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INTRODUCTION
Love is not easy to define as sometimes words are not enough to explain it. It is
one of the many concepts discussed throughout the history of religions which is a relative
term and can have different meanings according to different religions and understandings.
This thesis examines the concept of love in Christianity and Islam with pertinent
passages from the Bible and the Qur’an. Its aim is to show the different meanings and
usage of love. In this study I categorize the concept of love in three major categories:
God’s love for human beings, the love of human beings to God and the love among
human beings. There are many passages about love in the Bible and the Qur’an.
However, the topic is narrowed down to some specific verses, for it will be impossible to
The passages from the Bible that I will study are found in three important chapters
of New Testament: 1 Corinthians 13, 1 John 4 and the Gospel of John 15: 9-17. Many
passages about love in the Qur’an are analyzed from various parts of it.
For these verses of love in the Qur’an, I have selected verses of love under the
three main categories: God’s love of human beings is seen in God’s love for those who
do good deeds, the love of human beings for God is seen in the relationship between the
trust and forgiveness of God and Bismillah, “In the name of God.” The reason for this
2
selection is that love can sometimes be emphasized with mercy and compassion in the
Qur’an. In general, such verses are chosen for their stress on love. For the verses of love
in the Bible, I have chosen the passages which emphasize the three categories.
The message of the same verse in the Scriptures of both religions can differ
according to various interpretations. That is why the meaning of the verses sometimes
authors I have selected. From the Islamic side, I chose Said Nursi, the twentieth century
Turkish scholar and the author of the Risale-i Nur Collection and two classical
Light of The Holy Qur’an and Tafsir Ibn Kathir. I also refer to the hadiths that I picked
out about love in Islamic history, which plays an important role in the lives of the
Muslims. There are many commentaries written especially about the chapters that I
selected from the Christian part. However, I have tried to limit the books, to three
different authors for each chapter. Then, I will show the similarities and differences in
the concepts of love within the verses of the Qur’an and the Bible.
Bible commentary is an important means, using various criteria, for evaluating the
quality of the text. Douglas Stuart and Gordon D. Fee in their book, How to read the
Bible for All Its Worth define a good commentary as follows: “a good commentary is
very bit as much a gift to the church as good sermons, good lectures on tapes, or good
counselors.” Stuart and Fee then explain the features of the good commentary as follows:
“1. helps on sources and information about the historical context, 2. answers to those
commentary for Stuart and Fee can be summarized in the following words: the agreement
with the author and the reader is not compulsory, meaning that the reader may have
totally different opinions than the author which is normal. One should ask the question
the text and the translation are far more important. The use of the translation is not
discouraged, if the author knows about the original language of the text. It is the duty of
the author to demonstrate all the different meanings of the text and show his own
selection and the reason for this selection. “The text-critical problems, historical
background of the idea of the text, bibliographic information and the introduction section
in the commentary” are the significant criteria for the qualities of a good commentary.
Stuart and Fee also make a suggestion to choose a difficult part from the Bible and see
whether the information in the commentary is enough with all the possible various
meanings. 1
There is a wide of variety of sources for the Bible commentary. However, I chose
the ones which are the most helpful in evaluating the concept of love and showing the
McAuliffe gives the different meanings of tafsir in her Encyclopaedia of the Qur’an:
“tafsir means the act of interpretating, interpretation, exegesis, explanation, but also
1
Douglas Stuart and Gordon D. Fee, How to read the Bible for All Its Worth (Grand Rapids, Mich.:
Zondervan, 3rd ed. 2003), 265-268.
4
of the most important branches of the qur’anic sciences…The tafsir belongs to the
Companions, the ta’wil to the scholars (fuqaha’), because the companions saw the events
and knew the circumstances of the revelation of the Qur’an…Others have said that tafsir
is the explanation (bayan) of a term which has only one significance, whereas ta’wil is
These different approaches to the Qur’an enable “the holy text to serve as a source
of answers and solutions to any problem at any time and represents one of the central
McAuliffe demonstrates the start of the qur’anic exegesis as the conflict of two
different views: “a traditional Muslim view and the Orientalist reading…The introduction
of grammar and the linguistic sciences was an important turning point in the history of
McAuliffe gives a brief explanation of the fact that “most commentaries have been
written for the consumption of religious scholars, some are explicitly designed to address
the needs of a more general public.”4 This includes “thematic interpretation” based on the
specific themes of the Qur’an seen as important by the commentator. Nursi can be
accepted among these commentators, since he wrote for the needs of the general public.
illustrates that one of the criteria in evaluating the document is that the author should
2
Jane Dammen McAuliffe, Encyclopaedia of the Qur’an , vol. II (Boston: Brill, 2006), 99-101.
3
Ibid., vol.I, 76.
4
Ibid., 103,110,125.
5
reveal the different opinions about the context. Al-Khu’i also refers to the relationship
between the tradition and the Qur’an: “sound traditions from the infallible Imams affirm
that traditions should be correlated with the Qur’an, and they maintain that those of them
which disagree with the Qur’an should be discarded and rejected outright, for they cannot
be something the Imans had said.”5 That is why one should be very careful to distinguish
tradition from the religion. In general, people misunderstand tradition as the religion and
shows the three kinds of methodology of Qur’anic exegesis in his book, Methodologies of
In the rich variety of the resources, I chose one modern commentary, The Risale-i
Nur Collection by Nursi and two classical commentaries, which include the Shi’i
commentary, An Enlightening Commentary into The Light of The Holy Qur’an and Tafsir
Ibn Kathir. This will enable the readers to get a wider and more objective view of the
issue at hand.
5
Al- Sayyid Abu al-Qasim al-Musawi al-Khu’i, The Prolegomena to the Qur’an, trans. Abdulaziz A.
Sachedina (New York: Oxford University Press, 1998), 264-265.
6
Thameem Ushama, Methodologies of the Qur’anic Exegesis (Kuala Lumpur:A.S.Noordeen, 1995), 8-
33.
6
CHAPTER I
The verses of the Bible are chosen for their approach to love. 1 Corinthians 13
stands as the most important chapter on the theme of love in the New Testament, for Paul
makes one visualize God’s love with his detailed definitions in verses 4-10. This chapter
is written to the church in Corinth speaking for their needs for spiritual growth. All of the
three categories of love are expressed in this chapter: love of human beings to God, love
among human beings and God’s love for human beings are implied through the definition
In John 15:9-17, the three categories of love are emphasized within the passage:
The love of God for Jesus(peace be upon him)∗ through whom God’s love for human
beings is revealed and the commandment for humans to love each other as God loves
them. For it is indicated in the commandment that you can gain God’s love by way of
loving Jesus and others, God’s love is regarded as the basis for his love for others by
Jesus(pbuh). The love of God to human beings and the love of human beings to God are
mostly seen in verses 9-10, whereas the love among human beings is explained in verses
12-17.
In 1 John 4: 7-21, the author describes the source of God’s love, the inspiration of
love from Jesus(pbuh)Christ, the love for one another and the casting out of all fear. This
∗
“Peace be upon him,” refers to certain deceased people of significant importance, meaning any
messenger of God as a mark of respect mentioned by the Muslims.
7
chapter also include three categories of love within itself. God’s love for human beings
and the love of human beings to God are mostly seen in verses 8-11,13-19, whereas the
The Passage
If I speak in the tongues of mortals and of angels, but do not have not love, I am a
noisy gong or a clanging cymbal.
And if I have prophetic powers, and understand all mysteries and all knowledge,
and and if I have all faith, so as to remove mountains, but do not have love, I am
nothing.
If I give away all my possessions, if I hand over my body so that I may boast, but
do not have love, I gain nothing.
Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It
does not insist on its own way; it is not irritable or resentful; it does not rejoice in
wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes
all things, endures all things.
Love never ends. But as for prophecies, they will come to an end; as for tongues,
they will cease; as for knowledge, it will come to an end. When I was a child, I
spoke like a child, I thought like a child, I reasoned like a child; when I became an
adult, I put an end to childish ways. For now we see in a mirror, dimly,g but then
we will see face to face. Now I know only in part; then I will know fully, even as
I have been fully known. And now faith, hope, and love abide, these three; and
the greatest of these is love.
1 Cor. 13 (NRSV).
The chapter starts with the conditional clause, continues with the description of
love and ends with the image of glass and what we see now and will see later. What is
always there, past and future, are faith, hope and love. German scholar Hans
Conzelmann explains in his book, A Commentary on the First Epistle to the Corinthians
that Paul writes in a manner which can be agreed on by both Christians and Jews. That
8
makes him a universal writer in this context.7 Paul makes the reader visualize the concept
of love with the detailed definition of it. There can be different interpretations of these
In analyzing the form and function, Charles Kingsley Barrett in his work, A
Commentary on the First Epistle to the Corinthians, defines the form of 1 Corinthians 13
in an organized way. “The chapter is prose, and its rhythmical patterns are not regular
enough to warrant presentation in the form of poetry. This is not to deny its high literary
quality; the balance of the sentences and the point and power of the vocabulary are
seldom equalled by Paul, or indeed in Greek literature generally. This adds weight to the
view that the passage may have been separately composed and polished, and inserted at
this point. It must be emphasized that this does not mean that the chapter was not written
by Paul, or that it was not intended by him to stand at this place.”8 One should be very
careful to comment on the form of this chapter, for it is conflicting. However, not all
Richard B. Hays, from Duke Divinity School in Durham, argues that the purpose
of this chapter is to show the superiority of love over the gifts of the Spirit. Paul helps to
improve the knowledge of the Corinthians about the practice of spiritual manifestations
of worship. In relation to the form, Hays mentions that this chapter is not a hymn or a
composed oration on love. In Paul’s theology, love is shaped by the love of God shown
7
Hans Conzelmann, A Commentary on the First Epistle to the Corinthians (Philadelphia: Fortress
Press, 1975), 221.
8
Charles Kingsley Barrett, A Commentary on the First Epistle to the Corinthians (New York:
Harper&Row, 1968), 299.
9
in the cross of Jesus(pbuh) Christ, although in 1 Corinthians 13, Paul does not refer
The lesson from this chapter is the success of interpreting the message of love
within the Christian congregation. “Love is the criterion by which we should assess all
that we do. Having said that, we must hasten to add that love does not mean uncritical
Therefore, Paul’s approach enables the members of his congregation to ask the
purpose of his/her acts, whether s/he does them for love or not.
Commentators
The love theme changes in relation to the change in the verses. The first
definition refers to the category of love between human beings. Paul encourages human
beings to love one another. It is necessary for whatever else one does, like speaking with
tongues, or working miracles. Nothing is done that deserves merit if not based on love.
In 1 Corinthians 13, Paul uses the Greek and for love known as agape. “Agape is
presented here as a quality or character attribute that is to be shown forth in the actions of
members of the church, as in 16:14: ‘Let all that you do be done in love.’ The purpose of
this chapter is straightforwardly ethical”11 Thus, the definition of love becomes the
9
Richard B. Hays. First Corinthians, A Bible Commentary for Teaching and Preaching (Louisville:
John Knox Press, 1997), 221.
10
Ibid., 231- 232.
11
Ibid., 221.
10
central theme in this chapter with different meanings. The purpose of the use of love is
for mutual concern and consideration within the church community, emphasizing love as
the source for spiritual gifts. Thus, the purpose of the definition of love is God’s love,
One of the key points according to Hays is that Paul does not mean to replace
spiritual gifts with love. By identifying love in this context, Paul means that love should
control the use of these spiritual gifts in the church. Hays also comments that “love is not
a higher and better gift; rather, it is a “way” (12:31b), a manner of life within which all
the gifts are to find their proper place. Love is not merely a feeling or an attitude; rather,
“love” is the generic name for specific actions of patience and costly service to others.” 12
Also, love influences the formation of character, meaning that the church should be a
school, in which the improvement of the behaviours such as patience and love are taught.
That is why love plays an important role to organize both the personal and the social lives
13
of people based on love.
According to David M. Hay, in his book, Pauline Theology, Paul does not only
refer to a human virtue or another spiritual gift, but rather the greatest of the gifts as the
statement of the reality of God, which nurtures and creates meaning for all other
University, mentions the relationship between the resurrection and love which
emphasizes love as a suffering and sacrificial act. “For Paul love is not just an aspect of
the Christian’s new life, but its whole content and mode. The believer is “love”; he has
12
Ibid., 222.
13
Ibid.
14
David M. Hay, Pauline Theology, vol. II (Minneapolis: Fortress Press, 1993), 72.
11
been made love in his resurrection to newness of life in Christ.”15 Furnish also explains
the connection of the love of God to human beings. A human’s “giving of himself to God
is never more than a response. At its best and highest, it is but a reflex of God’s love by
Barrett categorizes the concept of love within this chapter. For him, love is
compared with other religious actions. In the verses 4-7 love is a combination of what to
do and what not to do. In verses 8-13, the contrast again takes place and all other things
are impermanent but love persists.17 Finally, Conzelmann in A Commentary on the First
Epistle to the Corinthians, argues that Paul defines love as a Christian concept and
connects it with the moral standards of the Christian church strongly. However, Paul
believes that these standards are universal. His attitude is most like “Jewish Wisdom
If I speak in the tongues of mortals and of angels, but do not have not love, I am a
noisy gong or a clanging cymbal.
And if I have prophetic powers, and understand all mysteries and all knowledge,
and and if I have all faith, so as to remove mountains, but do not have love, I am
nothing.
If I give away all my possessions, if I hand over my body so that I may boast, but
do not have love, I gain nothing.
1Cor. 13:1-3.
15
Victor Paul Furnish, Theology and Ethics in Paul ( Nashville: Abingdon Press, 1968), 199.
16
Ibid., 203.
17
Barrett, 299.
18
Conzelmann, 221.
12
The main goal behind Paul’s way of starting with certain values, according to
Hans Conzelmann is that they are important “in the community in Corinth such as
speaking with the tongues and prophecy.” According to him, these values have strong
connection with the context to show Paul’s admonition that without love, they are
nothing.19
Hays also states in First Corinthians, that the first part of the chapter has three
sentences which explain several religious practices that are defined as worthless where
love is not displayed: “speaking with tongues (v.1), prophesying, receiving revealed
knowledge, working miracles by faith (v.2), and ascetic self-deprivation (v.3) are all
tongues and revelatory gifts of the Spirit; instead, he merely wants to place them within
There are two important purposes of this passage according to Hays. The first one
is the claim of love as the suitable inspiration for religious practices. Also Hays
emphasizes the lack of love in other parts of one’s life while performing some of the right
things and asking for the presence of love in all aspects of existence. Hays says that the
expression “speaking with the tongues of men and of angels” does not refer to speaking
with great eloquence. But, it refers to speaking human language with the inspiration of
Speaking with tongues, Barrett points out according to Paul is “that a church
speaking with tongues but not practicing love is a meaningless phenomenon; more than
19
Ibid., 221.
