Hamza Tzortzis – Loving The Loving – Why Allah is Worthy of Our Adoration

Hamza Tzortzis
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The fruit of man's love is the fruit of his actions and actions that lead to his desire for love. He highlights the importance of knowing and expressing his love to fulfill his worship. He also discusses the use of online seminars and free learning courses to share and defend Islam, as well as the importance of affirmations in shaping how people think about the church and the significance of affirmations in religion. He stress the importance of following teachings, actions, and words in achieving a love for Allah.

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			Bismillah R Rahman r Rahim Al hamdu lillah wa Salatu was Salam ala Rasulillah. Assalamu alaykum
Warahmatullahi Wabarakatuh who brothers and sisters and friends, and welcome to The Live Sapiens
Institute, online seminar, loving the loving, why Allah is worthy of our utmost adoration.
Alhamdulillah I'm very happy to deliver this seminar once again, Inshallah, this one is going to be
recorded, and it's going to be available on our Facebook pages, and it's going to be available on
YouTube in sha Allah.
		
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			And we're going to be covering some amazing things today brothers and sisters. The first thing that
we're going to be covering inshallah is we're going to discuss who is the loving who is a word,
alpha, dude. Okay, this is one of the names of Allah subhanho wa taala. He is the loving Allah where
dude coming from the word would, which means something loving that is giving. We're also going to be
discussing the concept of a data, the concept of worship in the Islamic tradition. And we're going
to show how love is an essential aspect of the evader. And we're going to talk about should or
associationism, also known as associating partners with Allah subhana, WA Tada in the context of
		
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			love, the shadow of love, okay?
		
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			Then we're going to be talking about the relationship between knowledge and love. And then we're
going to unpack seven reasons why God, why Allah subhanho wa Taala is worthy of our utmost love, our
utmost adoration, and five of those reasons is going to come from are going to come from Le Ghazali
is the 11th century polymath and theologian may Allah have mercy on him, his his area, the 36th
volume of his Revival of the Religious Sciences, because the 36th volume talks about love, love of
Allah, it talks about contentment, it talks about intimacy with a lot of hands on water, and it's a
phenomenal, phenomenal book. And so we're going to be unpacking seven reasons why Allah is worthy of
		
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			our utmost adoration or utmost love. And then when we unpack these reasons, we're going to be
addressing a contention and objection, which is, how can a loving Lord, how can Allah who is all
loving, send people to help? And we're going to unpack that and address that insha Allah? Then we're
going to talk about well, how do you attain Allah special love? How do we attain the love of Allah
subhana wa Tada.
		
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			And we're also going to be talking about how to use what you're going to learn today in today's
seminar in the context of sharing Islam, academically and intellectually. I'm going to have a final
note on Islam and Christianity with regards to divine love with regards to God's love. And I want to
introduce to you why the conception of God in the Islamic tradition is maximally loving and
maximally forgiving. And the conception of God in the Christian tradition is not maximally loving,
and is not maximally forgiving. And it's important to raise this because, you know, many Christian
theologians and philosophers, they think they have a monopoly on the concept of God's love of God
		
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			being loving. In actual fact, when we scratch the surface, when we move away from religious Public
Relations and Marketing, we realize that when you look into mainstream Christian theology, even
amongst the differences, that they have the many differences that they have, you will understand
that it is Allah Subhana Allah to Allah Who is maximally loving and maximally forgiving. And in
actual fact, the biblical conception of God for short, isn't is not maximally loving and maximally
forgiving.
		
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			So, let's first start with the question Who is the loving ALLAH SubhanA wa to Allah says in the
Quran in chapter 11, verse 90, ask forgiveness from your Lord and turned to him in repentance. My
Lord is merciful and most loving. So let's focus on the name here most loving al why dude. Now, as I
said, This word comes from the Arabic word word, which means a loving that is giving. So you see
here, that love is not just some kind of desire, or some kind of internal feeling, but rather love,
especially in a kind of from a linguistic point of view, is a way of being it's a manifestation.
It's a behavior and this echoes
		
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			What many people talk about concerning love. For example, the famous popular book, The Five Love
Languages are ways of being because the way you express love is through your utterances and through
your actions. For example, The Five Love Languages include gifts, that's an action, touch, that's an
action. Words of affirmation, that is an utterance is like an action, spending quality time, that's
a manifestation. It's a way of being you spending time with someone that's external, right? And I've
got the other one now. But the point is those five love languages, or acts of service, that's the
other one. I think that's the one that you forgot acts of service, you're actually serving someone,
		
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			right? Obviously, there's different manifestations of how to serve someone. But the point here is,
this is a way of being it's an action. And this echoes what the psychologist Erik from said, in his
book, The Art of loving, he says, Love is an activity. It's not a passive effect. So yes, obviously,
you're going to have a want a desire. Love is intentional, and it's directional, but it's a way of
being. And it's interesting that the divine name and the word dude comes from the word wood, which
means, you know, a love that is giving right now, the root word for elevador. It basically means
love, affection, friendship, to desire to wish for to be amicable. And of this route six forms
		
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			occurred 29 times in the Quran, and specifically the, the term the name the word where dude means
very loving, or loving, and it's an attribute of Allah subhanho wa taala. Anna, this is why we say
Allah is Allah, Allah, do. You have the Alif Lam, you have the definite article here. And you
basically are saying that Allah is the most loving, he is all loving. And from an Islamic
theological perspective, we know that Allah has names and attributes are transcendent, but also we
affirm that perfection. Now what does this mean? This means that they have no deficiency, and no
flow. And this is very key. This is a very important point when we're talking about divine names and
		
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			attributes that we affirm the transcendent nature, but also we affirm the maximal perfection. In
other words, they have no deficiency and no flaw, and they are to the highest degree possible. So
when we talk about Allah is the wise his al Hakim, his wisdom is transcendent, but also it's
maximally perfect. He has no deficiency on our floor. In other words, Allah, God has the totality of
wisdom, right? When we talk about, for example, Allah's knowledge, he is an alien. He is the
knowing. And we say yes, his knowledge is transcendent. But we also affirm that his knowledge is
maximally perfect. It's to the highest degree possible. It has no deficiency and no flaw. In other
		
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			words, Allah is all knowing he knows everything. Right? So when we focus on Allah's love, when we
say Allah is Allah renewed, were saying his love is to the highest degree possible. Yes, it's
transcendent, but it's to the highest degree possible. And it's perfect. He has no deficiency, and
no floor. And there's another aspect when we were going to be talking about Allah's love, which is
extremely, extremely powerful.
		
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			And I'm going to unpack that in a few moments. And what is the powerful nature of Allah's love, not
only is it maximal, in other words, it's to the highest degree possible. Not only is it perfect, in
other words, it has no deficiency and no floor. Not only is it transcendent, but it's the purest
form of love. And this is why I'm going to focus on this. That's quite powerful. Because think about
worldly love. When we think about worldly love, we generally speaking, think about a mother's love
because a mother's love. Of course, there are exceptions, but a mother's love is the kind of highest
form of love or the most optimal, maximal form of form of love from a worldly perspective. Okay, you
		
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			know, a mother's love is sacrificial, it's unconditional. And so when we think about love, we think
about a mother's love. Yes, some mothers can or cannot be loving for sure. And but we know generally
speaking that, you know that when we think about the most optimal type of love, we think about a
mother's love right? Now, some may argue, what about a father's love? Well, you know, with all due
respect, even from an experiential point of view from an anthropological point of view, I don't
think fathers come even close when it comes to unconditional and sacrificial love. Now, I'm not
hating on the fathers. But you know, generally
		
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			Eating intuitively and even experientially we say that a mother's love is maximum
		
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			from a worldly perspective, so, when you think about a mother's love, you think about it's
unconditional and it's sacrificial. But the prophet muhammad sallallahu alayhi wa sallam said, Allah
is more merciful to His servants than this mother is to her child. So, Allah is so the Prophet
sallallahu alayhi wa sallam is trying to say to us that Allah's Mercy is, is greater, more maximal
more perfect than a mother's love, even though a mother's love from our perspective, is, is the most
maximal of we can understand from a worldly perspective. Now, this hadith, this prophetic tradition,
which is authentic, you can find it in Bukhari and Muslim Yes, this hadith doesn't mention the name
		
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			of Allah as well, dude, but rather I mentioned mercy, Rama, now. They are they are different for
sure, but they have a connection as well. And that's why I've quoted a passage from Elexon his book
on the 99 Beautiful Names of Allah subhanho wa taala. Because he links Allah dude, he links Allah's
maximal love with his mercy, it's connected to his mercy as well. There is a similarity. Yes,
they're distinct in some way. But there is a similarity because, you know, when you think about a
Rama, when you think about a man, Allah being the merciful, we Yes, we believe this mercy is
transcendent, its maximum is perfect, it has no deficiency and no flaw. And we believe it's the most
		
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			intense type of mercy and it's such a powerful mercy, that if Allah decides to show His mercy on
something or someone, nothing can stop it. And it's a boiling over type of mercy, if you will use
that type of language. Now, and you could even tell this, you could understand this linguistically
when you understand you know, the word or the name of a man. Now,
		
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			from this perspective, we also know that Allah's mercy, His Rama, and compasses, everything. So we
can argue that his Rama is unconditional, because it encompasses everything. It encompasses
everything. Yes, there may be different manifestations of His mercy, and different intensities of
that mercy from a divine perspective on individuals and persons and things for sure. But generally
speaking, his Rachmat as Allah says, encompasses everything, his right mind encompasses everything.
So his most encompasses everything. Now, because it argues there is a connection between the name
Allah will dude and an outro. Man. There are subtle differences, of course, because the subtle
		
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			difference is that the name of man or Rama itself, presupposes power. And it also presupposes in
some way that the mess that you're giving, that you're manifesting is to something or someone that
is impoverished, that doesn't have power, that is weak to a certain degree. However, I would do
would the love itself, it doesn't necessarily presuppose that the love that you're giving it to
someone that is weak, of course, in, you know, when we try to understand ourselves, in contrast to
Allah, you can't even even in that you can't even make an analogy. But the point is, is we're all
impoverished and we're all weak before Allah subhanho wa taala. But the name itself and will do
		
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			doesn't necessarily presuppose that that kind of intentional directional special love that you're
giving is because that thing is weak, provided it's because of something else that that love is
being given to that thing from that perspective. Like, look, unpack this, it's actually read what
else because it says so because it says Allah will dude the loving kind, accordingly favors them and
praises them. Its meaning is close to the merciful, so a man but mercy is linked below to the one
who receives mercy. And the one who receives mercy is needy and poor. So the actions of the merciful
presuppose that being one who is weak to receive mercy, while the actions of the loving kind do not
		
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			require that so hopefully what I've said is, has been eloquently summarized and explained by the
chef himself. Rather bestowing favours from the outset results from loving kindness, just as the
meaning of His mercy may he be praised and exalted, consists in his intending the well being of the
one who receives mercy and his in his giving him all that he needs. While he was free from empathy,
usually associated with mercy, so does his loving kindness consists in his intending honor, and
blessing and His favor and grace while he transcends the natural inclination, usually associated
with love and mercy, obviously, from a worldly perspective. So here are the results.
		
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			Explain Alakazam please explain the distinctions, the distinction between a Rockman and elewana
Dude, there is a similarity but there is a significant distinction. And that distinction is about
that Rama or Allah being a man and he decides to shower, you know, a thing or an object or as person
with his intense mercy, His loving mercy from that perspective, it presupposes that that thing is
poor and needy, but but when Allah decides to, you know, intentionally and, and in a, in a direct
way, give his special love Allah dude to a human being or to a creature, it doesn't presuppose
necessarily that that thing has to be weak or needy, although everything is weak and needy,
		
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			everything in the created cosmos in the universe, is we Canadian is utterly and solely dependent on
Allah Subhana Allah to Allah.
		
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			But that that special love is not necessarily because we are in weak and needy, that's the point. So
that's the subtle distinction according to elega zali. But the way to really summarize it in a
simpler form, is to really say look, when you think of God being the merciful or right man is it's
it's, it's, it's probably easy to understanding as Allah is Intensely Merciful to everything. He
that that most it encompasses everything. And when you think about Allah dude, it's probably better
to describe it as Allah special love because in the English language, mercy and love are quite
synonymous. So you could say a Rockman is loving mercy. And you can say, I will do especial love
		
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			from that perspective. Okay.
		
