1

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

analyze all the texts about love in this thesis.

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
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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

becomes conflicting. Thus, I preferred to explore the definitions of these verses by

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

commentaries, which include Shi’i commentary, An Enlightening Commentary into The

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.

The Importance of the Bible Commentary

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

manifold content questions, and 3. thorough discussions of difficult texts as to the

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possibilities of meaning, along with supporting arguments.” The evaluation of the

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

whether the commentary is “exegetical, homiletical, or a combination of both?” The

exegesis is suggested in a commentary compared to the others. The original language of

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

different meanings of love within the context.

The Importance of Tafsir

Tafsir plays an important role in understanding the Qur’an. Jane Dammen

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.
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connotes an actual commentary on the Qur’an… Qur’anic exegesis(tafsir, ta’wil) is one

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

the reduction of a plurivocal term to a single signification according to the

context.”2Additionally, McAuliffe then explains the difference in these definitions as a

result of the “differences in times, practices and individuals.”

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

aspects of the miraculous nature of the Qur’an.”3

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

qur’anic exegesis.” The exegetical method mostly includes “a verse-by-verse approach.”

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.

Shi’ite commentator, Al-Khu’i, in his book, The Prolegomena to the Qur’an

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.
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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

accept some traditions as the basics of religion, which is wrong.

Dr.Thameem Ushama, teaching in International Islamic University, Malaysia,

shows the three kinds of methodology of Qur’anic exegesis in his book, Methodologies of

the Qur’anic Exegesis: exegesis based on transmission, Tafsir Bi-l-Ma’thur, exegesis

based on opinion,Tafsir Bi-l-Ra’y, exegesis based on indication, Al-Tafsir Al- Ishari.6

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.
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CHAPTER I

LOVE IN NEW TESTAMENT

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

of God’s love and its importance behind all spiritual deeds.

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.
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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

love among human beings is explained in verses 7, 11-13, 19-21.

The Relationship Between Love and 1 Corithians 13

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
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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

verses as a result of the comparisons and definitions made by Paul.

Form and Function of 1 Corinthians 13

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

commentators agree with Barrett.

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.
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in the cross of Jesus(pbuh) Christ, although in 1 Corinthians 13, Paul does not refer

specifically to Jesus(pbuh) or Christology.9

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

acceptance; Paul’s own example of vigorous confrontation to the Corinthians on various

issues should demonstrate that point beyond all question!”10

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.

Different Definitions of the Theme of Love in 1 Corinthians 13: Various

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.
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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,

not particularly for the use of the marriage ceremony.

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

definition of love. Thus Paul encourages an understanding of the idea of love as a

statement of the reality of God, which nurtures and creates meaning for all other

realities.14Similarly, Pauline scholar, Victor Paul Furnish, from Southern Methodist

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.
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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

which it is ‘motivated.’”16 Human love responds to God’s love.

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

teaching.”18 Thus, Paul has a universal message that address to everyone.

Analysis of the Verses within the Chapter

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.
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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

worthless if not accompanied by love… Paul’s intention is not to polemicize against

tongues and revelatory gifts of the Spirit; instead, he merely wants to place them within

the proper evaluative framework.”20

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

the Holy Spirit. 21

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.
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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

information about the programs of God.23

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

way we relate to one another.

“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.

However, without love, such an act is not true martydom.24

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.

This section, particularly powerful, stands as an independent one. For example,

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.
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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

Paul defines love as selfless in expression. According to Hays, Paul describes “a

sexual misconduct that he has condemned in [1 Cor.]5:1-2” as “acting shamefully” and as

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

meaning of 1Corinthians 13, with a reference 1 Cor. 5:

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

members of the “Corinthian community.” In verse 7, “believes” and “hopes” stand as

important terms, for they portend the conclusion of the chapter, where hope and faith

unite with love as the abiding signs of the Christian character.27

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.
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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

fullness only by it. This was Wisdom’s teaching on virtue.”28

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.
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prophecy and tongues are limited and dependent on love behind them, they are not lasting

(verse 10). 30

Hays finds Paul’s interpretation as logical, for it perfectly fits “the

eschatologically determined symbolic world of his gospel. The Corinthians, seem to

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

teaching with comparisons, metaphors, clear and simple approach in expression.33

30
Hays, 228-229.
31
Ibid., 229.
32
Ibid., 230-231.
33
Ibid., 233.
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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”

only and will come to an end.