20
Hays, 222.
21
Ibid., 223.
13
that, it is a mere paganism.”22 According to Hays, prophecy has much to do with the
speaking a word from God to the congregation. Paul interpreted this speaking as a gift.
According to Paul, having “all mysteries and all knowledge” enables one to have
One can make a conclusion from the verses 1-3 that while no spiritual exercises
have much meaning without love, all the other exercises like prophecy, knowledge and
other spiritual practices fade in time; only love remains and overcomes time, change,
death. What triumphs in all times is love; God’s love pervades all life and through our
faith and hope in that love, we can practice the qualities of this love in our lives in the
“In Paul’s view, prophecy, knowledge, and miracles stand higher than speaking
with tongues, but even so they are not comparable with love. We come nearer to love in
the full sense in the next sentence (1Corinthians 13:3), but still do not quite reach it.”
This verse also declares the probability that there is a chance for charitable acts to
proceed from lower motives. “To be burned” in this verse might link to martyrdom.
Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It
does not insist on its own way; it is not irritable or resentful; it does not rejoice in
wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes
all things, endures all things.
1 Cor.13: 4-7.
Conzelmann, in his work, A Commentary on the First Epistle to the Corinthians, claims a
22
Barrett, 300.
23
Ibid., 300.
24
Barrett, 301-302.
14
change of the style with verse 4. He also talks about the “didactic” form of the chapter
which is a part of the “Jewish paraenetic tradition.”25 Love is not defined specifically in
this section, but we learn from a description of what it is and what it is not. Barrett, for
example, says that the main goal of Paul in this description is to explain love by what
love does and what it does not do. The long-suffering of love is like a model for the
Christians, for a person is long-suffering if he carries love in his heart. He describes the
term “seeketh not her own” as follows: “Love not merely does not seek that which does
not belong to it; it is prepared to give up for the sake of others even what it is entitled to.”
In defining love as support/ enduring all things, Paul uses a repetitive structure. 26
contradictory to love. In general, Paul hints that everything about their acts in 1
Corinthians opposes love. Hays referred to a passage from 1 Clement, who grasped the
Love beareth all things, is long-suffering in all things. There is nothing base,
nothing naughty in love; love admits no schism, love makes no sedition, love does
all things in concord (1 Clement 49:5).
Thus, the purpose of Paul’s illustration of different characteristics of love is to unite the
important terms, for they portend the conclusion of the chapter, where hope and faith
Love never ends. But as for prophecies, they will come to an end; as for tongues,
they will cease; as for knowledge, it will come to an end. When I was a child, I
25
Conzelmann, 223-224.
26
Barrett, 303-304.
27
Hays, 226-228.
15
spoke like a child, I thought like a child, I reasoned like a child; when I became an
adult, I put an end to childish ways. For now we see in a mirror, dimly,g but then
we will see face to face.Now I know only in part; then I will know fully, even as I
have been fully known. And now faith, hope, and love abide, these three; and the
greatest of these is love.
1Cor. 13:8-13.
One of the key points here, according to Conzelmann, is that though the subject of
the chapter “love” remains the same, the style changes, for “Wisdom teaching” is not
emphasized that much in verses 8-13. Conzelmann illustrates the connection between
love and wisdom and declares that the argument in verse 8b, on the gifts referred to, has
changed. It is mentioned earlier that: “They are nothing without love; they are brought to
Then Paul introduces the concept of the child and the grown man. Paul has
matured spirituality. However, he knows that he only sees through a glass darkly but
then, when face to face with God, he will have clarity of understanding.
Barrett makes a different comment from Conzelmann about the image of the
mirror in verse 12. “The fact is that the metaphor of the glass must take its sense from
the context; always the glass is an instrument of revelation, sometimes the stress lies
simply on the revelation, sometimes on its indirectness.” 29 The mistake people make
sometimes is looking only at the glass for the revelation. They mistake the glass for the
revelation.
According to Hays, the significant message of the part of this chapter is that it was
written to deal with the problem of the evaluation of spiritual gifts in the Corinthian
community. Here, love is used only at the beginning and at the end of verses 4-7. The
rest of the materials emphasize the status of all spiritual gifts, such as knowledge,
28
Conzelmann, 225.
29
Barrett, 307.
16
prophecy and tongues are limited and dependent on love behind them, they are not lasting
(verse 10). 30
have lost hold of the future temporal orientation of Paul’s preaching.” The Corinthians
had trusted on the immediate entry to the divine world thanks to their spiritual gifts, but
Paul contradicts the expectation.31 Instead, Paul wants them to look toward a “perfect”
future.
Hays explains verse 13: “In light of the eschatological imagery of verses 8-12, the
“now” of verse 13 must surely be read as a temporal adverb, not merely a logical
connective; Paul is not saying, contrary to the opinion of some exegetes, that faith, hope,
and love will all abide eternally.” Moreover, faith, hope and love are necessary as the
remaining character signs of the Christian life in current time, “in this anomalous interval
between the cross and the parousia.” Yet, love is seen as the greatest of the three, for “it
will endure when the love of God is all in all” as expressed in 1 Corinthians 15:28 32 In
the future, since faith and hope have been fulfilled, only love remains.
This part of the chapter also encourages one to have a sense of “humility and a
sense of humor” about even serious opinions and actions by him or her. Hays makes a
comparison of the things which seem as magnificent and “exalted to us” is like child’s
play. Hays encourages the preachers to take Paul as an example for the power of
30
Hays, 228-229.
31
Ibid., 229.
32
Ibid., 230-231.
33
Ibid., 233.
17
Barrett points to two kinds of love: human quality of love (it is experienced by humans
with divine help), love as God’s action (who practices love in its completeness). “Love is
not love, that alters where it alteration finds’; in this sense, by definition, “love never
fails.” 34 Barrett also explains the contrast between those spiritual gifts that are “in part”
Barrett sees faith as extremely important, for the faith in God, revealed in Christ
enables one to have the most distinguished gift. Also, hope declares an unchangeable and
original truth of God. God himself is hope in this sense. Paul combines the three terms
faith, love and hope in verse 13 which is rarely seen. His aim is to illustrate them as
Paul uses a comparative word in order to show the significance of love over the others.
Thus, faith and hope are integral to love, but love is the key. Barrett concludes with his
interpretation of love as follows: “Love is a property of God himself. When men put
their trust in God they manifest the fact that he is trustworthy, and thus that he is love. As
sinners, themselves unloving, there is nothing they can do but trust him, and trust-faith- is
thus the indispensable condition not only of entering but of continuing in the Christian
life.” Thus, Barrett shows the importance of love in Christianity. 35 Moreover, this love
described so beautifully in 1 Corinthians 13, is not just about individuals, but about love
The Passage
As the Father has loved me, so I have loved you; abide in my love.
34
Barrett, 305-306 (parenthesis mine)
35
Ibid., 309-311.
18
If you keep my commandments, you will abide in my love, just as I have kept my
Father’s commandments and abide in his love.
I have said these things to you so that my joy may be in you, and that your joy
may be complete.
This is my commandment, that you love one another as I have loved you.
No one has greater love than this, to lay down one’s life for one’s friends. You
are my friends if you do what I command you. I do not call you servants any
longer, because the servant does not know what the master is doing; but I have
called you friends, because I have made known to you everything that I have
heard from my Father. You did not choose me but I chose you. And I appointed
you to go and bear fruit, fruit that will last, so that the Father will give you
whatever you ask him in my name. I am giving you these commandments so that
you may love one another.
John 15:9-17 (NRSV).
Within the overall form of the Gospel of John, chapter 15 belongs to the section
known as the “farewell discourses” (John 13-17). Raymond Brown addressess the
internal form of this specific chapter, and creates a diagram for it. He emphasizes verses
7-17. He suggests that one may subdivide verses to 7-10 and 12-17, with verse 11 as a
transition that summarizes the message of 7-10. Verse 7 shares with verse 9 and 10 the
stress on abiding in Jesus(pbuh) and his love. Verse 7 declares the importance of
keeping the commandments of Jesus (pbuh) by the disciples. “In 12-17, verse 17 repeats
12 almost verbatim.” 36 The overall message of John 15:9-17 is abiding in the love of
Jesus and experiencing this love in daily lives of the Christians by loving each other.
36
Raymond E. Brown, Gospel According to John XIII-XXI. Anchor Bible Commentary, vol.
29A(Garden City, NY: Doubleday& Company, Inc., 1970), 667.
19
years, writes in his commentary, Gospel According to John XIII-XXI, that in verse 9,
there is an equality between the love of the Father for Jesus (pbuh) and the love of Jesus
(pbuh) for his disciples. “The Father’s love for Jesus is the basis of Jesus’ love for his
disciples both as to origin and intensity.” 37Brown also points out that the time clause in
this verse is also important, for it symbolizes the continuous nature of the Father’s love
for Jesus(pbuh). Brown thus follows with the comment that God loved Jesus(pbuh)
before the creation and He revealed this love by sending His Son to the world.
The writer of the Gospel of John believes that love has a connection with being or
puts a demand on the disciples to respond to Jesus’ love for them, even as the first line of
4[15:4] ‘Remain in me,’ puts a demand on them to respond to Jesus’ cleansing them by
his word.”38 Jesus(pbuh) also shows the way of how to be loved by him; the only way is
by keeping his commandments. The fundamental one is love as expressed in verse 10. In
this chapter, one can see “the chain of love in verses 9-12: the Father loves Jesus; Jesus
loves the disciples; they must love one another. The model of the disciples’ love is Jesus’
supreme act of love, his laying down his life.”39 This act reveals the way of showing love,
According to Victor Furnish, in The Love Command in the New Testament, the
concept of love in this chapter has a link that connects Jesus(pbuh) and his disciples in
37
Ibid., 663.
38
Ibid., 681.
39
Ibid., 682.
20
“friendship.” Furnish declares that the commandments of love are found in verses 13-17,
mostly the love among human beings.40 Thus, we see the love of humans for Jesus by
As the Father has loved me, so I have loved you; abide in my love.
If you keep my commandments, you will abide in my love, just as I have kept my
Father’s commandments and abide in his love.
I have said these things to you so that my joy may be in you, and that your joy
may be complete.
John 15:9-11.
In general, verses 9-17 explain the disciples’ love. The verses 10-14 declare the
union of love and keeping the commandments. In verse 10, the use of the present perfect
tense foreshadows the completed action. Brown explains the second part of verse 10 and
verse 11 as follows: “The perfect tense is not out of place in the context of the Last
Discourse when ‘the hour’ has begun and the ministry is over, but the tense may be
attributable to the evangelist’s standpoint in time…“these things; more than what was
said in 10 is included for the statement ‘I have loved you’ in 9 is the real basis of the joy
in 11” 41 Here, Brown points the connection of the love and joy. According to Brown,
verse 11 is important, for it collects the messages of the verses mentioned before.
The main goal behind this chapter according to Barnabas Lindars in The Gospel of
John, is to reveal the completed task of the love of God for the world and the love of God
40
Victor Paul Furnish, The Love Command in the New Testament (Nashville, NY: Abington Press,
1972), 134-135.
41
Raymond E. Brown, Gospel According to John XIII-XXI, 663.
21
for Jesus(pbuh). The Gospel continues with the importance of the commandments in the
union(That is why love can be seen in the keeping of the commandments of Jesus(pbuh)
by heart.)…The joy which Jesus has in looking forward of his task is to be shared by the
This is my commandment, that you love one another as I have loved you.
No one has greater love than this, to lay down one’s life for one’s friends. You
are my friends if you do what I command you. I do not call you servants any
longer, because the servant does not know what the master is doing; but I have
called you friends, because I have made known to you everything that I have
heard from my Father. You did not choose me but I chose you. And I appointed
to you to go and bear fruit, fruit that will last, so that the Father will give you
whatever you ask him in my name. I am giving you these commandments so that
you may love one another.
John 15:12-17.
In brief, verse 12 is very significant, for it shows the social aspect of love and
teaches Christians how to love each other. Love should be continuous and lifelong. In
verse 13, there is the reference to a disciple laying down his or her life for a “friend.”
This symbolizes the link between the commission of the disciples and the love of
Jesus(pbuh)for the disciple, since he too will give his life for his disciples. Verse 15
his disciples. Because the disciple “knows” his Lord- he or she can have a more intimate
relationship with Jesus. In such intimacy, love is even more evident or clear. Verse 16
42
Barnabas Lindars, The Gospel of John, New Century Bible (London: Butler&Tanner Ltd, 1972),
p, 490.(paranthesis mine)
43
Raymond E. Brown, Gospel According to John XIII-XXI, 666.
22
One has reason to see the shift in the use of “commandment” in this passage.
Compared to verse 10, “commandment” has a more specific meaning, for it used as
singular and links to this verse: “I give you a new commandment, that you love one
another. Just as I have loved you, you also should love one another.” (John 13:34). Verse
12 in John 15 completes this thought found in 15:34, for it has also the same message
about the commandment. The connection between these two verses clearly reveals that
the structure of love revealed in “bearing fruit.”(15:16). John unifies inner life of the
Verse 13 (“No one has greater love than this, to lay down one’s life for one’s
laying down his life for the disciples is expressed generally, it stands as “a self-portrait of
Jesus himself,” that is, as an example of love for the disciples. According to Lindars,
verse 9 has connection with verse 14. “Friends” enables a distinction within the theme of
mutual love. Lindars makes the distinction between the terms “slave” and “servant” in
verse 15. He prefers the translation of “slave,” for it is about status in the verse. Friends
have a mutual confidence which is given by Jesus(pbuh) to the disciples by “the full
message of salvation from the Father.” Also “go” in verse 16, refers to mission, and not
the departure of Jesus(pbuh), “his Passion.” In conclusion, “to love one another” in verse
17, summarizes all the sayings of Jesus(pbuh), and it also echoes the command
44
Lindars, 490-491. For a different view, see Victor Paul Furnish, The Love Command in the New
Testament, 137: Furnish explains that the use of the singular and plural forms of commandment is not very
significant. He declares that it does not mean a summary of “the Old Testament law” as expressed in the
commandment to love, for it is not proved that this “Evangelist,” the gospel writer believes in those words.