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			And just to summarize, again, for you to understand that when you think about Allah's names and
attributes, remember they are transcendent, they are perfect, they're maximally perfect to the
highest degree possible. And this also means they have no deficiency and no flow. This is very
important. So coming back to the issue of a mother's of white. Why is Allah's love pure now why and
why is this very powerful? Now, it's very powerful because when a mother loves even though we may
describe it as unconditional either even though we may describe it as sacrificial, when a mother
loves, she needs to love, it completes her. It fulfills her, she needs to love.
		
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			However, when ALLAH SubhanA wa Tada loves,
		
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			when he loves He doesn't need to love Allah is Olivia nee he is the free that absolutely free. He is
awesome. And he is the totally self subsisting and independent.
		
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			And when he loves, he doesn't gain anything by loving, he doesn't require any completion. He doesn't
need anything, he's totally free, yet he loves and his love is the most maximum His love is to the
highest degree possible without deficiency and without floor. So imagine how pure His love is.
Allahu Akbar, Allah is greater.
		
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			So this is very important to understand with regards to Allah Subhana Allah to Allah. Yes, he has
this intense mercy for all things and encompasses all things. You could describe it as a intense,
loving mercy for all things, but he's also elsewhere, dude. He's very loving, the most loving and he
and he showers this special love to his creatures, and there's a way to attain that special love.
Now, since we've summarized the name, the attributes of a dude, the loving, the most loving, let's
now talk about what what is worship. And how does love connect to this? Well, first and foremost,
linguistically, worship either comes from Abba, which means subservience, submission, subjugation,
		
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			and it refers to everything that God that Allah loves, that God loves, and he is pleased with Okay,
now to unpack the idea of a bad or worship from the Islamic tradition, it's important to break it
down in the following way.
		
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			So a bad or worship entails knowledge. And what do we mean by this? It means that we need to know
God and like how can you worship God worship Allah if you don't know him, okay? And the more you
know Allah, the more the more you should worship of Allah, or the greater understanding of worship,
the greater you have a greater understanding of actually what it means to be a worshiper. And that
would manifest in your actions you are manifest in, you know, the actions of the heart, the actions
of the tongue and the actions of the limbs right so the more you know Allah, the more you have more
love
		
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			For him, that you'll recognize him even more, you have more certainty. And obviously in Islamic
tradition, there are levels of certainty, right? It's not just a button that you press and that you
have certainty. Yeah, pain has different levels. Okay. But that's a different discussion. But the
point is, you'd be more more focused and you you recognize Allah more he and he will be a central
part of your life even more. Can you be more God conscious and you have more Eman, more more, more
faith. And you will love Allah more. Right. So these are like the internal actions, then your
utterances, you will do more remembrance of Allah, you remember God, you speak about Allah, you
		
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			praise Allah even more. And also your actions that you'd make dua and you and you pray more you do
the supernatural actions and you and you do the night prayer and you'll give more sadaqa you'll give
more charity, and so on and so forth. So the more knowledge you have, it should impact you know, the
actions of the heart, the actions of the time of tongue and the actions of the limbs. Now, also,
when we talk about knowledge in the context of the bad and in the context of worship, it also means
really, recognizing Allah subhanho wa taala. And having him has your central focus in your life. And
he is like the ultimate truth, that that you believe in. And this is significant, very important.
		
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			Another aspect of worship is that you love Allah, that you have utmost love for Allah Subhana Allah
to Allah, you have the utmost love for God. And he's interesting, because, you know, and we're going
to discuss this in a few moments that knowledge precedes love. Because how can you love something
you don't know, you need to know. You're the object of adoration, the object of your love. And the
more you know it, the more you love should increase. And from an Islamic perspective, we must love
Allah more than anything. And this is what we're going to be discussing in today's seminar. Another
aspect of a bad day is unconditional obedience. Okay? And that includes submitting to Allah
		
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			submitting to God being humbled before him and having a positive fear. Now, what does fear all mean?
In this context, it doesn't mean fearing an enemy or Foom, or monster, no, this is a negative type
of fear. The fear of Allah is what you call a positive type of fear. Because the more you fear
Allah, the more you run to Allah subhana wa. And it's like, for example, the type of fear that a
child may experience when they when their parent is telling them off. And then they hold on to the
parents leg, you may you may see this in a shopping mall or in a marketplace, that sorry, the child
is holding on to the parents leg and saying sorry, mom, or sorry, Baba is sorry, Dad, forgive me,
		
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			because the child fears the displeasure of the parent, the child fears the loss of their connection
and relationship and the child fears the consequences of breaking that relationship. Likewise, and
by greater reason, this is not an analogy because you can't make analogies with Allah subhanaw
taala. Lisa committed he she there is no you know, example that you can use to compare with the last
panel or to add that because that's like the linguistic meaning here Lisa? Cat as committed here. So
Lisa commit Lee metal, laser chemistry he shade there is no laser cat as metal example thing. There
is no, there is no example that you can compare with ALLAH SubhanA wa, because he's transcendent.
		
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			And this is an interesting linguistic ploy to show the utmost transcendent nature of Allah subhanaw
taala. But anyway, the point here is it's an esoteric argument by greater reason. When we disobey
God, when we run away from his mercy and guidance, and we don't follow His commands,
		
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			and we don't submit to God, then we should fear the consequences of that. And we should fear losing
that connection, and we should fear the displeasure of the Divine. Okay. And that fear is a positive
fear because it should turn us back to Allah subhanaw taala. Okay.
		
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			And also a very, very obviously, a key aspect of a bad a key aspect of worship is that we must
direct and single our own internal and external acts of worship to Allah Allah. And I've alluded to
this just previously, but let's just unpack a little bit more. So what does it mean that we direct
and single out all internal and external acts of worship to Allah alone? Well, you have internal
acts of worship, like extensive praise, right? And obviously, that's an odd transitory, it could be
externalized extensive gratitude, you could fill up most gratitude for Allah to what can or Alliance
right this is like an action of the heart and it doesn't manifest itself it on the timing of the
		
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			limbs of course, as well, but primarily, it's in the heart that you have reliance on God. These are
internal acts of worship, right. And then you have the external acts of worship like you literally
praise Allah. Right? Alhamdulillah Allah hu Akbar Subhan Allah
		
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			La, okay, these are these are external acts of worship dua supplication, the prayer, giving sadaqa
giving charity and so on and so forth. You know, performing the pilgrimage, the major and the minor
pilgrimage, hajj and umrah these are external acts of worship. But obviously, it's more nuanced
because these external acts of worship also have internal elements because you have to have the
right intention and you have to follow the Sunnah of the Prophet sallallahu alayhi wasallam the
prophetic way, and you have to have a class sincerity that you're doing this solely for the sake of
God. But the point here is, is to make it a little bit more simple, that the internal acts of
		
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			worship and external acts of worship are all directed and singled out for going along to Allah
Allah. Okay, so this is a very comprehensive kind of understanding of what worship is or what
worship entails. As you can see, love is a key aspect of worship.
		
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			The bad entails love that you love Allah subhanho wa taala.
		
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			And
		
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			the student of Ibn Taymiyyah, the 14th century theologian in the payment of Joe Xia, he mentioned
something very interesting. He even argues that loving Allah loving God leads to submission.
		
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			Okay, so yes, as we said, obedience and submission is part of worship, but you need to love Allah or
loving Allah will lead easier to that submission, okay? And it's very important to focus on the
level of Allah because submission will be much easier, okay. So he says, There is no doubt that
perfect servitude, for Bodia. So being in a state of enslavement and servitude to Allah subhana wa
to Allah to God is part of perfect love. And perfect love is connected to the perfection of the
beloved Allah in and of himself, for Allah for God, may he be glorified, is completely an absolutely
perfect in all aspects, and could not possibly have any imperfections whatsoever. For one who is
		
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			like this, nothing can be dear to people's hearts than him. So long as the basic nature and reason
are sound, it is inevitable that he will be the dearest of all things to the hearts, undoubtedly,
love of Him lead to submission and obedience to Him, seeking His pleasure doing one's utmost in
worship of Him and turning to him. This is the best and strongest motive to do acts of worship. So I
want you to quote this because it's very interesting that you know, when we are in a state of
servitude, when we are enslaved to Allah subhana wa Tada we have this herbal de we have this, you
know, we're in a state of connection to online submission.
		
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			What that presupposes is in some sense, especially according to the scholar, this 14th century
scholar is that you it's love, because love would easily lead to submission.
		
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			So it's very important for us to focus on knowing Allah loving Allah and that would lead to
submitting and obeying Allah subhana wa Tada.
		
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			Now,
		
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			if you remember we said that we must have utmost love for Allah subhana wa Tada. So it doesn't mean
we can't love other things. Of course, we can love our parents, which is a natural form of love our
spouses, we can love our brothers and sisters and so on and so forth. Absolutely. But your utmost
love must be directly to Allah. If you if you love something more than Allah, this is what you call
Schick. It's Association ism. And yes, should as a default position and generally speaking, is the
greatest crime and it is the greatest sin in Islam but there are levels of shirk, there are
		
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			good there's a greater shake and there is a minor ship quite choke is the greatest crime and it is
the greatest sin. Now,
		
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			we're not here to unpack you know, what constitutes,
		
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			you know, greater ship or minus share best for a different on this for a different session. But what
is very important to understand here is that, in order for your worship, to be complete, in order
for you for for you to truly worship Allah subhanaw taala you must love Allah more than anything.
You must love Allah more than anything more than your mother more than your father more than your
spouse more than anything you can imagine more than yourself. And this is why we must have utmost
love for Allah and the whole point of the seminar is to show seven reasons why Allah is worthy of
our utmost adoration and utmost love. But if we don't love Allah the most, then this is a form of
		
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			shirk is a form of associating partners with Allah is is the Schoodic of love, is associating
partners with God Himself.
		
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			And this is why it's very important to love Allah more love Allah more than anything.
		
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			And Allah talks about this in the second chapter of the Quran in verse 165. Allah says still there
are some who take others as goods equal. Okay, so there is an association ism here there is a shift
going on. They love them as they should love Allah as they should love God, but the true believers
love God love Allah even more. So it's very important brothers and sisters, for us to have utmost
love for Allah subhana wa to Allah and this is the whole point of today's seminar. Now just stepping
a little bit back concerning the whole concept of Shokin Association ism, it's important to know
		
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			that association ism associating partners with Allah includes that you direct acts of worship to
other than Allah. So if you direct acts of worship to other than God, this is shook okay. This is
complete Association ism, this is completely associating partners with Allah and this is the
greatest crime and the greatest sin.
		
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			Also associationism includes should include that you deify creation, but comparing that attributes
of divine attributes so for example, if you say Oh, this mother, she loves her children like Allah
loves us, this is totally shook this is associating partners with Allah subhana wa Tada. This is
associationism because you've identified that mother, you've compared her love her love with the
love of Allah.
		
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			And it also follows the other way around. When you shoot realize Allah has attributes but comparing
them to creations attributes, that's also a form of shook and association ism. So if you say for
example, Allah's love is like, my friends love you now humanized Allah has names and attributes
Allah's love and that is shook and that is associating partners with Allah subhanho wa taala.
		
00:32:02 --> 00:32:12
			Something that have important aside here also if you reject Allah's names and attributes, this is
also a form of shirk. This is a form of associating partners with Allah subhana wa Bucha.
		
00:32:14 --> 00:32:34
			And these are the types of should the types of associations not just mentioned, these are major
shifts. This takes you outside of the fold of Islam, and for you to come back. It requires Toba and
repentance and sincere repentance. But the main point I want you to focus on here is that if you're
in your face to be complete,
		
00:32:36 --> 00:32:40
			we must love Allah more than anything. Utmost love
		
00:32:41 --> 00:33:01
			is what Allah deserves, not anything else, our utmost adoration and utmost love. Yes, we can love
our parents, we can love our family, our spouses, and so on and so forth. But we must love Allah
greater more than anything. More than anything we encounter anything we can imagine, right?
		
