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“God purposely created you to know, love, and worship Him.”
Secrets of Divine Love (SoDL) is a book on Islamic spirituality that has of late been subject to much attention and scrutiny. Coincidentally, I happened to be privy to some of the discussions taking place whilst reading the book and now, upon completion, I intend to relay my honest thoughts and try to be as balanced as I can. Prior to indulging in any piece of literature, it is necessary to acknowledge the premise and intended audience to ensure valid and accurate evaluation of the work and to omit any biases and false expectations.
The premise of SoDL is simple: an exploration into the ways in which Islamic spiritual teachings and practices can (re)establish one’s relationship with God. Through drawing inter and intra-faith parallels, this book offers different, yet not dissimilar, teachings from other philosophies and faith traditions. That being said, SoDL is still firmly grounded in orthodox, mainstream Islamic belief and advocates a loving, obedient relationship with the Divine. It in no way endorses secular spirituality with a sprinkle of Islamic mysticism, nor does it preach a perennial or universalist philosophy in its desire to be inclusive.
“Islam begins as an external surrendering of the body to the clearly stated prohibitions and commands of God.” (p116)
SoDL, as per its premise, is an accessible read for a diverse audience (Muslim, non-Muslim, religious, irreligious etc.). It particularly beckons the lay, spiritually forlorn Muslim who harbours rudimentary understanding of the faith and finds it difficult to establish or maintain a relationship with God. The tender tone, paired with the symbolic poetic writing, feels inviting and intimate, and truly makes for a pleasant read. For some, however, this prose may be perceived as unnecessary or overly-saccharine. Likewise, the barrage of metaphors, anecdotes and parables may not be appreciated by all, but they are useful in relaying specific morals and principles. What I specifically valued about this work was the practical, habit-forming exercises provided at the end of each chapter that prompt reflection. Activities proffered include mindful dhikr, journaling and reflecting on Qur’anic ayat (verses) and 99 names of Allah. My favourite reflection is on p127, which recommends small but intimate prayers for daily activities.
It would be dishonest to claim that this is work intends to dilute the deen or is just 'Sufi mumbo-jumbo' that has been repackaged to make Tasawwuf palatable to a Western audience. For instance, Helwa highlights the importance and necessity of the Shari’a as a governing force (“The shari’a is like a flashlight — meant to guide us through the darkness of confusion and uncertainty unto the straight path.” - p116), she defines kufr and kafir, candidly emphasising the latter as one who denies God’s existence (p152), mentions the Covenant of Alast, and heaven and hell as tangible realities (p287).
Remarkably, the consistent affectionate tone does not take away from the factual, dogmatic statements regarding Islamic doctrine and the Islamic worldview. The writing is refreshing, eloquent and comprehensible for a wide readership.
“If you want to be independent from God in this world, the next life will also mirror that separation from the divine.” (p287)
In addition, I decided to listen to the Smart Muslima podcast episode that hosted Helwa in order to solidify my take on the book and get a feel for Helwa as an individual. Reiterating the personal introduction that she gives in SoDL, Helwa elaborated on her upbringing, experiences with religion and the decade-long emptiness she felt while so disconnected from God. This is a sentiment that many of us brought up with a lacklustre understanding of the deen and an emphasis on punishment/eternal damnation rather than the love and mercy of Allah can relate to, and it’s this very relatability that makes SoDL such a personal and intimate read.
There are a few potentially contentious points I was made aware of both prior to and during my initial read of SoDL. These include theological statements (expressions and wording), inaccuracy/misassignment of quotes, sectarianism, conduction of independent exegesis and an alleged rejection of the finality of prophethood.
Before I go any further, please note that I am addressing the above to the best of my ability – I am neither a student of knowledge nor do I harbour an advanced level of Islamic education. Whether the aforementioned points declare the book bankrupt is debatable, and in my personal opinion, they do not. What is to follow is simply my own attempt at reconciling these issues as a lay Muslimah. I implore you to read the book yourself before using my review (or indeed anyone else’s review) to form an opinion of this book.
To reiterate, this is not a book of Aqeedah written by a scholar – it does not seek to give advanced theological lessons to students of knowledge. However, admittedly there are unintended metaphorical statements that may be misconstrued or misinterpreted (these will be easily picked up on by those familiar with Islamic theology as a discipline). Likewise, stating that Allah ‘is love’ is ambiguous and can be misinterpreted. Though the average reader will likely not ruminate on such linguistical practicalities and logistics, it in no way deems this a non-issue. We have a duty to show respect to our Creator by being cognisant and mindful of the language we use to describe Him.
