COMPARATIVE ANALYSIS OF LOVE: EXPLORING THE NOTION OF'ISHQ'IN SUFI THOUGHT AND ITS INTERPLAY IN EASTERN AND WESTERN PERSPECTIVES
Abstract
At the zenith of human connections resides the profound emotion of love, a subject that has captured the attention of countless thinkers throughout history. In particular, a comparative exploration of the insights offered by Western and Eastern scholars sheds light on the multifaceted nature of this phenomenon. This article centers on analyzing the contrasting perspectives on love articulated by these scholars. Indeed, the discourse surrounding love has been a longstanding theme in global literature and philosophy. Love as a problem and as a mystery is in the sphere of interests of thinkers and scientists representing different fields of knowledge. As a rule, however, the subject of research is not the feeling of love itself, which occupies a large place in a person’s existence, but phenomena that are in one way or another connected with this feeling (the term “sensation” in this case is used with some convention). Love remains a subject not so much of philosophical thought as of art, as a sphere in which the objective is subordinated to the subjective and in which the conceptual apparatus characteristic of philosophy is absent as such. Meanwhile, philosophy that studies man cannot help but notice love not just as a psychological, psycho-physical phenomenon, but also as an ontological phenomenon inherent in being. In this case, love is understood as the result of the relationship between several aspects of a person’s life.References
- and writings of the 18th century. His examination particularly delved into physical love. Love, as a sentiment universally experienced, is often exemplified by the anticipation of encounters with young and beautiful peasant women retreating to the forest, notes the writer. This constitutes the third type of love. Lastly, Stendhal identifies ambitious love as another variant of this emotion. Various approaches exist regarding the typology of love as a profound sentiment. For instance, brotherly love, as proposed by Erich Fromm, serves as the foundational type underlying all other forms of love. Brotherly love encompasses a sense of duty, nurturing care, respect, and the inclination to understand and aid another person. This form of love is encapsulated in the biblical injunction: "Love your neighbor as yourself." Brotherly love extends to all individuals, characterized by its lack of exclusivity as its defining trait. The foundation of brotherly love begins with affection for the vulnerable, the impoverished, and the stranger. Loving one's child and providing for their well- being is considered a significant accomplishment. Similarly, animals exhibit love and care towards their offspring. Individuals may also develop affection towards their masters out of dependency or towards their parents out of necessity. However, genuine brotherly love extends to those without ulterior motives. Another type of love outlined by Fromm is maternal love, which inherently encompasses an unspoken commitment to nurturing and meeting the child's needs. Yet, there are two facets to affirming a child's existence. One aspect involves providing care and assuming responsibility, while the other fosters a sense of joy in life, imbuing the child with the belief that life is inherently good. These dual aspects find parallels in the biblical narrative of creation. While God's act of creating the world and humanity demonstrates basic concern and provision, God surpasses this minimum by affirming the goodness of creation at the conclusion of each day. In contemporary culture, love is often perceived as an escalation of emotions, a scenario where an individual is suddenly engulfed by an irresistible feeling. This perspective does not regard every man as a part of Adam and every woman as a part of Eve; rather, it emphasizes the unique characteristics of these two individuals. Erotic love, according to this view, necessitates an exceptional, distinctive personality that emerges not universally between all individuals but specifically between certain people. Another form of love worthy of consideration is self-love. While the concept of love can be applied to various entities, and while loving others is often regarded as virtuous, there's a prevalent belief that self-love is sinful. The more an individual loves themselves and the less they love others, the more self-love is equated with selfishness. This perspective is deeply ingrained in Western thought, with Kelvin, in particular, likening self-love to a "plague." Consequently, love and selfishness are viewed as mutually exclusive concepts, with one being perceived as stronger and the other weaker. However, is the notion of a fundamental opposition between self-love and love for others supported by psychological observations? A person's ability to nurture their personal growth, happiness, and freedom is predicated on their capacity for love — encompassing care, respect, responsibility, and understanding. If an individual is capable of genuine love, they inherently love themselves. Conversely, if they are only capable of loving others, their love is incomplete. CONCLUSION Hence, love represents a profound affection for all living beings nestled within the human heart. Through the lens of the heart, individuals perceive the spiritual beauty veiled within every entity. These insights, discerned through the heart's vision, transcend what is observable by the naked eye. The splendor of the universe, in essence, reflects the divine beauty concealed within all creations. Consequently, genuine faith in God equates to love for God, as it is through this love that the inherent creative potential within individuals is unveiled. While individuals may harbor love for many things and engage in various pursuits throughout their lives, there exists a limit to these endeavors. Despite the shared emphasis on love among Sufi scholars, Ahmad Ghazali's perspective on love distinguishes itself with unique characteristics. Unlike his predecessors, Ghazali's conception of love transcends the conventional notions of human love for God or vice versa. Instead, he introduces the notion of "absolute love," where the "lover" could be either a human, God, or even the devil. These distinctive features and profound insights set Ghazali's school of love apart from preceding Sufi traditions and contemporary Sufi teachings. The examination of Ibn Sina, Ahmad Ghazali, and Erich Fromm's perspectives on love intersects with a broad array of psychological, spiritual, and sociological ideologies. Their interpretations of love are centered on uncovering the inherent humanity within individuals, with the collective sentiment aimed at enriching personal growth. Erich Fromm delineates love across various dimensions: cognitively, it entails grasping the unique inner world of the individual; behaviorally, it manifests as creativity and self-expression; emotionally, it encompasses a sense of unity with others, nature, and humanity as a whole. Love, according to these thinkers, serves as an active force within individuals, breaking down barriers that separate them and fostering closer connections. It represents the most universal form of self- expression, epitomizing the interconnectedness of the entire world. Individuals immersed in love are characterized by their zest for life, cheerfulness, and unwavering capacity for wonder. Their internal psychological disposition remains overwhelmingly positive, enabling them to navigate through adversity with resilience. During societal crises, such individuals serve as beacons of encouragement, bolstering morale within the community. Fromm identifies them as the driving force behind societal progress and development. BIBLIOGRAPHIES
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