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

principal, fundamental and indefensible components in Christian response to God. Here,

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

in community. Thus, this love has a social aspect as well.

Love in John 15:1-17

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.
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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).

Form and Structure

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

Jesus’(pbuh) words to the disciples, whereas verse 10 emphasizes the significance 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

The Significance of Love in John 15: 9-17

Raymond E.Brown, who was a professor at Union Theological Seminary for 23

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

remaining in Jesus(pbuh). Brown writes, “The last line in 9, ‘Remain on in my love,’

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,

which is intense and sincere.

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

abiding in him and of humans for each other.

The Analysis of the Verses within the Chapter

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

following verse. “The loving relationship of mutual indwelling is pre-eminently a moral

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

disciples, and can be shared by now,”42

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

illustrates the comparison of the servant/master relationship to intimate friendship. Jesus

actually negates the master/slave relationship in favor of a relationship of friendship with

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

stands as important for the subject of choosing the disciples.43

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

Church (its love) with the mission to the world.44

Verse 13 (“No one has greater love than this, to lay down one’s life for one’s

friends.”) stands “as a proverb,”described by Lindars. Though the love of Jesus(pbuh) in

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

mentioned by Jesus(pbuh) in verse 13:34. That is why verse 17 can be seen as a

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

human beings and their mission in the world.45

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

or Hebrew Scriptures] the prophets spoke of themselves as the servants of God,

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

charged to include others.

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

Brown demonstrates the relationship between responsibility of the ones who

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

conclusion in relation to the chapter, for it completes the message of love.

Fernando F. Segovia, Oberlin Graduate Professor of New Testament at Vanderbilt

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

to “friends” as follows: “Thus, what distinguishes the disciples’ present status as

“friends” from their former standing as “servants”—and by extension, what distinguishes

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

a mission to make more disciples, more “friends.”

Love in 1 John 4: 7-21

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

Christian- Gnosticism, which represented the threat to apostolic teaching, because it

“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.

The Significance of Love in 1 John 4:7-21

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

practice it in the daily lives of Christians.

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

love are inseparable.

The Analysis of the Verses within the Chapter

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

through the end of 1 John 5.60

John Christopher Thomas, Professor of Biblical Studies at the Church of God

Theological Seminary, explains in his book, The Pentecostal Commentary on 1 John, 2

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

the impression that the entire section functions as an admonition.”61

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

previous one is not to be comprehended theoretically. The manifestation of love is

explained in the second part of verse 9 (“God sent his only Son into the world so that we

might live through him.”)

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”

describe the arrangement of the verses 4:7 and 4:8.67

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

sentence in the New Testament. 68

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.

That is why all activities of God include love.

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

God’s and Jesus’s love for humanity.

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

the perfection of his love in them.74

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

depending on the Spirit, as in verse 14. 75

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

of the Son.”76 This thus demonstrates the love of God.

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

loving, one can experience the indwelling of God.

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

in Christ and his church as explained in verses 12-16.80

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

before God or Jesus.” Thomas also comments on “the day of judgment,”which

emphasizes the power of Jesus(pbuh) as mentioned also below:

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

different parts of the New Testament. 82

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

sacrifice of the love of God by sending His Son to the world. 84

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

seen in Matthew 25: 46 in the New Testament. 85

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

love.”86 This is the response of the human to the love of God.

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

brothers or sisters, are liars”)87

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,

experienced by any believer, results in the responsibility of loving the others. 88

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

brothers resembles the love of the parent.

Smalley explains the verses 20 and 21 as follows: “The intention behind a

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

LOVE IN THE THE QUR’AN

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

meaning of this verse.

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

well as the love of the Prophet Muhammad(pbuh).