23
clarification of 13:34, for it illustrates the link between the command of the love among
There is a close link between verses 13 and 14, for the act of love described in
verse 13 is explained in verse 14 as: “..constitutive of the group of those whom Jesus
loves.” (This is not a specific group within the Christian community but rather all
believers in Jesus). Jesus’ death, which is his act of love, will make the Spirit to all who
would believe in him and this Spirit will beget all believers as children of God.” 46 Brown
thus concludes that Jesus (pbuh) includes all of the Christians in his act of love.
Verse 15 (“I do not call you servants any longer…but I have called you friends,”)
gives detailed information about being servant to Jesus( pbuh). However, it should not be
taken literally, Brown illustrates this with an example: “Just as in the OT [Old Testament
Christians thought of themselves as servants of God..” However, this does not mean
literally that only a select few should be servants of God. “In speaking of those whom he
has chosen the Johannine Jesus is undoubtedly addressing himself to all Christians who
are the ‘elect’ or ‘chosen’ of God...it is far more consonant with Johannine thought to
present the Twelve who were the most intimate disciples of Jesus as the models of all
Christians, both in their having been chosen and in their having been sent to bring the
word to others”47 That is why, one can infer from the views of Brown that the election by
Jesus(pbuh) results in the composition of the disciples as his beloved ones, but they are
45
Lindars, 491-493.
46
Raymond E. Brown, Gospel According to John XIII-XXI, 682.
47
Raymond E. Brown, Gospel According to John XIII-XXI, 682-684.
24
follow Jesus(pbuh) and love in verse 16. Here, the meaning of the mission to the others
becomes significant as Brown mentioned: “verse 16 gives assurance that God will hear
Jesus’ chosen and loved ones.”48 This verse explains that God hears the loved and chosen
ones by Jesus(pbuh), which gives them hope. Brown describes verse 17 as a perfect
University, explains in his book, The Farewell of the Word: The Johannine Call to Abide,
that the role of the disciples as “friends” of Jesus(pbuh) is emphasized with a present “if”
clause in verse 14. Segovia reveals the definition as “a reformulation of the preceding
description of abiding in Jesus’ love” as mentioned in verse 15:10. Here, the role of the
disciples as the “friends” of Jesus(pbuh) is illustrated with “the obedience to the one
command of love for one another.” The more the disciples practice this commandment of
Jesus(pbuh), the more they have chance to get the love of Jesus(pbuh). Segovia also
agrees with these scholars mentioned above that the characteristics of the disciples shift
in verse 15, for the disciples described as “servants” or “slaves” are transformed to
“friends” of Jesus(pbuh).49 Segovia explains the change of the “disciples” from disciples
the disciples from those who still qualify under the latter designation—is the fact that
they have received and accepted the whole of Jesus’ teaching and revelation as entrusted
48
Ibid., 684.
49
Fernando F. Segovia, The Farewell of the Word: The Johannine Call to Abide (Minneapolis, MN:
Fortress Press, 1991), 158.
25
to him by the Father.” The position of the disciples on love, as those loved by
Jesus(pbuh), is a result of their belief, trust and practice of the teachings of Jesus.50
In short, John 15: 9-17 focuses on Jesus as the model and the source of love and
the social aspect of love. The disciples are “friends” rather than “servants” and they have
The Passage
Beloved, let us love one another, because love is from God; everyone who loves
is born of God and knows God. Whoever does not love does not know God, for
God is love. God’s love was revealed among us in this way: God sent his only
Son into the world so that we might live through him. In this is love, not that we
loved God but that he loved us and sent his Son to be the atoning sacrifice for our
sins. Beloved, since God loved us so much, we also ought to love one another.
No one has ever seen God; if we love one another, God lives in us. And his love is
perfected in us. (4:7-12).
By this we know that we abide in him and he in us, because he has given us of his
Spirit. And we have seen and do testify that the Father has sent his Son as the
Savior of the world. God abides in those who confess that Jesus is the Son of
God, and they abide in God. So we have known and believe the love that God has
for us.
God is love, and those who abide in love abide in God, and God abides in them.
(4:13-16).
Love has been perfected among us in this: that we may have boldness on the day
of judgment, because as he is, so are we in this world. There is no fear in love,
but perfect love casts out fear; for fear has to do with punishment, and whoever
fears has not reached perfection in love. We love because he first loved us.
Those who say, “I love God,” and hate their brothers or sisters, are liars; for those
who do not love a brother or sister t whom they have seen, cannot love God
whom they have not seen. The commandment we have from him is this: those
who love God must love their brothers and sisters also. (4:17-21).
1 John 4: 7-21 (NRSV).
50
Ibid., 159.
26
The first part of 1 John 4, verses 7-10, describes the source of love, which is God
himself, for love and everything in the universe is coming from God. Also, the Spirit of
love is explained as the inspiration for exercising love. Then, the chapter ends with the
way of practicing love in the Christian community and the commandment for loving each
other.
William Neil suggests, in Harper’s Bible Commentary, reading this epistle in two
ways. First is a “...devotional writing, in which the author states and restates certain
Christian truths, and lets his mind play around such themes as eternal life, the love of
God and brotherly charity.”51 The second reading sees the text in its original setting, as
“came from exotic mixture of philosophy and religion resulting from the meeting of East
and West at the beginning of the Christian era.”52 However, the significant subject in this
passage is the centrality of Christ. This chapter makes one to visualize Jesus(pbuh) with
all of his qualities. It also shows the way of practicing love in the daily lives of
Christians.
Neil declares the most important teaching of Jesus(pbuh) is love, the love of God
and love of humans is thanksgiving to God’s loving us first. This declaration summarizes
well the heart of the matter in1 John 4:7-21. 53 Brown comments on John’s use of love in
this chapter that “loving is not just another action of God, like ruling. Rather, all God’s
51
William Neil, Harper’s Bible Commentary (New York and Evanston: Harper&Row, 1962), 526
52
Ibid.
53
Ibid., 528.
27
activity is loving activity.”54 Thus, the true meaning of love is completed when we love
each other. In John 4:18, we read, “There is no fear in love, but perfect love casts out
fear; for fear has to do with punishment, and whoever fears has not reached perfection in
love.”
Brown illustrates that “there is confusion about the type of love in this verse, for it is not
very clear “whether the author means God’s love for us, our love for God, our love for
one another…”55 Though all these three categories of love unite each other, knowing the
specific type of love in this verse is significant in order to understand the verse and
Brown then explains “God’s indwelling” as the source of love, for the coming of
God and abiding in love leaves no room for fear. By describing the link between fear and
“Judgment Day” [Isaiah (2:19), Heb (10:27, 31)], Brown makes a contribution to the
understanding of fear and love. Some scholars debate on verse 18, for the Bible
emphasizes the fear of God [see, Deut 6:13, Isa 11:1, Prov 1:7 and Matt 10:28)], whereas
John refutes it. 56 If there is true love (love from God), there is no fear.
According to Brown, what is important to underline here about the use of fear in
the Johannine Epistles is that the Epistle writers looked at different kinds of fear, such as
the fear of God, which does not exist for “God’s Children,”57 according to John.
Brown explains verse 20 (“Those who say, “I love God,” and hate their brothers
or sisters,”) as follows: “A person who does not love his brother cannot love God, not
54
Raymond E. Brown, The Epistles of John. Anchor Bible Commentary, vol. 30 (Garden City, NY:
Doubleday, 1982), 515.
55
Ibid., 530.
56
Ibid., 530.
57
Ibid., 531.
28
simply because he has not taken the first, easier step, but because he has no love (from
God) with which to love.”58 Stephen S. Smalley, in his book, World Biblical
Commentary, describes the theme of love in the Gospel with three points: The first one
includes “the Jewish (OT) understanding of God as living, personal and active.”
Secondly, the attribute of the love of God does not disregard the other attributes if God,
such as “his justice and his trust.” Smalley then continues with the explanation that
“God’s judgment” is the same reality as his love. Smalley also shows the tendency of
some theologians to interchange the commandment “God is love” into the opposite “Love
is God.” The Gospel explains that “the controlling principle of the universe is not an
abstract quality of “love” but a continuing God who is the source of all love, and who
himself loves.”59 Thus, the person who truly loves God cannot hate his brother or sister.
Smalley also described the chain of love in this passage. 1 John 4:7-9 describe the
source of love (God) and verses 10 and 11 describe how God has loved us. Finally, love
among human beings enables one to gain spiritual benefits. In a way, all these kinds of
Beloved, let us love one another, because love is from God; everyone who loves
is born of God and knows God. Whoever does not love does not know God, for
God is love. God’s love was revealed among us in this way: God sent his only
Son into the world so that we might live through him. In this is love, not that we
loved God but that he loved us and sent his Son to be the atoning sacrifice for our
sins.
1 John 4: 7-10.
58
Ibid., 534.
59
Stephen S. Smalley, World Biblical Commentary (Waco, TX: Word Books, 1984), 240.
29
“Beloved” refers to the second part of the verse, for it compliments everyone who
loves. This compliment becomes significant especially in verse 21. One can find a
possible division for this chapter according to various suggestions that includes analyzing
the chapter within three parts: 4:7-12, includes the theme of love, 4:13-16a, focuses on
trust and Christology and in 4-16b-5:4 that the theme of love reappears and continues
John, 3 John that “Beloved” may be seen as a “new” start, for the words coming after
also refers to this beginning. This word shows the importance of this command as
developed in 1 John. The phrase reveals “the idea of command or exhortation and leaves
Thus, it follows in 4:7 that love is not only defined as God, but God is defined as
the source of love. The phrase “born of God” mentioned in verse 7 emphasizes the idea
of source and illustrates that love results from the nature of God. According to Thomas,
one of the proofs of the love of God is sending His only Son to the world. 62
The main goal behind verse 7 is not only “the nature of God’s love,” but also “the
implications of love’s origin in God for the readers.” By identifying love as “part of
God’s nature,” the existence of love in one’s life reveals a person’s relationship with
God. This verse also declares that the experience of love is the proof that one is from
60
Raymond E. Brown, 543.
61
John Christopher Thomas,The Pentecostal Commentary on 1 John, 2 John, 3 John (Cleveland,
OH: The Pilgrim Press, 2004), 215.
62
Ibid., 215.
30
God.63 That is why the one who is born of God acts like God’s Spirit and shows love in
every aspect.
According to Smalley, John starts with the request-“Let us love one another”- and
makes a commandment. In general, “theology and ethics” unite each other in 1 John. In
verse 7, the use of the present tense reveals John’s showing himself to love before he asks
for continuity of the love relationship between humans due to the love of God. 64
For Thomas, the form shifts in verse 8: (“Whoever does not love does not know
God.”) The positive declaration to love one another is followed by “an antithesis in the
negative” in verse 8. “The antithesis makes clear that despite any claims to the
knowledge of God, the absence of love reveals such claims are invalid…”65 Thomas
declares that verse 9 explains the statement “God is love” and completes the message of
verse 8, for it completes the definition of the loving activity of God through God’s son.
The statement “God is love” changes to “the love of God” in verse 9, meaning that the
explained in the second part of verse 9 (“God sent his only Son into the world so that we
The word “send” is important for it is used for the first time in the Epistles as
mentioned by Thomas. The reason for the use of the simple past tense for this verse is to
show the lasting influences of this action. Thomas also compares the love of God for
Jesus(pbuh) to the love for Abraham to his son in the meaning of the sacrifice of his only
Son. 66
63
Ibid., 216.
64
Smalley, 236.
65
Thomas, 217.
66
Ibid., 219.
31
Brown makes an interesting diagram about the verses 7 and 8, for “the ones who
belong to God know God will therefore love.” Two kinds of statements, one about love
for God, the other about “the God-given status of the Christian,” as, “born of God”
In verse 9, Brown also declares that the author has shifted from his previous
affirmation, “Love is from God,” to the claim “God is love,” which is the most famous
Smalley also points out that even the order of the words has meaning in verse 9,
for John is not saying “everyone who has been born of God and knows God is loving,”
He says the opposite. This approach reveals the universality of love among people who
are not from the Christian community. It is found in Smalley’s book that “John is well
aware that by itself love is not a mark of being God’s child and knowing him.”69 Also,
the opposite does not show that no relationship with God exists. By saying “God is
love,” Smalley comments that God is not only the source of love, but also love itself.
Thomas explains that the clear and concrete definition of love is shown in verse
10, which takes “the form of a construction whereby human love is contrasted with
divine love.” In the first part of “the construction,” love is not defined by our love for
God but rather God’s love for us. Secondly, this “negative statement” (“not that we
loved God”) emphasizes the weakness of the love of human beings in comparison to
God’s love. 1 John 4:10 also illustrates the death of Jesus(pbuh) and its influence on the
67
Raymond E. Brown, The Epistles of John, 548.
68
Ibid.,549.
69
Smalley, 238.
32
sins of humans.70 Human weakness, according to this Christian doctrine, cries out for an
“atoning sacrifice.”
Smalley points out that verse 9 and 10 unite each other and refer to the subjects of
love and knowledge. The structure of the sentence “God’s love” has “an objective
genitive,” meaning the source of love is God himself. 71 Verse 9 mostly emphasizes the
sending of the Son to the world, whereas verse 10 emphasizes the atoning sacrifice of
Jesus(pbuh). This kind of knowledge about the need for sacrifice informs the nature of
Beloved, since God loved us so much, we also ought to love one another. No one
has ever seen God; if we love one another, God lives in us. And his love is
perfected in us.
By this we know that we abide in him and he in us, because he has given us of his
Spirit. And we have seen and do testify that the Father has sent his Son as the
Savior of the world. God abides in those who confess that Jesus is the Son of
God, and they abide in God. So we have known and believe the love that God has
for us.
God is love, and those who abide in love abide in God, and God abides in them.
Love has been perfected among us in this: that we may have boldness on the day
of judgment, because as he is, so are we in this world. There is no fear in love,
but perfect love casts out fear; for fear has to do with punishment, and whoever
fears has not reached perfection in love. We love because he first loved us.
Those who say, “I love God,” and hate their brothers or sisters, are liars; for those
who do not love a brother or sister t whom they have seen, cannot love God
whom they have not seen. The commandment we have from him is this: those
who love God must love their brothers and sisters also.
1 John 4: 11-21.
This part starts with the need of loving each other, continues with the relationship
of the indwelling of God in the believer and the love of God, follows with the link
between love and fear, and finally ends with the love of human being among each other.
70
Thomas, 220.
71
Smalley, 240.
33
“Beloved” is used in verse 11 for the sixth and last time as mentioned by Thomas
in The Pentecostal Commentary on 1 John, 2 John, 3 John. The love of human beings
among each other is revealed by the command “Love one another,” which appears in this
form only here in the New Testament. The pronoun “we” illustrates that the humans’
72
loving actions are based on the love of God.
