Love: An Islamic Perspective (1)

In The Love Poems of Rumi (edited by Deepak Chopra), Rumi beautifully captured the meaning of Love:

I desire you more than food and drink.

My body, my senses, my mind hunger for your taste.

I can sense your presence in my heart, although you belong to all the world.

I wait with silent passion for one gesture, one glance from you.

In this poem, Rumi expresses the intensity and depth of spiritual and romantic love. The speaker conveys that their desire for the beloved surpasses basic physical needs such as food and drink, implying that love itself sustains the soul. By saying that the beloved is present in the heart even though they belong to the world, Rumi highlights the paradoxical nature of love: it is deeply personal yet universally expansive. The longing for a single gesture or glance reflects the profound emotional focus and devotion that love can inspire, portraying love as both a silent yearning and a transformative force that enlivens the spirit. Ultimately, the poem captures love as an all-consuming, transcendent experience that nurtures and elevates the self beyond ordinary existence.

In Islam, love is understood as a force that connects the human heart not only to other people but ultimately to Allah. It is not limited to romantic or emotional attraction; it encompasses compassion, mercy, loyalty, and devotion that guide ethical behavior and spiritual growth. The highest form of love in Islam is the love of Allah, which inspires believers to act righteously, maintain justice, and care for creation. Human love, whether for family, friends, or spouses, is considered meaningful when it is rooted in faith and aligned with divine guidance. Love is thus a vehicle for moral and spiritual development, a reflection of divine attributes, and a reminder that relationships are sacred trusts. Importantly, Islam teaches that true love requires balance: passion must be tempered by patience, desire guided by responsibility, and attachment enriched by humility. In this sense, love becomes more than a feeling; it is an act of worship, a commitment to justice, and a way to experience the mercy and presence of God in daily life.

In Secrets of Divine Love: A Spiritual Journey into the Heart of Islam (2020, Naulit Publishing House), A. Helwa explains that Allah is the origin and cause of love by portraying the Divine as the very source from which all affection, mercy, longing, and tenderness flow into creation. She writes with the conviction that love is not merely an attribute of God but the very pulse of existence itself, for everything that breathes, moves, hopes, or seeks beauty is responding—whether consciously or not—to the radiance of Divine Love that sustains every atom of the universe. Helwa argues that the human capacity to love is a reflection of the Divine breath placed within the soul, meaning that our yearning for connection, belonging, and compassion is ultimately a yearning for the One who created us from His mercy.

Through her reflections, she suggests that Allah’s love precedes our existence, envelopes our lives, and outlasts our mistakes, for the Divine does not love us because we are perfect, but because He is infinitely merciful. In this vision, love is not a human invention but a Divine inheritance, and every act of kindness, forgiveness, or tenderness we express is a small echo of the limitless love from which we were fashioned. Helwa therefore frames Allah as both the First Lover and the eternal origin of all love, guiding humanity back to the Divine through the very feeling that binds hearts together.

Helwa indeed affirms that human beings need the love of Allah in a way that mirrors, and even surpasses, their need for worship. She explains that worship is not an obligation imposed upon us for God’s benefit, but a pathway designed for our healing, alignment, and flourishing. In her view, the human heart is created with an intrinsic longing for Divine Love, and without this connection, the soul becomes restless, fragmented, and spiritually malnourished.

Helwa repeatedly emphasises that just as the body needs air to survive, the heart needs the love of Allah to remain truly alive. She writes that every act of worship—whether prayer, remembrance, or surrender—is ultimately an expression of our need for Divine intimacy rather than a performance aimed at earning God’s approval. For her, worship is the language through which the soul returns to the One it was created to love, and without this relationship, human beings drift through life in a state of spiritual thirst.

Thus, Helwa presents the idea that our need for Allah’s love is not metaphorical but existential. We worship because we need the Divine more than we need anything else, and it is through this love that we find purpose, belonging, peace, and the completion of our true nature.

Helwa explains that human beings often define themselves by external roles—such as profession, family position, or social status—but these categories are transient reflections rather than the essence of who we truly are. According to Helwa, the deepest reality of the human being is not the body that changes or the thoughts that come and go, but the soul that was breathed into existence by Allah Himself.

She emphasises that our true identity is anchored in the Qur’anic notion that we are honoured creations of God, shaped by His mercy and entrusted with purpose. Helwa writes that before we were anything else, we were souls standing before our Creator, bearing witness to His Lordship in the primordial realm. This means that our worth is neither earned nor diminished by worldly experiences; it is inherent, bestowed by the One who formed us with Divine intentionality.

