True love is not rooted in worldly desires, relationships, or fear of Hell and longing for Heaven. It is born from a deep yearning for Allah Himself — a love so pure that even blessings and paradise seem secondary. When the heart prays not for health or success but for nearness to Allah, it marks the beginning of true Divine Love. Worship driven by need is a transaction, but when fueled by love, it becomes a sacred longing — the soul searching for the fragrance of its Beloved.

The essence of this love reveals itself in solitude. When alone, does the heart worry about the world, or does it whisper to Allah? Real lovers feel content even in the absence of everything, because His presence alone is enough. This love isn’t poetic theory — it’s a lived state of surrender. It burns away ego, attachments, and false selves, until nothing remains but Allah. Saints like Rabia of Basra, Bāyazīd Bastāmī, and Sultan Bahoo exemplified this annihilation — where love consumes the self entirely, leaving behind only Divine presence.

From this point, the seeker travels through Ishq-e-Majazi (love for the Murshid) into Ishq-e-Haqeeqi (true love for Allah). When nourished by the Murshid’s spiritual attention and the constant remembrance of Allah, this love deepens until the seeker becomes a reflection of Divine Truth — where the self dissolves, and Allah alone remains.

Those on this path don’t perform rituals for show. Their every breath becomes an act of devotion. They are no longer bound by outward appearances — they are absorbed in the Divine presence, always in inner prostration. Saints like Sultan Bahoo and Shah Shams of Tabrez teach that such lovers are rare and blessed. In today’s age, the living example of a Murshid Kamil Akmal is Sultan ul Ashiqeen Sultan Mohammad Najib ur Rehman. Through his guidance, seekers continue to awaken Divine Love and reach closeness to Allah.

May we all find such a path and burn with the fire of true love — not for this world, but for the One who created it.

Love is a profound spiritual emotion. It reflects an intense affection and deep attachment to a person or a higher being. However, this is not just a fleeting or superficial emotion. Divine Love takes over both the heart and the mind. It becomes a force that captures the soul completely and transforms one’s inner world.

Someone once asked Bhagat Kabir, “What is Divine Love?”

He replied,

“Divine Love is like a dumb person eating jaggery—you can savor it deeply, but you can never fully describe its flavor.”

True love, he explained, cannot be put into words. It’s a feeling that transcends logic and language, beyond all worldly attachments and ego-driven expressions. It is intimate, overwhelming, and sacred.

Bhagat Kabir went on to say:

“Before you take your very first step into love, you must place your own head—your pride, your identity, your self—at your feet.”

Divine Love is a sacred and pure emotion. It is not meant for what is temporary or fading. Only the True Creator is worthy of such love. His existence is eternal. He does not change, age, or die. In contrast, everything else in this world is short-lived. People die. Objects break. Relationships shift. Even the deepest human bonds can weaken with time.

Worldly love is often based on need, desire, or fear. It is tied to attachments that cannot last. But Divine Love is different. It is not rooted in gain or loss. It begins with surrender. It asks us to rise above the illusions of this world and connect to something beyond it. When we truly see how temporary this world is, we begin to long for something eternal. That longing leads us to Divine Love—the only love that never fades.

These verses beautifully highlight the temporary nature of all creation and the eternity of Divine Presence, which aligns deeply with your theme of Divine Love and detachment from the temporary.

Divine Love is pure and selfless. It carries no conditions, no demands, and no expectations. Human love, on the other hand, often comes with limitations. People expect to be loved back. They want attention, loyalty, and fulfillment of desires. But God’s love is different. He gives without being asked. He forgives without condition. He returns to us again and again—without ever growing tired.

In a beautiful Hadith Qudsi, Allah says: “When My servant comes closer to Me by a handspan, I come closer to him by an arm’s length.” (Sahih Bukhari) This is the nature of Divine Love—when the beloved Himself moves toward the lover.

What greater form of love can there be than this? A love where the Creator makes the first move. A love that waits for no perfection, only sincerity. This is why the heart finds peace only in Divine Love.

The nature of the human heart is to be drawn toward God. As Imam Ibn Taymiyyah said, “The true hunger of the heart is for Divine Love. If you try to satisfy it with anything other than God, it remains unsettled.” That’s why people keep searching for love in the world—yet still feel empty.

