The word love did not exist in Arabic literature before Islam, and after Islam, it entered Arabic literature and, accordingly, entered Persian literature. Apparently, for the first time martyr Balkhi (died 325 AH) used this word in his poem:
The spider's love remains in my heart
In Persian literature, love can be examined from two aspects. Virtual or human love and divine or mystical love.
Virtual love:
Virtual or human love, which is love of the same kind, has been mentioned in Persian literature since the beginning, and it exists in the works of the first Persian poets such as Rudaki, Farrokhi, Manochehri... Rudaki says about this:
Oh, I have a fire in my heart for your love, burning on every eyelash
Farrokhi defines love as follows:
Oh, he hanged him in the trap of love, let him go
Love for me and Rana Bagshad is love from the beginning to the end
Manochehri says this about love:
The wisdom of the right time said that the ignorant become wise in love
Fakhr al-Din Asad Gorgani arranged a love story in the first half of the fifth century, which is a story left over from the Parthian era, called Weiss and Ramin:
Why don't you help the battle of love other than love?
In Shahnameh, Ferdowsi has organized famous love stories such as Zal, Rudabe, Rostam, Tehmina, Bijan, and Manijeh. In his love for Zal, he says to Rudabe:
Zal's heart suddenly became crazy, wisdom went away, love became wise
The peak of love stories can be seen in military works such as Laili and Majnoon and Khosrow and Shirin. Nizami's skill in composing masnavis made subsequent poets imitate him in all literary periods of the Persian language. Nizami says to Lily in Majnun's infatuation:
Majnun Cho heard the advice of his relatives and was disturbed by the bitterness of the advice
What does the dead Cain do with the shroud?
Because of the desire to be excused, sometimes the mountains and sometimes the desert...
Saadi, the famous poet of Shiraz, dedicated a chapter of Golestan and Bostan to love, and his sonnets are full of love. He considers love to be necessary to be human:
Saadi makes love every day so that you become the same color in two worlds
What is love?
The most important message of Hafez Shirazi's Diwan Lasan al-Ghaib is love, and according to Mr. Khoramshahi, love in Hafez's sonnets is of three types: a) literary-social b) human-terrestrial c) mystical (3). The following verses are examples of virtual love:
If that Shirazi Turk gives the flour of our hearts to his Hindu mole, Samarkand and Bukhara
Why doesn't my lawn grow grass, it doesn't flower, it doesn't remember me
Virtual love or love of the same kind is a means and a prelude to reach true love from the perspective of mystics, provided that it arouses spiritual feelings and the lover reaches perfection, otherwise it is reprehensible from the perspective of mysticism.
Love by the attributes of God is not necessary to love other than Him
Basically, virtual love is a ray of true and divine love because the goodness and beauty that is in the world is a manifestation of eternal witness.
A heart that loves good people, loves them if it knows otherwise
The main advantage of human and virtual love is that it causes self-cultivation and distance from selfishness and ego in humans, so that the lover puts the other before himself and sacrifices for the sake of the beloved. The German sage Leibniz (1716-1646) defines this type of love and says: Enjoying other people's happiness is another's happiness, and a person counts someone else's happiness as his own.
"However, unlike the love of an animal that has no other goal than selfishness and self-gratification, love in this position leads to non-worship. That is why Sophia has called even this level of love the source of perfection, and like many other vessels of experience Love and familiarity with the worlds have been considered as a condition of true humanity.