Helwa argues that one cannot truly understand love until one first understands their own identity as a being created from it. In her view, recognising that the soul originates from Allah’s breath reveals that love is not something external we must chase, but the very substance from which we were formed. By discovering who we are at the level of the soul, we uncover the truth that we were created through love, sustained by love, and ultimately returning to the Source of love.

Helwa suggests that much of human suffering arises from forgetting this Divine identity. When people define themselves by worldly failures or insecurities, they distance themselves from the reality that they are inherently loved by Allah. This forgetfulness creates a spiritual void that individuals often try to fill with validation, relationships, or achievements—yet none of these can satisfy the longing of a heart that was designed for Divine Love. By remembering “who we are,” we reclaim the awareness that our worth is not negotiable; it is rooted in the love of the One who crafted us.

Thus, Divine Love becomes transformative only when the human being recognises themselves as a soul beloved by its Creator. Understanding our true identity is the doorway that allows God’s love to heal, guide, and illuminate every dimension of our lives.

In Secrets of Divine Love, Helwa describes “The Power of Gratitude” as a spiritual force that transforms the heart by awakening it to the presence, generosity, and nearness of Allah. She explains that gratitude is not merely a polite response to blessings but a profound act of recognising that everything we possess—our breath, our body, our time, our opportunities, and even our challenges—is a gift placed gently into our lives by Divine mercy.

Helwa argues that gratitude expands the heart, allowing it to perceive subtle forms of grace that would otherwise go unnoticed. When a person actively practices thankfulness, the heart shifts from scarcity to abundance, from fear to trust, and from self-centredness to God-centred awareness. She emphasises that even in moments of hardship, gratitude helps the believer realise that Allah’s wisdom is always unfolding, and that every trial carries within it a hidden doorway towards spiritual growth.

Moreover, she highlights that gratitude is a gateway to love, because the more we recognise the gifts of Allah, the more naturally the heart grows in affection for the One who gives without measure. Through gratitude, worship becomes sweeter, patience becomes lighter, and one’s relationship with Allah deepens with sincerity. Helwa concludes that gratitude is powerful because it turns the ordinary into miraculous moments of remembrance, aligning the soul with hope, humility, and Divine love.

Helwa discusses the concept of “Ego” as the layer of self that is preoccupied with worldly validation, fear, comparison, and control. She explains that the ego thrives on separation—it defines identity through titles, achievements, appearances, and social approval rather than recognising the soul’s true origin in Divine Love. According to Helwa, the ego often convinces humans that love is something to be earned, won, or possessed, rather than something they inherently are and continuously receive from God.

Helwa highlights that the ego can distort love by making it conditional. For example, a person may love only when they feel safe, admired, or reciprocated, and withdraw affection when threatened, frustrated, or disappointed. This conditionality, she argues, is a reflection of the ego’s fear-driven need to protect itself rather than a reflection of the soul’s natural state, which is already immersed in Divine Love.

She explains that spiritual growth requires recognising and softening the ego, allowing the heart to experience unconditional love. By moving beyond the ego’s limitations, humans begin to understand that true love—Divine Love—is unearned, expansive, and forgiving. Helwa asserts that when the ego diminishes, the heart opens, and one’s capacity to love oneself, others, and ultimately God, deepens. In essence, confronting the ego is central to cultivating authentic love that mirrors the infinite, unconditional love of Allah.

Every human being is inherently loved by Allah, regardless of mistakes, failures, or feelings of unworthiness. Helwa explains that love from Allah is not conditional upon our achievements, moral perfection, or social status; rather, it is infinite, constant, and intrinsic to our very existence. Helwa stresses that this Divine Love is the source from which all other forms of love flow, including our capacity to love ourselves, others, and even life itself.

She highlights that much of human suffering comes from forgetting this fundamental truth. People often seek validation, affection, or approval from others because they have not internalised the certainty of being unconditionally loved by Allah. According to Helwa, recognising “you are loved” is transformative because it realigns the heart with its natural state of belonging, security, and spiritual nourishment.

Furthermore, Helwa explains that accepting Divine Love allows humans to move beyond fear, guilt, and ego-driven desires. When one truly believes that they are loved by Allah, their relationships become less dependent on reciprocation or control, and more rooted in compassion, empathy, and generosity. She frames this recognition as the foundation of authentic spirituality: to know that being loved is not something to earn, but a reality that underpins every breath, every moment, and every choice we make. In essence, every soul is constantly held and cherished by the Divine, regardless of worldly circumstances, identity struggles, or inner doubts

The main message of A. Helwa in Secrets of Divine Love is that the human soul is intrinsically connected to Divine Love, and recognising this connection is the key to spiritual fulfilment, inner peace, and authentic relationships. Helwa emphasises that every person is inherently beloved by Allah, and that all longing, yearning, and capacity to love originates from this Divine source. She encourages readers to move beyond ego-driven desires, worldly validations, and fear-based identities to rediscover their true selves as souls created from the breath of God.