Nevertheless, I remain confident in SoDL’s ability to spark an interest for Islamic sciences in the reader, and that in due time, the reader will indulge in established, traditional scholarly literature.
“Obeying God’s command without sincerity or love leads to an emptiness, while saying you love God but refuse to follow what He asks of you is a sign of inner conflict and hypocrisy.” (p120-121)
To address the inaccuracy of particular quotes used in SoDL – namely those ascribed to Mawlana Jalal ad-Din Rumi, I certainly spotted Helwa’s use of popular orientalist translational works during my reading. It was indeed a let-down. Whether unintentional or deliberately selected to fit in with the easy-to-read nature of the book, it is still problematic and should be called out. It’s bad enough that non-Muslims secularise and attribute false, pseudo-spiritual sayings to orthodox Islamic figures such as Rumi, but it’s even worse when these erroneous, inaccurate sayings worm their way into Islamic books. Does misquoting confer total disavowal of SoDL? Definitely not. Going forward though, I expect the author to be more mindful of the translated works she uses, especially in an Islamic context.
Regarding sectarianism, this is more so something I was requested to check rather than consciously picked up on. Helwa prefaces, “Although Sufi Muslims generally consider themselves to be either Sunni or Shia, they tend to focus on the inner dimensions of Islam” (pXXXI), and so she is not classifying Sufism as a distinct entity or ‘sect’ in its own right. Thus this work does not advocate the concept nor does it delve into the history and evolution of Islamic theology – that’s simply not the point of the book – and, as I stated at the beginning, she seeks to draw inter/intra-faith parallels, and acknowledges that historical incongruities are what led to the formation of theological differences down the line.
Moving on, SoDL weaves verses of the Qur’an into each chapter and Helwa uses pertinent ayat to consolidate her points. It’s frankly a stretch to claim her commentary and elaboration is a manifestation of independent exegesis. The ayat quoted are clear and self-explanatory, and never is an attempt made to reinterpret or provide a ‘unique’ take on any verses. If you are seeking a discussion on the Mukhamat and Mutashabihat ayat, this is not the appropriate forum.
“The Quran shows us that it is through worshiping God that we manifest our full potential and unveil our true purpose on Earth. (p84)
Lastly, I shall address the supposed rejection of the finality of prophethood (I know we’re all cheering at my use of the word ‘lastly’). The passage in question is: “The Qur’an may describe the Prophet Muhammad ﷺ as the “seal of the prophets” (33:40), but he is not solely the last chapter of prophethood, he is the bind of the book of prophecy” (p159). Some have interpreted this as Helwa rejecting Muhammad ﷺ as the final prophet. Needless to say, I was quite surprised that this was construed as ‘rejection’, especially considering the author’s use of the word ‘solely’. To me, this demonstrates that the subject is not just X, but Y as well, thus not only is the initial premise not negated, rather it is affirmed (X) and added to (Y). Perhaps it could have been worded better to avoid using improper language when describing the Qur’an (i.e. Helwa’s use of the word ‘may’ in the sentence, “the Qur’an ‘may’ describe…”, can be likewise construed as disrespectful and undermining the word of God). Moreover, this claim of rejection is further voided in the pages that follow, whereby Helwa states, “Muhammad ﷺ is the FINAL piece which led to the completion of the divine message” (p160), “Muhammad ﷺ was the highly esteemed FINAL Prophet of God” (p164), and, “Prophet Muhammad ﷺ came to offer the divine message of pure monotheism in its entirety, which is why when you affirm his PROPHETHOOD, you affirm every divinely sent prophets that came BEFORE him” (p169-170).
I am afraid that in my haste to address each of the points of contention, I have been unable to highlight and celebrate the positive, beneficial aspects of this book. Therefore, it only logically follows that I now write a separate, but equally long review to outline what I enjoyed.
Just kidding.
I will end my review by stating that, bar the abovementioned issues (that indeed need to be rectified, should there be a second edition), this is a well-rounded, holistic and encouraging book for the lay Muslim, and succeeds in achieving its aim, which is to enhance the reader’s relationship with God via love and obedience. This is a decent starting point for the unlearned individual who desires a basic understanding of Islamic spirituality but perhaps feels intimidated by scholarly works, or just doesn’t know where to begin. Islamic seminaries and classes aren’t always accessible and affordable, so if this book functions as the preliminary vehicle by which the reader feels even the smallest connection to God and a new-found love for Him, then I’m confident it can aid in the reader’s journey of spiritual progression while remaining rooted in orthodoxy.
“The Prophet ﷺ was inclined to believe that the goodness that resides in the heart of all human beings could blossom at any moment if God willed it.” (p165)
Thank you for reading.