Smalley, in his book, World Biblical Commentary, explains that the repetitious
use of “God” in verse 11 expresses the authority of God, who thus revealed his love. The
Gospel does not imply that the response to God’s love is not that we should love God; it
is only implied from this verse. The real response is the love of human beings among
each other.73
In verse 12, “No one has ever seen God at any time” echoes a tradition of the
Johannine community, which appears mostly in the Fourth Gospel. Thomas describes
this statement that though God is not seen by anyone, He is still accessible, for He has
been made known through His Son. [see 4:9] Thus 4:12 follows 4:9, with the connection
of the love among human beings with the love of God for human beings; for the two
loves complete each other. That is why loving one another means both that God remains
in us and his love is perfected in us, and that the abiding of God in the believers allows
Brown explains verse 12 with the link between the love of God and his presence
which is marked by love. He explains that one can have the perfection of love by
experiencing love in the same way as the love of God, which is shown by sending His
Son to the world. Brown also makes the connection between love and “the Spirit” in
72
Thomas, 221-222; 222, n.166.
73
Smalley, 245.
74
Thomas, 223-225.
34
verse 13. According to Brown, some scholars relate “the Spirit” to faith, rather than love
What is important to underline in verse 14, according to Smalley, is that the love
of God is revealed to his people in his only Son as mentioned in verse 11. However, “the
salvific activity concerned is attributed to the Father, who has been at work in the mission
Thomas shows the connection between eternal life and the love of human beings
among each other in verses 14 and 15. The existence of “this confession that Jesus is the
Son of God,” is accepted as a proof of the “mutual indwelling with the believer.”
According to Thomas, verse 14 explains the joining of human beings in the salvation
brought by the Savior of the world, for anyone can confess this salvation. That is why the
universal hints of the “salvific work” of Jesus(pbuh) are seen in verses 14 and 15. 77
In verse 16, John makes an addition to the definition of love, for the loving action
of God and the source of love as God are already mentioned in verse 8. Additionally,
John takes this idea and adds the mutual indwelling “(the believer in God and God in the
believer).”78 Brown reveals the relationship between the indwelling and love, for by
Thomas points out that one can see the reappearance of love in verse 16 and the
conclusion of the theme of “mutual indwelling.” Moreover, Thomas describes the object
of knowing and trusting is “the love which God has in us.” This statement is significant
for different reasons for Thomas. The use of the present tense symbolizes the continuous
75
Brown, 555-556.
76
Smalley, 252.
77
Thomas, 228-229.
78
Smalley, 256.
35
experience of love for the believers. The change of the tense with verses 9 and 10 is due
to reassurance of the believers for their connection with God. Then, love appears very
clearly in the two categories of God’s love to the believers and the believers love to God.
The connection of sending of the Son and the theme of love is very much emphasized
within this verse. In short, Thomas ends the message of verse 16 as follows: “the reader
now knows that assurance about “our” mutual indwelling with God comes from the
Spirit, the confession that “Jesus is the Son of God” and the presence of love.”79
Smalley also comments that living in love means unification with God and also
the relationship in “practical love for others.” Thus, the Christian term is “neither
subjective nor traditional.” It is not just about the individual or about the past. We must
continue to practice love for others in the future. Smalley further explains that in verse
17, the word “confıdence” refers to “the boldness in the face of God’s judgment.”
Smalley points out here that spiritual “boldness” symbolizes the love “completed” in the
believers’ lives ; this love cannot be seperated from a mutual “indwelling” between God
Smalley thus follows with verse 18 in explaining the feeling of the confidence of
Christ before God, here and hereafter. Thus, the train of thought started from verse 16 is
fullfilled in verse 18. He also comments that “the Christian who lives in God’s love can
anticipate the judgment day confidently ,and not with terror.” Smalley gives two possible
references to the “love” in this verse, for it has not been clearly declared. For him, the
79
Thomas, 230-232.
80
Smalley, 256-257.
36
love may mean the love of God to human beings as God loves us or the love of human
beings to God. 81
One of the key points in verse 17 according to Thomas is the definition of the
love of God which is perfected in the believers and shown in the love among each other.
Here, Thomas mentions that “the idea of a freedom on the believer’s part to speak openly
The Father judges no one but has given all judgment to the Son so that all may
honor the Son just as they honor the Father…he has given him authority to
execute judgment, because he is the Son of Man.
1 John 5:22-27.
Thus, “the day of judgment” may refer to “the day of his [Jesus’s] judgment.” The
expression “the day of judgment” is very common in the early Christianity, mentioned in
The casting out of fear by trusting in God is emphasized in verse 18. The
believers’ perfect love enables them not to fear. The relationship between fear and love
is central in this verse. Thomas explains this “fear” in two ways: the significance of the
usage of fear four times “as a noun or verb” and the emphasis of the meaning of fear is
very clear, which is used in contrast to the word “confidence.” It also has connections
with “the day of judgment.” Thus, in two usages of fear, Jesus(pbuh) disperses fear.
Thus, the ones who fear and love at the same time do not reach the perfected love of God,
for these two feelings are not existed within the heart together.83
81
Ibid., 260.
82
Thomas, 232-233.
83
Ibid., 234-235.
37
Verse 19 stands as an introduction to the verse 20 for Thomas and the reason of
the “exhortation” is given in the second part of the verse. He also explains the use of
“first” and “loved” as follows: The use of “first” illustrates the comparison of humans’
love to God’s love. “His love has priority chronologically as well as theologically.” The
use of the past tense for “loved” refers to the previous verses and shows the atoning
Smalley explains the reason of the impossibility of coexistence of the love and
fear that “fear has to do with punishment” as mentioned in verse 18. Here, The Gospel
may refer to the fear of the final judgment. Importantly, the “punishment” can also be
Smalley then points out the mutual understanding of the theme of love in verse
19, for love is expressed by the reality that God “loved us.” Here the Gospel emphasizes
“the biblical truth that the divine initiative is central to the plan of salvation. God loves
us enough to save us; and our love (for Him, for the others) can only be answer to that
Verse 20 declares that the one who hates his brothers or sisters and “claiming to
love God” is defined as a “liar.” Thomas explains this verse that “not only is the claim (I
love God) shown to be a lie, but the life of the one who makes such a claim is also shown
to be a lie.” He also defines this verse not as theoretical, but as included in the practice of
the Christian community. This verse makes one experience the message in his or her
daily life, for it makes individual’s love each other and refrains from hating each other.
Thomas also points out that the message of verse 20 is not to show the superiority or
84
Ibid., 237.
85
Smalley, 260.
86
Ibid., 243.
38
inferiority between the two kinds of love, God’s love for human and the love among
human. However, the message is that one cannot separate these two kinds of love from
each other. That is why the command of love in verse 19(“We love because he first
loved us”) is completed with verse 20 (“Those who say ‘I love God’ and hate their
Smalley also explains that for the first time the Gospel declares positively the
need to love both God and other people. He also finds the attitude of the writer of the
Gospel as “unsentimental and practical,” for the double command about love is
mentioned, meaning the love among each other and the love of God. The love of God,
Two categories of love, the love of human beings for God and the love among
human beings are illustrated in verse 20 and 21. These two kinds of love unite each
other, for the source of love is God. Moreover, verse 20 makes the love among each
other necessary, for it is the very nature of a love coming from God. Brown also reveals
the three kinds of love within the verse 20: “the impossibility of loving the invisible God
without loving the visible brother; the second is that there is a positive commandment to
love one’s brother; the third is that the love for the begotten flows from the love one has
for the begetter.” 89 According to Brown, verse 20 also shows how the love among the
deliberate reference to mutual love (of all kinds) among human beings may, in part, be
anti-heretical. In that case John is opposing those who were claiming to know and love
87
Thomas, 238-239.
88
Smalley, 265.
89
Brown, 565.
39
God, while disobeying the command to love other people.”90 Thus, love is seen by
obeying the commandment of loving others, even when some in the community resist
loving “the other.” This is a hopeful picture of universal human love that concludes this
section.
The different aspects of love are analyzed in three main categories that I have
chosen in the various passages from New Testament: one can find the detailed definition
of love in 1 Corinthians 13, the significance of the commandment for humans to love
each other in John 15:9-17, and the source and inspiration of love, God, as described in 1
John 4:7-21.
90
Smalley, 247.
40
CHAPTER II
Some verses of love are shown to describe the three categories of love in this
chapter. I start with Bismillah “In the name of God” and reveal the connection with the
creation and love. I will conclude with the importance of Bismillah and analyze the
In my second category of love, the relationship of God’s love for human beings
and God’s love for those who do good deeds is explained with the verses and the
interpretation of these verses. The love among human beings is also mentioned in this
subject. The relationship between patience, fear and love are analyzed in this part, as
Finally, the love of human beings for God is illustrated with the relationship
between trust and the forgiveness of God. In this category, I describe the importance of
forgiving, and I attempt to explain the relationship between comfort and love.
The Lord of Creation said of His Chosen Emissary (pbuh) “If not for you, I would
not have created the spheres”91 According to Nursi, God loves and created the world. He
91
Acluni, Keşfü’l-Hafa, vol. II (Kahire: Dâru Ihyai’t-Türasi’l-Arabî, n. d.), 232.
41
made the world like a palace, like a cradle, like an art gallery and He made human
masters of it and everything serves for him.92 Thus, the first act of God is love which can
Nursi in his commentary on the Qur’an, explains the importance of love through
these words: “Love is the cause of the universe’s existence, and what binds it; and it is
both the light of the universe and its life. Since man is the most comprehensive fruit of
the universe, a love that will conquer the universe has been included in his heart, the seed
of that fruit.”93
Thus, the human for whom the world is created has a feeling of love which can
invade the whole world and is a gift from God. With this love we connect our lives; we
put hands in hands. We connect ourselves with everything around us like sisters and
brothers in a friendly way. With this love, we can help each other. So what did we do in
order to gain this feeling of love? How can this love find us and how can it be put into
our hearts? We do not do anything to gain this gift of love. It is a complete blessing.
God, who gives us everything, deserves to be loved more than anything. The love of God
cannot be separated in one’s mind for it becomes a way of life. If you take love from the
world, then nothing remains in the world. It is in this context that “In the name of God,”
should be analyzed.
92
Nursi, From the Risale-i Nur Collection: The Words, trans. Sukran Vahide (Istanbul: Sozler
Nesriyat, 1992),192-193.
93
Ibid., 367.
42
The Importance of Bismillah, “In the name of God,” the Merciful, the
the sake of God. It is the beginning for the creatures of the world, a protector for the
mercy of God. If one thinks about Islam as the door, then “In the name of God” becomes
the key. Thanks to this key, human beings can open the door for their identity and
In the environment in which I grew up, Muslims mostly start their jobs, schools,
days with “In the name of God” which means that each act is in the control of God and
God’s love and mercy is everywhere. In a way, God always reminds human beings of
His love and compassion. I do not trust in my own prayers or good acts just for paradise.
However, I do believe in the rahmah∗ of God, as He is the most merciful of all. It is the
only verse that is mentioned 114 times in the Qur’an. Thus, in rahmah, one can see
Not only human beings, but also all the creatures say “In the name of God.”
According to Nursi, animals serve human beings and give them the most valuable food
and drinks. They have a difficult responsibility serving humankind. However, by saying
“In the name of God,” in their ways, trusting God with their nature, they can carry out
their responsibilities.94
Moreover, the significance of “In the name of God” is mentioned in The Words:
“Bismillah, In the name of God, is the start of all things good. We too shall start with it.
∗
It means mercy and is a part of the verse: Bismillah, “In the name of God,” the Merciful, the
Compassionate.
94
Nursi, From the Risale-i Nur Collection: The Words, 17.
43
Know, O my soul! Just as this blessed phrase is a mark of Islam, so too it is constantly
recited by all beings through their tongues of disposition.”95 “In the name of God” has
such a power that it makes one’s words valuable and gives meaning to life. In every
second, human beings have a chance to say “In the name of God” and remember God in
Do not eat(meats) on which Allah’s name has not been pronounced: that would be
impiety. But evil ones ever inspire their friends to contend with you; if you were
to obey them, you would indeed be Pagans.
Qur’an, 6:121
It is clear from this verse that one should not take anything from the persons who
do not say Allah’s name meaning, “In the name of God,”on it. Nursi comments on this
verse in the Words as follows: “Since all things say: “In the name of God, ”and bearing
God’s bounties in God’s name, give them to us, we too should say: “In the name of God.”
We should give “In the name of God”, and take “In the name of God”. We should not
take from heedless people who neglect to give in God’s name.” 96 It is the responsibility
of the people to say Allah’s name on everything that they give to others.
Nursi analyzes each word in “In the name of God” and comprises the relationship
between the creation of the universe, human beings and earth. “The first is the Great
Stamp of Godhead, which is manifest through the mutual assistance, co-operation, and
embracing and corresponding. The second is the Great Stamp of Divine Mercifulness,
which is manifest through the mutual resemblance and proportion, order, harmony,
favour and compassion in the disposal, raising and administration of plants and animals
on the face of the earth. This looks to “In the name of God”, the Merciful. Then there is
95
Ibid., 15.
96
Ibid., 17.
44
the Exalted Stamp of Divine Compassionateness, which is manifest through the subtleties
of Divine beneficence, fine points of Divine clemency, and rays of Divine compassion on
the face of man’s comprehensive nature. This looks to the Compassionate in “In the
name of God”. That is to say, “In the name of God” is the sacred title of three Stamps of
Divine Oneness, which form a luminous line on the page of the world, and a strong cord,
In Bismillah, the most beautiful names of God, Rahman and Rahim are found.
Rahman reveals the mercy, compassion and generosity of God for each creature both in
this world and the Hereafter. This approach can be found in the following verse:
Qur’an, 20:5
Thus, the love of God to each creature defines the name of Rahman. It is mostly
believed by the Muslims that Rahim has a more specific meaning, for it mostly applies to
the Hereafter for Muslims. “The word ‘Allah’ is mentioned two thousand eight hundred
and six times. Including in the Bismillah’s (In the Name of God’s), the word Merciful
(Rahman) one hundred and fifty-nine; Compassionate (Rahim), two hundred and twenty;
Forgiving (Ghafur), sixty-one; Sustainer (Rabb), eight hundred and forty-six; Wise
(Hakim), eighty-six; Knowing (‘Alim), one hundred and twenty-six; Powerful (Qadir),
thirty-one; the He (Hu) in ‘There is no God but He,’ twenty-six times.”98 Rahim has such
a significiant role in the Bismillah that it occurred two hundred and twenty times.