The heart cannot find peace in temporary attachments, because it was never created for them. It was created to connect with the Divine, to be filled with the presence of the Creator, not the creation. No matter how much the world offers—relationships, wealth, or pleasure—something always feels incomplete.

True contentment, lasting calm, and real fulfillment can only be found in closeness to God.

As Allah says in the Qur’an (Surah Ar-Ra’d, 13:28):

“Behold! It is in the remembrance of Allah that hearts find rest.” (Irfan-ul-Qur’an)

This is the secret: Divine Love is not just a feeling—it’s the soul’s home.

Divine Love means loving the source, not just the signs. Everything we receive in life—love, respect, help, wealth, or fame—may come through people, but the real giver behind it all is Allah. He alone is the origin of every blessing.

When someone shows us love or helps us in times of need, we naturally feel gratitude. But that person only gives what Allah has allowed them to give. Their strength, their kindness, even their presence in our lives, is part of a divine plan. Every favor comes through Allah’s power and mercy.

So rather than becoming attached to the blessing itself, the wise heart turns to the One who gives it. To fall in love with the Giver, not the gift, is the essence of true devotion—that is Divine Love.

But here a delicate question arises:

Is our love truly for Allah Himself?

Or is it for the blessings He gives us—like health, wealth, love, and comfort?

Do we love Him only when He gives us ease?

Or would we still love Him if He took everything away?

This is where most hearts are tested. Often, our so-called love for Allah is actually tied to what He provides, not who He is. But real Divine Love is rooted in His essence—not His gifts. It endures even without blessings. It remains even in hardship.

To know whether our love is for the Giver or the gift, we must reflect deeply. True lovers of God don’t worship Him for favors—they are drawn to His being, His presence, His perfection.

This kind of love can’t be faked. It is born from stillness, struggle, and spiritual honesty.

What happens to the heart when blessings are taken away?

If Allah withdraws His gifts—wealth, health, respect, or love—how do we respond?

If our hearts turn cold, begin to complain, or feel distant from Him, then it reveals something painful:

We may have been in love with His blessings, not with His Being.

But if the blessings are lost and the heart still turns to Allah, if it continues to trust, to be patient, to give thanks—then this is a sign of true Divine Love. This is love that is rooted not in what Allah gives, but in who He is.

In the Qur’an, Allah warns us of such conditional faith in Surah Al-Hajj (22:11):

“And there are some people who worship Allah (standing) on the verge (of faith). So if any good befalls them, they are satisfied with it, but if a trial afflicts them, they turn away on their face (i.e., retreat from faith).” (Irfan-ul-Qur’an)

This verse reveals a hard truth. Real love is not tested when things are easy.

It’s proven when things are taken away.

Divine Love stays steady, even when life is shaken.

The way we make dua reflects the depth of our love.

If our prayers are only filled with requests like, “O Allah, heal me,” or “Grant me success,” then our hearts may still be attached to worldly blessings.

Such prayers are not wrong—but they reveal that our focus is more on the gifts than on the Giver.

But when the heart begins to pray differently—when it says, “O Allah, be pleased with me,” or “Draw me closer to You,” or “Burn my heart in the fire of Your love”—then this is the language of Divine Love.

These are the words of a soul that longs not for the world, but for nearness to the Creator.

The Prophet Mohammad ﷺ often made prayers not for wealth or comfort, but for Allah’s pleasure, for steadfastness, and for closeness to His Lord. His dua reflected a heart that was free from attachment to this world and fully anchored in the love of God.

True spiritual surrender begins when even our prayers stop asking for things—and start asking for His presence. 

If our worship—our prayer, dua, or remembrance—is only driven by the desire for worldly gain, then it becomes a transaction, not Divine Love. That kind of devotion is just a deal: “I pray, so I receive.” But this is not the language of a true lover.

Real love seeks no return.

In true Divine Love, worship is not about asking. It’s about longing.

The lover searches for the scent of the Beloved in every prostration.

In prayer, they whisper secrets to their Lord, not requests.

