In the Names of Allah - 55 - al-Baatin (Name 78)

you i'd like to welcome you to session 55 in our series the names of allah in which we'll be looking at the name al-baaten which is the 78th name but before going into the main session as is our usual practice i will greet our students and visitors well-wishers etc who are with us in this session first and foremost his sister nadira tajideen from melbourne australia salam to you and your family zahida shah from kashmir wales from pakistan also from india roshan ali alaykum salam sadaf ali from delhi in india and aka and with that now we will shift to our main session insha allah and we will begin session 55 albertan the hidden or the inner name number 78. in terms of quranic location like the three names previous they are mentioned along with with albatin only once in the quran and that's in surah al hadid verse 3 he is the first and the last the outer and the inner and he has knowledge of all things linguistically the verbal noun from it is baknun which literally means belly or abdomen and it has two main meanings the first meaning is to be concealed or to lie hidden and the second is to be inside and to penetrate into this root appears some 25 times in the quran in five derived forms examples of these forms are it's concealed bhutuni the wounds its interior botten is the present participle in the normal file pattern from batana linguistically warhead and bottom are opposites word laher refers to that which is manifest and apparent martin refers to that which is inward hidden and concealed both are opposites of each other united in the perfect attributes he is the manifest everything becomes manifest through him only and through his signs we know him yet we cannot perceive him in this world he is hidden from our sight relative to allah according to the famous quranic commentator ibn jareer at tabari being albertan means that he is inside everything so much so that there is nothing closer to anything than himself he is closer to everything than everything else however this is not in reference to allah's being his essence instead it refers to allah's knowledge and power having no bounds the thoughts of allah the thoughts of all human beings are totally exposed to allah and even the emotional states of their hearts are subject to allah's control this is the light in which the few verses that allude to allah's closeness should be understood indeed i created humans and know what their souls whisper for i am closer to them than their jugular veins sura cough verse 16. if only the last part of the verse is considered it would imply that a lie is inside every human being as we all have jugular veins inside of our necks however the first part of the verse sets the context as intimate knowledge of our innermost thoughts in a similar context regarding allah's knowledge of what thoughts arise in the human heart he also stated and know well that allah comes between a man and his heart for to him you will be gathered surah al-anfal verse 24. these and similar verses simply imply that nothing escapes allah's knowledge even the innermost thoughts of humans and nothing is beyond his power to control and change even the emotional states of the heart allah said is remember when you were enemies and he put love between your hearts and by his grace you became brothers who are alimorandous 103. as a result of that intimate divine proximity the prophet sallam often used to pray saying oh changer of hearts steady my heart on your religion according to as the judge grammarian linguistically barton also means one who knows the innermost aspects of something with regards this application according to ibn baptal's four principles the first being to adopt where applicable the divine name albertan [Music] the hidden the innermost may be adopted and applied in two basic ways the first is to hide some of our good deeds and the second is to conceal our sins that's how we can apply it by hiding some of our good deeds and by concealing our sins so the first way to conceal good deeds what we call hidden charity for example there is a general recommendation from allah in the quran that to hide our charitable acts from public scrutiny is better meaning more rewardable than making them known to others public charity is good but to give the poor privately is better for you and it will absolve you of your sins even kathir said the words but if you conceal them your charitable expenditures and give them to the poor it's better for you indicates that giving charity secretly is better than doing so openly because it is further removed from showing off unless doing it openly will serve a clear interest such as causing people to follow one's example in that case it is better in that regard according to sheikh ibn and the one who tells people about his righteous deeds will have one or two possible motives the first motive is to praise ourselves by seeking the admiration of those around us and obviously that is not good so whenever we get the opportunity we will openly talk about how much we're doing for islam and muslims and the poor and families and et cetera et cetera this is a very serious matter falling under the heading of riya minor shikh which could lead to the invalidation of our good deeds according to the prophet sallam's explanation in the well-known hadith regarding the first three groups of muslims thrown in hell being scholars benefactors and martyrs furthermore allah himself has specifically forbidden his worshippers from claiming themselves to be purified and saintly