00:33:02 --> 00:33:42
			So this is extremely important in order for our faiths to be complete brothers and sisters. Now
before we unpack the seven reasons why Allah is worthy of love, I think it's important to talk about
the relationship between knowledge and love. Okay, the relationship between knowledge and love. Now,
what's very interesting is the 11th century polymath and theologian and Ghazali mela mention him. He
gave precedents to knowledge overlap. And this is very interesting, because he says, without
knowledge, the wooburn Allah Now conceptualizes, even from a kind of dunya worldly perspective, can
you love something? Can you truly love something? Can you really have true love, without knowing the
		
00:33:42 --> 00:34:05
			object of love or the object of adoration? Of course, you can't, there must be a basic level of of
knowledge, even recognizing that thing. And knowing that thing exists, because that's a form of
knowledge, you have to know exists before you can even love it. And you have to know more about it
in order for that love to grow. So as a result, from this perspective, argues that knowledge
		
00:34:06 --> 00:34:56
			is, is is a prerequisite for love. And not only that, the more knowledge you have about something or
the object of love, the more your love is going to grow, it's going to get stronger. Now, what's
very interesting when you analyze Allah Ghazali his work and this is quite genius of Adam bizarrely,
he doesn't see love as an emotion. He actually sees it as the highest form of cognition, because it
it results from knowledge, because the fruit of knowledge is love. Right? So he sees love itself,
not only just an internal emotion, but he sees it as a form of cognition. And he says, for those
endowed with insight, there is in reality, no object of love, but God but Allah, no does anyone but
		
00:34:56 --> 00:35:00
			he deserve love. And this is this is
		
00:35:00 --> 00:35:22
			Is this is very deep actually because if you think about it, Allah is not only Allah will do is not
only the loving the maximum loving the perfectly loving, not only his love is the most purest form
of love, but he is a source of all types of love in the dunya that we experience. So how can you
love things that give you love
		
00:35:23 --> 00:35:26
			and yet not love the one who is the source of that love?
		
00:35:29 --> 00:35:30
			So
		
00:35:32 --> 00:36:08
			let's now unpack the seven reasons brothers and sisters. So two of these reasons are not necessarily
taken from Alexander's work. But five of the reasons of the seven have been directly taken from
aliquots on his work, and some of them have a connection for sure. But we're going to unpack this
together inshallah. Okay, so these are the seven reasons why Allah is worthy of our utmost
adoration, utmost love, and what's very important here. When we say Allah is with our utmost
adoration. This also means that Allah is wherever utmost of worship is the only day to worthy of
worship, because love is part of worship.
		
00:36:09 --> 00:36:30
			Worship entails love. So when you even talk to non Muslims about this, and we're going to unpack
this towards the end on how to use this in the context of sharing your son, academically and
intellectually. You know, you can use these seven reasons as arguments to show why Allah is worthy
of worship because as we said, Love is part of worship.
		
00:36:32 --> 00:37:12
			So, the first reason brothers and sisters and friends is just referring back to what we summarized
concerning Allah's Name, Allah's Name and widowed he is the most loving them. His love is maximized
to the highest degree possible is transcendent. It's perfect he has no deficiency and floor and is
the most purest form of life as we remember we spoke about a mother's love it yes, it's sacrificial
and unconditional. But she loves because it completes her she needs to love but Allah doesn't need
anything his Alleghany he is the absolutely free his or Samad he is the totally independent,
everything depends on him. And when he loves he gains nothing by loving yet he loves imagine how
		
00:37:12 --> 00:37:51
			pure Allah's love is. So just remember that. So why want to do now is to give a little bit of a
thought experiment to make you understand that you want to experience Allah's love, that love love
is worthy of extensive praise, and that you want to love Allah. Okay, so these are three points from
this thought experiment. Okay, so remember, this is not analogy per se, but we're giving a thought
experiment and you could do what it's called as an argument from greater reason isn't a for tear I
argument by greater reason. These are the arguments that are lemma scholars make a lot Elexon make
makes these arguments given to me and makes a photo right arguments by greater reason, okay, but we
		
00:37:51 --> 00:37:52
			don't make analogies.
		
00:37:54 --> 00:38:38
			So here's the thought experiment. You ready for? You ready for the thought experiment? Well, let's
go. Right? Imagine someone walked into your life. Okay. So imagine someone walked into your life.
And they were described as the most loving human being to have ever lived, and that will ever live.
And here are some questions. What do you think will happen to you, you will be naturally compelled
to seek, understand or experience that love in some way. You would also love and praise that person,
by virtue of the loving nature. Right? And this is this is so true. He doesn't imagine someone comes
to your room like right now. And they're described as the most loving person to have ever lived. And
		
00:38:38 --> 00:39:12
			that will ever live. Naturally, from a federal perspective, from your innate disposition point of
view, you're going to incline towards that you're gonna have a natural inclination in affinity to
this person, because that's the heart yearns for that for love. Right, the Fitzroy yearns for both
and obviously within Halal parameters within the permissible, more parameters for sure. But the
point is, something is going to happen to you naturally, you're gonna have a natural inclination,
you will want to, you want to understand the love, you will want to seek that love and want to
experience that love in some way. But also, you would love that person, just by virtue of them being
		
00:39:12 --> 00:39:29
			the most loving thing and the more you know about why they're so loving, your love is going to
increase for them. Not only that, you will praise them by virtue of their love. You know, we praise
people all the time by virtue of the attributes or the abilities or the qualities all the time even
though the qualities are limited and deficient in some way.
		
00:39:30 --> 00:39:59
			So what about, you know, loving Allah now, because remember, Allah's love is maximal to the highest
degree possible, the most purest form of love, so we should praise him extensively, by virtue of who
he is, and praise as a form of worship. We would we would also want to experience that love because
Allah is the most maximum, the most highest form of love the most is transcendent, and it's the most
it's the purest form of love. Only a fool would not want to experience the love of Allah Subhana
Allah to Allah, but also we would love a
		
00:40:00 --> 00:40:19
			Law remember the more you know about human, a human being that is very loving, the more you have an
affinity and natural inclination towards them. What about Allah? What about Allah Subhana Allah to
Allah, we would love him immediately by knowing just his name. And we'll do that. And what that
really means understanding Allah is love is pure and maximum to the highest degree possible.
		
00:40:20 --> 00:40:21
			Just knowing who Allah is,
		
00:40:22 --> 00:40:24
			would just compel you to love him too.
		
00:40:26 --> 00:40:50
			So, the first reason is, that we love Allah because Allah is Love is maximum perfect and pure. And
we will experience that love and we want to extend to be praised him by virtue of being the most
loving, and we want to we we love him too, because the more we understand, the purity of His love,
and the maximal nature of his love, which is driven towards him.
		
00:40:52 --> 00:40:53
			And hamdulillah
		
00:40:54 --> 00:41:23
			second reason, spiritual fulfillment. Now, I know you know, you may not to say that you should be
watching these type of movies, but generally speaking in popular culture, you know, when they may be
a husband or a wife, and they say You complete me. Now that sounds really made me cringe if you
like, you know, some kids say, oh, that sounds so cringe. But there's something in there, when
something completes another thing, especially when it comes to, to human beings, and they have a
relation, even if it's just a friendship,
		
00:41:24 --> 00:41:27
			you have a natural inclination towards that person.
		
00:41:28 --> 00:41:36
			And that natural inclination manifests itself in love, that you love that person because they
complete you in some way.
		
00:41:37 --> 00:42:23
			Now, but greater reason, Allah completes us totally and utterly. And this is why our utmost love
should be to him. Why? Because think about the whole raison d'etre of the human being. The base,
that the reason we exist, brothers and sisters, is to worship Allah subhana wa tag, that is our
spiritual fulfillment. Our purpose in life is to worship Allah to know him to love to know him the
most recognizing the most love him the most, to obey him the most unconditionally, and to direct all
acts of worship to Him the most the internal acts of worship, and the external acts of worship.
Okay, this is our raison d'etre, our reason for existence, it completes us, it answers our
		
00:42:23 --> 00:42:47
			questions, who am I? Why am I, for whom am I right? Who's am I? When I come from, where am I going?
What am I supposed to do? Worship is about worshiping ALLAH SubhanA wa Tada. And as Allah says, In
the Quran, that he did not create human beings in the spirit world, the jinn except to worship him,
except to worship Him. And we unpack you know, the depth of what worship actually means.
		
00:42:48 --> 00:43:16
			So when we worship Allah, it fulfills us and it defines who we are. And there are three beautiful
verses in the Quran that really explain what I'm saying here. The first verse, As we just mentioned,
chapter 51, verse 56, is I did not create gender spirit world and humans except to worship me. So
our purpose is to worship Allah. And when we worship Allah, we fulfill our purpose, it completes us.
Also.
		
00:43:17 --> 00:43:45
			It makes us who we are, is part of our kind of, if you want to use this term, spiritual identity is
part of identity, our identity, and I'm not talking about identity from a kind of ethno religious
perspective, but truly what it means to be human. It completes our humanity because what does Allah
say in chapter 59, verse 19, and be not like those who forgot Allah. So he made them forget
themselves, they are the defiantly disobedient. So
		
00:43:46 --> 00:43:58
			if we forget Allah, we remove ourselves away from our primary purpose, which is to worship Allah
subhanho wa taala. It's like we're forgetting ourselves, we're not complete anymore, we lose our
sense of what it means to be human.
		
00:43:59 --> 00:44:04
			And also, if we're not worshipping Allah, we're worshiping something else.
		
00:44:05 --> 00:44:33
			And we're not going to be in a state of that fulfillment. And this is beautifully explained and
articulated in the verse of the Quran, chapter 39, verse 29, Allah says, God, Allah puts forward
this illustration, can a man who has for his masters several partners at odds with each other, be
considered equal to a man devoted wholly to one master? All praise belongs to Allah, though, though
most of them do not know. Think about this as unpack this.
		
00:44:35 --> 00:44:38
			From a pondering point of view, and your point of this verse, you could come to this conclusion.
		
00:44:40 --> 00:44:44
			If you don't worship Allah, who knows you better than you better than you know yourself.
		
00:44:45 --> 00:44:47
			And who has more affection for you than your mother?
		
00:44:49 --> 00:44:59
			And by worshipping him completely, if you don't worship Allah, you're going to be worshiping
something else, and they're going to be many things. Many you're going to be a slave to many masters
in the organ of course,
		
00:45:00 --> 00:45:37
			hoping you're never going to feel complete and fulfilled and at peace. Because if you don't worship
Allah, you're worshiping something else, or the yourself your ego and ideology. Because remember,
what did we talk about concerning what love is what good or bad it is what worship is to recognize
Allah to know Allah to love Allah the most to obey him unconditionally, to direct and single out all
acts of worship to Him along the internal acts of worship and the external acts of worship. Now you
could universalize this, the thing that you want to know the most and recognize the most, the thing
that you love the most the thing that you obey or refer to the most and the thing that you direct
		
00:45:37 --> 00:45:48
			acts of worship, like praise and gratitude towards the most that is your object of worship. Even if
you're an atheist, you're worshiping something as my evening said, man cannot not worship we're
always in a state of servitude.
		
00:45:49 --> 00:45:54
			If it's not Allah, it's going to be something else, your ego, an ideology, a celebrity,
		
00:45:56 --> 00:46:26
			a new fad, whatever the case may be, because you could ask yourself the question, is this something
in my life that I have recognized the most? It's been the most truthful thing in my life. Is this
something in my life that I love the most? Is this something in my life that I refer to the most is
this something in my life that I express gratitude and praise toward the most, it may not be a
constant thing, it may be different things. But the thing is, there is something that you wanted to
know love, or be referred to, and express gratitude and praise towards, that's your object of
worship.
		
00:46:28 --> 00:46:42
			That is your object of worship, if it's something that you've wanted to know the most, and love the
most, and obey the most unexpressed ultimate, and extensive praise and gratitude towards the most
natural object of worship. So even if you're an atheist, you worship something from this
perspective.
		
00:46:43 --> 00:46:52
			But Allah completes us by when we worship Allah, we are complete, it makes us whole. It's part of
what it means to be human.
		
