Allah's Love

[Jesus Maranatha]

Allah's Love

The Qur`an uses several words for the term "love". For example -- rafah, rahmah, wudda, hub, etc. – all of these words can be understood and translated as "love" in many verses of the Quran .

These words appear about every 15 aya'h (verses) in the Quran . The word "hub" for example , which is the word most commonly translated as "love" , occurs in application to Allah so frequently in the Qur`an that it is hardly justified to say that Islam only emphasizes the "greatness" of Allah , and not His love.


Allah's Universal Love (rafah, rahmah, rabubiyyah) , the various words used in the Qur`an for Allah's love can be divided into two categories :

Those that relate to universal manifestation of divine love...

..and those that refer to a special love reserved for his servant-friends.


Allah's love in its universal application is generally referred to in the Qur`an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, mercy , love, blessing . About Allah's rahmah the Qur`an says that it encompasses all things :

My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156).

O our Sustainer! You embrace all things within (Your) rahmah and knowledge (40:7).

These verses reveal that while divine punishment is an act of Allah's will directed towards some specific purpose, love or rahmah is part of His essential nature , His normal attitude towards men and other creatures. So it is said in 6:12, 15 that Allah "has enjoined upon Himself (the rule) of rahmah".

It is possible to include in "all things" that are under the embrace of Allah's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah : [ Punishments and afflictions , and the pain and suffering it causes can make us realize we are on the wrong track and should return to Allah's better design and plan for our life .]

For humans, Allah's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.).

They are also manifested in the revelations sent by Allah through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know Allah and the natural boundaries He has created for us , for our personal growth and evolution ].

The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of Allah's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who submit and believe …(10:57; 17:82 etc.).

Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of Allah: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, Allah's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering.

The name Rahman, on the other hand, stresses love and grace that flows from Allah independently of what man does, such as Allah's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.

Rabb (Lordship)

Another attribute of Allah which relates to Allah's love is Rabb ( Lordship ). This is a difficult word to translate. The cognate verb is used in 17:24 for the care that a child receives from his parents and this provides the best starting point for understanding the idea. Allah as Rabb (Lord) is He who is ultimately responsible even for the care we receive from our parents and everything else that are parents are unable to give us.

In other words, Allah's purpose in bringing us into existence , sustaining our lives and providing it with it's growth and development , comes under his Rabb (Lordship) .

In English we can do justice to the term by using several such words as Sustainer, Cherisher, Developer. Rabb also includes the idea of having a just claim to the possession of a thing and of having authority over it.

All the roles that an ideal father plays in relation to his children -- providing for their material and psychological needs, giving necessary guidance to them so that they can grow up into mature adults, and assuming authority as the head and master of the household -- are included in the word Rabb,

The New Testament sometimes refers to Allah as Abba, Father. But Rabb is preferable to Abba because of two reasons :

a.it properly indicates that Allah's role as creator, supporter, provider, cherisher, guide and lord is far superior to that of a human father, and...

b.many individuals may not have had a very good experience in personally relating to their fathers .

c. Man has two parents , a father and a mother . Hence the Quran and Islam uses more inclusive language when referring to Allah and His sense of love and care for us . This also applies to the idea of God having a son , when humanity is comprised of both sons and daughters ..Why a son and not a daughter ? Does Allah play favorties and personally choose a son over a daughter ? Hence , it expresses essentially the same degree of love and compassion , but with more inclusive , less restrictive language .

Allah's Special Love in Islam (hub, mahabbah, wudda)

In addition to rafah, rahmah and rabb the Qur`an also uses hub, mahabbah, and wuddu to refer to Allah's love. In general, these words signify a more personal and warmer manifestation of divine love than do the other words we have considered above. Mahabbah of Allah was operative, for example in the safe upbringing of Moses among his enemies, and in His raising him to great spiritual and moral heights:

I cast over you (O Moses) the garment of love (mahabbah) from Me and (this) in order that you may be reared under My eye(20:39)

Hub and Wudda are available to the faithful:

On those who have faith and do good will the Most Gracious One (Rahman) bestow love (wudda)." (19:96)

Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)

Wudda gives rise to Allah's name Al-Wadud (Loving One) (11:90; 85:14).

