This paper analyzes the conceptual framework of love as theorized by Fakhr al-Dīn al-ʿIrāqī (1211–1289), a prominent Sufi scholar belonging to the school of Ibn al-ʿArabī, from the perspective of comparing it with the philosophical discourses on love by the Japanese philosopher Kitarō Nishida. The present article will focus on ʿIrāqī’s masterpiece, Lamaʿāt, and analyse his process of reconstructing the meta￾physical concept of existence (wujūd) into a recursive structure where the lover, the beloved, and love itself are ontologically unified. The phenomenon of love is most often depicted as an emotion directed from one entity toward another. Consequently, the concept of love necessitates the presence of an object. However, within the framework of ʿIrāqī’s concept of love, the object of love is posited as God Himself, and love is characterized as cyclical. While Sufism often typically discusses love from the ascetic toward God, or love from God toward humanity, ʿIrāqī’s structure of love differs from such typical examples. Consequently, the cyclical nature of ʿIrāqī’s concept of love serves to negate the phenomenon of union with God occurring between two entities. The doctrine places greater emphasis on the concept of separation from God (firāq) than on union with God as the primary mode of God’s self-manifestation. The present paper puts forward the argument that ʿIrāqī’s conception of love as a self-reflective, non-dualistic movement finds a close parallel in Nishida’s proposed metaphysics of the self and his understanding of “God as the dynamic foundation of existence.” By contrasting ʿIrāqī’s circular structure of love with Nishida’s discussions of God and love, this paper reveals a shared commitment to a non-objectifying, reflexive ontology in which God manifests through the mirror of the self. This comparative study sheds light on the originality in ʿIrāqī’s thought, whilst also establishing a framework for discourse between Sufism and Oriental philosophy.