00:46:54 --> 00:46:59
			And so if by worshipping Allah, it completes us, we have that spiritual fulfillment, we're
fulfilled.
		
00:47:01 --> 00:47:02
			We are complete,
		
00:47:03 --> 00:47:39
			then, we're going to have a natural inclination and affinity towards the love towards Allah subhanho
wa taala. Just like when we are in a relation with a friend or with a spouse, and they complete us
in some way, even from a worldly perspective. We have a we have an affinity and inclination and love
for that person, by greater reason. What about Allah subhana wa tan, worshiping Him defines us
complete as totally and utterly. It's our very purpose of our own existence. And these verses unpack
the all of this. So being spiritually fulfilled by worshiping Allah is actually one of the reasons
why we must love him the most.
		
00:47:42 --> 00:48:03
			The third point self love. Now this is Al Ghazali his first cause of love so he talks about self
love now, obviously Alex zali being Ali Ghazali the kind of psycho spiritualist if you like, he was
like a psychologist. He just you know, if you read some of his works, he just goes right inside your
mind has questions everything you like for
		
00:48:04 --> 00:48:15
			now, because it may Allah have mercy on him, he talks about self love and self love should lead to
loving Allah Now self love from this perspective, of course, is not
		
00:48:16 --> 00:48:39
			narcissism. Self love is not being narcissistic. Self love is not being egocentric. Okay. And this
echoes what the psychologist Erich Fromm talks about, he talks about self love is that can mature
love is wanting good for yourself. So I think there's only understand that this type of self love is
not narcissism. It's more that you want good for yourself. And he basically argues that
		
00:48:41 --> 00:49:05
			you want your wellbeing to increase, no one wants to suffer. You want your your existence to
continue. Those two things are a sign of self love, you want good for yourself. And Ghazali argues
that we want the conditions we want conditions in place in our life, to increase our will be to
there's internal or external, and we want conditions in our life to increase and prolong our
existence.
		
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			Right.
		
00:49:08 --> 00:49:15
			So for this, that's why we want gender we want eternal bliss in paradise, that from this
perspective, Alexander argues well,
		
00:49:16 --> 00:49:18
			who creates those conditions?
		
00:49:20 --> 00:49:26
			Who created the ASVAB the physical causes in order to increase your well being and to increase your
existence is Allah
		
00:49:27 --> 00:49:59
			and therefore Allah is worthy of our utmost love, you may love the things that increase your well
being internal well being or external well being. You may love the things that increase your
existence and prolongs your existence and your health and your well being and so on and so forth.
That's fine, you may love them. But what about the One who created those things and put those things
in place? You should love him more. As Alec Casali argues therefore, if man's love for himself be
necessary, then his love for Him through who first his coming to be and second, his can
		
00:50:00 --> 00:50:22
			tenuous in his essential being, with all his inward and outward traits, his substance in his
accidents occur must also be necessary. Whoever is so besotted by his flesh appetites as to lack
this love neglects his Lord and Creator, He possesses no authentic knowledge of Him His gaze is
limited to his cravings and things of sense.
		
00:50:23 --> 00:50:39
			You just relying on the kind of things that you sense right in front of you don't understand the
greater metaphysical picture then behind all of that is a loss of Hanover to add. So self love leads
to the love of Allah. And this was allegories first cause of love.
		
00:50:40 --> 00:51:18
			The fourth reason why Allah is worthy of utmost adoration, utmost love, is that naturally we love
ones benefactor, when people benefit us in some way, we have a natural inclination towards them, we
love them. And this, of course, alexza, the second cause of love its benefits since it's loving
one's benefactor. Now think about it, when someone benefits all the time. And you know, whatever
that benefit could be, could be that they praise you that they give you words of affirmation, and
they give you gifts, that they help you that they're committed to your well being. What however, it
manifests itself, when there is a prolonged, continuous kind of expression of this benefit given to
		
00:51:18 --> 00:51:53
			you from a benefactor, you're gonna have a natural inclination and love towards them. And we know
this even from the Hadith of the Prophet sallallahu alayhi wa sallam one manifestation of love is
giving gifts, right? Increases love. And this is interesting, because this echoes the five love
languages and the famous book, The Five Love Languages, and one of them is gifts, giving gifts. And
the Prophet sallallahu alayhi wa sallam basically said, give gifts for increases love amongst you.
So, you know, when we when, when we're benefiting by a benefactor? We have a natural inclination
towards them, and we love them. But the question here is, and this one because it talks about it as
		
00:51:53 --> 00:52:34
			well, who is the source of all of our blessings? Who is the source of all of these, all of these
benefits? who create these benefactors that you experience in the world? Who's a source of pleasure
itself? It is God it is Allah. Right? If that's the case, Allah is the Greatest benefactor. We know
this because one of Allah's names is and Bob, he is the source of all goodness, he is the greatest
benefactor. And he's the source of all blessings on all and all benefactors. And therefore all of
the benefits that we received from benefactors. Right. So from this perspective, if we love these
blessings, and we love receiving these benefits from benefactors, and we love these benefactors
		
00:52:34 --> 00:52:41
			themselves, what about the One who created this benefactor that we experience in the world, or the
one who gives us all of these blessings?
		
00:52:42 --> 00:52:59
			It's Allah, so we should love him the most we have a strong inclination and affinity towards the
last panel turn. Now. In fact, we even know that we can't even count Allah's blessings. We can't
even enumerate them individually. Now. Consider for example,
		
00:53:00 --> 00:53:05
			your life it's only to focus on this brothers and sisters focus on your life itself. Okay, your life
		
00:53:07 --> 00:53:15
			if I gave you 10 million pounds, okay, if I gave you 10 million pounds, no strings attached? How
would you feel? Let's be very honest.
		
00:53:17 --> 00:53:23
			You could spend it in any way you want. You could spend it in any way you want. Okay?
		
00:53:24 --> 00:53:28
			And if you spent it in one day, I'll give you another 10 million pounds.
		
00:53:29 --> 00:53:41
			How would you feel? And there's no strings attached and it's guaranteed you're gonna get it?
Hypothetically speaking, how would you feel you'd be ecstatic? You'd be overjoyed. Okay, good. Let
me give you another example. Or another scenario.
		
00:53:43 --> 00:53:57
			If I said to you, I'll give you this 10 million pounds but tomorrow morning, you cannot wake up
would you take these 10 million pounds? Every rational, sane human being was saying no, I'm not
gonna take the 10 million pounds because I won't be able to wake up tomorrow morning, I'll be dead.
		
00:53:58 --> 00:54:14
			This shows that life itself is priceless and more wealth than any money that you can receive. Which
On a sidenote should also means that every time we wake up, we should feel as if we've got more than
10 million pounds if we're truly grateful and have this true insight.
		
00:54:16 --> 00:54:26
			But the point here is the gift of life, as we call it, from a popular perspective is priceless. And
we don't own earn or deserve our conscious moments that Allah gives to us.
		
00:54:29 --> 00:54:37
			We don't earn on these conscious moments. So it shows that life itself is priceless. Now, one of the
physical causes one of the ispad
		
00:54:38 --> 00:54:43
			that keeps us alive. And we know life is priceless. We don't earn all unnecessarily deserve it.
		
00:54:45 --> 00:54:47
			One of the causes is our heart beating.
		
00:54:49 --> 00:54:53
			Now his his hit hit is the crux now of the matter.
		
00:54:55 --> 00:55:00
			Can you count individually all the heartbeats you've had on
		
00:55:00 --> 00:55:00
			lifetime
		
00:55:01 --> 00:55:37
			is actually practically impossible for the first two or three years you can't count. When you're
sleeping, you can't count, you will never be able to enumerate individually, the heartbeats you've
had in a lifetime. Let me just change the scenario a little bit, say Alhamdulillah say All Praise
and perfect gratitude, perfect praise and ultimate gratitude belongs to Allah Alhamdulillah say
every time you've had a heartbeat, you can't. Because the first two or three years you couldn't
speak when you're sleeping, you can't see it when you're eating, you can't see and when you're
interacting with doing other things, you can't see it. So you can never enumerate the single
		
00:55:37 --> 00:55:45
			blessing which is a heartbeat that keeps you alive which you it is a priceless gift that you don't
earn or deserve. And you kind of have been grateful for that single blessing either.
		
00:55:49 --> 00:55:51
			Allah is the Greatest benefactor.
		
00:55:53 --> 00:56:04
			Therefore, Allah is where the utmost love, if we love people that give us blessings and benefits,
and so not blessings, but benefits and gifts, and you know, the committed to our well being,
		
00:56:05 --> 00:56:20
			you know, we have a natural inclination and love towards them. But what about Allah Who created
them? What about Allah who created a blessing that we don't earn or deserve, is a priceless gift,
and we couldn't be truly grateful for it. What kind of love mercy from Allah for Allah Now, the
utmost love
		
00:56:22 --> 00:56:23
			Alhamdulillah.
		
00:56:26 --> 00:56:47
			The fifth reason, which is connected to the, to the previous reason, and this is analogous, Ali's
third cause of love, is loving a benefactor without benefiting. So we already spoke about that we
have a natural inclination and affinity and love for people that give us benefits, okay? Or gives us
gifts or they're committed to our well being, or they are service in some way.
		
00:56:48 --> 00:57:28
			But we also naturally love and we have an inclination towards people of goodness, and people who who
are benefactors even without experiencing their goodness, or experiencing any of the benefits that
they give to people. When you hear stories, for example of a leader or personality or a king, that
is a source of goodness for people, and he benefits people all the time, what happens to you over
time, the more you know this person, then we're gonna have a natural inclination and love towards
this person. Okay? So we have a natural love for people who do good and benefit others, even if we
don't receive that good or receive those benefits ourselves. And the more we know about them, the
		
00:57:28 --> 00:57:48
			more affection is going to grow. But given the fact that we already argued that Allah God is the
source of all people's blessings, all benefits and all pleasures, he is about the greatest
benefactor. As Allah says in chapter 15, verse 28, he is the good he's about the Merciful One, since
he is the source of all goodness.
		
00:57:49 --> 00:58:16
			And his good is pure and maximal and transcends all of these kinds of worldly goods that you receive
and you understand and worldly goodness, right. And transcend these benefactors and is the greatest
benefactor. If you can learn as someone or have an affinity for someone because they are a source of
goodness, and they give people benefits in some way. What about the one who is the greatest
benefactor and the source of all goodness?
		
00:58:17 --> 00:58:25
			Allahu Akbar, Allah is greater, we should have an affinity and extremely natural inclination towards
Allah subhanho wa taala.
		
00:58:29 --> 00:59:06
			The sixth reason, and this is Alakazam is fourth cause of love is actually loving beauty and
goodness. Brothers and sisters, we love beauty and we love goodness, who doesn't love beautiful
things, especially when you feel that natural beauty. I remember when I was in Wales, which is a
country in the United Kingdom. And I think it was North Wales from what I remember. And we were
camping. It was, I think, towards the end of the summer, and I was praying Fudger the morning
prayer. And when I walked out of my tent, and it was still dark, I looked up, I just happened to
look up from from what I remember happened to look up and I saw layers upon layers upon layers of
		
00:59:06 --> 00:59:10
			stars. And something just I choked and he cried.
		
00:59:11 --> 00:59:24
			And it was one of the rare moments when I look at natural beauty. I felt that natural beauty, beauty
in the natural world, you know, gives us that kind of reaction we have a natural inclination, and
all
		
00:59:25 --> 00:59:26
			to natural beauty.
		
00:59:27 --> 00:59:29
			And we love natural beauty.
		
00:59:31 --> 00:59:50
			Also, we love goodness, we mentioned this earlier, we love good things. We love good people. We love
people that give goodness and that spread goodness. This is just a natural part of what it means to
be human. If you have a sound, innate disposition, and a sound mind and a sound heart. You're going
to incline and love beauty, natural beauty in your love goodness.
		
00:59:51 --> 00:59:52
			And that's just a fact.
		