97
Nursi, From the Risale-i Nur Collection: The Flashes Collection, trans. Sukran Vahide (Istanbul:
Sozler Publications, revised ed. 2004), 133-134.
98
Nursi, From the Risale-i Nur Collection: The Letters, trans. Sukran Vahide (Istanbul: Sozler
Nesriyat, revised ed. 2001), 476.
45
The beginning of this verse as mentioned below has two parts: There are people who
spend their money only for the sake of God. This is very extreme devotion, making self-
sacrifices; the second part of the verse refers to the people who are deprived but still give
mentioned first in this verse, for it is the most difficult one to achieve as a good deed. 99
This refers to people who restrain their anger though they have the chance to take
revenge.
:This part of the verse means that people forgive the person who
99
Atilla Yargici, “Kur'an'ın Onerdiği Đdeal insan modelinin olusmasında sevginin rolu.” (Ph.D.diss.,
Ankara University, 1992), 123. (From al-Zamakhshari).
∗
Includes the words and acts of the Prophet Muhammad (pbuh) which plays an important role in the
lives of the Muslims.
46
According to this verse, restraining the anger of the Muslims has a clear connection with
the forgiveness of the Muslims, for angry people have difficulty in forgiving the people
who upset them. Thus, Muslims should be an example for forgiving everyone as
mentioned in the verse 3:134. In relation to this verse, there is a hadith∗ which says: “The
most meritorious alms are those given secretly by one poor person to another, however
much he is able.”100
Nursi says, “Know that the Straight Path is justice, consisting of the blending and
summary of wisdom (hikma), chastity (‘iffa), and courage (shaja’a), which are the mean
or middle way of the three degrees of man’s three powers…Deficiency in the power
savage passion is cowardice, that is, fear of what is the progenitor of despotism,
domination, and tyranny. And its middle way is courage, which is giving freely of
oneself with love and eagerness for the defence of the laws of Islam and the upholding of
the Word of divine unity.” 101 Islam puts a balance to normal human fears through one’s
power of courage. This courage has so many advantages such as protecting life, making
one socialized, controlling family life, making one’s life productive and making the
100
Zebidi. Tr.Ahmed Naim, Tecrid-i Sarih Muhtasari Vol. II (Ankara: Diyanet Isleri
Baskanligi, 1983), 622.
101
Nursi, From the Risale-i Nur Collection: Signs of Miraculousness, trans. Sukran Vahide
(Istanbul: Sozler Publications, 2004), 29-30.
∗
Ali ibn Abi Talib was the cousin, son-in-law and one of the Ahl al-Bayt of the Islamic prophet
Muhammad.
47
dialogue easier. The middle way in Islam is actually the necessary and correct way. It is
The second part of the verse is mostly seen in Islamic history. One example can
be given from the life of Imam Ali∗102: “Imam ‘Ali (May God be pleased with him) once
threw an unbeliever to the ground,” writes Nursi. “As he drew his sword to kill him, the
unbeliever spat in his face. He released him without killing him. The unbeliever said:
‘Why did you not kill me?’ He replied: ‘I was going to kill you for the sake of God. But
when you spat at me, I became angered and the purity of my intention was clouded by the
inclinations of my soul. It is for this reason that I did not kill you.’ The unbeliever
replied: ‘If your religion is so pure and disinterested, it must be the truth.’”103 This event
has a significant lesson and shows us even the feeling of fear is for the sake of God, not
God created human beings in such a way that they have both feel fears and love in
their hearts for the persons that they love. Fear sometimes makes people feel the love
deeper as has happened in the earthquakes or other natural disasters, for they know that
only God can save them from these disasters. Everything is in the control of God. A
child both feels fears and loves his mother. Nursi describes this in The Words: “It is well-
known that a mother gently scares her infant, for example, and draws it to her breast. The
fear is most pleasurable for the child, because it drives him to her tender embrace.
Whereas the tenderness of all mothers is one flash of Divine mercy. That means there is a
supreme pleasure in fear of God. If there is such pleasure in fear of God, it is clear what
102
Encyclopedia Wikipedia Online, http://en.wikipedia.org/wiki/Ali (accessed March 9, 2008).
103
Nursi, From the Risale-i Nur Collection: The Letters, 318.
48
infinite pleasure there is to be found in love of God. Moreover, one who fears God is
saved from the calamitous and distressing fear of others.”104 Thus, this love has
beneficial results both for this world and the Hereafter for it does not make people feel
depressed.
The Connection between the Creation of the Love and the People Who Do Good
Deeds
On those who believe and work deeds of righteousness, (Allah) Most Gracious
will bestow Love.
Qur’an, 19:96
This verse points to the good news for the people who do right deeds as God will
create love for them as a gift of the name of Rahman. Moreover, one can find the verses
6;12, 30;50, 7;156, 17;110 in relation to the mercy of God. Also, there is a hadith about
Rahman which says “God created man in the form of the All-Merciful One.” 105
Nursi defines this hadith in a very clear way. He says “”Man is in a form showing
the Divine Name of All-Merciful in its entirety.” For sure, as we explained before, just
as the Divine Name of All-Merciful is manifest through the rays of a thousand and one
Names on the face of the universe, and is apparent through the innumerable
manifestations of God’s absolute dominicality on the face of the earth, so also is the
104
Nursi, From the Risale-i Nur Collection: The Words, 368.
105
Buhari, Istizan 1, vol. VII (Istanbul: Cagrı Yayinevi, 1981), 125.
106
Nursi, From the Risale-i Nur Collection: The Flashes Collection, 139.
49
comprehensive form, like on the face of the earth and the face of the universe.”106 One
can clearly see the miracles of Bismillah and the names of God, Rahman and Rahim in
the universe if s/he carefully observes that the creatures in the universe are surrounded
Moreover, this verse also shows the importance of common links between the
believers. Nursi explains these links with a comparison between the connection of the
people in the army and the connection between the Muslims: “You cannot deny that if
you find yourself in the same regiment as someone, you will form a friendly attachment
to him; a brotherly relation will come into being as a result of your both being submitted
to the orders of a single commander. You will similarly experience a fraternal relation
through living in the same town with someone. Now there are ties of unity, bonds of
union, and relations of fraternity as numerous as the Divine Names that are shown and
demonstrated to you by the light and consciousness of belief. Your Creator, Owner,
Object of Worship, and Provider is one and the same for both of you; thousands of things
are and the same for you. Your Prophet, your religion, your qibla are one and the same;
hundreds of things are one and the same for you. Then too your village is one, your state
is one, your country is one; tens of things are one and the same for you.”107 Thanks to
these shared bonds, there is no need to distress and hate anyone. Likewise, there is a
hadith which has a similar message with the verse mentioned above. “I swear by Allah
who holds me in the palm of His hand that so long as you do not believe, you will not
enter Paradise; and so long as you do not love one another, you have not truly believed.
Shall I tell you something that will lead to your loving one another? Greet one another
107
Nursi, From the Risale-i Nur Collection: The Letters, 313.
50
[when you meet].”108 This prominent hadith reveals the importance of the love between
the Muslims and encourages all the Muslims to greet each other for it grows brotherhood
and love. This greeting is also a proof of their love which is coming from the life of the
Prophet Muhammad(pbuh)’s time. In short, faith and love complement each other.
And those saved from the covetousness of their own souls, - they are the ones that
achieve prosperity.
Qur’an 59:9
The third category of love with the Qur’an, the love among human beings, does
not only mean to love Muslims, but also everyone, including the enemies. This is the
true love which is the result of the faith, mercy and love for all of the creatures. Nursi
illustrates this verse in The Flashes Collection with these words: “Choose your brothers’
souls to your own soul in honour, rank, acclaim, in the things your soul enjoys like
material benefits. Even in the most innocent, harmless benefits like informing a needy
believer about one of the subtle, fine truths of belief. If possible, encourage one of your
companions who do not want to, to inform him, so that your soul does not become
conceited. If you have a desire like “Let me tell him this pleasant matter so I’ll gain the
reward,” it surely is not a sin and there is no harm in it, but the meaning of sincerity
between you could be damaged.”109 This love among human beings is a way to reach the
love of God.
In general, people love each other as a result of mutual benefit. People clearly
love a person who is generous, compassionate, merciful, kind, benevolent, helpful, just
108
Müslim, Iman, (Hadis no: 93, 94) Vol. I (Istanbul: Cagrı Yayinevi, 1981), 74.
109
Nursi, From the Risale-i Nur Collection: The Flashes Collection, 216.
51
and sympathetic. Also, human beings love a person who loves them or makes them
happy, gives them something that they like. People need to love those who encourage
them to do good deeds. Prophet Muhammad(pbuh) says “A person is (will be) together
with those he loves.”110 Everybody should pay attention to their lovers carefully for
people will be together with the people in another world whom they love in this world.
Nursi summaries the love of Muslims to each other with these words: “The
Muslim has firm relations with all other Muslims and there are strong bonds between
them. By reason of the tenets of belief and [the Muslims’] Islamic traits these relations
give rise to unshakeable brotherhood and true love. And it is worship that makes manifest
the tenets of belief and renders them effective, and roots them firmly in the psyche.”111
One can find an event from Islamic history about this devotional act of Muslims:
In the Yermuk war, Haris b. Hişam, Ikrime b. Cehil and Ayyaş b. Rabia (ra.) were
wounded badly and fell down. Haris wanted to drink some water. One of the soldiers
brought some, but as he saw Ikrime was looking at him, he said ‘Bring this water to
Ikrime’. When Ikrime got the water, he saw Ayyaş looking at him and he didn’t drink the
water and he also told the soldier to bring the water to Ayyaş. But when the man brought
the water Ayyaş had died, so he ran to Ikrime but he had died, too. And finally he went
God gives many blessings to human beings like reason, soul, capability, organs
and emotions. Also, He makes the sky and world servants to people and wants them to
110
Buharî, Edeb, 96, VII; 112; Müslim, Birr, 50, III, 2033 (Hadis no: 165); Tirmizî, Zühd, 50, IV,
595 (Hadis no: 2385).
111
Nursi, From the Risale-i Nur Collection: Signs of Miraculousness, 162.
112
Muhammad b.Yusuf Kandehlevi, Hayatu’s Sahabe, vol. I (Damascus: Daru'l-Qalem, 1993), 324.
52
love these gifts in the name of God. So love is very beneficial to another world the same
as this world.
Nursi explains the different types of love among humans below. Also, he
explains the profits of loving with the name of God that have advantages both in this
If we love our friends for worldly desires only then we are apt to experience
regret. We may easily feel sorry for them as we love them for our own ego. It is not
113
comfortable and satisfying.
Our soul can be controlled by relenting and avoiding it from bad behaviours. Then
the soul does not control us. So we can avoid bad passions of the soul and put it in the
true way. The souls can only be satisfied with the love of God as people have the
If the love between the husband and wife is for the good behaviours and if a
husband or wife is seen as a gift from God, then with a deep mercy and love, it becomes
eternal. This love grows when they become old and they live a happy life. Otherwise, if
the love is linked with material beauty, then the love is destroyed quickly. Furthermore,
the love towards the parents with the name of God is some kind of worship.When they
are older, the love is bigger. It gives a spiritual pleasure to the child when s/he prays for
his parents to live longer. If this love is a wordly one, then people want their parents’
death. They don’t want to look after them. This gives a sad pain to the soul. In relation to
the love of the children to the parents, one can find this verse from the Qur’an, 46: 17 :
“But (there is one) who says to his parents, ‘Fie on you! Do you hold out the promise to
113
Nursi, From the Risale-i Nur Collection: The Words, 367-368
114
Ibid., 367.
53
me that I shall be raised up, even though generations have passed before me (without
rising again)?’And they seek Allah’s aid, (and rebuke the son): ‘Woe to you!Have
faith!For the promise of Allah is true.’But he says, ‘This is nothing but tales of the
ancients!’” Likewise, if the parents love their children for the name of God, then it
becomes a blessing for them. Thus, the parents aren’t so sad with their death, for the
parents accept it as a gift from God. They know that God has more mercy than they have
to their children.115
If the world is seen for the name of God, then the dangerous things of the world
turn out to be friends. As the world is seen as a field of the Hereafter, everything becomes
a fruit and wealth in this world. Its dangerous and death does not upset people.
Otherwise like unbelievers, he may drown by fruitless and crushing affection. 116One can
find a verse about the love of this world and Hereafter in the Qur’an, 14:3, “Those who
love the life of this world more than the Hereafter, who hinder (men) from the Path of
Allah and seek therein something crooked: they are astray by a long distance.”
Then Nursi tells the benefits of the love which is only for the sake of God for Eternal life:
If our love is for the name of God, then our friends do not upset us. Also the
seperation and death cannot prevent affection with our beloved friends. Spiritual
connection continues. This getting together is eternal. If “As for love, the one you love
will either not recognize you or will depart without bidding you farewell. Like your youth
and property. Or else he will despise you because of your love. Have you not noticed that
in ninety-nine out of a hundred cases of metaphorical love, the lover complains about the
beloved…. the things you love either will not recognize you, or they will scorn you, or
115
Ibid., 669-670.
116
Ibid., 367.
54
they will not accompany you.”117 Nursi then follows the benefits of loving in the name
A person who is kind to his wife or her husband in this world finds him or her in
the most beautiful shape in another world. They tell themselves the memory of the world
sweetly. There is a verse about this wife and husband relationship in the Qur’an, 2:25,
“But give glad tidings to those who believe and work righteousness, that their portion is
Gardens,…and they have therein pure (and holy) companions; and they abide in
therein(for ever).” Also, loving friends with the name of God lets people in paradise sit in
a comfortable way and talk about memories and adventures in the world. In addition to
this, if we make forbidden things, then we will have torture. Furthermore, parents or
children who love their children or parents in the name of God will find themselves in
paradise in the best way. The children who die before the age of adolescence will be
given to their family. Also, If a person loves the world in the name of God as a whole,
then s/he gains the paradise which is more beautiful. Here if a person give thanks to God
for His blessings,fruits and gifts, then in another world s/he meets the same delicious
fruits and gifts. Here s/he eats a fruit and says “elhamdulilllah.” Then in another world
the world in the name of God and worships God, then God gives him or her the paradise
If people love the prophets and saints as mentioned in the Quran, then they will
gain from their love in the grave and in the Hereafter. As the Hadith says, “You are with
117
Nursi, From the Risale-i Nur Collection: The Words, 367-368.
118
Nursi, From the Risale-i Nur Collection: The Words, 669-670.