Now go make yourself a cup of tea ☕️
Secrets of Divine Love (SoDL) is a book on Islamic spirituality that has of late been subject to much attention and scrutiny. Coincidentally, I happened to be privy to some of the discussions taking place whilst reading the book and now, upon completion, I intend to relay my honest thoughts and try to be as balanced as I can. Prior to indulging in any piece of literature, it is necessary to acknowledge the premise and intended audience to ensure valid and accurate evaluation of the work and to omit any biases and false expectations.
The premise of SoDL is simple: an exploration into the ways in which Islamic spiritual teachings and practices can (re)establish one’s relationship with God. Through drawing inter and intra-faith parallels, this book offers different, yet not dissimilar, teachings from other philosophies and faith traditions. That being said, SoDL is still firmly grounded in orthodox, mainstream Islamic belief and advocates a loving, obedient relationship with the Divine. It in no way endorses secular spirituality with a sprinkle of Islamic mysticism, nor does it preach a perennial or universalist philosophy in its desire to be inclusive.
“Islam begins as an external surrendering of the body to the clearly stated prohibitions and commands of God.” (p116)
SoDL, as per its premise, is an accessible read for a diverse audience (Muslim, non-Muslim, religious, irreligious etc.). It particularly beckons the lay, spiritually forlorn Muslim who harbours rudimentary understanding of the faith and finds it difficult to establish or maintain a relationship with God. The tender tone, paired with the symbolic poetic writing, feels inviting and intimate, and truly makes for a pleasant read. For some, however, this prose may be perceived as unnecessary or overly-saccharine. Likewise, the barrage of metaphors, anecdotes and parables may not be appreciated by all, but they are useful in relaying specific morals and principles. What I specifically valued about this work was the practical, habit-forming exercises provided at the end of each chapter that prompt reflection. Activities proffered include mindful dhikr, journaling and reflecting on Qur’anic ayat (verses) and 99 names of Allah. My favourite reflection is on p127, which recommends small but intimate prayers for daily activities.
It would be dishonest to claim that this is work intends to dilute the deen or is just 'Sufi mumbo-jumbo' that has been repackaged to make Tasawwuf palatable to a Western audience. For instance, Helwa highlights the importance and necessity of the Shari’a as a governing force (“The shari’a is like a flashlight — meant to guide us through the darkness of confusion and uncertainty unto the straight path.” - p116), she defines kufr and kafir, candidly emphasising the latter as one who denies God’s existence (p152), mentions the Covenant of Alast, and heaven and hell as tangible realities (p287).
Remarkably, the consistent affectionate tone does not take away from the factual, dogmatic statements regarding Islamic doctrine and the Islamic worldview. The writing is refreshing, eloquent and comprehensible for a wide readership.
“If you want to be independent from God in this world, the next life will also mirror that separation from the divine.” (p287)
In addition, I decided to listen to the Smart Muslima podcast episode that hosted Helwa in order to solidify my take on the book and get a feel for Helwa as an individual. Reiterating the personal introduction that she gives in SoDL, Helwa elaborated on her upbringing, experiences with religion and the decade-long emptiness she felt while so disconnected from God. This is a sentiment that many of us brought up with a lacklustre understanding of the deen and an emphasis on punishment/eternal damnation rather than the love and mercy of Allah can relate to, and it’s this very relatability that makes SoDL such a personal and intimate read.
There are a few potentially contentious points I was made aware of both prior to and during my initial read of SoDL. These include theological statements (expressions and wording), inaccuracy/misassignment of quotes, sectarianism, conduction of independent exegesis and an alleged rejection of the finality of prophethood.
Before I go any further, please note that I am addressing the above to the best of my ability – I am neither a student of knowledge nor do I harbour an advanced level of Islamic education. Whether the aforementioned points declare the book bankrupt is debatable, and in my personal opinion, they do not. What is to follow is simply my own attempt at reconciling these issues as a lay Muslimah. I implore you to read the book yourself before using my review (or indeed anyone else’s review) to form an opinion of this book.
To reiterate, this is not a book of Aqeedah written by a scholar – it does not seek to give advanced theological lessons to students of knowledge. However, admittedly there are unintended metaphorical statements that may be misconstrued or misinterpreted (these will be easily picked up on by those familiar with Islamic theology as a discipline). Likewise, stating that Allah ‘is love’ is ambiguous and can be misinterpreted. Though the average reader will likely not ruminate on such linguistical practicalities and logistics, it in no way deems this a non-issue. We have a duty to show respect to our Creator by being cognisant and mindful of the language we use to describe Him.
