the other for their appearance—as in the case of a woman and a man. The lover seeks the beloved, and the beloved seeks the lover by being drawn toward him. If they love one another, each both attracts and is attracted in both respects, so union necessarily follows. Even if love were confined to one side, the lover would draw the beloved, and the beloved would draw the lover. Yet the beloved does not intend to draw the lover, whereas the lover intends to draw the beloved and is himself drawn.

This is “the cause of the effect on the beloved”: either an image takes shape in the beloved’s heart, producing attraction, or the beloved is drawn without feeling love—as when a man eats food, wears clothing, inhabits a house, or uses other beloved things that have no will of their own.

As for “living beings,” some love others because they bring them kindness. Souls are naturally disposed to love those who treat them kindly. In reality, however, this is merely love of the kindness, not of the benefactor himself. Were that kindness to cease, the love would fade away and might even give way to hatred, for it is not love for Allah’s sake, Mighty and Majestic is He.

Whoever loves someone because he gives to him loves nothing but the giving. Whoever claims that he loves the one who gives to him for Allah’s sake makes a false, untenable, and deceitful claim. Likewise, whoever loves someone because he supports him loves only the support, not the supporter. All of this amounts to following what the soul desires, for in reality he loves only what comes to him by way of securing a benefit or averting harm. Thus, he loves only that benefit and the averting of harm. He only