55
the person whom you love”119 Thus, people can be with the prophets and saints in the
The more people know about God, the more they love God for people love the
ones that they know more than the others, for God makes his creatures as mirrors and is
the most deserving of love. As a result of this, the believer loves God the first and the
most. This cannot be replaced by any kind of love. We must love God. If we are worried,
we can get rid of this only by the help of God. “Allah is a haven, a refuge; spirits wearied
of the world and sick at its glitter seek salvation with Him.”120 If we are afraid of
disappearance, separation from our beloved ones or fear of the end of pleasure in this
His being everlasting that the world endures.” Are we sorry for the goods which will
disappear and be finished? We should not be sad for “Allah is the Owner of all things; He
takes your possessions to preserve them for you.” 122 Are we sorry for the poverty and
have fear of not reaching our passions? “Allah is rich beyond measure and is the
dispenser of riches. With Him are the keys to all things. If a person is a true servant of
His, the universe, His sovereign possessions, will as though belong to that person.”123
And (moreover) He has put affection between their hearts: not if you had spent all
that is in the earth, could you have produced that affection, but Allah has done it:
for He is Exalted in might, Wise.
Qur’an 8:63
This verse is the proof of the power of love among the people for, before Islam
came, the two tribes Aws and Hazraj from Medina see each other as enemies and had
119
Buharî, Edeb, 96, VII; 112; Müslim, Birr, 50, III, 2033 (Hadis no: 165); Tirmizî, Zühd, 50, IV,
595 (Hadis no: 2385).
120
Nursi, Said. Tr. Sukran Vahide. Risale-i NurKullıyati Vol II (Istanbul: Nesil Yayinlari, 2002.), p
1331.
121
Ibid., 1331.
122
Ibid., 1331.
123
Ibid., 1331.
56
wars for a long time. After they chose Islam as their religion, enmity disappeared. Then,
they became brothers to each other and enmity changed its place to love. It is apparent
from this verse that Islam encourages people to build brotherhood between tribes and
Qur’an 3:146
difficulties, stresses and sufferings with patience and determination; we can gain good
and beautiful things. If we abstain from harmful and bad things with patience, we can
also gain good things. God out of love blesses those who are patient. Our prophet
(pbuh), tells us that “God gives patience to anyone who wants it.”125 He also declares that
“The patience that is given to us can be used in three ways: First, the patience against the
ill- gotten, second, the patience in doing the obligations to God, and the third; the
God tests our patience and examines us. When God gives blessings and asks for
praise from his servants, he also gives troubles and asks for patience. The servant of God
124
See: Heyet: Hayrettin Karaman ve devamı, Kur’an-ı Kerim ve Acıklamalı Meali, 184.
125
Ebu Abdillah Muhammad b. Ismail Buharî, Zekât: 50, vol. II (Istanbul: Cagrı Yayinevi, 1981),
129.
126
Celaleddin Suyuti, Camiu's-sagir, vol. III (Istanbul: Yeni Asya Nesriyat Arastırma Merkezi,
2002), 1137.
57
Be sure We shall test you with something of fear and hunger, some loss in goods
or lives or the fruits (of your toil), but give glad tidings to those who patiently
persevere,
Qur’an 2:155
Furthermore, the Qur’an also tells the good news to the patient people:
Say: “O you My servants who beieve! Fear your Lord. Good is (the reward) for
those who do good in this world. Spacious is Allah’s earth! Those who patiently
persevere will truly receive a reward without measure!”
Qur’an 39: 10.
Sometimes the servant of God is examined by losing someone whom s/he loves
very much. It is mostly believed in Islam that if s/he lost his/her beloved child, it is not
that the child is lost, missing or has gone to nothingness as it seems, but rather the child
has traveled to the merciful, graceful God’s heaven that is much more beautiful than this
world. This isn’t a final separation. In fact, when s/he finishes his/her duty in life through
death, which really means reunion, s/he is going to love his/her child forever in heaven.
In a hadith a piece of good news is given to these kinds of people like this: “If any
Muslim is patient when I take his/her lover and waits its merit from God then his/her gift
But the servant, who knows that s/he is in an examination and behaves according to this
O you who believe! seek help with patient Perseverance and Prayer: for Allah is
with those who patiently persevere, …
Qur’an 2:153
In The Letters, the purpose and aim of this verse is asked to Nursi; the answer is
as follows: “As required by His Name of All-Wise, Almighty God placed in all things an
arrangement like the steps of stairs. An impatient man does not act with slow
127
Buharî, Rikak: 6 (VII, 172); Neseî, Cenâiz: 23 (IV, 223); Ahmed b. Hanbel, Müsned, 2:417.
58
deliberation, and so either skips some of the steps and falls, or leaves some deficient; he
cannot mount to the roof of his goal. Thus, greed is the cause of loss…Almighty God’s
grace and favour is with the patient.”128 Thus, patience, faith and love are inseparable
from each other. God loves the ones who act with patience in everything, including
illnesses, disasters and everything that seems as evil to us, for each event shows the
In Islam, God shows the right way for human beings and teaches the Muslims
how to be loved by God. In order to achieve the love of God, one should follow Prophet
Say: “If you do love Allah, follow me: Allah will love you and forgive you your
sins: for Allah is Oft- Forgiving, Most Merciful.”
Qur’an 3:31
Human beings demonstrate their love to God by doing what God wants them to do
and refraining from what God forbids them to do. The easiest and safest way is to follow
the way of the Prophet Muhammad(pbuh). The love of human beings not only exists in
words, but also exists in actions and efforts for following the way of the Prophet
which solves sociological and pyschological problems. It shows us the true way in a
complex road like a compass. It is the basis for a happy life both in this world and the
Hereafter. It is the origin for all beauties, wonderfulness and morals. Following Sunnah,
128
Nursi, From the Risale-i Nur Collection: The Letters, 332.
∗
The words and actions of the Prophet Muhammad (pbuh) as a whole.
59
especially in a chaotic age in which everything turns out to be the opposite is very vital.
corruption is rife in my community will receive the reward of a hundred martyrs.” 129 To
God shows the love of humankind by creating them as the most valuable creatures
(halife-i arz) in the universe. Thus, human beings are the most loved creatures by God.
The conversation between human beings and God is so comprehensible that Nursi defines
this in the Words: “Is it at all reasonable to accept that the munificent Fashioner of these
fine creatures, Who so loves His art and even takes into consideration all the tastes of the
mouth, would remain indifferent towards His most beautiful creature, who, in a clamour
of admiration and appreciation which makes the Throne and earth reverberate and in a
litany of thanks and exaltation which brings to ecstasy the land and the sea, is
worshipfully turned towards Him? Would He not speak with him and want to make him
His Messenger and wish his commendable conduct to pass to others? It is possible that
He would not speak with him and not make him His Messenger... By no means!” 130 God
wants to build a relationship with his creatures and He chooses human beings as His
addressees and gives some duties to them. In Islam, Prophet Muhammad(pbuh) is the
Islam orders one to be a perfect person. Let’s think about love, pity, tolerance,
justice, honesty,generousity and braveness. If a person has all these qualities, s/he makes
the people happy around him/her. Hence, the aim of our prophet is to let people avoid
bad behaviours and reach the ideal peak of humanity through love. The verse from the
129
Abdurrauf. Menavi, Feyzu’l-Kadi Serhu’l-Camii’s-sagir (Hadis no: 9171) vol. VI (Beyrut:
Daru'l-Qalem, 1972), 261.
130
Nursi, From the Risale-i Nur Collection: The Words, 242.
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Qur’an reveals the perfect morality of the Prophet Muhammad(pbuh): “And you (stand)
morality.”131
The measure of love is to go with the lover. The child who loves his/her mother cannot be
thought to rebel against her. In the same way, it is very normal to obey God’s
Allah fully believes until he loves me more than his wife, his family, and his property.”132
This shows the importance of the love of human beings to Prophet Muhammad(pbuh)
If someone helps us, we are happy and grateful so much. If a person saves us
from death, then our respect and love for him or her has no limit. We love our mothers
and fathers very much who cause our birth. We love our God more than everything in our
creation, our world, our abundant food and our breaths which save us from death for God
131
Ahmed b. Hanbel, Müsned, II, 381; Đmam Malik, Muvatta, Kitabu Husni’l-Hulk, 1, II, 904 (Hadis
no: 8).
132
Müslim, Iman, 16, I, 67 (Hadis no: 69); Buharî, Iman, 14, I, 11.
61
created the world for the sake of Him.133 Prophet Muhammad(pbuh) takes a very
Qur’an. He obeys the orders and prohibitions in the Qur’an carefully. Thus, he is the best
example of the Qur’an. In the Qur’an, one can find a verse about this:
You have indeed in the Messenger of Allah a beautiful pattern (of conduct) for
any one whose hope is in Allah and the Final Day, and who engages mush in the
praise of Allah.
Qur’an 33:21
God does not let human beings out of control. During the creation, He sends
prophets in various areas at certain times. These prophets are one hundred twenty four
thousands. We cannot think God without prophets as we can’t think of the sun without
light. If there is no prophet, we cannot know God with His names and Attributes. Also we
can’t learn His orders and prohibitions and goodness and badness.
One can find a Kudsi Hadith saying: “I was a hidden treasure so I created the
world.”135 This hadith shows us the human stands as a mirror for God’s attributes. This
mirror is both being shown in itself and in the world and is shown to others.
From one side this world is like a palace. Something is surely told us with these
great arts, countless blessings and wonderful tables. The first Teller who is our prophet
133
Acluni, Keşfü’l-Hafa (Hadis no: 2123) vol. II (Kahire: Dâru Ihyai’t-Turasi’l-Arabî, n. d.), 232.
134
Ebu’l-Hüseyn Müslim b. el-Haccac. Sahihu Müslim, Salâtu’l-Musafirîn, 18 (Hadis no: 139), vol. I
(Istanbul: Cagrı Yayinevi, 1981), 512.
135
Acluni, Keşfü’l-Hafa, (Hadis no: 2016) vol. II (Kahire: Dâru Ihyai’t-Turasi’l-Arabî, n. d.), 191.
62
calls us in Nursi’s words: “O people! By making this palace and displaying these things
our lord, who is the king of the palace, wants to make himself known to you. You
therefore should recognize Him and try to get to know Him. And with these adornments
He wants to make Himself loved by you. Also, He shows His love for you through these
bounties that you see, so you should love Him too by obeying Him.”136 Thus, the
Master’s existence links to the creation of the world and links to the people listening to
In general, people can easily commit a sin and forget about their duties. God
always forgives people who regret their sins, and gives an opportunity to those who are
regretful for their doings. Each human being who wants to be forgiven sincerely may
If any one does evil or wrongs his own soul but afterwards seeks Allah’s
forgiveness, he will find Allah Oft-forgiving, Most Merciful.
Qur’an 4:2
One can also find another verse about the mercy and compassion of God which is
He that does good shall have ten times as much to his credit: he that does evil
shall only be recompensed according to his evil: no wrong shall be done to (any
of) them.
Qur’an 6:160
There is a hadith in relation to this verse which defines the merciful,
136
Nursi, From the Risale-i Nur Collection: The Words, 134.
63
“If My servant intends to commit wrong, do not record it against him so long as
he does not commit it. If he does commit it, record one demerit. If he then gives us
committing the wrong out of fear of Me, record one merit. If he intends to perform a
good deed but does not, record one merit, and if he does perform it, record in his favour
137
from ten to seven hundred merits.”
Nursi explains the mercy and compassion of God in the following words:
justice to record one evil as a thousand and a single good deed as one or not at all, He
records a single evil as one, and a single good deed as ten, and sometimes as seventy or
seven hundred, or even sometimes as seven thousand. You will also understand from this
Remark that to be sent to Hell, which is so dreadful, is retribution for the deed and pure
justice, while to be sent to Paradise is pure generosity.”138 Thus, God wants to forgive
human beings very much and gives them every opportunity for repentance. Muslims
should always be optimistic about the mercy of God for there is a verse about this idea:
Say: “O My servants who have transgressed against their souls! Do not despair of
the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most
Merciful.
Qur’an 39:53
God for human beings are the perfect example of the mercy in the universe. One can see
an example of forgiveness in these words of Nursi: “Since the light has an effect on
137
Ebu Abdillah Muhammad b. Ismail Buhari, Tevhid, 35, vol. VIII (Istanbul: Cagrı Yayinevi,
1981), 198.
138
Nursi, From the Risale-i Nur Collection: The Words, 330.
64
hearts needy for faith, may not one Said but thousands be sacrificed. May all the
tribulations and oppression I have suffered these twenty-eight years, all the torments to
which I have been exposed, all the calamities I have endured – may they all be forgiven.
May all those who have persecuted me, moved me from town to town, insulted me and
making various charges have wanted to have me convicted, those who have readied
understand one’s weakness and turn towards God is a special feeling which gives one
pleasure. There is a verse in the Qur’an about the people who realize their sins and
If any one does evil or wrongs his own soul but afterwards seeks for Allah’s
forgiveness, he will find Allah Oft-forgiving, Most Merciful.
Qur’an 4:110
In a way, forgiveness and love complete each other for God forgives the ones
whom He loves. Thus, the people who can easily forgive others are full of love for other
people. Moreover, these people will be forgiven by God as it is mentioned in the Qur’an:
That (is so). And if one has retaliated to no greater extent than the injury he
received, and is again set upon inordinately, Allah will help Him: for Allah is One
that blots out (sins) and forgives (again and again).
Qur’an 22:60
One can find more verses about the forgiveness of God. As mentioned in 3:134,
forgiveness is seen as one of the qualities of the ethical and God-fearing people. The
Qur’an has accepted forgiving as one of the features of those who are god-fearing and
139
Nursi, Bediuzzaman Said, Bediuzzaman Nursi's Interpretation of Jihad in the Modern Age. 'Jihad
of the Word' and 'Positive Action.' Tr. Sukran Vahide (Istanbul: Sozler Publications, n. d.), 13.
65
something that should come out of a person’s love of God. Thus, the Qur’an permits a
person who is persecuted to respond. It is also emphasized in the Qur’an that there
It is part of the Mercy of Allah that you deal gently with them. If you were severe
or harsh-hearted, they would have broken away from about you: so pass over
(their faults), and ask for (Allah’s) forgiveness for them; and consult them in
affairs (of moment). Then, when you have taken a decision, put your trust in
Allah. For Allah loves those who put their trust (in Him).
