Channel: Hamza Tzortzis
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.
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
love, the shadow of love, okay?
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
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.
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
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.
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
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,
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
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
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
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.
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
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
Eating intuitively and even experientially we say that a mother's love is maximum
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
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
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,
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
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
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
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.
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,
everything in the created cosmos in the universe, is we Canadian is utterly and solely dependent on Allah Subhana Allah to Allah.
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
from that perspective. Okay.
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.
However, when ALLAH SubhanA wa Tada loves,
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.
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.
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,
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.
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
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
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.
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
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,
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.
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,
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.
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
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
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
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.
The bad entails love that you love Allah subhanho wa taala.
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.
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
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.
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.
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.
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
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,
we're not here to unpack you know, what constitutes,
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
shirk is a form of associating partners with Allah is is the Schoodic of love, is associating partners with God Himself.
And this is why it's very important to love Allah more love Allah more than anything.
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
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.
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.
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.
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.
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,
we must love Allah more than anything. Utmost love
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?
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
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
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
he deserve love. And this is this is
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
and yet not love the one who is the source of that love?
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.
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.
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
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
don't make analogies.
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
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
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.
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
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.
Just knowing who Allah is,
would just compel you to love him too.
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.
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,
you have a natural inclination towards that person.
And that natural inclination manifests itself in love, that you love that person because they complete you in some way.
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
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.
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.
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
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.
And also, if we're not worshipping Allah, we're worshiping something else.
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.
From a pondering point of view, and your point of this verse, you could come to this conclusion.
If you don't worship Allah, who knows you better than you better than you know yourself.
And who has more affection for you than your mother?
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,
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
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.
If it's not Allah, it's going to be something else, your ego, an ideology, a celebrity,
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.
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.
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.
And so if by worshipping Allah, it completes us, we have that spiritual fulfillment, we're fulfilled.
We are complete,
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.
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
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
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
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.
So for this, that's why we want gender we want eternal bliss in paradise, that from this perspective, Alexander argues well,
who creates those conditions?
Who created the ASVAB the physical causes in order to increase your well being and to increase your existence is Allah
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
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.
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.
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
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
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
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?
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,
your life it's only to focus on this brothers and sisters focus on your life itself. Okay, your life
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.
You could spend it in any way you want. You could spend it in any way you want. Okay?
And if you spent it in one day, I'll give you another 10 million pounds.
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.
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.
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.
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.
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
that keeps us alive. And we know life is priceless. We don't earn all unnecessarily deserve it.
One of the causes is our heart beating.
Now his his hit hit is the crux now of the matter.
Can you count individually all the heartbeats you've had on
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
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.
Allah is the Greatest benefactor.
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,
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
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.
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
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.
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?
Allahu Akbar, Allah is greater, we should have an affinity and extremely natural inclination towards Allah subhanho wa taala.
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
stars. And something just I choked and he cried.
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
to natural beauty.
And we love natural beauty.
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.
And that's just a fact.
But the point here is who is the source of this goodness? And who is the source of this beauty? It's a
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
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.
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
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
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.
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.
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.
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.
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
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.
The point here is Allah created our souls and our innate disposition to recognize Him and to adore Him and to worship Him.
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
so there is an affinity there is a connection.
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.
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.
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
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
towards Allah is part of who we are is a natural disposition.
So we love things due to an affinity having an affinity for those things.
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.
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.
There are some false presuppositions here. If you understand Islamic theology, the correct question is, why does someone choose hell 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
that's very important.
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.
So we have wronged ourselves. We have wronged our own souls. Don't blame Allah.
Which is very interesting because from this perspective, that person who ends up in hell 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 hell. 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 hell as a result of you wanting to go to hell because you've chosen hell. Oh,
over a loving road. That's the point.
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
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 hell
is the most just thing.
And it doesn't diminish his mercy or love because we chose hell over a loving merciful load.
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
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.
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
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
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,
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
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
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
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
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
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
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
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.
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.
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
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
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.
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
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
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.
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.
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
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.
Allah describes the fall of Adam not as a fall from grace but a slip.
Not only is it as a slip,
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.
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.
And what is this dua Rob Donna than unfortunate what Elam told
filled in our water handling Hakuna Milla, paucity, Allahu Akbar.
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.
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.
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.
I'm too powerful to majestic.
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.
The King knows he made a mistake.
The seven doesn't ask for forgiveness. But the king says, Look,
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.
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
and his love is connected obviously to his forgiveness.
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
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
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
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
can I need some questions brothers and sisters there are some comments for sure
so bear with me
any questions that are relates specific to the topic that I have delivered?
Please bear with me
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
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,
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.
When you basically
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
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?
So yeah, so you know, I'm not mentioning any names, but I'm just saying
it's very important to,
to to acknowledge that is, you know, have some self awareness. It's very, very important brothers and sisters.
Okay, there's a lot of comments going down. So I need to,
I need to just catch up very quickly, actually, to actually ban someone because they're being vile. Block them.
Salam Alikum. blocked?
Okay, good. So, bear with me.
Okay, I can't really see any questions that directly related to.
Okay, there's a question by Rohan Khan.
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,
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.
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.
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.
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
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
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
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?
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
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,
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
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?
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
I'm going to scroll down and see some questions.
some funny comments.
Okay, so, see which question I'm going to pick out of these questions.
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?
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
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,
you might cause fitna, I mean, what do you mean by fitna? What do you mean by tribulation here? What do you mean by
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
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.
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.
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.
How can it create fitna to show that God is the loving.
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.
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.
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?
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
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.
What's the summary of Surah Fatiha is worship, praising Allah being grateful to Allah
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.
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
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.
So he deserves extensive praise Paul. So Alfetta as part of Tawheed.
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.
That's why he's worthy of love.
And therefore, that's why he's worthy of worship, again, part of praising and part of being ultimately grateful to Allah subhanaw taala.
You can link all of this to Tammy, this is towhid.
This was an unpacking of an aspect of how hidden aspects of the bed
that Allah is the loving, He's uniquely loving, perfectly maximally perfectly loving, transcendently loving,
loving to the highest degree possible.
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?
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
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,
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.
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.
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
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.
As the famous poet of the East EPA bowl, he said, This one frustration that you find so difficult frees you from 1000 prostrations.
So, brothers and sisters, it's been about one hour and 49 minutes
Yeah, it's probably time to go.
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.
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
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.
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.
Because I don't want to just not, don't leave him hanging. So bear with me.
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.
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.
And you're saying Hindus also have a similar spiritual concept. But the problem is they don't have Tawheed. That's the problem.
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.
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.
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
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
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.
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
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
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
Choose with the bad and loving him the most as Salaam Alaikum Warahmatullahi Wabarakatuh