In dhikr (remembrance), the soul doesn’t count words—it loses itself in Allah’s presence.

This is the worship of those who are in love.

Not to receive, but to be with.

Not to gain, but to disappear into His nearness.

One night, in deep prayer, a woman cried out:

“O Allah, if I worship You out of fear of Hell, then cast me into it. If I love You for the hope of Paradise, then deny it to me. But if I love You only for Your sake, then bless me with the vision of Your Eternal Beauty.”

These were the words of Hazrat Rabi’a Basri—a woman whose Divine Love was pure, untainted by fear or reward. She loved Allah not for Heaven, nor out of fear of Hell, but simply because He is worthy of love.

Hazrat Bayazid Bastami said:

“In loving Allah, I forgot myself. I no longer remained—only Allah remained.”

This is the essence of spiritual annihilation—where the lover’s ego, desires, and identity are dissolved in the presence of the Beloved.

Maulana Rumi described this love as a consuming fire.

He wrote:

“Love is like fire. Whatever enters it is burned to ashes—ego, pride, worldly attachments—all must go.”

Just as gold is melted to separate its impurities, the heart of the lover is tested in the fire of Divine Love until only sincerity remains.

To Rumi, this love doesn’t just purify—it transforms. The true lover begins to reflect the very essence of the Beloved, colored in His Divine hue, stripped of self, and filled only with presence.

This is real love:

Selfless. Fierce. Eternal.

Shaykh Abdul Qadir Jilani said,

“When you truly love Allah, all worldly attachments fade from your heart—and you become beloved to Allah in return.”

He further explained that worship without love is mere labor of the body, but worship with love is the flight of the soul. Love gives wings to prayer. It brings life to words and depth to every prostration.

Sultan Bahoo, the  Sultan of Mystics, wrote in Mahak-ul-Faqr Kalan:

• “O pious one! Why do you try to frighten me with Hell? I carry within me a fire—the fire of Divine Love—so intense that if even a spark of it were thrown into Hell, it would reduce it to ashes.”

• He prayed, “O Allah! Grant me the burning pain of Your love—for it is the finest of all Your gifts. If others fear it, let it fall upon me.”

This is not metaphor. This is the truth of Divine Love: a fire that burns the soul clean. He continues to say:

• Divine love is a fire so strong that if a single drop of it were poured into the universe, the heat from Ism-e-Allah and the invocation of Allah would reduce the entire world—from East to West—to ashes.

Such is the love that consumes, purifies, and transforms.

This is not just love.

This is Divine Union—the soul returning to its source.

This brings us to an important question:

How can we awaken the dormant spark of Divine Love within us?

Most of us love things, faces, or people—what we can see and touch. But Allah is formless and unseen. So how does a soul fall in love with a Beloved it cannot physically behold?

The answer lies in what Fuqra-e-Kamileen (Perfect Spiritual Guides) have long taught:

The path to Divine Love often begins through metaphorical love—love for the spiritual guide (Murshid). This initial love for the Murshid, who reflects Divine Light, acts as a mirror and conduit—awakening the soul’s longing for Allah. The Murshid Kamil, through his presence and guidance, gradually stirs the soul, shifts its focus from the external world, and redirects it toward the Divine Essence.

Just as a window allows sunlight into a dark room, the Murshid allows Divine Love to enter the seeker’s heart.

Through love for the Murshid, the seeker begins to recognize and yearn for the true Beloved—Allah Himself.

Thus, while Allah is unseen, His light shines through His friends, drawing hearts closer to Him.

In Sufism and the path of Faqr, metaphorical love refers specifically to the love for one’s spiritual guide—the Murshid.

If love for any worldly relationship is allowed in the spiritual path, it is only for the one who leads us to Divine Truth.

Such a connection is not a distraction, but a means and a bridge to Allah.

The Perfect Spiritual Guide (Murshid Kamil Akmal) is like a burning lamp that illuminates the soul, and at the same time, acts as a sharp sword that cuts through the desires of the ego.

His perfect spiritual sight serves as a healer for the diseases of the self.

It is in the presence of the Murshid that the seeker is offered the cup of Divine Love, and gradually, they begin to discover their true essence.