Qur’an 3:159
Nursi explains this verse in the following way: “..the other is relying on your
Creator’s power and having confidence in His wisdom. Is that the case? Indeed it is…a
person with knowledge of God takes pleasure from impotence, from fear of God. Yes,
there is pleasure in fear. If a twelve-month baby was sufficiently intelligent and it was
asked him: “What is most pleasurable and sweetest for you?”, he might well say: “To
the same time taking refuge in her tender breast.” But the compassion of all mothers is
but a flash of the manifestation of Divine Mercy. It is for this reason that the wise have
found such pleasure in impotence and fear of God that they have vehemently declared
themselves free of their own strength and power, and have taken refuge in God through
their powerlessness. They have made powerlessness and fear an intercessor for
themselves.”141
140
See: Heyet: Hayrettin Karaman ve devamı, Kur’an-ı Kerim ve Acıklamalı Meali, 338.
141
Nursi, From the Risale-i Nur Collection: The Words, 43.
66
In the Islamic perspective, one can find a balance in understanding the trust in
God. It does not mean to do nothing but have trust in God. The first meaning makes
people lazy and alienates them from working. However, the trust means to do everything
that human beings can do in their capacity and then leave the result to God. The unity and
greatness shows us the existence of the causes and His omnipotence shows us that these
If Allah touches you with hurt, there is none can remove it but He: if He designs
some benefit for you, there is none can keep back His favour: He causes it to
reach whomsoever of His servants He pleases. And He is the Oft- Forgiving,
Most Merciful.
Qur’an 10:107
This verse defines that everything happens with the permission of God, and in this
world people can save themselves from the sadness of life by trusting in God. This also
makes people accept the calamities, disasters and illnesses; they know that these are
coming from God for everything is in the hands of God. This approach helps people
understand the importance of the du’a (supplication) for they know that only God can
The Qur’an encourages the Muslims to follow “al-sirat al-mustaqim” ‘the straight
path’ which is mentioned in 3:122 and 5:23. It is the paradise way. In this way a person
may live sadness, but s/he does not rebel and becomes impatient. Thanks to the eternal
happiness in another world, then of course there s/he is patient. Indeed, the blessing of
faith is enough to help one endure the sadness. This approach can be found below:
For, Believers are those who, when Allah is mentioned, feel a tremor in their
hearts, and when they hear His Signs rehearsed, find their faith strengthened, and
put (all) their trust in their Lord.
Qur’an 8:2
67
Nursi summarizes the trust in God with these words: “That is to say, belief
submission to God, submission to God necessitates reliance on God, and reliance on God
necessarily leads to happiness in this world and the next. But do not misunderstand this,
reliance on God is not to reject causes altogether; it is rather to know that causes are a
veil to the hand of power and have recourse to them. Knowing that attempting causes is a
sort of active prayer, it is to seek the effects only from Almighty God, recognize that the
results are from Him alone, and to be thankful to Him.”142 From this definition, it is clear
that causes play an important role for the trust in God. However, they all act with the
permission of God. One should never forget that the trust in God helps one to look at the
events optimistically.
In social life, love plays a very active role in human relationships and the order of
social relations. Nursi explains this in the following words: “The thing most worthy of
love is love, and that most deserving of enmity is enmity. That is, love and loving, which
render man’s social life secure and lead to happiness are most worthy of love and being
loved. Enmity and hostility are ugly and damaging, and have overturned man’s social
life. Love, brotherhood, and affection are basic to Islam, and are its bond. The people of
enmity resemble a spoilt child who wants to cry. He looks for an excuse, and something
as insignificant as a fly’s wing becomes the pretext. They resemble too an unfair,
ignores ten good deeds due to one bad deed. Fairness and favourable thinking, which
142
Nursi, From the Risale-i Nur Collection: The Words, 322-323.
68
Love plays such an important role in the world that it influences the relations of
the countries and people there. Enmity only gives people trouble, sorrow, tension and
anger. Thus, it does not solve any problem. That is why one should encourage the others
to love each other and prevent hating anybody. Sometimes, we may have prejudices
against some group of people who are different from our own religion. If we see any
mistake in this religion, then we generalize it and to all of its followers. However,
making generalizations about the whole religion from what are individual does is wrong.
The seven heavens and the earth, and all beings therein, declare His glory: there is
not a thing but celebrates His praise; and yet you do not understand how they
declare His glory! Verily He is Oft- Forbearing, Most Forgiving!
Qur’an 17:44
Qur’an. All the things, including non-living things which were thought to have been
motionless and not living, in the world are made up of atoms. So electrons turn around
the core in order and continually, and perhaps this being may be called that they are
obeying the rules of God with no hesitation and with no mistake.144 The obedience of the
electrons shows their language of worshipping God. Thus, this verse shows that all of the
Nursi analyzes this verse clearly: “See how the dead or sleeping creatures in the
world are raised to life in the minds of listeners at the sound of extols and glorifies Him
143
Nursi, From the Risale-i Nur Collection: The Damascus Sermon, trans. Sukran Vahide
(Istanbul: Sozler Publications, revised ed. 1996), 49-51.
144
See: Heyet: Hayrettin Karaman ve devamı, Kur’an-ı Kerim ve Acıklamalı Meali, 285.
69
[there is not a thing but celebrates His praise; and yet you do not understand how they
declare His glory! Verily He is Oft- Forbearing, Most Forgiving]; how they become
conscious, and rise up and recite God’s Names. And how at the cry and light of extols
and glorifies Him [there is not a thing but celebrates His praise; and yet you do not
understand how they declare His glory! Verily He is Oft- Forbearing, Most Forgiving]
the stars, which had been lifeless lumps of fire in the black skies, all appear in the view of
those who hear it as wisdom-displaying words in the mouth of the sky and truth-
pronouncing light, and in place of desolation the earth is seen to be a head with the land
and sea each as tongues and animals and plants each as words of glorification and
praise.”145 When analyzed closely, one can clearly see that all of the creatures worship
God in their own language. These prayers reveal the unique and perfect God who is all
powerful and compassionate. Contemplation enables people to reach God and see the
wisdom behind all of the creatures. That is why human beings have the connection with
the world.
Say: “O My servants who have transgressed against their souls! do not despair of
the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most
Merciful.
Qur’an 39: 53
The reason and wisdom of this verse is explained with these sentences:
“The first sickness is despair. Friend! The person who does not perform his
religious acts and worship satisfactorily, fears punishment and falls into despair. Then if
145
Nursi, From the Risale-i Nur Collection: The Words, 383.
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proof…In which case, those who fail to perform good deeds should have recourse to the
following verse so as not to fall into despair”146 Thanks to this approach, one can trust
the mercy and compassion of God. Thus, he is very careful not to ruin anything in the
universe for he knows that he is responsible for all of the creatures. In everything, he can
Also, there is a hadith about the importance of forgiving: “During the conquest of
Mekka, Our Prophet Muhammad(pbuh) told the Kureysh tribe, who were polytheists and
caused him a great trouble and tormented him, that “O kureyshies, what do you think I
am going to behave you like?” and they said, ”We don’t want anything but philanthropy,
because you are a good brother and son of a good brother.” Then Prophet
Muhammad(pbuh) said to them that, “I will say the same thing as Yusuf said to his
brothers, there is no angriness and condemnation for you. You are allowed to go freely
and independent.”147
In conclusion, the theme of love has been analyzed in three main sections. The
three categories are found in these sections: the love among human beings is seen in
Bismillah; God’s love for human beings and God’s love for those who do good deeds are
found in the second section; finally the love of human beings for God is shown in the
relationship between that love and God’s trust and the forgiveness.
146
Nursi, Said. Tr. Sukran Vahide. Risale-i NurKullıyati Vol II (Istanbul: Nesil Yayinlari, 2002.), p
1302
147
Ibn Hisam, Sire, vol.IV (Beyrut: es-Siretu’n-Nebeviyye,1971), 55.
71
CHAPTER III
In this section, I will briefly refer to the work of two Arab commentators, one
Sunni and one Shi’ite. Abu Al-Fida, ’Imad Ad-Din Isma’il bin ’Umar bin Kathir Al-
Qurashi Al-Busrawi, known as Ibn Kathir, is the author of the well-known and much
Ayatullah Sayyid Kamal Faghih Imani and a group of Muslim scholars. This book is
The five verses about love that are mentioned in the second chapter are analyzed
Say: “If you do love Allah, follow me: Allah will love you and forgive you
your sins: for Allah is Oft- Forgiving, Most Merciful.”
Qur’an 3:31
The explanation of this verse is found in the section, called Allah’s Choice of the
Qur’an. “The People of the Book ( the Christians from Najran)” is mentioned in
explaining this verse from Shi’i perspective in the following words: “The verses under
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discussion, including the above verse, have been revealed about a group of the People of
the Book, who used to say: “We are the lovers of the Lord.” Then Allah defines ‘the
followers of the Apostle of Allah’ as the clear example of this love, and tells His Apostle
Muhammad thus:”
The close link between the love of human beings to God and following “the Apostle of
Allah” is emphasized above. These two acts seem equally important. This understanding
results in God’s forgiving the sins of the humans as mentioned in the second part of the
verse:148
Ibn Kathir had a similar approach to this verse. In Tafsir Ibn Kathir, the title,
Allah’s Love is Attained by Following the Messenger is used for this verse. Ibn Kathir
illustrated the close relationship between this hadith, “Whoever commits an act that does
not conform with our matter (religion), then it will be rejected of him,” and verse 3:31.
Ibn Kathir then explains that “what you will earn is much more than what you sought in
loving Him, for Allah will love you” He also refers to Al-Hasan Al-Basri and several
scholars among the Salaf who explained, “Some people claimed that they love Allah. So
Allah tested them with this ayah; “Say: ‘If you do love Allah, follow me, …” Allah then
said, “…for Allah is Oft- Forgiving, Most Merciful.” meaning that a person will earn all
148
A Group of Muslim Scholars, An Enlightening Commentary into The Light of The Holy Qur’an, trans.
Sayyid Abbas Sadr-ameli. vol. III (Isfahan, Iran: Amir-ul-Mu’mineen Ali(a.s) Library, 1997-), 128.
149
Ibid., 145-146.
73
Those who (in charity) spend of their goods by night and by day, in secret
and in public, have their reward with their Lord: on them shall be no fear,
nor shall they grieve.
Qur’an 2: 274
In Tafsir Ibn Kathir, the relationship between this verse and 2:274 is shown: “in
hard times and easy times, while active (or enthusiastic) and otherwise, healthy or ill, and
in all conditions.” Ibn Kathir explains this verse by saying that people restrain from their
anger when they are angry. They even forgive the ones who upset them. Ibn Kathir also
refers to this hadith to describe the verse mentioned above, “The strong person is not he
who is able to physically overcome people. The strong person is he who overcomes his
rage when he is angry.” Ibn Kathir then explains this part of the verse “who restrain
anger,” as: “they do not satisfy their rage upon people. Rather, they refrain from harming
them and await their rewards from Allah, the Exalted and Most Honored.” Ibn Kathir
mentions this verse: “and pardon (all) men; -for Allah loves those who do good,- ” He
explains that people should not be upset by the ones who do injustice to them, for this
The qualities of the pious persons and their five magnificent human qualities are
described in An Enlightening Commentary into The Light of The Holy Qur’an. These
qualities are listed as: “‘1. They wait out any condition they are in, whether when they are
in ease and welfare or at the time when they are in deprivation and adversity’ as
150
Ismail ibn Umar Ibn Kathir, Tafsir Ibn Kathir, vol. II (Riyadh, Houston, New York, Lahore:
Darussalam, 2000), 270-272.
74
mentioned in the first part of the verse: “Those who spend (freely), whether in prosperity,
or in adversity;” Then the first important quality of pious ones is declared as “spending,”
for “these verses contain the qualities opposite to those of usurers and oppressors, which
were referred to in the former verses.” 2. The third quality of the pious ones is mentioned
in this part: “who restrain anger,” 3. The fourth quality is mentioned in this part of the
verse: “and pardon (all) men;” It is then mentioned that “restraining anger is not enough,
because it may not eradicate enmity and grudging from the heart and thought. In this
condition, for dismissing the state of enmity, ‘restraining anger’ and ‘pardoning the
faults’ should gather together.” 4. The fifth quality is their being good doers, and the Lord
loves the doers of good.” Then this verse “-for Allah loves those who do good,” is
described as ‘a higher degree of pardoning.’” This reveals the good side of a person,
though he has received wrong. This person has the aim of ending the enmity in the
It is part of the Mercy of Allah that you deal gently with them. If you were severe
or harsh-hearted, they would have broken away from about you: so pass over
(their faults), and ask for (Allah’s) forgiveness for them; and consult them in
affairs (of moment). Then, when you have taken a decision, put your trust in
Allah. For Allah loves those who put their trust (in Him).
Qur’an 3:159
Qur’an that the revelation of the verse is about the Battle of ‘Uhud’. It was basically
about the regret of the Muslims due to the failure of the war. They gave their apologies
to Prophet Muhammad (pbuh), which resulted in the message of this verse. “Harsh-
hearted people and strict people cannot have etiquette with people” as mentioned in the
151
A Group of Muslim Scholars, An Enlightening Commentary into The Light of The Holy Qur’an, vol.
III, 268-269.
75
second sentence of the verse. Then the explanation continues as follows: “A fruitful and
affection.” The commentary continues with the third part of the verse: “so pass over
(their faults), and ask for (Allah’s) forgiveness for them; and consult them in affairs (of
recognition of friends from enemies, selecting the best attitude, creation of kindness and
love, and a practical lesson for others.” It is suggested in the verse that a person should
forgive the ones who treat him/her unjustly, “seek forgiveness for them from Allah and
keep them in the scene by consulting with them in political and social affairs.
Consultation and reliance in Allah are beloved with Him, whether we attain the aim or
not.” Thus, trust, contemplation and consultation are all emphasized within this verse.152
In Tafsir Ibn Kathir, the relationship between this verse and 9:128, “Now has
come to you a Messenger from amongst yourselves; it grieves him that you should perish:
he is ardently anxious over you: to the Believers he is most kind and merciful” is
mentioned. In explaining the verse 3:159, Ibn Kathir stated that “who would have made
you this kind, if it was not Allah’s mercy for you and them.” Qatadah describes this verse
as: “With Allah’s mercy you became this kind. Al- Hasan Al-Basri said that this, indeed,
is the description of the behavior that Allah sent Muhammad with, which is like the
whose heart is hard.” This behavior is totally the opposite of the description of Prophet
Muhammad(pbuh), “He is not severe, harsh, obscene in the marketplace or dealing evil
for evil. Rather, he forgives and pardons.” This part of the verse stands as important for it
shows the relationship of the Prophet Muhammad(pbuh) and the Companions. Prophet
152
Ibid., 301-302.