Hub is available to those:

• who repent (2:222)
• who do good (2:195; 5:13)
• who are just (5:42; 49:9)
• who persevere in patience (3:145)
• who fight for His cause (61:4)
• who love cleanliness (61:4)
• who put their trust in Him (3:158)

But it is not available to the:

• the conceited, boastful man (2:190)
• the mischievous disturbers of peace (28:77)
• the unjust (42:40)
• the extravagant (6:142)
• the supercilious (16:23)
• the transgressors (2:190)

Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that Allah gives to some but not to others. That Allah is selective in giving this warmest love is necessary idea found in every religion. It marks a clear distinction between good and evil. If Allah treated everybody the same , regardless of their character and conduct, then the distinction between good and evil, would become meaningless.

Consequently there is no basis for the criticism by some Christian apologists , that the Quranic conception of Allah's love is defective because the Qur`an says that Allah does not love the wicked . However , the Quran does not even say that Allah hates , even the wicked , only that He does not love them .

Those who are committed to evil and lawlessness still have access to Allah's universal type of divine mercy or love (rahmah) , if not they would not wake up in the morning and enjoy another day of life or have more time to repent.

Let us note some further points about the Quranic concept of Allah's "hub" :

a.It is clear from the Qur`anic verses referred to above that the distinguishing marks of those who received Allah's hub are certain qualities or traits -- trust in Allah's, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

b.The Qur`an says that those who follow the Prophet receive Allah's hub (3:31) but it stops at this positive statement and does not say anywhere that people of other religions are unable to likewise , receive this love
.
Thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of Allah .. The Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). Why is that ? Why "doubled" ?

This is because Allah has a special love for the Prophet Muhammad (pbuh) and his mission hence it represents the primary means in our age for the realization of divine purpose in history, so that following him faithfully , brings us closer to a state of perfection .

Although a man with good qualities of heart and conduct receives divine love (hub), he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from Allah and are not acquired by man on his own.

To the extent that the Qur`an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur`an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus Allah's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.

The Relationship Between Man and Allah

Some people assert that the Islamic God is a very impersonal God with whom a believer never gets to develop a close relationship. There is no truth whatever in this assertion.


In the Qur`an God says :

When My servants ask you concerning Me, I am indeed close to them: I listen to the call of every supplicant when he calls on Me... (2:186)

Just as God listens to his calls, man is expected to, and true believers do, listen to what God has to say to him:

Let them (My servants) also with a will listen to My call, and believe in Me that they may walk in the right way (2:186).

Allah says to humankind in the Qur`an:

"Do remember Me (as) I remember you" (2:152).


In Hadith, where we often find Quranic ideas elaborated, the personal character of the
relationship between man and Allah is depicted forcefully in many traditions. For example:

"Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mishkat al-Masabih, Book 9, chap.2).

Those who submit to Allah's Lordship and trust Him , their hearing becomes as the hearing of Allah , their sight becomes as the sight of Allah .etc all of this expresses a very intimate relationship between the true Muslim ( he who truly submits ) and His Lord .

The Qur`anic verses and Hadith cited above show – (and there are many more such verses and traditions ) -- that there is no justification in the criticism that the "Muslim God" ,is a very remote Being, incapable of showing a warm personal love for his creatures.

Dignity in Slavery

At this point we may also mention the Muslim attitude of a slave ('abd) before Allah as the Master, to which the some people often refer in a derogatory way.

The relationship of a slave can only be derogatory and unjust , between a man and another man and not between man and the merciful, kind and loving Lord and Supporter of the Universe.

In his attitude of a slave before Allah , a Muslim finds dignity, not degradation, for this type of slavery frees him from all others -- the slavery to desires (45:23; 25:43) and to religious leaders (9:31) and the worship of false gods (3:78-80). Nor does a Muslim's slavery to Allah have anything of the implications read into it by these critics, namely that as a slave the Muslim, or man generally, has no worth before Allah. Quite the contrary, man is described in the Qur`an as Allah's khalifa ( Vicegerent , a king subject to His Kingship ) , in the material universe (2:30) who bears a unique amana (trust) from Allah, one that nothing else could bear (33:72).