Through the grace and inner attention of the Perfect Murshid, the seed of metaphorical love grows into a strong plant.

The seeker begins the journey toward True Love for Allah, moving beyond words and emotions into deep spiritual transformation.

As the soul is nourished by the sacred company of perfect spiritual guide and invocation of the personal name of Allah (Ism-e-Allah Zaat), the soul begins to overpower the self.

Divine Love slowly seeps into every vein of the seeker.

This sacred condition is beautifully expressed by Sultan-ul-Arifeen Hazrat Sakhi Sultan Bahoo in his Punjabi poetry, where he explains that only through the company of the Murshid does one’s soul become truly alive with love for Allah;

Alif Allah chambe dee bootee, mere mann wich Murshid laaee Hoo

Naffee asbaat da panee millias, har ragey har jaaee Hoo

Andar bootee mushk machaayaa, jaan phullan te aaee Hoo

Jeeve Murshid kamil Bahoo, jain eh bootee laaee Hoo

In this quatrain, Sultan Bahoo has likened Ism-e-Allah Zaat with jasmine. Sultan Bahoo is the pioneer Mystic who has used the metaphor of jasmine for Ism-e-Allah Zaat. Its seedling is sowed which gradually grows into a plant laden with flowers whose fragrance envelops the surroundings. Similar to it, when a spiritual guide bestows the seeker with invocation and contemplation of Ism-e-Allah Zaat, he sows a seedling into the seeker’s inward and under the care of the spiritual guide, light of Ism-e-Allah Zaat gradually envelops the whole being of the true seeker illuminating it.

Sultan Bahoo declares: “May my Perfect Murshid remain eternally alive, for it was he who showered me with grace and mercy.”

Through the immense generosity of his Murshid Kamil, he was blessed with the gift of Ism-e-Allah Zaat—the Personal Name of Allah. With his spiritual attention, the Murshid unveiled its hidden truths within the depths of Bahoo’s heart.

He explains that the Murshid, through the process of Negation (La Ilaha), removed all false deities and attachments from his heart. Then, through Affirmation (Illallah), he illuminated Bahoo’s soul with the mystery of Divine Oneness. This transformative secret didn’t just remain an intellectual truth; it seeped into every fiber of his being—his veins, tissues, nerves, and very marrow.

Now, the Name of Allah permeates his entire existence so fully that he feels a deep urge to reveal these sacred secrets to the world. Yet, these spiritual truths are so profound they cannot be shared with those unprepared to receive them. Containing these Divine revelations has become so overwhelming that it feels as though his soul is about to depart his body.

In this state of annihilation in Divine presence, everywhere he turns—outwardly or inwardly—he sees only the Divine Essence. His being reflects the verse:

“Wheresoever you turn, there is the Face of Allah” (Surah Al-Baqarah 2:115).

This is not merely a poetic expression. It is the lived reality of a seeker who, through Divine Love and the guidance of a Perfect Murshid, has reached the station of Fana Fillah (annihilation in Allah).

Mawlana Jami beautifully states:

ghanimat dan agar ishq majazist 

kah az bahar haqeeqat karsazist

“Even metaphorical love is a blessing, for it leads one to the Truth.”

In other words, if you are granted love for your Murshid (spiritual guide), consider it a great fortune. For the love of the Murshid’s being is not just emotional attachment—it is a means to reach Divine Love. It becomes the spiritual bridge that connects the seeker to the Essence of Allah.

This perspective is echoed in the teachings of Bulleh Shah, who regarded metaphorical love as the source from which real Divine Love springs. His famous Punjabi verse says:

Jay Chir Na Ishq Majazi Lagay

Sui    Seeve    Na  Bin   Dhagay

Ishq      Majazi     Daata     Hai

Jis  Peeche   Mast   Hojata  hai

This implies that without love for the Perfect spiritual guide, one cannot attain closeness to the Divine. Just as a needle is useless without thread, metaphorical love (Ishq-e-Majazi) is essential to sew the soul to real, unconditional love for Allah (Ishq-e-Haqiqi).