00:59:54 --> 01:00:00
			But the point here is who is the source of this goodness? And who is the source of this beauty? It's
a
		
01:00:00 --> 01:00:41
			Allah. So how can you love beauty, natural beauty and goodness and not love the source of this
beauty and goodness, not only that, Allah loves beauty. And Allah is beautiful as we know in the
authentic hadith of the Prophet sallallahu alayhi wa sallam, when he said very Indeed, Allah is
beautiful and he loves beauty. Awesome. We'll just repeat the same verse repeated in the previous
reason. He is the good ol Boss, he is the greatest benefactor. He is the source of goodness, the
Merciful One. So Allah is a source of all goodness, he is the source of all beauty and he is
beautiful. And by the way, this gives you an understanding that beauty itself is actually objective
		
01:00:41 --> 01:00:49
			because you can't say Allah's beauty is subjective. So the kind of Islamic understanding of beauty
is that beauty has an objective aspect to it.
		
01:00:50 --> 01:01:28
			But putting that aside, we have another online academic seminar that you can see on our playlist on
the Sapiens Institute YouTube channel, that ship fighters theme talks about natural beauty and when
you engage and reflect upon natural beauty in the Quran tells us to reflect and to ponder on the
kind of natural world and you know, the manifestation of Allah's names and attributes right? He's on
the harlot He is the Creator is an Hala is the perpetually creating, and everything we see in the
universe and all the beauty that we see is created by Allah subhanaw taala. When you reflect on that
beauty, it should increase in your or it increases your or when your or increases, it increases your
		
01:01:28 --> 01:02:06
			cognitive, your cognition, your ability to think clearly increases your ability to understand your
cognitive faculties and it decreases your ego. And it makes you more humble. And that's very
interesting, very interesting. Very interesting brothers and sisters, but please, you know, watch
that seminars are very powerful. Some of that is linked to the Hadith of the Prophet sallallahu
alayhi wa salam, which refers to Allah's beauty. And it also refers to the whole issue of arrogance
as well which is quite phenomenal in the way Shaka had to steam unpacks it is really beautiful, but
from this perspective, we love beauty and goodness will have natural beauty, we love people who are
		
01:02:06 --> 01:02:14
			good, we love good things itself. Like we love good stories, we love people who do good things, we
have a natural inclination and love for these people.
		
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			So it means we must love Allah the most because he is the source of that goodness and the source of
that beauty and only that he is beautiful. And as we know, you know, Allah's beauty Summit, you
can't even imagine it's transcendent. It's something that will, you know, would blow your mind away.
		
01:02:33 --> 01:02:42
			So, from this perspective, you love Bucha beauty and goodness, you have to love Allah subhanho wa
Taala because He's the source of a beauty is a source of goodness, and he is beautiful.
		
01:02:45 --> 01:03:18
			The final reason brothers and sisters is that we and this is a Lubrizol is fifth and final cause as
well. The seventh reason that we're talking about today is that we love something due to an affinity
or similarity, okay? Now, Alexander argues that if you're if you have a similarity with something,
or with your object of adoration, or you have an affinity and natural inclination towards that
thing, it's going to increase your love. So loving lovers or something that you love, an object of
your adoration and love.
		
01:03:20 --> 01:04:01
			usually is the case because you have some similarity to it or there is a natural inclination, there
is an affinity towards it. Now, from an Islamic theological perspective, we have to understand that
we have a fitrah we have a innate disposition and we also have a role, we have a soul and the row
has been created by Allah. Okay, Allah created ourselves he plays the soul of Adam Alayhis Salam,
okay. And interestingly, the hadith of prophetic tradition talks about that the soul came out of his
nose and he sneezed and he said, Alhamdulillah, he praised God, when he learned that from some or a
scholar I have heard has said that this could be an indication that the fit of the innate
		
01:04:01 --> 01:04:15
			disposition is part of the soul, because where has he learned to naturally respond by praising God.
And you know, that natural affinity is part of the fifth light is part of that innate disposition,
but that's another topic for another time.
		
01:04:16 --> 01:04:22
			The point here is Allah created our souls and our innate disposition to recognize Him and to adore
Him and to worship Him.
		
01:04:23 --> 01:04:36
			For example, Allah says in the Quran in chapter 15, verse 29, so when I fashioned him and had a
spirit of my own creation breathed into him, so Allah, create human beings, Allah gave the soul
		
01:04:38 --> 01:04:40
			so there is an affinity there is a connection.
		
01:04:41 --> 01:04:59
			Also, even from the point of view of our function, as human beings on this earth, yes, we're here to
worship Allah but also, we're here to be ambassadors for Allah. Allah says in Surah Al Baqarah,
verse 30, remember when your Lord said to the angels, I am going to place a successive human
authority on earth. We are the vice chairman of God.
		
01:05:00 --> 01:05:21
			Word of Allah on earth, me to be a we need to take care of earth we ambassadors for Allah. So there
is an affinity and connection to Allah. It's as if he's given us, you know a job description and
given us the role. So there is an affinity we're connected to our boss because he's given us a role,
then by greater reason we have an affinity with ALLAH SubhanA wa.
		
01:05:23 --> 01:06:00
			Also all of this worshiping Allah and connected to him is part of a natural disposition. As Allah
says in chapter 30, verse 30, so be steadfast in faith in all uprightness, the natural way of Allah
which He has instilled in all people, Allahu Akbar, and very interesting of the famous prophetic
tradition, that authentic tradition that that's narrated by Hardy Muslim, which many people know is
about the Hadith, the prophetic tradition on the natural instinct on the fitflop, where the Prophet
sallallahu alayhi wa sallam said, no child is born, but he is upon the fifth of all the natural
disposition of a moment of original state or the natural instinct. His parents make him a Jew or
		
01:06:00 --> 01:06:43
			Christian omegan and it continues, and then towards the end, our Hurayrah rhodiola, who and he
recited this verse, which is the verse that we just mentioned, tapper, but you verse 30, the natural
way of Allah. So our innate dispositions are designed or created by Allah to have an affinity
towards him. So when you have an affinity towards something, you have a natural inclination, you
have a love for that thing. And our affinity for Allah is far greater than any affinity that we can
imagine because Allah created us so Allah gave us a function on Earth, a job description and our
role. We're ambassadors for Allah and worshiping Allah and connecting to Allah and being inclined
		
01:06:43 --> 01:06:46
			towards Allah is part of who we are is a natural disposition.
		
01:06:48 --> 01:06:52
			So we love things due to an affinity having an affinity for those things.
		
01:06:53 --> 01:07:15
			And if that's the case, then by greater reason, we must love Allah even more because we have a
greater affinity and natural inclination for ALLAH SubhanA wa to add, Allah worker brothers and
sisters. These are seven powerful reasons why Allah is worthy of worship. Allah Allah Akbar.
Honestly, this is one of my favorite topics, brothers and sisters. It's just, it's something else.
It's something else and Hamdulillah.
		
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			So let's do some contingency brothers and sisters. So one main major objection that comes to mind is
well, okay, fine. You're saying Allah is Allah dude, he is the maximum loving, He's the most loving.
He's got the purest form of love, His love is perfect. Well, how can this law this God who is
eligible dude is the loving, the most loving? How can he send people to help? Well, obviously,
there's a lot to unpack here, but I want to summarize it very concisely into spacing. First and
foremost, this is a wrong question.
		
01:07:46 --> 01:08:27
			There are some false presuppositions here. If you understand Islamic theology, the correct question
is, why does someone choose * over a loving Lord? That's the point. And there are so many verses
and evidences in the Quran and the Sunnah to indicate this. The first one is, well, Allah doesn't
want people to misguided to be misguided. Allah says in chapter 39, verse seven, if you disbelieve,
indeed Allah is free from need of you, God is free of need. Right? And he does not approve for His
servants disbelief. If you look at the Mufasa in the classical action deeds that explain this verse,
this means Allah wants you to be guided, Allah wants to good for your language towards parents. So
		
01:08:27 --> 01:08:28
			that's very important.
		
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			Second,
		
01:08:32 --> 01:09:08
			when people reject Allah, they associate partners with him, they have utterly rejected, okay, they
have closed the door to Allah's mercy, from that perspective, and I put this in inverted commas for
a reason eternally why? Look what Allah says in chapter 2323, verses 99 and 100. For such is the
state of the disbelievers those who reject the truth. Until when death comes to one of them. He
says, My Lord sent me back that I might do righteousness in which I have left behind, which I left
behind. And Allah says, No, it is only a word he's saying. So in other words, if there were to be
brought back, they will do the same thing.
		
01:09:10 --> 01:09:17
			So we have wronged ourselves. We have wronged our own souls. Don't blame Allah.
		
01:09:18 --> 01:09:59
			Which is very interesting because from this perspective, that person who ends up in * they have
rejected Allah's mercy and guidance. Allah says in chapter three, verse 117, Allah has not wronged
them but they wrong themselves. Also, Allah says in chapter eight, verse 51, this is the reward for
what your hands have done, and Allah is never unjust to your servants. So from this perspective,
yes, Allah sends you to *. Why His will is eroded and Quadra his will and power, but it's not
based on the fact that he wants you to go to him. He will do to go to * as a result of you
wanting to go to * because you've chosen *. Oh,
		
01:10:00 --> 01:10:02
			over a loving road. That's the point.
		
01:10:03 --> 01:10:46
			That is the point. And Allah Khan, from a kind of phenomenological first person experience
perspective, Allah Khan foods, this special love and mercy on you. Because it's like someone putting
a gun to your head and saying, give charity it has no value or meaning it's baseless. So we choose
with our own freewill to reject God's love and mercy and we choose L over a loving mode. Allahu
Akbar, may Allah protect us from this. And to summarize all of this, the classical scholar, the
famous scholars who can authority, he said, may Allah have mercy on him. If I were to choose between
a law between God and my mother, to judgment, the Day of Judgment, I would choose Allah I will
		
01:10:46 --> 01:10:55
			choose God because he knew Allah is maximum loving and merciful and just no one's going to be more
loving. No one's going to be more just in Allah subhana wa to Allah. So if whoever ends up in *
		
01:10:56 --> 01:10:58
			is the most just thing.
		
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			And it doesn't diminish his mercy or love because we chose * over a loving merciful load.
		
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			So this leads us now to the point where how do we attain the love of Allah subhanho wa Taala Well,
there are three main points we need to focus on. The first point is you need to follow Mohamed Salah
Salam. The second point is you need to continue your good deeds and your acts of worship Mr. Berger,
super catchy acts of worship and number three, you need to become what God loves. And Allah tells us
in the Quran, who God loves what is the way of being to receive Allah special love. So just to
unpack the first point, Allah says in chapter three verse that you want say, if you love Allah,
follow me meaningful Muhammad Salah Salem and Allah will love you and forgive your sins. Allah is
		
01:11:45 --> 01:12:10
			Most forgiving, Most Merciful. So if we claim to love Allah, then to be forgiven by Allah, and for
Allah to love us. Then we need to follow the way of the Prophet sallallahu alayhi wa sallam that is
a key path to the special love of Allah subhana wa Otto. Also we need to continue to supernaturally
deeds, the extra deeds the acts of worship, that are super gadgetry.
		