In the one concept of khalifa (vice-regency of man) the Qur`an gives an idea of man's worth upon which it does not seem possible to improve without collapsing the distinction between Allah and man. [Making man khalifa gives him the highest possible honor that can be bestowed upon a creature of God.]

[mudcake]

Assalams,

I believe this topic has already been discussed in the 'Islam' section titled, 'Love in the Quran'

Allah's Love

The Qur`an uses several words for the term "love". For example -- rafah, rahmah, wudda, hub, etc. – all of these words can be understood and translated as "love" in many verses of the Quran .

These words appear about every 15 aya'h (verses) in the Quran . The word "hub" for example , which is the word most commonly translated as "love" , occurs in application to Allah so frequently in the Qur`an that it is hardly justified to say that Islam only emphasizes the "greatness" of Allah , and not His love.


Allah's Universal Love (rafah, rahmah, rabubiyyah) , the various words used in the Qur`an for Allah's love can be divided into two categories :

Those that relate to universal manifestation of divine love...

..and those that refer to a special love reserved for his servant-friends.


Allah's love in its universal application is generally referred to in the Qur`an under the terms rafah and rahmah. Rafah can be translated as compassion, kindness or pity, while rahmah is usually rendered as grace, mercy , love, blessing . About Allah's rahmah the Qur`an says that it encompasses all things :

My punishment I inflict upon whom I will but My rahmah embraces all things... (7:156).

O our Sustainer! You embrace all things within (Your) rahmah and knowledge (40:7).

These verses reveal that while divine punishment is an act of Allah's will directed towards some specific purpose, love or rahmah is part of His essential nature , His normal attitude towards men and other creatures. So it is said in 6:12, 15 that Allah "has enjoined upon Himself (the rule) of rahmah".

It is possible to include in "all things" that are under the embrace of Allah's rahmah even those people who are punished, so that even divine punishment can be said to proceed in some way from rahmah : [ Punishments and afflictions , and the pain and suffering it causes can make us realize we are on the wrong track and should return to Allah's better design and plan for our life .]

For humans, Allah's rahmah and rafah are manifested, for example, in His abundant forgiveness and in the creation of the environment in which humans live, an environment that they can use to their great benefit (22:65; 30:50 etc.).

They are also manifested in the revelations sent by Allah through His messengers (2:154; 11:17; 11:53), [as through this Divine guidance, we come to know Allah and the natural boundaries He has created for us , for our personal growth and evolution ].

The coming of Prophet Muhammad (peace be upon him) is especially a manifestation of Allah's rahmah and rafah (57:9; 6:155). He came as rahmat-al-lil-alamin (grace to all nations) and the revelation he brought is rahmah for all those who submit and believe …(10:57; 17:82 etc.).

Concrete manifestations of rahmah and rafah gives rise to two oft-repeated "names" or attributes of Allah: Rahman and Rahim. Both names are intensive forms derived from rahmah, signifying "Most Gracious or Compassionate", but there seems to be a difference in the shade of meaning. Rahim emphasizes divine love as it responds to man's deeds when they have occurred or his needs when they have arisen; for example, Allah's patience, long suffering and forgiveness given to man after he has been sinning or His responding to the prayer of a man who has been suffering.

The name Rahman, on the other hand, stresses love and grace that flows from Allah independently of what man does, such as Allah's love and grace which is manifested in His creating man or sending the Prophet for humankind or in His putting some of humankind on the right path, in any of which acts human beings played absolutely no part.

Rabb (Lordship)

Another attribute of Allah which relates to Allah's love is Rabb ( Lordship ). This is a difficult word to translate. The cognate verb is used in 17:24 for the care that a child receives from his parents and this provides the best starting point for understanding the idea. Allah as Rabb (Lord) is He who is ultimately responsible even for the care we receive from our parents and everything else that are parents are unable to give us.