In the realm of spirituality and Sufism, this metaphorical love—when directed toward someone who connects the soul to the Creator—is not a distraction, but a powerful spiritual tool. It awakens the heart, softens the ego, and sets the soul on fire for the Truth.

Mian Muhammad Bakhsh once humbly declared, 

Mai Neeva Mera Murshid Ucha

Ucheyan      De      Sang      Layi

Sadqe Jawan  Ina  Ucheyan  Ton

Jinha Neeveyan  De  Nal  Nibhayi

“I was an ordinary, weak man, yet I take pride in the fact that my Murshid was a Perfect Guide (Murshid-e-Kamil). He, with his immense grace, uplifted someone as lowly as me, kept me in his spiritual servitude, and led me all the way to the destination of true Divine Love.” This reflects the deep gratitude and reverence a seeker holds for the one who guides him toward spiritual truth.

Hazrat Mujaddid Alf Thani also emphasizes this devotion when he says, 

Gird           Mastaan        Gard

Gar May Kum Rast Boye Rast

Boye    Au    Gar    Kum   Rast

Rouyat       Aisan      Bas     Ast

“Keep circling around the court of the perfect Fakir who is intoxicated with Divine Love. Even if you do not receive the wine of love, perhaps you may at least catch its fragrance. And if not that, then just the vision of such a lover of Allah is enough.” His words underline the importance of remaining close to those who burn with the fire of Divine Love—because their presence alone can ignite the spark within us.

Throughout spiritual history, the lovers of Allah have never hesitated to sacrifice their wealth, comfort, or even lives for the sake of their beloved Murshid. One of the most beautiful examples of this is Hazrat Abu Bakr, who gave away everything he owned at the feet of his guide and prophet, the Holy Prophet Mohammad ﷺ. He knew that the Messenger had the deepest connection with Allah, and that he alone could offer the true cup of Divine Love. This legacy of selfless devotion remains the path of those who truly seek Allah.

There are countless examples of saints who recognized the Truth only through their Murshid. It was through their spiritual guide that they came to know the Divine, and in doing so, became immersed in the color of the Beloved. Sultan-ul-Arifeen Sultan Bahoo beautifully captures the essence of Divine Love in his words:

Sabit Ishq Inha Nu Ladha, Jinha Tarati Chor Cha Kiti Hoo

Na  O  Sufi   Na  O  Safi, Na  Sajda  Karan  Maseeti  Hoo

Khalis Neel Purane Ute, Nahi Charhda Rung Majetthi Hoo

Qazi Aan Shara wal Bahoo, Kadi Ishq Namaz Na Neeti Hoo

“Only those attain the love of the True Lord who are willing to sacrifice everything—even their homes and possessions—on the path of love. And once a person is dyed in the color of love, no force can strip that color away.”

The true lovers of the Divine are not merely Sufis in name, nor are they people occupied with outward worship in mosques. Rather, they are the ones absorbed in Divine Love, constantly seeking the vision of the Truth (Deedar-e-Haq). They transcend rituals and outer forms because their hearts burn with the fire of love.

The scholars of outward knowledge (Ulama-e-Zahir) often focus solely on the external aspects of religion. But Divine Love is both inward and outward—it is a complete transformation of the soul. Those upon whom the color of love is cast are no longer affected by any other colors—no other influences or distractions can touch them.

Ask the scholars of Shariah one simple question:

When has love ever missed a prayer?

Love is always in prostration—in every moment, in every breath, surrendered to the Beloved.

In the Sarwari Qadri Order, Ishq-e-Majazi—love for the spiritual guide (Murshid)—is awakened through the invocation (Dhikr) and contemplation (Tasawwur) of Ism-e-Allah Zaat (the Personal Name of Allah). Through this divine remembrance, a seeker realizes a profound truth:

“My Murshid is the perfect spiritual guide, and I am walking the straight path (Sirat al-Mustaqeem).”

This love then begins to grow. It transforms from the love of the Murshid to the love of the Holy Prophet, and finally blossoms into Ishq-e-Haqeeqi— Love for Allah Himself. The seeker journeys toward the ultimate stations of Fana Fillah (annihilation in Allah) and Baqa Billah (eternal subsistence with Allah).