01:12:11 --> 01:12:55
			For example, in the famous Hadith curtsy was narrated by Al Bukhari, it's authentic hadith. Allah
says My servant draws not near to me with anything more loved by me than the religious duties I have
enjoined upon him and my servant continued to draw near to me with super gadgetry works like the
extra prayers, the touch of the night prayer, the scar, the decay of the remembrance of Allah and so
on and so forth and the sadaqa the giving charity, so the Aisha love him. When I love him, I am his
hearing with which he sees his eye he's seen with which he saw I am his hearing with which he hears
his seeing with which he sees his hand with which he strikes in his foot with which he walks, where
		
01:12:55 --> 01:13:37
			he told us something of me, I will surely give it to him, and where he to ask me for refuge, I will
surely grant him it. I do not hesitate about anything as much as I hesitate hesitate about seizing
the soul of my faithful servant. He hates that and I hate hitting him Allahu Akbar. You want to have
that special level of Allah subhanho wa Taala not only be recipients of his right mind his mercy,
but his special love. Then you need to continue the acts of worship according to the Sunnah of the
Prophet sallallahu alayhi wa sallam. The third point is become what Allah loves. And when we look
into the Quran, Allah tells us these are some some examples. Allah tells us who he loves the special
		
01:13:37 --> 01:14:24
			love, whose word of this special love when Surah Al Baqarah Chapter two verse two to two, Allah
says, surely Allah loves those who always tend to him in repentance, and those who purify
themselves. So if you want to be loved by Allah, repent to Allah purify yourself. Also, Allah says
in the same chapter, verse 195, and do good for Allah setting loves the duties of good to do good
deeds, and that means so many different things, acts of worship and so on and so forth. Allah also
says in the 60s 60s chapter, verse eight indeed Allah Allah loves, loves those who act justly, be
fair, be equitable, be just, if that is your way of being, this is, this is what Allah loves. Also,
		
01:14:24 --> 01:15:00
			Allah says in chapter three verse Psalm 86, surely Allah loves those who are mindful of him have
Taqwa of Allah, God conscious has been mindful of Allah. Allah loves those who are mindful of him.
Also, Allah says in chapter three, verse 159, Allah loves those who put their trust in Him. So put
trust in Allah. So if you're someone who purifies themselves, and you, you not only purify yourself,
but you repent to Allah, if you're someone who does good deeds, if you're someone who acts justly,
if you have someone who is mindful of Allah, if you're someone who relies on Allah, this is the
person Allah loves that Allah special
		
01:15:00 --> 01:15:42
			Above is, is directed towards you, Allahu Akbar. So just to summarize the three points of how to
attain a love, love, number one follow the Prophet sallallahu alayhi wa sallam number two, continue
the acts of worship, and the supernatural acts of worship, as per the Hadith could see and also
become the person and have the way of being in the behavior of the of those that Allah loves, which
includes purifying yourself repenting, doing good deeds, acting, justly, being mindful of Allah, and
putting your trust in Allah Subhana Allah to Allah. So how do we use all of this what we've learned
brothers and sisters, when we are sharing Islam, the obviously Sapiens Institute's strategic focus
		
01:15:42 --> 01:16:23
			is to share and defend Islam academically and intellectually and to develop and train other students
to do so the same. That's why we have these online seminars. So we have Lighthouse mentoring, that's
where we have our essays Our books are free books, our learning platform with free in depth courses,
if you go to learn dot Sapiens Institute org is all the free to, to engage in, it's all free, and
free to be developed in power and power to be able to share some academic intellectually. So in the
context of the seminar, how do we use this when sharing Islam? Well, there are two main ways. The
first way is what after explaining God's existence, that it's a natural, intuitive truth, and also
		
01:16:23 --> 01:17:03
			using sound rational arguments to prove that, explaining his unique oneness, the proof of the Quran,
his revelation, and therefore you prove that our main purpose to worship Allah, then you could use
the seven reasons why Allah is worthy of our love, in other words worthy of our worship, to further
acknowledge and internalize one's purpose in life which is affirmed by the Quran, which they believe
now to be true. And you can also seal the deal if you like by getting them to commit to embracing
Islam because not only do they believe in God's existence, rationally and his revelation, but you
know, from the first person experience and through the sound reasoning, and because the innate
		
01:17:03 --> 01:17:43
			disposition has been awakened, they using these reasons that we've learned in the seminar, it's it's
helped them internalize Tom heat internalize the fact that you know, these are not just abstract
beliefs, God's existence proof of Quran but rather is something that I should live and and absorb
and internalize and live a path of manifesting. You know, the fact that I'm only here to worship
Allah Subhana Allah to Allah and part of that is to adore and love him. Another way of explaining
this is to go straight to the seven reasons why Allah is worthy of our utmost adoration and love.
Now, I'm not going to go into this too much into too much detail of course, but please go to our
		
01:17:43 --> 01:18:19
			learning platform which is free learn dot steepings institute.org and go on to the advanced
methodology our training course which is called awaken the truth within and we talk about six main
ways to unclouded the fitrah. Now yes, one way is going through the rational stuff for sure. But
another way is directly show them why Allah is worthy of love. That could be a means to uncloudy the
fitrah to direct itself towards the truth, because the innate disposition the fifth chakra is like a
vehicle that is directing itself towards the truth which is acknowledging Allah and wanting to
worshipping fulfill the purpose in life, but that that vehicle gets crowded the windscreen gets
		
01:18:19 --> 01:18:56
			clouded for many different reasons and there's different ways you could get clouded and to uncrowded
is not just using rational arguments, it could be used just direct arguments from the Quran. Or you
could just show them why Allah is worthy of love and adoration and worship. Or you could use a
combination. The point here is depending on who you're speaking to, and the Sunnah of giving Tao is
to individualize the person to understand the context, you may realize they don't need abstract
rational arguments. They need to know why Allah is worthy of love and adoration, and that would
awaken them to embrace Islam. So those are the two main ways, brothers and sisters. And to know more
		
01:18:56 --> 01:19:06
			about this, please go to our Advanced Data Training Course methodology course awakening the truth
within which you could find on our freelancing platform learned at CPS Institute. Org.
		
01:19:08 --> 01:19:44
			Now, before we go to questions and answers, I really want to just make a quick note on Christianity
and Islam on God's love. Now, I'm not going to unpack this further because we have a course called
divine perfection that doctor with manna teeth unpacks, this in great detail. And he's written a
book and as I've mentioned here, go to the Sapiens Institute book that Dr. Oz manatee that he has
written called divine perfection, which shows that the concept of God in Islam is maximally perfect,
maximum loving, maximally forgiving, and mainstream Biblical understanding of God is actually not
maximum loving and maximum forgiving.
		
01:19:45 --> 01:20:00
			And the reason I want to mention this here is because sometimes when you think about Allah or you
think about God in a kind of abstract sense, especially those who are living in the West, or those
who come from a secular or liberal background and Christian background, you know, there's been this
kind of religious public relation
		
01:20:00 --> 01:20:37
			his campaign this religious marketing campaign from the Christian philosophers and theologians of
God is love and unconditional love. With all due respect, this is the fundamental lie if they're
going to refer to the Christian doctrine, the Christian tradition. In actual fact, when you study
Islam, Allah is perfectly forgiving and perfectly loving. But the God of the corrupted, biblical
understanding is not perfectly loving and perfectly, maximally forgiving. And the way to understand
this is number one, go to the course on learning platform by doctors Manna teeth and download his
book, which is free if you go to seek institute.org forward slash books, you can find his book
		
01:20:37 --> 01:20:51
			divine perfection, you could also find a printed copy on Amazon, which is just the print price. We
don't make money from it. Now read that. But just to summarize, and this is what doctors manatee
have caused that Adamic conundrum. He said, let's start from the beginning.
		
01:20:52 --> 01:21:39
			In the Christian tradition, we know that sin is a kind of besmirches destroys the relationship
between human being and God, to the degree that God cannot forgive directly. Because according to
the Bible, the wages of sin is death, there must be some kind of sacrifice or blood sacrifice. So
for God to forgive you in the Christian tradition, there must be something external to the
relationship between man and God. And it must be a blood sacrifice. And that's why Jesus is the Lamb
to be sacrificed to solve this problem. Not only that God is so holy, that sin, the sin of human
beings affect God's holiness, which is not part of the Islamic tradition, because God transcends
		
01:21:39 --> 01:22:11
			that anything. If the whole world were to worship Allah wouldn't increase his bounty and majesty, if
the whole world and everything within it would, would not worship Allah wouldn't decrease his bounty
and man, its majesty. And actually, for those who leave, he's close, and allies transcendent from
the point of view that he created the human being and he knows the human beings weaknesses. And if
the human being does that weakness, why would it affect his holiness? What kind of holiness is this?
This is a human centric holiness. It's not a divine holiness, a transcendent holiness, because, you
know, God supposedly created the human being knowing that human beings is going to slip and make a
		
01:22:11 --> 01:22:44
			mistake, but when he does, so, oh, I can't forgive you, I have to have a blood sacrifice. How is
that maximal perfection? How's that maximal forgiveness? And remember, to be maximally loving, you
have to be maximally forgiving, because forgiveness is the language of love. So the Adamic story in
the biblical sense, already shows that the Christian God or the conception of mainstream Biblical
Christianity now, not the original Christianity, because we believe the original Christianity was
basically how Eid was affirming the oneness of God was understanding God in this way. But it got
corrupted as we know.
		
01:22:46 --> 01:22:59
			The point here is, you know, the Christian Biblical understanding is not maximally forgiving, and
maximum loving. Remember, God couldn't forgive Adam, there must be a blood sacrifice.
		
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			He's to hold it, even though he knows he's supposed to be has have full knowledge and his, you know,
he has omniscience he knows everything. And he created the human being knowing that the human being
could slip in this way. But yet it still affects his holiness. This is not a transcendent holiness,
right. And only that he can't forgive directly this houses maximal forgiveness, there must be
something external to the relationship that is sacrificed. And that thing that is sacrificed didn't
even commit this in the first place, which also is injustice. So it's not in line with maximal
justice, which is another thing to unpack. But the point here is, is seen as a fall from grace and
		
01:23:41 --> 01:24:01
			God cannot forgive directly if you can't forgive directly. It's not maximal forgiveness. If he's not
met, if he's not maximally forgiving, he cannot be maximally loving, because forgiveness is the
language of love. Compare this to the Quranic paradigm, just from this Adamic story. So everything
solves this problem about love but love in Christianity, Islam.
		
01:24:03 --> 01:24:08
			Allah describes the fall of Adam not as a fall from grace but a slip.
		
01:24:10 --> 01:24:11
			Not only is it as a slip,
		
01:24:13 --> 01:24:27
			Adam Alayhis Salam in his wife did not ask for forgiveness directly. In actual fact, what does Allah
say? Allah turned to them, Allah inclined to them and inspired them with words of forgiveness, words
of prayer.
		
01:24:28 --> 01:24:55
			And Allah accepted his repentance. Surely He is the Accept of repentance, the Most Merciful and this
is Surah Al Baqarah, chapter two, verse eight, seven. And what was his prayer? We know this from
chapter seven, verse 23. They replied, our Lord, we have wronged our souls. If you do not forgive us
and have mercy, we should be lost. And we know Allah is maximally forgiving, perfectly forgiving,
and when you turn to him in sincere repentance, He forgives you directly.
		
01:24:56 --> 01:24:59
			And what is this dua Rob Donna than unfortunate what Elam told
		
01:25:00 --> 01:25:03
			filled in our water handling Hakuna Milla, paucity, Allahu Akbar.
		
01:25:05 --> 01:25:16
			Think about this. Allahu Allah's holiness is transcendent sin doesn't affect the mercy of God. But
Christianity says human sin effects the mercy of God.
		
01:25:18 --> 01:25:26
			Allah is so forgiving, that they didn't even directly ask for forgiveness. But Allah turned to them
and told them how to forgive. And then they repented and ALLAH forgive.
		
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			This is maximum forgiveness, therefore maximal love, because you can't be maximally loving if you're
not maximally forgiving. And this is a summary of what Dr. Matthews has achieved in the book and in
the course please go to that. And I just want to summarize with these two scenarios, so you have two
kings, one king, and seven makes a mistake. And he goes to the king, he says, Forgive me and the
king says, I can't forgive you.
		
01:25:54 --> 01:25:57
			I'm too powerful to majestic.
		
01:25:59 --> 01:26:16
			In order for me to forgive you, I have to kill my son. Right? That's not maximum justice is not
maximum forgiveness. Therefore, he's not maximum loving. Think of or he's not maximum loving from a
human point of view. Second scenario, serving in the king's castle makes the mistake.
		
01:26:17 --> 01:26:20
			The King knows he made a mistake.
		
01:26:21 --> 01:26:24
			The seven doesn't ask for forgiveness. But the king says, Look,
		
01:26:25 --> 01:26:31
			if you just come to me and you see these things, and you admit and you ask forgiveness, I will
forgive you, you will not be punished.
		
01:26:33 --> 01:26:55
			The king was looking for him to teach him how to rectify the situation. The King is more perfectly
forgiving from a human perspective, by greater reason. Compare now Christianity and Islam. The
Christian understanding of God and the Islamic understanding Allahu Akbar, Allah is Allah will dude
he is the perfectly loving, the most loving
		
01:26:56 --> 01:26:59
			and his love is connected obviously to his forgiveness.
		