In other words, Allah's purpose in bringing us into existence , sustaining our lives and providing it with it's growth and development , comes under his Rabb (Lordship) .

In English we can do justice to the term by using several such words as Sustainer, Cherisher, Developer. Rabb also includes the idea of having a just claim to the possession of a thing and of having authority over it.

All the roles that an ideal father plays in relation to his children -- providing for their material and psychological needs, giving necessary guidance to them so that they can grow up into mature adults, and assuming authority as the head and master of the household -- are included in the word Rabb,

The New Testament sometimes refers to Allah as Abba, Father. But Rabb is preferable to Abba because of two reasons :

a.it properly indicates that Allah's role as creator, supporter, provider, cherisher, guide and lord is far superior to that of a human father, and...

b.many individuals may not have had a very good experience in personally relating to their fathers .

c. Man has two parents , a father and a mother . Hence the Quran and Islam uses more inclusive language when referring to Allah and His sense of love and care for us . This also applies to the idea of God having a son , when humanity is comprised of both sons and daughters ..Why a son and not a daughter ? Does Allah play favorties and personally choose a son over a daughter ? Hence , it expresses essentially the same degree of love and compassion , but with more inclusive , less restrictive language .

Allah's Special Love in Islam (hub, mahabbah, wudda)

In addition to rafah, rahmah and rabb the Qur`an also uses hub, mahabbah, and wuddu to refer to Allah's love. In general, these words signify a more personal and warmer manifestation of divine love than do the other words we have considered above. Mahabbah of Allah was operative, for example in the safe upbringing of Moses among his enemies, and in His raising him to great spiritual and moral heights:

I cast over you (O Moses) the garment of love (mahabbah) from Me and (this) in order that you may be reared under My eye(20:39)

Hub and Wudda are available to the faithful:

On those who have faith and do good will the Most Gracious One (Rahman) bestow love (wudda)." (19:96)

Say, (O My Prophet to the people), "if you love God, follow me, (and) God will love you (hub) and forgive you your sins; for God is oft-forgiving, most merciful." (3:31)

Wudda gives rise to Allah's name Al-Wadud (Loving One) (11:90; 85:14).

Hub is available to those:

• who repent (2:222)
• who do good (2:195; 5:13)
• who are just (5:42; 49:9)
• who persevere in patience (3:145)
• who fight for His cause (61:4)
• who love cleanliness (61:4)
• who put their trust in Him (3:158)

But it is not available to the:

• the conceited, boastful man (2:190)
• the mischievous disturbers of peace (28:77)
• the unjust (42:40)
• the extravagant (6:142)
• the supercilious (16:23)
• the transgressors (2:190)

Thus while there is a divine love (rafah, rahmah) which embraces everything there is another, warmer, type of love (hub) that Allah gives to some but not to others. That Allah is selective in giving this warmest love is necessary idea found in every religion. It marks a clear distinction between good and evil. If Allah treated everybody the same , regardless of their character and conduct, then the distinction between good and evil, would become meaningless.

Consequently there is no basis for the criticism by some Christian apologists , that the Quranic conception of Allah's love is defective because the Qur`an says that Allah does not love the wicked . However , the Quran does not even say that Allah hates , even the wicked , only that He does not love them .

Those who are committed to evil and lawlessness still have access to Allah's universal type of divine mercy or love (rahmah) , if not they would not wake up in the morning and enjoy another day of life or have more time to repent.

Let us note some further points about the Quranic concept of Allah's "hub" :

a.It is clear from the Qur`anic verses referred to above that the distinguishing marks of those who received Allah's hub are certain qualities or traits -- trust in Allah's, justness, patience etc. Adherence to a code of law given by Islam is not stressed in this connection.

b.The Qur`an says that those who follow the Prophet receive Allah's hub (3:31) but it stops at this positive statement and does not say anywhere that people of other religions are unable to likewise , receive this love
.
Thus leaving the possibility in principle that followers of other religions may acquire the qualities and conduct that earn man the love of Allah .. The Quran does say that those righteous believers in other faiths who accept Islam will have their portion of divine love doubled (57:28). Why is that ? Why "doubled" ?

