As mentioned previously in the introduction,
Allahu Muhibba or "God is love" is not found among the 99 names of God given in Islam. There is however, the name
Al-Wadud or "the Loving One," which is found in Surah 11:90 as well as Surah 85:14. In each case the translator translates "full of loving kindness." This is interesting in itself since it indicates that this quality lies imbedded in the nature of God himself and of course would then be infinite. However, Islam is careful in stating that we cannot in any way know the nature of God. We can only know His will. The Arabic word "wadud" is related more to the area of friendship and affection. It is applied to one devoted in a relationship and expresses fondness. The word "
hubb" carries a much more intense meaning and is used in its other grammatical forms for "beloved," "sweetheart," "courtship," "lover," and "mutual affection." It is also elastic, as our use of love in English, where one might express his love for sports, movies, food or other common day interests. However, any attribute when applied to God Himself then takes on an infinite value and meaning.
It is here that the Muslim reaches an impasse. The 99 names; are they to be taken as attributes or qualities of Allah? The doctrine of
tawhid or the oneness of God claims priority over any other consideration of God. If one says that the 99 names are attributes of the Most High God and are then infinite, how then can God be One? If an attribute is a part of God then
tawhid says that we have "
shirk" or a partner with God, a heinous blasphemy against God who is One. Anything that is infinite must be God and how then can we have a multiplicity of gods?
Muslims are then driven to speak of the unity of God, but in reality they mean the "unicity" or absolute oneness of God. If God is One then He cannot have any parts. And to speak of attributes implies that God is somehow relying on His inward parts to sustain His existence. This can create misunderstanding between Christians, who are Trinitarian, and Muslims who are extreme monotheists. For the Christian, "unity" in reference to God implies a Oneness of the Three Persons of the Godhead. Any attribute of God is an expression of His nature and not simply a description of an action or command He has taken. Any action or command springs from His nature. Attributes may in no way compromise His unity. For the Muslim "unity" implies the absolute oneness of God's being. While "unicity" is not commonly used in English, Webster gives its definition as "the state of being unique." This word more accurately describes the Muslim use of unity. So any thinking of the attributes of God as being part of His nature is rejected in Muslim theology.
While we certainly concede that God is indeed unique, we contend with the Muslim in asking for a definition. "One what?" Their reply would be "One God, for God is unknowable except through His will. We can know nothing about the nature of God except through the command He has given through His prophet. We can only do His will, we cannot know Him."
Here is where the strongest point of difference is most pronounced between Christianity and Islam. The Qur'an is a revelation of God's will that is to be obeyed by His creation. The Bible is a revelation of the Person and character of God. It is here where we find what God is like and what that means in our relation to Him. God is Spirit, God is Light, God is Love, are all statements of the revelation of God's person and character. One of the problems in dealing with the attributes of an eternal God is: how was God expressing in action what was integral to His character when no creation yet existed? In other words, if God is One, who did God love when He was the only One existing? For the Christian the answer lies in the relationship that has always existed in the fellowship of the Trinity. A strict monotheism that is occupied with a number that knows no plurality cannot conceive of the inward nature of a loving God. A powerful God whose will must be obeyed in order to maintain his power, yes. But a risk-taking God who is limited by His own exercise of His nature, no.
So now we come to the crux of why we deemed it important to investigate the Qur'anic teaching on the love of God. What we have observed is that while the Qur'an tells of the love of God, in most cases it is expressed in a negative fashion, "God loves not ..." or it is based upon human conditions for its exercise. God loves the one who does good, the pure, the just, the trusting, the patient and persevering, the one who takes up arms to fight in God's cause. But where is there room for a God who initiates love in order to win over the lost and erring? Where is He who loved us while we were yet sinners? Where is there room for the one who was rich, yet for our sakes became poor so that we might be made rich? The contrast is too great to overlook. Could we not also reply that, yes, we too love those who do good and are just and demonstrate good qualities. But that would mean that God only expresses a human love if His love is based on conditions. A revelation of infinite love demands something of the extraordinary, something commiserate with the nature and character of God Himself. The cross is the only historical expression of that love.
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