01:27:00 --> 01:27:10
			And you can't be perfectly loving if you're not perfectly forgiving in the Christian conception
there is no perfect forgiveness at all as we see from the Adamic conundrum
		
01:27:12 --> 01:27:22
			Alhamdulillah brothers and sisters you know this you know I really enjoyed the seminar you know, may
Allah bless every single one of you I know it was like one hour 27 minutes but it was well worth it
worth it
		
01:27:24 --> 01:27:59
			so right let's have some questions. Let's have some q&a Brothers and sisters and please brothers and
sisters you know this is going to be up now on my Facebook page it's gonna be the same consistent
Facebook page as we were on the YouTube channel sapiens is the YouTube channel please forward it
share it with lots of people and the reason I'm saying this as well is because I don't think there's
any seminar like this out there and we'd like to fill the gap in the doubt okay. And I want you to
keep on sharing this kind of material because we have to revive this understanding that Allah is is
all loving
		
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			right
		
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			Okay, so let's get some questions this is probing a lot of comments so we have to scroll down or
scroll up rather to see what's going on here
		
01:28:14 --> 01:28:15
			okay
		
01:28:25 --> 01:28:26
			okay
		
01:28:42 --> 01:28:46
			can I need some questions brothers and sisters there are some comments for sure
		
01:28:53 --> 01:28:54
			so bear with me
		
01:29:08 --> 01:29:09
			Okay
		
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			any questions that are relates specific to the topic that I have delivered?
		
01:29:24 --> 01:29:27
			Please bear with me
		
01:29:31 --> 01:29:59
			you know, sometimes when you see in comments, people like, you know, insult and they say things
like, you know, this is stupid or this is idiocy or This is rubbish. You know, I think one is have a
sense of self awareness and I say this hopefully been committed to people's well being that it says
far more about you than anybody, honestly. Because you have to understand that if you feel something
is wrong, then fine say it's from
		
01:30:00 --> 01:30:33
			But explain why have a conversation standing the possibility that you could be wrong, standing the
possibility of something to learn, saying the possibility that just meaning making a statement and
making a negative observation with vile language or not, you know, what would be called polite
language doesn't really say anything about the person delivering a seminar or the content, it says
more about you. And you shouldn't have that kind of almost shame and self awareness to realize, you
know, what, if I consider myself as mature, intellectual human being someone who's rational and
kind,
		
01:30:34 --> 01:31:09
			then maybe I'm gonna learn something? Or maybe I'm going to ask a question, or maybe, you know, I
have this perspective and have a strong a strong judgment about this. But let me ask a question. Let
me justify my, my, my use of language, it leads to that. If not, then with all due respect, you're
wasting your time. And you're in a state of heedlessness. So you know, it's really, really important
brothers and sisters and friends, of course, for you to, for you to just be a little bit more
mature.
		
01:31:10 --> 01:31:11
			When you basically
		
01:31:13 --> 01:31:52
			engage, you know, this is very, very important, very important. So I actually feel sorry for you. I
do I do for Sophie is like what, like, what's going on? What was all that trauma? Where did that
come from? You know, you need to unpack that trauma, because it's coming from somewhere, right? It's
coming from somewhere. Because somebody who reacts that way they listen to an intellectual or
seemingly intellectual seminar is articulate in a seemingly polite and, you know, articulate way,
there's hope. Yeah. And then you just have a judgment, or you're using foul language. What is it
saying about you? You probably you could totally disagree with this. I don't mind. You could even
		
01:31:52 --> 01:32:12
			have harsh words, but at least have the epistemic humility. And the duty epistemic duty for like to
say, You know what, I'm going to stand in the possibility I may be wrong, or at least let me show
them why I think they're wrong. I'm willing to be proven wrong. Talk to me. Why? Why is it the case
that you have these very strong, strong opinions?
		
01:32:14 --> 01:32:19
			So yeah, so you know, I'm not mentioning any names, but I'm just saying
		
01:32:20 --> 01:32:22
			it's very important to,
		
01:32:23 --> 01:32:28
			to to acknowledge that is, you know, have some self awareness. It's very, very important brothers
and sisters.
		
01:32:33 --> 01:32:34
			Okay, so.
		
01:32:37 --> 01:32:40
			Okay, there's a lot of comments going down. So I need to,
		
01:32:42 --> 01:32:49
			I need to just catch up very quickly, actually, to actually ban someone because they're being vile.
Block them.
		
01:32:50 --> 01:32:52
			Salam Alikum. blocked?
		
01:32:53 --> 01:32:56
			Okay, good. So, bear with me.
		
01:33:00 --> 01:33:03
			Okay, I can't really see any questions that directly related to.
		
01:33:05 --> 01:33:08
			Okay, there's a question by Rohan Khan.
		
01:33:09 --> 01:33:49
			He says Salam Alikum, quick question, can you please give me the correlation between loving Allah
and loving someone for the sake of Allah? Oh, this is a very, very good question. I'm going to be
very authentic and honest, I need to think about it. I can't give you a direct intuitive answer
right now. I mean, intuitively, I'm seeing that there is a correlation. Because if you love Allah
the most, then the way you relate to other human beings or other people, even if it's in a loving
way, there'll be done because you want to seek Allah's love. Right? So I get that. But to really
unpack theologically, the correlation between loving Allah and loving someone for the sake of Allah,
		
01:33:49 --> 01:34:03
			I just need time to think about it. Yeah. So I don't want to claim that I have the answer. But
intuitively, I can say at least, that if you love Allah the most, and then you have, then you then
you have a relation with someone.
		
01:34:04 --> 01:34:12
			That relation and you want to display love for them, and you want to relate to them in a loving way.
For example, you have to love your brothers and sisters, and so on and so forth.
		
01:34:13 --> 01:34:25
			You're doing it because you want to achieve Allah's love. And you're doing it because behind all of
love, and behind love itself, and the most loving being is Allah.
		
01:34:26 --> 01:34:53
			So you're doing it for his sake, because he is the source of all love, and he is the loving and you
want to taste that pure love of Allah Subhanallah with that. So that's my kind of intuitive
response, but it's not a formal response. I have to think about it much further. And if there's
anyone here who could answer it better than you know who could answer it properly, let me know but I
need some time. All right. I need some time. So I just want to be authentic with you. I'm not going
to claim to say hey, I have all the answers. Believe me I don't
		
01:34:54 --> 01:34:55
			Okay,
		
01:35:00 --> 01:35:39
			Okay, that's very good. Very good. Very good question. So ln Q, she's, she or he says how to best
relate this message to our Christian brothers and sisters in a way that can soften the hearts
without being insensitive to the belief, the whole deal? Well, the first thing is, you know, the
kind of general principle, when you're engaging with someone with regards to sharing a song with
them, it's very important to individualize that person, understanding who they are, because the way
you relate to them is going to be based on how you understand them. And that's why it's very
important to listen with the intention to understand, you know, come to them as much as you can, as
		
01:35:39 --> 01:36:10
			a blank canvas, turn off that internal radio, because generally speaking, we have limited
experiences and understandings. And you know, when we see someone they put us on, they call
themselves a Christian, we assume, okay, I've dealt with these Christians in the past, I've read
about Christianity in this way, therefore, all of that becomes my lens in order to judge this
person. But what you end up doing is not engaging with the person you engaging with your judgment.
But you know, it's very important to individualize them and trying to understand as best as possible
that you'll be able to know what's the right way of relating to them. Obviously, as a default
		
01:36:10 --> 01:36:36
			position, you have to let relate to them with with wisdom in the best possible way, and was Rama,
you know, we know this from the way Musa alayhis salam was told to speak li Anand softly, nicely to
fit our own. And he was one of the West creatures total desert. The default position is always Rama
and mercy and forbearance and so on and so forth. Now, how do you relate this method that I
mentioned about the Christianity and Christian Islamic conception of God?
		
01:36:38 --> 01:37:19
			Well, again, it depends on what the context is. But as a general rule, what I may try and do is pull
up, pull up the heartstrings, because Christians, generally speaking, many of them are not kind of
what you call, you know, philosophically convinced, per se, you know, a lot of them, they believe
they have a loving relationship with the divine, you need to and they have a spiritual experience,
you need to engage with that you need to focus on, you know, on how much they love God, and maybe
having a conversation about that. And saying to them, you know, you know, I believe God is dope, and
you just explained who Allah is, I believe Allah, God is the most loving his maximum loving his, his
		
01:37:19 --> 01:37:53
			so forgiving, you know, and you know, and you could even give an analogy with the kings that I
mentioned, and use that not analogy, but those thought experiments, and you could see what, by
greater reason, so you can say, Look, let me just give you a scenario. You know, if there was this
king, there was a servant, they made the mistake, King couldn't forgive him directly, and all of the
stuff that I said previously, and then give the other scenario King that forgave directly natural,
natural fact, was looking for the summer, who made the mistake and actually showed them how to
rectify this situation and to be forgiven. In the Court Palace, for example, you say, you know,
		
01:37:53 --> 01:38:35
			who's who's worthy of our affinity in these in these scenarios? What likewise, wouldn't you say
that, you know, the kind of God that deserves love is the God that is directly forgiving and
maximally forgiving. Right, and this was the god of original Christianity, but it was changed over
time. And we you know, save and we believe and because show that this is the case that the Quran
came down as a differentiator as a criterion the Quran is the first con, he came to differentiate
and to show you know, the criterion what is the true conception of God and what is not the true
conception of God? And you know, just this I just want you to stand in the possibility that this is
		
01:38:35 --> 01:38:52
			true. I want you to listen to who God is who Allah is who you creator really is. And then you
explain to him and will do you explain to him that he's forgiving you explain to him the whole
Adamic story. And you say, Isn't that you would worthy of our love and to to relate to him and our
relationship with Him through acts of worship?
		
01:38:53 --> 01:39:03
			And they'll be like, oh, yeah, you know, have a photo of it that way. You see my point? So that's
one way of doing it right. And you obviously need to think about that a bit more but that's one way
of doing it and brothers and sisters
		
01:39:05 --> 01:39:06
			right so.
		
01:39:14 --> 01:39:17
			I'm going to scroll down and see some questions.
		
01:39:37 --> 01:39:38
			Okay
		
01:39:50 --> 01:39:51
			some funny comments.
		
01:39:54 --> 01:39:59
			Okay, so, see which question I'm going to pick out of these questions.
		
01:40:06 --> 01:40:17
			That's interesting question. Let's address this. So more Ansel, do you think this type of Misako
psychological approach for Tao could eventually cause fitna amongst immature young Muslims? Or even
bring other faiths like Hinduism to change your spiritually?
		
01:40:18 --> 01:40:41
			No, not at all. I wouldn't even say this is mystical. This is a song. Like everything I said, you
could just directly take it from the Quran, or you could infer it from the Quran and the Sunnah. So
I wouldn't say it's like this kind of external, mystical or alien approach to the religion. No, I
would say this is God's guidance. How could God's guidance cause fitna
		
01:40:42 --> 01:40:56
			and, you know, you know, we're not we're not basically saying something that is not Islamic is not
part of the prophetic way in the Quranic paradigm. So, you know, if someone is saying that in a
mature Muslim, you know,
		
01:40:58 --> 01:41:03
			you might cause fitna, I mean, what do you mean by fitna? What do you mean by tribulation here? What
do you mean by
		
01:41:04 --> 01:41:43
			it being problematic? I don't understand. If you're teaching someone that part of worship is to love
Allah, which is part of the soul of the pious predecessors in some part of our classical scholarship
is part of the Quran. And Allah says that the believers of Allah mu, right. It's part of the Sunnah
of the Prophet salallahu ad he was salam. And it's a manifestation of worship is an expression of
worship, it's a part of worship. When you're teaching them this, you really teach them that Allah is
worthy of our utmost worship and utmost love. This is this is the main thing that we should be
speaking about. In actual fact, all of this abstract rational stuff in compared to this, in many
		
01:41:43 --> 01:42:08
			cases is nonsense. I know that sounds like oh my god, Hamza studied, studied philosophy is doing a
PhD, he wrote a book that's got rational arguments, yes, they have their place. But if you don't
link those things, you don't link sound rational arguments to the fact that Allah is worthy of our
obedience, at least worship or love, then you're doing a massive disservice to the community, into
your brothers and sisters in humanity.
		
