O “Ashiq e Rasul”… do you have no shame?

In the name of Allāh, ar-Raḥmān (the most merciful), ar-Raḥīm (the bestower of mercy).

May salutations of praise and peace be upon our beloved Messenger, the best of creation, the purest of hearts and the most virtuous of people.

“‘Āshiq e Rasūl” – a title we hear people often applying to themselves when expressing their love for the Prophet ﷺ. Of course, the validity of a person’s claim is not the name they give themselves, but the actions they perform. The true witness to a person loving the Messenger of Allāh ﷺﷺ is a person’s actions in implementing his sunnah and abandoning all innovations (bid’ah).

{Say, [O Muḥammad], ‘If you should love Allāh, then follow me, then Allāh will love you and forgive you your sins. Allāh is oft-forgiving and most merciful’} [03:31]

Unfortunately, the state of some people has deteriorated to an extent whereby their scholars have convinced them that to be a true ‘āshiq, their religion must be based upon shirk, innovations, music and dancing.

Although the intent by this name is that they are ‘lovers’ of the Prophet ﷺ, little do they know that the term “‘āshiq e rasūl” in itself is disrespectful when applied to the Prophet ﷺ.

Linguistic meaning of ‘Āshiq

“Āshiq” is an Arabic word, also used in Urdu, with the three root letters being ‘ayn, shīn and qāf.

The Arabic linguists have defined the meaning of ‘ishq as:

“‘Ishq is an excessive, immoderate amount of love. They also say: a woman is (‘Āshiqah) loving towards her husband…” [1]

“The ‘ayn, shīn and qāf are correct root [letters], they mean: exceeding the limit of love” [2]

“‘Ishq: excessive immoderate love; it was also said that it is a lover being amazed by the one loved; it occurs with a person being chaste in his love as well as having sexual desire” [3]

We can conclude from the above definitions of the word ‘ishq that it is:

‘Love which is excessive and immoderate, with sexual connotations of lust; this word is often used when referring to the love of a man towards his wife and vice versa’

It does not have the same meaning as “maḥabbah (love) which can occur between a child and his parent, two brothers, two Muslims and also when referring to loving one’s wealth, property and religion. Rather, the meaning of ‘ishq is not mere love, but love with an element of lust in it.

In classic Arabic poetry, we find the same meaning portrayed. The famous poet, al-Mutanabbi said, when complaining of being distant from his wife and stating his feelings towards her:

وعذلت أهل العشق حتّى ذقته   …   فعجبت كيف يموت من لا يعشق

وعَــذَرْتُهم وعَــرفتُ ذَنْبـي أننـي   …   عَــيرتُهُم فلقيــت منــهُ مـا لَقُـوا

I blamed the people of ‘ishq until I tasted it,
I was amazed, how a person could die who never had ‘ishq

I then excused them, and knew that my sin was
I used to criticise them, until I faced what they faced [4]

Al-Mutanabbi described ‘ishq as being a disease that kills a person; this is due to its meaning being intimate lustful love, which is extreme and immoderate.

For this reason, a person would never say that he is ‘āshiq towards his mother, or ‘āshiq towards his father – we seek refuge in Allāh, rather, the correct shar’ī word that would be used is “maḥabbah”.

Ibn Manẓūr mentions when discussing the term ‘ishq: “Abul Abbās Aḥmad ibn Yaḥya was asked regarding maḥabbah and ‘ishq, which one is more praiseworthy?

He replied:

Ḥubb (love) is more praiseworthy, because ‘ishq contains excessiveness; the ‘āshiq is called ‘āshiq because he loses strength and energy due to excessive desires [5]

Did the early Muslims ever use this word?

No Muslim doubts that the most loving and adoring people towards the Prophet ﷺ were his noble companions, and he too was loving towards them.

When we look into the āyāt of the Qur’ān, aḥādīth of the Prophet ﷺ as well as the statements of the Companions and the virtuous early scholars, we do not find any mention of this word ‘āshiq as a title for a person, when affirming love for Allāh or his Prophet ﷺ.

This is despite them being masters of the pure Arabic language, upon whom the Qur’ān was revealed. They never called themselves ‘āshiq-e-rasūl,’ despite their undoubted love for the Prophet and their mastery of the Arabic language. Rather, we find the word ‘Maḥabbah’ being used.

Examples of the word ‘Mahabba’ being used in the Qur’an and Sunnah

The complete love of a person for Allāh and his Messenger is in implementing the sharī’ah even in the words and descriptions we use. An Arabic word found in the Book of Allāh and the Sunnah of the Prophet ﷺ is deeper in meaning, better in usage and more representative of the correct meaning.

In the following texts, the word maḥabbah is utilised to refer to Islamic/religious love as opposed to ‘ishq:

The saying of Allāh,

{يُحِبُّونَهُمْ كَحُبِّ اللَّهِ ۖ وَالَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِّلَّهِ} 

{They love (yuḥibbunahum) them as they [should] love Allāh, but those who believe are stronger in love (ḥubban) for Allāh} [02:165]

The saying of Allāh,

{ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُ }

{Allāh will bring forth [in place of them] a people he will love (yuḥibbuhum) and who will love him} [05:54]

The saying of the Prophet ﷺ,

Three characteristics, if they are found in a person, he will find the sweetness of imān: Allāh and his Messenger are more beloved (aḥabb) to him than anybody besides them; he does not love (yuḥibbu) a person except for the sake of Allāh; he hates to return to disbelief as he would hate to be thrown into the Fire. [6]

The saying of the Prophet ﷺ,

One of you does not truly believe, until I am more loved (aḥabba) to him than his child, father as well as the rest of the people. [7]

We do not find any usage of the word ‘ishq in the above examples, this is because the sharī’ah shows us a more appropriate and respectful word, when ascribing it to Allāh, his religion or his Prophet ﷺ i.e. maḥabbah (love) and not ‘ishq (excessive love and lust).

The statements of the scholars regarding the word: ‘ishq

The usage of the term ‘ishq to refer to the loving Allāh and his Messenger is not a modern phenomenon; it has been used throughout history, and thus criticised by various scholars  – old and contemporary.

Abu ‘Abdullah Muḥammad ibn Khafīf said, in his book ‘I’tiqād at-Tawḥīd bi ithbāt al-Asmā was-Ṣifāt:

That which we believe is that one should leave off using the word ‘ishq with Allāh, the most high.

He then explained the ruling of impermissiblity, that is the root of the word from which it is derived as well as the fact that this term is not utilised in the language of the Sharī’ah. He said:

The least that can be said regarding this is that it is a bid’ah and misguidance; what Allāh has mentioned regarding maḥabbah is sufficient. [8]

Al-Qāḍi Abu Ya’la said,

The Ḥalūliyyah said that Allāh, the most high, is loved [with the word ‘ishq]. But it is not permissible for the essence of the Creator to be loved [with the word ‘ishq]. This is because ‘ishq is a person’s incarnate desires yearing for the one who is loved, and wanting to enjoy him [or her]. [9]

Ibn Jawzī said,

‘Ishq, according to the people of the language, is only used regarding a person who one can marry [for intimate relations]. [10]

Ibn Jawzī narrates that as-Sirāj said: “It has been conveyed to me that Abul-Ḥussayn an-Nūrī claimed he heard the servant of al-Khalīl saying: ‘I have ‘ishq of Allāh, the exalted and majestic, and he has ‘ishq of me”

So an-Nūrī said, “I hear Allāh saying: {Allāh loves (yuḥibbuhum) them and they love Allāh} [05:54] and ‘ishq is not better than maḥabbah (love).” [11]

Ibn Jawzī then remarked,

This is ignorance from three angles. Firstly, from the angle of the name, ’ishq according to the people of the language is not used except regarding [a person] who is married. Secondly, that the attributes of Allāh which have been transmitted is that he is loved [with the word maḥabbah)… and thirdly: how can one claim that Allāh loves him? This is a mere claim without any evidence… [12]

Ibn Taymiyyah said:

The majority of scholars do not use this word (‘ishq) referring to Allāh, because ‘ishq is extreme immodest love that exceeds the limits that should be observed…

…They (the majority of scholars) said: ‘Ishq is dispraised in all scenarios, it is not praised when used in referring to the love of the Creator or even creation. This is because it is unrestricted love which exceeds the limits set.

The word ‘ishq is culturally used when referring to a man loving his wife, or a young person. It is not used when referring to love of one’s family, wealth, country, status or when referring to the love of prophets and righteous people.

In many instances, ‘ishq is accompanied by impermissible actions, like the love of a non-related woman or a young person, and looking at them in an impermissible manner, or impermissible touching etc…

‘Ishq is from the diseases that corrupt a persons’ religion, honour and intellect, and then after this one’s body.” [13]

Allāh, the most high, said:

{Then do not be soft in speech [to men], lest he in whose heart is disease should covet} [33:32]

Ibn al-Qayyim said:

…the words ‘ishq, gharām (fondness)… and hawā (incarnate desires) should not be mentioned [regarding Allāh]. Rather the word “mahabbah” can be used, like his saying {He loves them (yuḥibbuhum) and they love him} [14]

Ibn Al-Qayyim also said:

Similar to this is the word ‘ishq, it has not been mentioned [in the Islamic texts] and therefore is impermissible to use with regards to Allāh, the glorified. The word that he, the glorified, used for himself and informed us regarding it is more complete and more exalted in status – and it is the word maḥabbah… He did not describe himself with any other word apart from this, words such as “‘Alāqah” (having a relationship), “Mayl” (inclinations of desire), “‘Ishq” (lust), “Gharām” (devotion of fondness) or other than them. Indeed the word “maḥabbah” is more noble and perfect than these other names; thus it came with regards to Allāh… [15]

Ibn Abil-‘Izz al-Ḥanafī said:

The seventh [level of love] is ‘ishq: it is an excessive immoderate amount of love, the one who possesses it is feared over, however the Lord, the most high, is not to be described with it; neither is a person [described with it] when affirming his love for his Lord…perhaps the reason why it is impermissible is because ‘ishq is love with intimate desires. [16]

Bakr Abu Zayd said:

“Āshiq Allāh”: some of the non-Arabs – Indians and other than them – utilise this word with regards to themselves [loving Allāh]. It is an impermissible term because it contains bad manners with regards to Allāh, the most high. The word ‘ishq is not to be used when referring [to the love of ] creation toward the Creator even if the intended meaning is loving of Allāh, neither is Allāh, the Glorified, described with it [as his attribute]… [17]

Bakr Abu Zayd also said,

…’ishq is a person falling for another with intimate desires… [18]

AbdurRavmān Ibn Nāsir al-Barrāk said

As for the word al-’ishq, it is not found in the Qur’ān nor in the ḥadīth; only the ignorant people from the philosophers and Sūfis use it… it is an innovated term and it is not permitted to use it when expressing one’s love. [19]

Conclusion

From what has preceded, a number of conclusions can be made:

1. The word ‘ishq refers to love with connotations of lust and sexual intimacy, and therefore it is shameless ignorance to use it when referring to Allāh or his Messenger ﷺ.

2.The early generations of pious Muslims, beginning with the Companions, who truly loved Allāh and his Messenger ﷺ never used the word ‘ishq when referring to the Prophet ﷺ.

3. The correct word, which is legislated and found in Islamic texts is “maḥabbah” (love) and not ‘ishq intimate or lustful love.

True salvation and success is in following the methodology of the Salaf, and not in Shirk and bid’ah. Mere claims of love and devotion are worthless, when they are not validated with tawḥīd and being firm upon the Sunnah, as well as warning against Shirk and innovations.

{Say, [O Muḥammad to the people], ‘if you should love Allāh, then follow me, [so] Allāh will love you and forgive you your sins. Allāh is all-forgiving and most merciful’} [03:31]

O Allāh, I ask you for your love, the love of every person who has loved you, and the love of every action which brings me closer to your love.

May salutations of praise and peace be upon our beloved Prophet Muḥammad, his family, companions and his sincere followers until the Day of Resurrection.

Written by the one in need of Allāh,

Abul Abbaas Naveed Ayaaz
Nelson, Lancashire.

9th Jumāda ath-Thāni 1436h,
Corresponding to 29th March, 2015.

 

Footnotes

[1] Ismā’īl ibn Ḥammād al-Jawharī [died 393h]; Tāj al-Lughah.
[2] Ahḥmad Ibn Fāris [died: 395h]; Maqāyīs al-Lughah.
[3] Muḥammad Ibn Manẓūr [died: 1233h]; Lisān al-‘Arab.
[4] Abu Ṭayyib Aḥmad al-Mutanabbi [died: 354h]; these verses of part of a longer composition which he begins by blaming the people of ‘ishq, due to the detrimental effect of ‘ishq upon a person. However, he later blames himself for blaming them, asking how he can blame them for ‘ishq whilst he has never felt it. When he did feel it towards his wife, he then complains how anybody can die from a disease other than ‘ishq.
[5] Muḥammad Ibn Manẓūr [died: 1233h]; Lisān al-‘Arab.
[6] Narrated by Anas Ibn Mālik; Collected by al-Bukhārī & Muslim.
[7] Narrated by Anas Ibn Mālik; Collected by al-Bukhārī & Muslim.
[8] Abu ‘Abdullah Muḥammad ibn Khafīf ash-Shayrāzi [died: 371h]; mentioned by Ibn Taymiyyah in al-Fatwa al-Kubrā; Majmū’ al-Fatāwa 5/80.
[9] Muḥammad Ibn Muḥammad Abu Ya’la [died: 458h]; al-Mu’tamad fī Usūl ad-Dīn (mentioned by Ibn Jawzī in Talbīs Iblīs)
[10] Abul Faraj ‘AbdurRaḥmān Ibn Jawzī [died: 579h]; Talbīs Iblīs
[11] Ibid.
[12] Ibid.
[13] Taqiudīn Aḥmad Ibn Taymiyyah [728h]; Al-‘Ubūdiyyah.
[14] Muḥammad Ibn Abī Bakr al-Jawziyyah [died: 751h]; Ighāthat al-Lahfān 2/133
[15] Muḥammad Ibn Abī Bakr al-Jawziyyah [died: 751h]; Ṭarīq al-Hijratayn
[16] ‘Alī Ibn ‘Alā ad-Dīn, Ibn Abī al-‘Izz [died: 792h]; Sharḥ at-Ṭahāwiyyah
[17] Bakr Abu Zayd [died: 1429h]; Mu’jam al-Manāhi al-Lafẓiyyah
[18] Bakr Abu Zayd [died: 1429h]; Mu’jam al-Manāhi al-Lafẓiyyah
[19] AbdurRaḥmān Ibn Nāsir al-Barrāk [born: 1352h]; audio fatwa can be listened to at: http://ar.islamway.net/fatwa/8500