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.

Bismillah, “In the name of God,” the Merciful, the Compassionate

The Basis of the Creation as 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

be seen clearly in the world.

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

Compassionate” in the Qur’an

It is generally believed by the Muslims that Bismillah means to do everything for

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

become closer to God.

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

mercy, grace, forgiveness, generosity, compassion and love.

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

all their works. There is a verse in the Qur’an about this:

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,

and shining filament.”97

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:

(Allah) Most Gracious is firmly established on the throne. (of authority).

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

Allah Loves Those Who Do Good Deeds

The Relationship between Fear and Love

Those who spend (freely), whether in prosperity, or in adversity; who restrain

anger, and pardon (all) men; -for Allah loves those who do good,-
Qur’an 3: 134

This verse can be analyzed in four parts:

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

all of their belongings to others. According to al-Zamakhshari, helping others is

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

does badly by them.

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

:God loves the ones who have these good qualifications.

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 way of neither excess nor deficiency.

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

for individual purposes and feelings.

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

complete manifestation of the Name All-Merciful apparent in a small measure in man’s

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

with the names, the mercy and the love of God.

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.

The Love among Human Beings

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

to Haris but he also had died.112

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

world and then for the Hereafter:

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

capacity of love which covers the whole universe. 114

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

of God for the hereafter:

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

that “elhamdulillah”comes to him or her as a paradise fruit. As a result, if a person loves

the world in the name of God and worships God, then God gives him or her the paradise

of beauty because of his mercy and wisdom.118

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

Hereafter as a gift from God.

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

world, we must turn to the Everlasting God.121“Allah is Ever-Enduring and it is through

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

annihilates hostility between people. 124

The Relationship between Patience and Love

And Allah loves those who are firm and steadfast.

Qur’an 3:146

Patience is a trait that actually deserves to be admired. If we face life’s

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

patience against troubles.”126

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

is examined. In one verse it is commanded that:

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

is paradise.”127 In short, the servant of God is either examined by blessings or troubles.

But the servant, who knows that s/he is in an examination and behaves according to this

knowledge, passes God’s exam in this world.

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

mercy and love of God.

Following the Way of the Prophet Muhammad(pbuh) and Love

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

Muhammad(pbuh). This verse confirms this:

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

Muhammad(pbuh), meaning Sunnah.∗ Moreover, Sunnah is like an effective medicine

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.

Prophet Muhammad(pbuh) says that: “Whoever adheres to my practices at a time

corruption is rife in my community will receive the reward of a hundred martyrs.” 129 To

sum up, to obey Prophet Muhammad(pbuh) means following the Sunnah.

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

chosen one by God as the perfect example for the people.

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.
 60

Qur’an reveals the perfect morality of the Prophet Muhammad(pbuh): “And you (stand)

on an exalted standard of character.” (Qur’an, 68:4).

Furthermore, in a Hadith, God’s Messenger(pbuh), said: “I was sent to perfect

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

commandments through God’s love for people.

God’s Messenger drew attention to the following in a Hadith: “No servant of

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)

which directs them to the love of God.

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

lives as He is the Beloved One.

After God, we love our prophet Hz Muhammad(pbuh) who points us to 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

important place in our life.

“A’isha said that in character, God’s Messenger, Prophet Muhammad(pbuh)

[resembled] the Qur’an.”134 Prophet Muhammad(pbuh) is an alive example of the

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

the Master’s words is central to the Islamic faith.

The Forgiveness and Trust of God and Love

The Importance of Forgiving

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

expect forgiveness from God, for it is mentioned in the Qur’an that:

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

a perfect gift for the people :

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,

compassionate and forgiving God:

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:

“Look at Almighty God’s munificence and generosity! Although it would be

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

In general, Muslims should be an example in forgiving in order to be forgiven by

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

places for me in the prisons – may they all be forgiven.”139

Repentance is such a perfect virtue that not everyone can do it easily. To

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

repent before God for them.

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

full of belief and symbol of morals or virtues.

