the speculative theologians, such as Abū al-Qāsim al-Qushayrī, Abū Hāmid al-Ghazālī, and others like them. Abū Hāmid defended this position in al-Ihyā’ and elsewhere. Likewise, Abū al-Qāsim discussed it in al-Risālah according to the Sufi approach, as it appears in Abū Tālib’s book entitled Qūt al-qulūb. Although Abū Hāmid followed the Sufis in this matter, he also relied on similar affirmations he found in the philosophers’ writings, where they said: “He loves passionately and is passionately loved.” This great question has been discussed at length in the major treatises on fundamental principles, with details that do not belong here.

Allah Most High says:

“He loves them, and they love Him.”

And He Most High says:

“But those who believe are stronger in their love for Allah.”

And He says:

“More beloved to you than Allah and His Messenger.”

In the two Sahīh collections, the Prophet, may Allah bless him and grant him peace, is reported to have said:

“Whoever possesses three qualities will taste the sweetness of faith: to love Allah and His Messenger more than all else; to love a person solely for Allah’s sake; and to hate returning to disbelief, after Allah has saved him from it, as much as he hates being cast into the Fire.”

And (the point here is that these Jahmī-minded Mu‘tazilites and those who agree with them, who deny the reality of love, must, by implication, deny the pleasure of looking upon Him. Thus, in reality, they recognize no bliss beyond eating, drinking, and the like. This position is false according to the Quran, the Sunnah, and the agreement of the early generations of the Muslim community and its spiritual masters. This, then, is one of the two mistaken groups.

The second category consists of groups among the Sufis, those who embrace spiritual poverty, and those who devote themselves entirely to worship: