Concerning excessive love (_`ishq_) there is much controversy among the Shaykhs. Some Ṣúfís hold that excessive love towards God is allowable, but that it does not proceed from God. Such love, they say, is the attribute of one who is debarred from his beloved, and Man is debarred from God, but God is not debarred from Man: therefore Man may love God excessively, but the term is not applicable to God. Others, again, take the view that God cannot be the object of Man’s excessive love, because such love involves a passing beyond limits, whereas God is not limited. The moderns assert that excessive love, in this world and the next, is properly applied only to the desire of attaining the essence, and inasmuch as the essence of God is not attainable, the term (_`ishq_) is not rightly used in reference to Man’s love towards God, although the terms “love” (_maḥabbat_) and “pure love” (_ṣafwat_) are correct. They say, moreover, that while love (_maḥabbat_) may be produced by hearing, excessive love (_`ishq_) cannot possibly arise without actual vision: therefore it cannot be felt towards God, who is not seen in this world. The essence of God is not attainable or perceptible, that Man should be able to feel excessive love towards Him; but Man feels love (_maḥabbat_) towards God, because God, through His attributes and actions, is a gracious benefactor to His friends. Since Jacob was absorbed in love (_maḥabbat_) for Joseph, from whom he was separated, his eyes became bright and clear as soon as he smelt Joseph’s shirt; but since Zulaykhá was ready to die on account of her excessive love (_`ishq_) for Joseph, her eyes were not opened until she was united with him. It has also been said that excessive love is applicable to God, on the ground that neither God nor excessive love has any opposite. SECTION.