the outward surface to the inner reality, nor the glitter to the true worth. All that falls to the lover’s share is a momentary surge of emotion—an admiration that sweeps the senses away without mercy.

By contrast, rational love concerns itself solely with inner realities and enduring values, even when, outwardly, the object shows none of the qualities conventionally called “beauty.”

A person loves a righteous man even though he appears poor, just as he loves him when he is wealthy and outwardly handsome—with complete equality.

He loves a chaste, upright woman even if her visible beauty is slight and she lacks wealth, just as he loves her when she is affluent and physically attractive, neither more nor less.

He loves a beautiful blossom, not because it decorates tables and gatherings, but because the signs it carries of the Creator’s artistry are beyond counting.

And he loves money, not as a means of luxury or display, but because with it he can enrich a pauper, safeguard a believer’s faith, and preserve the honor of one whose family and clan have failed him.

Such is the difference between emotional love and the love of the intellect and heart.

Accordingly, the way this love is expressed differs, depending on whether the powers of the soul operate apart from the intellect, or are joined and fused with the capacities of the intellect and the heart’s profound sentiments.

The Messenger of Allah, peace and blessings be upon him, succeeded in linking the souls of his Companions to their intellects as they expressed their love for him. On certain occasions when they voiced that love in purely emotional terms—one of them once said, “Shall we not prostrate ourselves to you?”—he corrected them. He declared that he was but a servant and messenger of Allah, and that the One deserving of prostration is Allah alone