Hazrat Shah Shams Tabrizi speaks about this love for the Murshid by saying:

Ishq Meraaj Ast Soye Baam Sultan e Azal

Az Rkh Ashiq Fard Khwan Qisa Meraaj Ra

“Only Divine Love grants true acceptance in the court of the Almighty. If you want to witness the real tale of Mi’raj (ascension), then fix your gaze upon the face of a true lover of a Perfect Murshid.”

Remember—only one who is complete in their own journey can show the path to others. A Perfect Spiritual Guide (Murshid Kamil Akmal) is like an ocean of True Love—immeasurable in depth and vastness. Only those who have recognized his reality can truly perceive its magnitude.

The Murshid Kamil, through his complete union with Allah, reaches a station where all veils of separation (duality) dissolve. As in the case of Hazrat Husayn bin Mansur Hallaj, who realized deeply in his heart that:

“Everything except Allah is falsehood. Only Allah is the Truth.”

This truth became so deeply embedded in his soul that he forgot even his own identity. And when asked, “Who are you?”, he replied with complete surrender and realization:

“Ana’l-Haqq” — I am the Truth.

This is not arrogance—it is annihilation of the self. It is the realization that nothing remains but Allah.

Divine Love is not given lightly. It is a sacred gift that Allah bestows only upon His chosen servants—those friends of God (Awliya) who are willing to die before they actually die. This isn’t the death of the body, but the death of ego, attachment, and the self. It is the inner annihilation through which the soul becomes a vessel for Divine proximity.

This powerful command points toward spiritual death—the surrender of one’s self, desires, and identity into the will of Allah. In another sacred narration, Allah says:

“Whom I kill, I Myself become the blood-money (compensation) for his death.”

“And I am that compensation Myself.”

What deeper reward can there be than Allah Himself?

This level of love is not about emotional devotion or outward rituals. It is about letting go of everything that is not Him. It is about being willing to cease to exist as a separate identity so that only Divine Presence remains. Those who attain this station are the true lovers of Allah, who do not fear loss, pain, or even death—for they have already given themselves away in love.

Divine Love begins with the love of Allah, but its path often starts with the love for the spiritual guide—the Murshid. This metaphorical love (Ishq-e-Majazi) serves as the bridge toward Divine love (Ishq-e-Haqeeqi). When a seeker walks deeply upon this path, something extraordinary begins to happen: in loving, the lover becomes the Beloved, and the Beloved becomes the lover.

This is the mystical station where the self dissolves entirely in the ocean of Allah’s presence. Here, love is no longer dual; it becomes unity itself. The one who once sought Allah now reflects Him so completely that no separation remains.

Such Divine lovers do not conform to ritualistic religion or formal piety. Their religion is love—pure, untainted, and all-consuming. They are not like the conventional worshippers who focus on outer acts, nor like the ascetics who take pride in their restraint. They are beyond both form and fear. Their only path is love, and their only destination is annihilation in Allah.

It is only through love that one finds the path to the Divine vision. The seekers who walk through this spiritual path—the path of Divine Love—are the ones who are blessed with this rare and profound vision.

But to walk this path, one must entrust their hand into the hand of a Perfect Spiritual Guide (Murshid Kamil Akmal). In this age, Sultan-ul-Ashiqeen Hazrat Sakhi Sultan Mohammad Najib-ur-Rehman is regarded as such a realized spiritual guide. He is a beacon of light for the seekers of Allah, offering his spiritual company as a means to attain closeness to Allah and the treasure of Divine Union.

Whoever sincerely longs for Allah should know that there is no truer path other than the court of the perfect spiritual guide, Sultan-ul-Ashiqeen Sultan Mohammad Najib-ur-Rehman. We pray to Allah Almighty to grant us all the ability to walk through this path.

This is an English translation of Urdu blog عشق مگر کس سے؟ that appeared in the June 2025 issue of monthly Sultan-ul-Faqr Magazine. Mrs. Faqiha Sabir Sarwari Qadri authored the original article. Zuhaa Fatima Sarwari Qadri has translated it in English.

• What is Divine Love?
• How can the hidden spark of love within us be awakened?