference: http://www.beautifulislam.net/tellmemore/god_and_love.htm