According to Helwa, understanding that we are loved by Allah transforms every aspect of life. It allows us to love ourselves without guilt, others without attachment or expectation, and the world without despair or scarcity. Divine Love, she asserts, is not conditional or transactional—it is the very fabric of our being, the essence that sustains life, and the force that heals and elevates the heart. By aligning with this love, humans experience a profound sense of security, purpose, and joy that worldly achievements cannot provide.

In essence, Helwa presents Divine Love as both the origin and destination of human existence. The book conveys that all acts of devotion, worship, and spiritual striving are ultimately expressions of our need for, and return to, this infinite love. Cinta, in her framework, is not merely an emotion—it is the core reality of the universe, the thread that binds the human heart to God, and the guiding principle that transforms suffering into growth and fear into trust.

In Islam: The Faith of Love and Happiness (2012, Kube Publishing Ltd), Haidar Bagir presents Islam not merely as a set of ritualistic duties or legalistic obligations, but as a profound path to inner peace, spiritual fulfilment, and ethical living. Bagir emphasises that love—both love of God and love for fellow human beings—is central to understanding the true spirit of Islam. He argues that when Muslims internalise the principles of compassion, gratitude, and moral responsibility, they naturally experience happiness and a sense of purpose. The book presents Islam as a dynamic, life-affirming faith that encourages personal transformation and harmony with the world around us, highlighting that authentic religious practice is inseparable from cultivating love, kindness, and joy in daily life.

According to Haidar Bagir, love is not merely an emotional or romantic feeling; it is a foundational principle that permeates every aspect of human life and spiritual practice. Love, in Bagir’s view, is first and foremost the love of Allah, which inspires gratitude, humility, and ethical responsibility. From this divine love flows human love: compassion, empathy, and care for others. He presents love as an active force that motivates moral behaviour, strengthens social bonds, and leads to genuine happiness. Love, therefore, is both a spiritual orientation and a practical guide, shaping how one interacts with oneself, others, and the world.

Haidar Bagir argues that happiness is not simply the pursuit of pleasure or material comfort; rather, it is a deep, enduring state of contentment that arises from spiritual alignment and ethical living. Happiness, in Bagir’s framework, emerges when a person cultivates a sincere relationship with Allah, embraces moral responsibility, and expresses love and compassion towards others. He links happiness inseparably with love: true happiness is the natural outcome of living a life infused with love—both divine love and human love. When love guides our thoughts, intentions, and actions, happiness becomes a byproduct of this harmonious, purposeful life rather than a fleeting emotion or external achievement.

Haidar Bagir explains that the sources of genuine happiness are deeply interconnected and stem from living a life aligned with divine guidance and moral virtues. He emphasises that love is the central force behind all joy, beginning with the love of Allah, which fosters gratitude, humility, and a sense of inner peace. From this divine love flows the love for others, expressed through compassion, empathy, and caring relationships, which strengthen social bonds and emotional well-being. Happiness also arises from cultivating contentment and gratitude for Allah’s blessings, acting ethically and responsibly, and maintaining spiritual awareness through reflection, prayer, and mindfulness of Allah’s presence. Furthermore, engaging in meaningful work and contributing to the welfare of others adds a sense of purpose and personal fulfilment. Bagir portrays happiness not as a fleeting emotion or material achievement, but as the natural outcome of a life infused with love, virtue, and conscious alignment with Allah’s will.

Haidar Bagir presents the idea that every aspect of creation reflects the love of God and carries a message for human beings. He argues that the natural world, the relationships we form, and even the trials and challenges we face are all manifestations of divine love, meant to guide, teach, and nurture us. According to Bagir, recognising these signs allows individuals to perceive life as inherently meaningful and filled with opportunities for spiritual growth. Love, in this perspective, is not limited to personal or social relationships but is embedded in the very fabric of existence, encouraging gratitude, mindfulness, and reverence for both God and creation. By seeing all things as signs of love, one develops a deeper appreciation for life, cultivating inner peace and a sense of connectedness to the divine and to others.