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

However, as it is mentioned in 22:60, forgiveness is not a command but

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

should be equality between the offence and the punishment.140

The Connection between Trust and Love

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

realize my powerlessness and helplessness, and fearing my mother’s gentle smack to at

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

causes do not have any influence at all.

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

help and understand them more than they do themselves.

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

necessitates affirmation of Divine Unity, affirmation of Divine Unity necessitates

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,

pessimistic person who so long as it is possible to distrust, never thinks favourably. He

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

mark the Islamic character, reject this.”143

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 Forgiving God

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

The development in science helped to explain the meaning of verses of the

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

creatures glorify God in their own ways.

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.

The Connection between Comfort and Love

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.
 70

anything at all infers opposition to religious questions it appears to him as a substantial

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

see the seal of God.

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

TWO COMMENTARIES ABOUT LOVE IN THE QUR’AN

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

used Qur’an commentary, Tafsir Ibn Kathir.

An Enlightening Commentary into The Light of The Holy Qur’an is complied by

Ayatullah Sayyid Kamal Faghih Imani and a group of Muslim scholars. This book is

chosen to show the Shi’i perspective in the commentary of the Qur’an.

The five verses about love that are mentioned in the second chapter are analyzed

again from the two different perspectives within this chapter.

Prophet Muhammad(pbuh) and Love

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

Descendants of Abraham in An Enlightening Commentary into The Light of The Holy

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
 72

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:”

“Say: ‘If you do love Allah, follow me, …”

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

“…for Allah is Oft- Forgiving, Most Merciful.”

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

this with the blessing of his mission by following Prophet Muhammad(pbuh).149

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

The Relationship between Good Deeds and Love

Those who spend (freely), whether in prosperity, or in adversity; who restrain

anger, and pardon (all) men; -for Allah loves those who do good,-
Qur’an 3: 134

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

good behavior is the result of Ihsan [excellence in the religion].150

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

opponent’s heart and gain his/her love.151

Trust vs. Love

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

It is mentioned in An Enlightening Commentary into The Light of The Holy

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

proper leadership and administrationship is always accompanied with attraction 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

moment)”meaning that besides consultation, “sympathy, development of talents,

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

statement of God in 9:18.”The term, “harsh-hearted,” is also described as “the person

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

The Relationship between Love and Forgiveness of God

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

On the other hand, it is mentioned in An Enlightening Commentary into The Light

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

last sentence of the verse. 155

Good Deeds and the Theme of Love

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

of Muslims are emphasized in this verse.

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

perspective. It influences people’s feelings in a negative or positive way. However, this

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

left alone and abandoned.

Taking Prophet Muhammad(pbuh)as an example results in the love of God in

Shi’i commentary. Whereas, following Prophet Muhammad(pbuh) enables one to gain

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.
 80

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

commentaries, but with slight variations.

 81

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

central categories as already mentioned in the Introduction. The relationship between

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

of human beings to God and God’s love for human beings.

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

in relation to this connection. In 1 John 4:19, love is shown as a demonstration of God

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.

In Christianity, there is also a close relationship between love and knowledge as

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

knowledge of God links to the following of Prophet Muhammad(pbuh). Here, revelation

plays an important role in understanding God, for Prophet Muhammad(pbuh) is a model

for all kinds of acts for Muslims.

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

commandment in the New Testament.

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

mission to the others. 163

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,

which makes one closer to God.

There is a significant difference in the understanding of fear and love in both

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

blameworthy fashion, or feel sure he will not punished so unconcernedly go astray.”166

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

compassion of God nor sure about the torment of God.

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

commanded by Jesus(pbuh). However, I do not find much on the theme of forgiveness in

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

love differs in the two scriptures.

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,

and galaxies and all of creation.

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

organized, the three categories of love are the focus.

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

Prophet Muhammad (pbuh) as a whole.)

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

scriptures: to love everyone regardless of his/her gender, nationality and religion. In a

world, where stereotypes and misunderstandings are so common, I think it is very

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

encourage people to do more research on this theme and related ones.

 88

BIBLIOGRAPHY

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