Nevertheless, I remain confident in SoDL’s ability to spark an interest for Islamic sciences in the reader, and that in due time, the reader will indulge in established, traditional scholarly literature.
“Obeying God’s command without sincerity or love leads to an emptiness, while saying you love God but refuse to follow what He asks of you is a sign of inner conflict and hypocrisy.” (p120-121)
To address the inaccuracy of particular quotes used in SoDL – namely those ascribed to Mawlana Jalal ad-Din Rumi, I certainly spotted Helwa’s use of popular orientalist translational works during my reading. It was indeed a let-down. Whether unintentional or deliberately selected to fit in with the easy-to-read nature of the book, it is still problematic and should be called out. It’s bad enough that non-Muslims secularise and attribute false, pseudo-spiritual sayings to orthodox Islamic figures such as Rumi, but it’s even worse when these erroneous, inaccurate sayings worm their way into Islamic books. Does misquoting confer total disavowal of SoDL? Definitely not. Going forward though, I expect the author to be more mindful of the translated works she uses, especially in an Islamic context.
Regarding sectarianism, this is more so something I was requested to check rather than consciously picked up on. Helwa prefaces, “Although Sufi Muslims generally consider themselves to be either Sunni or Shia, they tend to focus on the inner dimensions of Islam” (pXXXI), and so she is not classifying Sufism as a distinct entity or ‘sect’ in its own right. Thus this work does not advocate the concept nor does it delve into the history and evolution of Islamic theology – that’s simply not the point of the book – and, as I stated at the beginning, she seeks to draw inter/intra-faith parallels, and acknowledges that historical incongruities are what led to the formation of theological differences down the line.
Moving on, SoDL weaves verses of the Qur’an into each chapter and Helwa uses pertinent ayat to consolidate her points. It’s frankly a stretch to claim her commentary and elaboration is a manifestation of independent exegesis. The ayat quoted are clear and self-explanatory, and never is an attempt made to reinterpret or provide a ‘unique’ take on any verses. If you are seeking a discussion on the Mukhamat and Mutashabihat ayat, this is not the appropriate forum.
“The Quran shows us that it is through worshiping God that we manifest our full potential and unveil our true purpose on Earth. (p84)
Lastly, I shall address the supposed rejection of the finality of prophethood (I know we’re all cheering at my use of the word ‘lastly’). The passage in question is: “The Qur’an may describe the Prophet Muhammad ﷺ as the “seal of the prophets” (33:40), but he is not solely the last chapter of prophethood, he is the bind of the book of prophecy” (p159). Some have interpreted this as Helwa rejecting Muhammad ﷺ as the final prophet. Needless to say, I was quite surprised that this was construed as ‘rejection’, especially considering the author’s use of the word ‘solely’. To me, this demonstrates that the subject is not just X, but Y as well, thus not only is the initial premise not negated, rather it is affirmed (X) and added to (Y). Perhaps it could have been worded better to avoid using improper language when describing the Qur’an (i.e. Helwa’s use of the word ‘may’ in the sentence, “the Qur’an ‘may’ describe…”, can be likewise construed as disrespectful and undermining the word of God). Moreover, this claim of rejection is further voided in the pages that follow, whereby Helwa states, “Muhammad ﷺ is the FINAL piece which led to the completion of the divine message” (p160), “Muhammad ﷺ was the highly esteemed FINAL Prophet of God” (p164), and, “Prophet Muhammad ﷺ came to offer the divine message of pure monotheism in its entirety, which is why when you affirm his PROPHETHOOD, you affirm every divinely sent prophets that came BEFORE him” (p169-170).
I am afraid that in my haste to address each of the points of contention, I have been unable to highlight and celebrate the positive, beneficial aspects of this book. Therefore, it only logically follows that I now write a separate, but equally long review to outline what I enjoyed.
Just kidding.
I will end my review by stating that, bar the abovementioned issues (that indeed need to be rectified, should there be a second edition), this is a well-rounded, holistic and encouraging book for the lay Muslim, and succeeds in achieving its aim, which is to enhance the reader’s relationship with God via love and obedience. This is a decent starting point for the unlearned individual who desires a basic understanding of Islamic spirituality but perhaps feels intimidated by scholarly works, or just doesn’t know where to begin. Islamic seminaries and classes aren’t always accessible and affordable, so if this book functions as the preliminary vehicle by which the reader feels even the smallest connection to God and a new-found love for Him, then I’m confident it can aid in the reader’s journey of spiritual progression while remaining rooted in orthodoxy.
“The Prophet ﷺ was inclined to believe that the goodness that resides in the heart of all human beings could blossom at any moment if God willed it.” (p165)
Thank you for reading.
Now go make yourself a cup of tea ☕️