saying so do not sanctify yourselves allah knows best those who truly fear him surah najam verse 32. the second motive is to speak about allah's favors in our lives with the intention of using ourselves as examples to encourage other people around us to follow our lead this is a truly praiseworthy goal as it is based also on allah's instructions and proclaim the blessings of your lord proclaim them publicly announce them the public announcement of one's good deeds is also supported by the prophet sallam's encouraging proclamation for those who are first to do good saying islam is whoever introduces a good practice in islam which was followed after him by people he would be assured of reward like that of the one who followed it without their rewards being diminished in any respect in order to begin a good sunnah one has to inform others so that they can adopt it and follow suit unless it's something which is by actions alone sufficient to cause people to want to follow consequently in such situations it is necessary that the general public be informed in order for them to participate in the righteous act with regards to silent recitation of the quran the prophet saw sallam had said sadaqah the one who right besides the quran allowed is like one who gives charity in public the one who reads the quran quietly is like the one who gives charitally charity discreetly so recitation of the quran with an audible voice is good and so is its quiet recitation imam at tv noted that there are narrations and comments of scholars that address the virtue of one who recites the quran aloud and other reports that speak of the virtue of doing so quietly in order to reconcile both we may generally conclude that reading the quran quietly is better for one who fears showing off riya on the other hand reciting it aloud is better for one who is not afraid of riyadh on condition that he does not disturb others whether they are praying or sleeping in the masjid teaching or so on and so forth the reason why reading aloud is preferable in arabic communities is because reading aloud can reach others and benefit them like those who deliberately listen learn or reflect on the meanings and because it also helps the reciter to focus and reflect upon the meanings furthermore it also dispels sleepiness and motivates others to worship if anyone has such purposes in mind then reading aloud is better with regards to praising people abuzar related that the messenger of allah was once asked what do you think of a man who does a good deed and people praise him for it he replied that is a part of the reward which is hastened for the believer in this world if a person speaks of allah's favors in his life in the acceptable manner prescribed earlier and people praise him for it and he appreciates their praise but his intention is never to show off and make people aware of his righteous deeds then this praise of theirs is like a reward that is hastened for the believer according to the prophet saws what is also meant by hastening the reward for the believer can also be that if the believer does righteous deeds for the sake of allah and people find out about them without him intending that they be known or without intending to show off to people then after finding out that people praise him and speak well of him and he appreciates that it is an early reward for the good he or she has done the prophet sallam also categorized seven major categories of hidden deeds hidden good deeds in a well-known hadith in which he praised seven individuals who represented really seven categories he said seven will be shaded by allah almighty on a day when there will be no other shade besides his shade a just ruler a youth who grows up worshiping allah a man whose heart is attached to the mosques two men who love each other for the sake of allah they meet on the basis of it and separate on the basis of it a man who is invited by a woman of high position beauty and he replies indeed i fear allah a man who gives charity and hides it so much so that his left hand is unaware of what his right hand gave and a man who remembers allah in private and his eyes become filled with tears all of these seven categories share common characteristics which linked them together and made them share the ultimate reward of success and having access to the shade granted by allah in the last day when the sun will be brought so close to human beings waiting for the judgment that many will even drown in their own sweat there are two basic characteristics one is the love and fear of allah and the other is the consciousness of allah and doing hidden acts of righteousness so the just ruler's integrity will not be realized without a strong consciousness of allah furthermore his rule will only be fairly implemented due to his fear of allah from oppressing his people or from seeking what would unfairly perpetuate his rule none of his subjects have any authority over him as he is the ultimate authority the only supreme authority is allah from another aspect no one knows the reality of his justice except allah as allah said well and allah knows who is corrupt and who is truly a reformer verse 2 20. in the case of the righteous youth who grows up worshipping allah no one knows the secret of his sincerity the hidden good which he is engaged in besides allah no one sees him under all conditions open and secret except allah such a youth sincerely desires allah's pleasure and is mindful of his displeasure the man whose heart is tied to the mosques has a heart free from addiction to worldly gain