This is because Allah has a special love for the Prophet Muhammad (pbuh) and his mission hence it represents the primary means in our age for the realization of divine purpose in history, so that following him faithfully , brings us closer to a state of perfection .

Although a man with good qualities of heart and conduct receives divine love (hub), he does not do so because of his qualities. For like every other good thing that happens to a man (4:79), good qualities of heart and conduct are themselves ultimately a gift from Allah and are not acquired by man on his own.

To the extent that the Qur`an relates the reception of divine love with acquisition of certain qualities of heart and conduct (even if that relation is not of simple cause and effect), we can say that according to the Qur`an divine love is purposive, for qualities can become relevant only for serving a purpose. Thus Allah's love should not be thought of as simply a sentimental person-to-person relationship, but a creative force which operates to realize an End.

The Relationship Between Man and Allah

Some people assert that the Islamic God is a very impersonal God with whom a believer never gets to develop a close relationship. There is no truth whatever in this assertion.


In the Qur`an God says :

When My servants ask you concerning Me, I am indeed close to them: I listen to the call of every supplicant when he calls on Me... (2:186)

Just as God listens to his calls, man is expected to, and true believers do, listen to what God has to say to him:

Let them (My servants) also with a will listen to My call, and believe in Me that they may walk in the right way (2:186).

Allah says to humankind in the Qur`an:

"Do remember Me (as) I remember you" (2:152).


In Hadith, where we often find Quranic ideas elaborated, the personal character of the
relationship between man and Allah is depicted forcefully in many traditions. For example:

"Nothing brings men near to Me like the performance of that which I made obligatory upon them, and through supererogatory acts. My servant (i.e. man) comes even nearer to Me until I love him. When I have bestowed My love on him, I become his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, his hand with which he grasps, and his feet with which he walks" (al-Bukhari, Sahih, Riqaq, 38, reproduced in Mishkat al-Masabih, Book 9, chap.2).

Those who submit to Allah's Lordship and trust Him , their hearing becomes as the hearing of Allah , their sight becomes as the sight of Allah .etc all of this expresses a very intimate relationship between the true Muslim ( he who truly submits ) and His Lord .

The Qur`anic verses and Hadith cited above show – (and there are many more such verses and traditions ) -- that there is no justification in the criticism that the "Muslim God" ,is a very remote Being, incapable of showing a warm personal love for his creatures.

Dignity in Slavery

At this point we may also mention the Muslim attitude of a slave ('abd) before Allah as the Master, to which the some people often refer in a derogatory way.

The relationship of a slave can only be derogatory and unjust , between a man and another man and not between man and the merciful, kind and loving Lord and Supporter of the Universe.

In his attitude of a slave before Allah , a Muslim finds dignity, not degradation, for this type of slavery frees him from all others -- the slavery to desires (45:23; 25:43) and to religious leaders (9:31) and the worship of false gods (3:78-80). Nor does a Muslim's slavery to Allah have anything of the implications read into it by these critics, namely that as a slave the Muslim, or man generally, has no worth before Allah. Quite the contrary, man is described in the Qur`an as Allah's khalifa ( Vicegerent , a king subject to His Kingship ) , in the material universe (2:30) who bears a unique amana (trust) from Allah, one that nothing else could bear (33:72).

In the one concept of khalifa (vice-regency of man) the Qur`an gives an idea of man's worth upon which it does not seem possible to improve without collapsing the distinction between Allah and man. [Making man khalifa gives him the highest possible honor that can be bestowed upon a creature of God.]

[Ibn Abu Talib]

The Qur`an uses several words for the term "love". For example -- rafah, rahmah, wudda, hub, etc. – all of these words can be understood and translated as "love" in many verses of the Quran .

I thought "Rahmah" expressed mercy?

[undead]

If Allah permits a man to have four wives, why did not he love men by causing children to be born in male:female ratio of 1:4?