Haidar Bagir explains that doing what is beautiful (iḥsān) represents the highest form of ethical and spiritual conduct, going beyond mere obligation or rule-following. He describes iḥsān as the practice of acting with excellence in every aspect of life, guided by love, awareness of God, and a sincere intention to do good. According to Bagir, iḥsān is reflected in both large and small actions—treating others with kindness, fulfilling responsibilities diligently, and approaching life with mindfulness and integrity. It is not merely about performing religious duties mechanically, but about embodying moral and spiritual beauty in thought, word, and deed. Doing what is beautiful transforms ordinary actions into acts of love and devotion, creating harmony in one’s personal life and in the wider community.

According to Haidar Bagir, marriage is considered a test of iḥsān—the highest level of moral and spiritual excellence—because it challenges individuals to practice love, patience, and selflessness in the most intimate and sustained human relationship. Bagir explains that marriage exposes one’s character, revealing both virtues and weaknesses, and demands that partners treat each other with kindness, fairness, and deep empathy, even in moments of conflict or difficulty. In this sense, marriage becomes a living arena for exercising spiritual mindfulness and moral responsibility, where one’s ability to embody divine love through ethical action is continuously tested. Success in marriage, therefore, is not measured merely by comfort or harmony but by the consistent effort to maintain iḥsān—perfection in intention, behaviour, and mutual care.

Haidar Bagir presents the idea of Human Life as a Journey of Love by portraying life itself as a continuous path of spiritual and moral development, guided by love for God and love for others. He argues that from birth to death, every stage of human life offers opportunities to experience, express, and cultivate love. Childhood is a period of receiving love and learning trust, adolescence is a time of exploring relationships and forming empathy, while adulthood challenges individuals to embody responsibility, compassion, and ethical action. Bagir emphasises that difficulties, trials, and even suffering are part of this journey, serving as catalysts for spiritual growth and a deeper understanding of divine love. Life, in this view, is not merely a series of events or achievements but a meaningful expedition in which every interaction and experience can become a moment to practice love, cultivate virtue, and attain true happiness. Ultimately, human life is framed as an ongoing exercise in awareness, moral refinement, and heartfelt devotion, where love is both the journey and the destination.

Being in this world, man requires two things: first, protection and maintenance of the soul; second, care and maintenance of the body. Proper maintenance of man’s soul is achieved through knowledge and love of God. Once he is absorbed in love of anything other than God, he collapses. The body can be considered as a mere means of transport and will vanish, while the soul lasts. The soul must take care of the body just as a pilgrim must take care of his camel on his way to Makkah; if he fails to do so his caravan will leave him and he will die in the desert.

The needs of the human body are simple, consisting only of three things: food, clothing and shelter. However, embedded in his body are bodily passions and desires that require satiating. They are inclined to rebel against his reason, which is only developed in the shadow of the desires, and they need to be restrained and controlled by the laws of God that are taught by prophets.

As to the world that we must deal with, we find it grouped into three sections: animals, plants and minerals. The products of all these three are constantly needed by man and have developed into three big industries—the work of the weavers, builders and metal workers. Once again, all of them have their own subsidiary branch, like tailors, masons and blacksmiths. Nothing can be completely independent of the other, which gives rise to a wide range of trading relations and often results in hatred, envy, jealousy and other spiritual diseases. As a consequence, quarrels and disputes take place, inciting the need for political and civil administration, as well as a legal system.

This world is a stage, or a market, visited by travellers on their way to somewhere else. Although many things can be said to condemn the world, it must be kept in mind that some things in the world are not included in it, such as knowledge and good deeds. One will bring with him the knowledge that he had for the world to come. His good deeds have passed, but their effects remain by his side, especially through worship that has enabled him to constantly remember and love his Rabb. Those are grouped in ‘good deeds’, which are revealed in the Qur’an as ‘enduring good deeds’. (al-Kahf 18: 46).

There are good things in this world, such as marriage, food and clothing, which will be used sparingly by the sensible to help them attain happiness in the Hereafter. Other objects, which captivate the mind and lure the faithful to love this world and ignore the next world, are in fact vile. They are mentioned by the Prophet (ﷺ) in his saying: 

“الدنيا ملعونة، ملعون ما فيها إلا ذكر الله وما دعا إليه”

‘The world is accursed and everything contained within it is accursed, except the remembrance of Allah (dhikr) and everything that assists a person towards it.’ (from As-Suyuti in Jami' al-Saghir, although the sanad is weak, its meaning is in accordance with Islamic principles, which emphasise that the world is transitory, and deeds that lead to Allah (dhikr, worship, goodness) are of eternal value).

[Part 2]

Bahasa