76
Muhammad (pbuh) concerned with the views of the Companions and he asked their
suggestions in different topics, like what happened in “the battle of Badr.” Also for the
battle of Uhud, “the Messenger asked the Companions if they should fortify themselves
in Al-Madinah or go out to meet the enemy, and the majority of them requested that they
go out to meet the enemy, and he did.” One can refer to other events from the life of
Prophet Muhammad (pbuh). Then the verse says: “When you have taken a decision, put
your trust in Allah.” Ibn Kathir explains this as: “if you conduct the required consultation
and you then make a decision, trust in Allah over your decision,” for the last sentence of
the verse reveals the good news for that kind of people.153
If any one does evil or wrongs his own soul but afterwards seeks for Allah’s
forgiveness, he will find Allah Oft-forgiving, Most Merciful.
Qur’an 4:110
Ibn Kathir, in Tafsir Ibn Kathir, explains that this verse illustrates “the generosity
and kindness of Allah, in that He forgives whoever repents to Him from whatever evil
they commit.” Likewise, ‘Ali bin Abi Talhah said that Ibn ‘Abbas described this verse,
“Allah informs His servants of His forgiveness, forbearing generosity and expansive
mercy. So whoever commits a sin, whether minor or major, ‘but afterwards seeks for
Allah’s forgiveness, he will find Allah Oft-forgiving, Most Merciful.’ even if his sins
were greater than the heavens, the earth and the mountains.” In relation to this, “Imam
Ahmad recorded that Ali said, ‘Whenever I hear anything from the Messenger of Allah,
Allah benefits me with whatever He wills of that. Abu Bakr told me, and Abu Bakr has
said the truth that the Messenger of Allah said, ‘No Muslim commits sin and then
153
Ismail ibn Umar Ibn Kathir, Tafsir Ibn Kathir, vol. II, 304-306.
77
performs ablution, prays two Rak’ahs and begs Allah for forgiveness for that sin, but He
forgives him.’”154
of The Holy Qur’an, that “the verse refers to both being unjust to people and being cruel
to oneself, for The Qur’anic word /su’/, in philology, means to harm others, too.” And,
“If any one does evil or wrongs his own soul,” this part of the verse refers to the previous
verse, for “the treacherous and protection of the treacherous were criticized in the
previous verse.” Thus, in this verse, 4:110, “the way of rescue from it” is explained.
“The Qur’an says that gate of the path of return is open to the wrong doers. Now, it is
they who should decide and return from doing sin and repent.” as it is mentioned in the
On those who believe and work deeds of righteousness, (Allah) Most Gracious
will bestow Love.
Qur’an, 19:96
In Tafsir Ibn Kathir, this verse is explained as follows: “Allah is pleased with
His believing servants who work good deeds because they are in accordance with the
legislation of Muhammad(phuh) in that He plants love for them in the hearts of His
righteous servants. This has been reported in Hadiths of Messenger of Allah (pbuh) as:
Ibn Abi Hatim recorded that Abu Hurayrah said that the Prophet (pbuh) said,:
‘Whenever Allah loves a servant of His, He calls Jibril (saying), ‘Verily, I love so-and-so,
so love him.’ Then, Jibril calls out into the heavens and love for him descends among the
154
Ibid., 576-577.
155
A Group of Muslim Scholars, An Enlightening Commentary into The Light of The Holy Qur’an, vol.
IV, 155.
78
people of the earth. That is the meaning of the statement of Allah, the Mighty and
Sublime: ‘Verily, those who believe and work deeds of righteousness, the Most Gracious
will bestow love for them.’ This was also reported by Muslim and at-Tirmidhi said,
‘Hasan Sahih.’”156 The social aspect of love and the way of practicing love in daily lives
In An Enlightening Commentary into The Light of The Holy Qur’an, the message
of this verse is “the faithful believers and the faithless cruel unjust. The contents of these
verses are also upon the Qur’an and its glad tidings and warnings.” Thus, the close link
between love and good deeds is clearly seen in this verse. “Allah loves the people who
do good deeds, for they are beloved with all those who are in skies.” 157 Then the
connection between remembrance and love is described in relation to this verse: “Then
you remember Me; I will remember you. Be graceful to Me, and do not reject Faith
(Qur’an, 2:152). The explanation of the verse then follows with the hadith of Prophet
Muhammad (pbuh): “When the Lord loves one of His servants, He says to His great
angel, Gabriel, that He loves so and so, then do love him. Gabriel will love him and,
then, he calls in the skies that Allah loves so and so, then do love him; and thereafter, all
those who are in skies will love him, and then the acceptance of this affection will reflect
in the earth.
And when the Lord hates a person, He tells Gabriel to hate him, and Gabriel hates
him. After that he calls out among those who are in the skies that Allah hates him, then
do hate him. Thus, all those who are in the skies will hate him, and afterward, the
reflection of this hatred will be found in the earth.” One can see this hadith in different
156
Ismail ibn Umar Ibn Kathir, Tafsir Ibn Kathir, vol.VI, 316-318.
157
A Group of Muslim Scholars, An Enlightening Commentary into The Light of The Holy Qur’an, vol.
IX, 330.
79
Islamic sources in slightly different versions, as the meaning remains the same. It is
accepted that the most valuable feeling is that “a person feels that he is beloved by all the
pure and the righteous of the world of existence.” On the other hand, the opposite results
in “the hate of the earth, skies, the angels and the believing people” which is so sad.158
Thus, faith is important for looking at the events from an optimistic or a pessimistic
influence depends on personal relation with God. If a person has a positive relationship
with God, he/she feels himself/herself loved not only by God but also by all of the
creatures. This feeling affects people’s view in a positive way and keeps them optimistic.
On the other hand, negative relationship with God influences people’s attitudes
differently. These kinds of people might perceive God and all creatures in a negative
view; it is easier for them to be desperate and pessimistic. For them, it seems that they are
the mercy and forgiveness of God in Tafsir Ibn Kathir. The link between good deeds and
love is explained by the link between the hadith from Prophet Muhammad(pbuh) and
some verses of the Qur’an, such as 3:134, 2:274 in Tafsir Ibn Kathir. The link between
good deeds and love is explained with the five qualities of the pious person in Shi’i
commentary, and trust in God is illustrated by the revelation of the verse 3:159. In Tafsir
Ibn Kathir, this verse is explained by the relationship between the verses 9:128 and
3:159. Likewise, the forgiveness of God is analyzed with the generosity and kindness of
God. On the other hand, in Shi’i commentary, forgiveness is emphasized with the chance
158
Ibid., 330-331.
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of repentance that can be made any time by the servant. In addition, the social aspect of
love is explained with the link of good deeds and love in Tafsir Ibn Kathir, whereas the
link between remembrance and love is described in Shi’i commentary in relation to good
deeds and love. In conclusion, the theme of love is explained in similar ways in both
CHAPTER IV
CONCLUSION
This thesis has tried to develop the theme of love as it has been illustrated in some
commentaries on the Bible and the Qur’an. The theme of love is demonstrated in three
these different categories of love and the messages of the verses are outlined in the thesis.
On one hand, love is shown with the mercy, forgiveness, trust and good deeds with some
verses of the Qur’an. On the other hand, love is shown in the three main categories with
some verses in the Bible. The connection between creation and love and the way of
reaching perfect knowledge show the first and second category of love, including the love
I have tried, first, to demonstrate the link between creation and love, as it is the
basis for religion and faith. One can see the similarity between the Bible and the Qur’an
himself. Also, the first act of God is to love and then to create. Similarly, in one of the
important hadiths, The Lord of Creation said of His Chosen Emissary (pbuh) “If not for
you, I would not have created the spheres”159 Here, the first act of God is love which can
159
Acluni, Keşfü’l-Hafa, 232.
82
be seen clearly in the world. The basis of the creation is the same in Islam and
Christianity.
Both the Bible and the Qur’an show how love and knowledge are interconnected.
However, there is a difference in the two religions in the way that one reaches perfect
knowledge. In the Qur’an, this can be achieved by following the example and teaching
of the Prophet Muhammad (pbuh). On the other hand, in Christianity, one can reach this
knowledge by being closer to Jesus, for it connects one to God: “No one has ever seen
God. It is God the only Son, who is close to the Father’s heart, who has made him
known.” (John 1:18). In this verse, the idea is completed by a clearly “Christological
statement: The only Son has made him known”160 Here, the knowing of God is linked to
the knowing of Jesus(pbuh), for the love of God is clearly seen in this understanding.
One can also refer to the revelation of Jesus(pbuh) with this verse.
shown in 1 John 4:9-10. 161 The definition of knowledge is similar in Islam. “Say: ‘If
you do love Allah, follow me: Allah will love you and forgive you your sins: for Allah is
Oft- Forgiving, Most Merciful.’” (Qur’an 3:31). This verse clearly shows that the
160
Smalley, 247.
161
See: Ibid., 240.
83
What I have pointed as a the third category of love, love between human beings,
is smilar in the two religions. “Beloved, since God loved us so much, we also ought to
love one another.” (1 John 4:11). It is declared in the verse that the response to the love
of God is to love each other. Smalley even comments on this verse that “the correct
response to God’s love is that we should love God; although this may have been
expected, and it is perhaps implied.”162 Thus, the response to the love of God is not
directly the love of God; but rather, it is the love among human beings, which is the
The love between human beings is shown as: “The Believers are but a single
Brotherhood: so make peace and reconciliation between your two (contending) brothers;
and fear Allah, that you may receive Mercy.”(Qur’an 49:10). This understanding makes
people closer to each other in sharing their troubles and happiness. Whereas, there is a
difference about the second category of the love of human beings to God, for the
response to the love of God is also to love all of the creatures with the name of God in
Islam. That is why the love of God and the love among humans cannot be separated. In
Christianity, one can respond to the love of God by loving each other.
The relationship between John 15:16 (“You did not choose me but I chose you.
And I appointed to you to go and bear fruit, fruit that will last, so that the Father will give
you whatever you ask him in my name”) and Bismillah (“In the name of God,” the
Merciful, the Compassionate”) is also very significant. This verse from the Bible
emphasizes doing each act in the name of Jesus(pbuh). And it also illustrates the
162
Ibid., 245.
84
responsibility of the ones who follow Jesus(pbuh), which symbolizes the meaning of the
Likewise, Bismillah means doing everything for the sake of God. It is the
beginning for the creatures of the world, a protector for the mercy of God. Thus,
Bismillah also demonstrates the importance of doing everything in the name of God.
Bearing fruit is mentioned both in John 15:16 and in the hadith which says “When
you have a fresh young plant even at the time of the doomsday, if you are strong enough
to do it, you plant it.”164 Thus, the message of bearing fruit and doing good are
emphasized in the two religions. This act refers to doing everything for the sake of God,
religions. 1 John 4:18 demonstrates the relationship between love and fear as already
mentioned in the thesis. Smalley, in a unique way, explains this fear with the example
that “the Christian who lives in God’s love can experience the judgment day confidently,
and not with terror.165 Thus, according to this understanding, fear and love do not
compete with each other in Christianity and the real believer has no fear at all.
On the other hand, the concepts of fear and hope are different from Christianity in
Islamic Literature. One can see these two themes in the following verses: “Say: ‘O My
163
Brown, Gospel According to John XIII-XXI., 683-684.
164
Ahmed B. Hanbel, Müsned, vol. III (Istanbul: Cagrı Yayinevi, 1982), 184.
165
Smalley, 260.
85
servants who have transgressed against their souls! Do not despair of the Mercy of Allah:
for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.” (Qur’an 39:53).
“Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and
Hope: and they spend (in charity) out of the sustenance which We have bestowed on
them.”(Qur’an 32:16). These concepts are considered to show a balance between hope
and fear regarding the relation between human beings and God. Nursi describes these
terms as the stability of life. “..hope may induce striving and work, and fear may restrain
from transgression, and a person will not despair of divine mercy and opt out in
Thus, Nursi points out that hope keeps people in the right way and fear is a dissuasive
force against wrong ways. Thanks to fear and hope, people are neither hopeless from the
Nursi, in a unique way, reveals the relationship of forgiveness and love in The
Words. He thus explains the necessity of forgiveness from God and the mercy and
compassion of God. God is always ready to hear repentance and prayers, which makes
one comfortable. This theme of forgiveness is not mentioned in the same way in the
verses on love selected in this thesis. However, I would like to refer to the verse about the
forgiveness in the Bible: “For if you forgive others their trespasses, your heavenly Father
will also forgive you; but if you do not forgive others, neither will your Father forgive
your trespasses.” (Matthew 6:14-16). This verse has the message of forgiveness as
166
Nursi, From the Risale-i Nur Collection: Signs of Miraculousness, 71.
86
the verses that I studied in this thesis. That is why the relationship of forgiveness and
All in all, this thesis has demonstrated one of the conflicting and important
themes: love. Islam and Christianity which originated from God gives the same message:
love is in the essential nature of the world; love is in the essential nature of all creatures,
and in the essential nature of human beings who were created in the best way, as the best
creatures with the best abilities, features, and specialties. This love surrounds the whole
world, we must see or recognize all these beauties, and that love which is the result of
loving God in the world among people living in peace and brotherhood. It is essential to
see that there is a continuous love in the universe which includes atoms, seeds, people,
It was a very interesting experience for me to analyze the verses that are chosen
from the Qur’an and the Bible. It helps me look at scripture in a more detailed and wider
way. The selection for the verses is personal. I should say that there are more verses
about love in both scriptures. One can make a deeper research on this subject. The
selection of the verses then continued with the selection of the commentators and their
usage of the theme of love in their works. In order to make the thesis more specific and
In the two scriptures, there are more things to say about the concept of love. One
can observe that these two scriptures have both the same message about love. However,
one cannot disregard the differences about reaching the perfect love and knowledge, the
connection between fear and love and the theological differences, such as “atoning
87
sacrifice” (see 1 John 4:10) and following the sunnah (The words and actions of the
In both the Qur’an and the Bible, one cannot be accepted as a true believer if s/he
does not love the other as much as him/her self. One can contribute to this message of
love for the beauty and peace of the world. I hope that this thesis will be a start for
building the peace in the world. If analyzed more deeply, there can be more similarities
and differences in Islam and Christianity. However, I emphasize the ones that seem the
most important to me due to the limit of the pages. Although the verses and the messages
of the verses can differ, the central encouragement stands as the same within both
important to understand the message of others. One can contribute to this message by
practicing this love in his/her daily life. If people do practice their own religion in the
best way, then we can understand each other more and realize how we are alike. If one
knows about the differences and similarities, then one can understand the others more
easily. I hope this thesis helps to underscore the theme of love in the two religions and
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