01:42:10 --> 01:42:29
			What does Allah say about the NBR, but the prophets that they came to teach what? La Isla in love
LA, this doesn't mean there is no god but God, it means there is no deity worthy of worship, but the
de t l Illa. Allah is the one that is worthy of worship. And part of that means having love for him.
		
01:42:30 --> 01:42:38
			How is this mystical crazy Oh, this is Islam. This is Islam. This is Quran. This is the Prophetic
way. This is the way of the pious predecessors.
		
01:42:40 --> 01:42:44
			How can it create fitna to show that God is the loving.
		
01:42:46 --> 01:42:51
			To show the goddess a bar is a source of goodness that he is beautiful, which is based on a hadith
based on an iron.
		
01:42:52 --> 01:43:15
			We're teaching people who Allah is how is that causing fitna, I want you to explain to me how is
that causing a tribulation and extra fact, this is the stuff we should be talking about this engages
the fitrah engage the innate disposition, this is the main thing we should be talking about. And if
we do talk about rational arguments which have their place and rational arguments, they should be
linked to why Allah is worthy of worship, otherwise, you're not following a prophetic approach in my
view.
		
01:43:18 --> 01:43:28
			Industry even in my book, I, towards the end, I think the final the final main Chapter, Chapter 15,
is why Allah is worthy of worship, because that's it. That's the whole point. Right?
		
01:43:30 --> 01:44:13
			So I think this is should be spoken about more. It should be. It should be part of a narrative as
Muslims, unfortunately, we've been stuck with just focusing on something like I don't know, a
rational argument for God's existence. With all due respect, that's that's one part of it. Yes, it's
needed in certain contexts is necessary in certain contexts with certain people, and using the right
approach 100% This is part of our narrative to but this is the main stuff this is the bread and
butter of the Quran. Because the main point of the Quran was what to teach us who Allah is and how
we should relate to him. Consider Anchieta on Kitab, the mother of the book, you know, Al Fatiha
		
01:44:13 --> 01:44:24
			Surah affected the first chapter of the Quran. And it's a mother because generally speaking a mother
the children revolve around the whole of the Quran revolves around on Kitab or on Kitab Surah
Alfetta has summarizes the whole of the Quran.
		
01:44:25 --> 01:44:32
			What's the summary of Surah Fatiha is worship, praising Allah being grateful to Allah
		
01:44:35 --> 01:44:46
			worship worshiping Him alone, right? This is key to sort effect it is all about towhid all about
affirming his oneness and relating to Allah as a servant.
		
01:44:49 --> 01:45:00
			Extensive praise belongs to Allah We mentioned this is one of the arguments for wildlife worthy of
love. Because he is able dude his maximum loving, perfectly loving his love is pure. He should be
praised by
		
01:45:00 --> 01:45:08
			virtue of who he is. Because if you could praise human beings because they're loving what about
Allah who is the source of love and he's maximally imperfectly and purely loving.
		
01:45:10 --> 01:45:13
			So he deserves extensive praise Paul. So Alfetta as part of Tawheed.
		
01:45:15 --> 01:45:32
			We should be grateful to him we mentioned this in another aspect of yoga is worthy of Allah. Because
we love benefactors, Allah is the benefactor, he's on board. This was oh my goodness, he is loving.
We kind of enumerate His blessings, as we mentioned, kind of encounter them, we will be great for
them and for them individually.
		
01:45:34 --> 01:45:35
			That's why he's worthy of love.
		
01:45:36 --> 01:45:44
			And therefore, that's why he's worthy of worship, again, part of praising and part of being
ultimately grateful to Allah subhanaw taala.
		
01:45:46 --> 01:45:49
			You can link all of this to Tammy, this is towhid.
		
01:45:50 --> 01:45:54
			This was an unpacking of an aspect of how hidden aspects of the bed
		
01:45:55 --> 01:46:00
			that Allah is the loving, He's uniquely loving, perfectly maximally perfectly loving, transcendently
loving,
		
01:46:02 --> 01:46:04
			loving to the highest degree possible.
		
01:46:05 --> 01:46:16
			And we should relate to him in a way that is of servitude, and part of that servitude part of that a
bear that is to love him the most as Allah says in surah baqarah as we mentioned, how is the Quran
and Sunnah fitna?
		
01:46:18 --> 01:46:59
			How is this fitna? I just want an explanation. Unless one, by the way, I'm not directly attacking
you, my brother. But I just you know, just even you know, if Yanni, I mean, see, I'm baffled because
this is so Islamic. This is Islam. And sometimes for me, when people question this, I blame myself
for maybe being excessive in creating an ad focusing on narratives that we should have focused on.
And that's why a lot of my work is about why alone is worthy of worship. I mean, this Google
wildlife is worthy of worship. And I'm not saying this to blow my trumpet. But a lot of this stuff
is from me, even other websites have taken it as for my SEO or my article, because I knew I felt
		
01:46:59 --> 01:47:08
			that there was a gap in the dour gap, the gap in Islamic outreach. The most important thing is to
believe ALLAH is worthy of worship,
		
01:47:09 --> 01:47:18
			is to affirm that and to live that that's the whole point of the Quran, only around one or two
verses that directly talk about God's existence directly.
		
01:47:20 --> 01:47:34
			But a lot of the Quran many, many verses are about affirming that we should be grateful to him how
we should relate to him that we should be submissive to him that we should obey Him, that we should
love him, that we should worship him that we should be grateful to him and all of this is part of
worship.
		
01:47:36 --> 01:48:03
			The Quran came down for that brothers and sisters It was It wasn't to solve the question. Does God
exist? This is part of our fifth part of our innate it's a self evident truth and yes, we have
rational arguments that are based on sound reason and from the Quran. No problem in the Quran does
address it. But the main question the Quran addresses is who is worthy of worship because human
beings are in a state of worship, whether they worship Allah or not. As we mentioned in the verse,
chapter 39, verse 29, we explained that
		
01:48:04 --> 01:48:43
			the cracking down to free people from the shackles of the false slavery and worship that they have
of themselves of other ideologies of creation, and so on and so forth. The rule, the soul, shares
the same root as the word Raha liberty and ease and serenity and the only way the soul is going to
achieve that serenity and liberty and ease is by submitting itself to Allah subhanho wa Taala by
serving Allah being a slave to Allah loving Allah obeying Allah focusing on Allah worshiping Allah,
direct directing the internal and external acts of worship to Allah Allah. That's where you get the
raw. Right.
		
01:48:44 --> 01:48:55
			As the famous poet of the East EPA bowl, he said, This one frustration that you find so difficult
frees you from 1000 prostrations.
		
01:48:58 --> 01:48:58
			Allahu Akbar
		
01:49:01 --> 01:49:07
			So, brothers and sisters, it's been about one hour and 49 minutes
		
01:49:13 --> 01:49:15
			Yeah, it's probably time to go.
		
01:49:19 --> 01:49:40
			Alright, okay. I agree with you Hamza. But that wasn't my question. But thanks, regardless. Oh, so I
probably misunderstood your question. But you know what it was, it was an important answer. Anyway,
an important point to make. But if you don't mind, I don't want to leave you hanging. Can you just
re articulate your question in order for me to understand it better, please, and then we'll end on
that question if that's okay.
		
01:49:48 --> 01:50:00
			So I'll just wait for your question. But if that's all right, I know there are other questions here
but you know, there is time limits. We'll end on this one. Now, bear in mind, we are going
		
01:50:00 --> 01:50:26
			Have a sapient slide every two weeks is going to start on Thursday. It may not start this Thursday
might start the following Thursday. Anyone who's asked a question that we haven't addressed, you
could ask that during that live because it's an open q&a session. So it's going to be a delivery of
one and a half hour seminar. But rather, you could directly ask a question during the, the lives,
they should start this Thursday or the following Thursday, and that will happen every two weeks in
Sharla.
		
01:50:28 --> 01:50:29
			Okay,
		
01:50:30 --> 01:50:38
			Mo is not giving us a re articulating the question. I'm gonna give him a few more seconds if you
don't mind, bro.
		
01:50:39 --> 01:50:44
			Because I don't want to just not, don't leave him hanging. So bear with me.
		
01:50:49 --> 01:51:00
			Okay, good. Okay, so he says so due to ego Dower, this approach might cause clashes. And Hindus also
have a very similar spiritual concept.
		
01:51:01 --> 01:51:11
			Okay, I don't understand. So again, what you mean by ego. I know, I know what you mean by ego and
the Dow. But I don't understand how it connects to this topic, per se.
		
01:51:12 --> 01:51:19
			And you're saying Hindus also have a similar spiritual concept. But the problem is they don't have
Tawheed. That's the problem.
		
01:51:20 --> 01:51:27
			And the whole issue, what we're talking about today is affirming God's oneness and affirming that
he's worthy of our utmost love.
		
01:51:29 --> 01:51:51
			And given the fact that the Hindu tradition doesn't have to heat in this sense, then what are you
directing your utmost love to? And why? And that will be the question we'll discuss with Hindus. But
there'll be another issue here. What remember there are two ways of using this. In the context of
Dawa focus on that slide, slide.
		
01:51:52 --> 01:52:28
			The first context is, you first talk about God's existence is self evident truth and you can use
sound rational arguments, then you talk about why he's uniquely one, then you talk about his
revelation, or even the prophet of Solomon show evidence for that. And then given the fact that they
believe in the Revelation is true, then you focus on that a lot, is basically telling us that our
purpose in life is to worship Him. And that entails to know him to focus on Him, to love Him, to
obey Him, and to direct our internal and external acts of worship to Him alone. And then you can use
this what you don't in the seminar, to really consolidate that and to get them to internalize that
		
01:52:28 --> 01:53:00
			fact. So they could just take the jump and say, Yes, I'm ready to embrace this now. Because I know
why Allah is worthy of worship worthy of love. So that's important. So that's one way of doing it.
The other way of doing it is just going straight and just talking about this, irrespective of their
previous beliefs, irrespective of the beliefs, because their theology if they're Hindu, or if
they're Jewish, when the case may be, because depending on if you've individualized a person that
that we've understood the context, it might just be the case, they just want to know who Allah is.
Because that the cloud of the fitrah, as we mentioned, might be that they just want to know who
		
01:53:00 --> 01:53:30
			Allah is from a loving perspective, and they will know why they should love him. And once you give
them that, that uncloudy that it rather than they just embrace the truth. So it could be the case.
But generally speaking with many Hindus, or people, other religions, you may have to take the first
approach, which is to go through that strategy that we just mentioned, but to know that much more,
go to the learning platform. So you engage with the advanced methodology course, that's free in our
learning platform, which is learn dot Sapiens institute.org.
		
01:53:34 --> 01:54:07
			So yeah, it does apply here. Any other questions from the seminar? I know we kind of just all the
questions, please visit the seminar, share it with your everybody, inshallah. And also, if there are
further questions, then what you should do is engage with our live streams that we're going to have
every two weeks, I'm not sure when it's exactly starting, you might start tomorrow or the week
after, whenever it starts going to happen every two weeks, and inshallah we're most likely to engage
with your question so exactly for your time. I'm really happy that you know, Allah has given me the
opportunity to deliver this seminar once again. And this is going to be up now in sha Allah. And
		
01:54:07 --> 01:54:50
			yes, my dear brothers and sisters, you know, anything good that have said has come from Allah and
has come from Allah subhanho wa Taala because he is the greatest benefactor he is a board member it
comes from him and also produces anything that was wrong or mistake has definitely come from my
knifes, my ego is coming from the mistakes are mine. And, you know, those are the blunders have come
from shaitan right. So when I bless every single one of you, these were the seven reasons why Allah
is worthy of utmost love. And there are obviously many, many more reasons. But if you focus on and
ponder on these, then brothers and sisters, then inshallah you love alive and more and you'll be on
		
01:54:50 --> 01:54:59
			a path of loving Allah, which was a key part of worship, and just share this with everyone else.
Show them that alone and we'll do it and how we should relate to elude and serve
		
01:55:00 --> 01:55:07
			Choose with the bad and loving him the most as Salaam Alaikum Warahmatullahi Wabarakatuh