While Allah may be said to love muslims, that hardly goes for non-muslims who also seek God but not through Mahomet, who often had their wives taken away by force and given to muslims, where the right of conquest prevailed.

[Ibn Abu Talib]

If Allah permits a man to have four wives, why did not he love men by causing children to be born in male:female ratio of 1:4?

What an asinine question!

While Allah may be said to love muslims, that hardly goes for non-muslims who also seek God but not through Mahomet, who often had their wives taken away by force and given to muslims, where the right of conquest prevailed.

Are you really blaming Muhammad(saw) for something that was also done by the prophets of old under Divine Ordinance? Don't you realize that by condemning him, you are condemning all the prophets? Truly, you are a disbeliever!

[avaya]

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[Ibn Abu Talib]

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[smaneck]

If Allah permits a man to have four wives, why did not he love men by causing children to be born in male:female ratio of 1:4?

The Bible places no limits on the number of wives a man can have period. At least if you are not a bishop or an elder.

While Allah may be said to love muslims, that hardly goes for non-muslims who also seek God but not through Mahomet, who often had their wives taken away by force and given to muslims, where the right of conquest prevailed.

Did the Christian God love the husbands and wives of all those Saxons who were executed on Charlemagne's orders because they refused to be baptized?

[smaneck]

I thought "Rahmah" expressed mercy?

Both Rahmat and Raheem are derived from an Arabic root meaning 'womb.'

Maybe we should start a thread, The Womb of God." :-}

[Jesus Maranatha]

Both Rahmat and Raheem are derived from an Arabic root meaning 'womb.'

Maybe we should start a thread, The Womb of God." :-}

That's a good point , I forgot to mention . The literal meaning of the word rahim is "womb" .

[smaneck]

That's a good point , I forgot to mention . The literal meaning of the word rahim is "womb" .

So it looks like there is greater justification for calling God "Mother" than "Father" :-)

[Ibn Abu Talib]

So it looks like there is greater justification for calling God "Mother" than "Father" :-)

Allah's Love is incomparable. As such, there is no justification for calling Him "Mother".

I think this is an appropriate place to discuss one of the issues William Lane Craig brought up during his debate with Shabir Ally.

Craig argued that the Islamic concept of God is morally deficient, saying that since Allah loves only those who believe in Him, He cannot be the greatest being conceivable. According to Craig, a perfect being loves unconditionally.

I think Craig failed to see the difference between "wadd" and "hubb". He is not to be blamed, however, since the English translations do not account for the differences in the words. Though both generally denote love, "hubb", according to what I have found via an Arabic speaking Muslimah, is love necessitated by character and wisdom, but "wadd" is love entailed by character only.

As for Craig's contention that a perfect being loves unconditionally, I think this is wrong for the simple reason that if a being loves unconditionally, he makes no distinction between believers and disbelievers in which case the concept of Hell is unnecessary.

[smaneck]

Allah's Love is incomparable. As such, there is no justification for calling Him "Mother".

It was a joke, Abu Talib, aimed at those who think their religion is superior because they sometimes refer to God as Father.

As for Craig's contention that a perfect being loves unconditionally, I think this is wrong for the simple reason that if a being loves unconditionally, he makes no distinction between believers and disbelievers in which case the concept of Hell is unnecessary.

Personally, I think the concept of an eternal hell is incompatible with a loving God. The Zoroastrian concept of hell as a place of purification prior to the Final Renovation when *all* of God's creation must be redeemed makes a lot more sense to me.

[Narnian]

Allah's Love

If love is conditional, then it is not true love. If you have to earn love, then it is not true love. If you have to deserve love, then it is not true love.

In short, there is no equivalent to Agape Love, that is equated to the God of Christ's description.

[barnasha]

If love is conditional, then it is not true love. If you have to earn love, then it is not true love. If you have to deserve love, then it is not true love.

In short, there is no equivalent to Agape Love, that is equated to the God of Christ's description.

Yuhibb means like, God does not like nor prefer evildoers.