or women in marriage or status instead he loves the mosque only because it is pleasing to allah and due to the and due to what he tasted of the sweetness of allah's company in his house his secret good is his prayer we should note that the prophet saw sallam referred to the attachment of his heart and not the attachment of his body his hearing or his sight because the sweetness of faith takes place fundamentally in the heart and the most powerful agent in attaching in attaching our hearts to the masters is the prayer itself as the prophet sallam himself had said my prayer was made most pleasurable to me as for those who love each other for the sake of allah no financial dealings between them no family relations connecting them no mutual benefit driving them besides allah only allah knows the reality of their mutual advice their meetings are for the sake of allah and their partings are likewise the essence of their secret good is that nothing between them occurs which is displeasing to allah the one who gives charity secretly overcomes his greed or wealth greed for wealth and his desire for praise the greatest drive to give secretly without any compensation or return is the desire for what allah has promised hiding charity purifies the heart of showing off and is the goal of seeking allah as for one who cries out of the fear of allah is expressly stated in the text that he remembers allah and cries in private no one sees him but allah it is only out of his fear of allah regarding the sins of his past or his fear of allah of what allah will do with him in the future as allah said and those fearing the punishment of their lord 27. a 8th century scholar of islam student of the companions sincerely advised his son regarding the great importance of hidden good deeds saying o my son purify your acts of obedience for allah by devoting and developing a sincere inner reality that affirms the deeds you have done outwardly for allah as for your good acts done in public do not think that there are greater means of salvation than your secret good deeds the similitude between public good and secret good is like the similitude of the leaves of a tree and its roots the public good deed is like the leaf and the secret good deed is like the root if the root becomes rotten and dies the whole tree is destroyed including its leaves and its trunk but if the roots are healthy the whole tree becomes fit including its fruits and its leaves so the appearance of the tree remains good so long as its hidden roots are good in spite of nothing being seen of them likewise the dean the religious the religiosity of a person remains good as long as his inner righteousness is reality as reality it agrees with his righteousness in his public actions supposedly done for the sake of allah his inner hidden reality should be one of righteousness which agrees with his righteous public actions which everybody sees and which are supposed to be solely for allah for public deeds benefit from hidden actions in the same way that the roots benefit the tree thus if the leaf's life preceded that of the root the branches would have been merely for decoration and beauty but it does not similarly if the hidden deed or reality is the foundation of the deen then the public need will only beautify the deen if a believer does it seeking only the pleasure of his lord or her lord on the other hand usama even shariq quoted the prophet saying do not do in secret what you would dislike people to see you doing that's a rule of thumb to go by in closing this thought the difference between hidden worship and secret worship should be grasped there is a subtle difference between hidden and secret worship in that every secret act is a hidden act but not every hidden act is a secret act a hidden act of worship is one done out of the sight of people but the people may know about it for instance a person may pray in a room alone hidden from the sight of people but they know he's praying in the room similarly a person may fast without anyone knowing but his wife however a secret act of worship is one which no one but allah knows about the person exerts his or her effort to keep it that way the second uh way of applying the name is to conceal our sins as we said in the beginning the divine name albatin the hidden also refers to allah's knowledge of all things hidden from his creation he is all-knowing and has informed us to avoid sin and corruption whether open or hidden say my lord is completely hidden from us sorry say my lord has completely forbidden open and secret indecencies 33 the prophet sallallahu warned that exposing our sins to others would lead us to being denied allah's forgiveness because exposing our sins generally means that we are proud of them so those who do so are most likely not interested in forgiveness furthermore broadcasting one's sins encourages others especially the weak-minded and the low-spirited to commit similar sins the prophet sallam had said every one of my followers would be forgiven except those who openly expose their wrongdoings an example of this is that of a man who commits a sin at night which allah has covered for him and in the morning he proclaims it to the people saying i committed such and such a sin last night even the law had kept it a secret during the night allah had covered it but in the morning he tore up the cover provided by allah himself on one hand we should feel too ashamed to brag about our sins if we don't feel shy it means that our hearts are spiritually and emotionally dead and we are seriously in need of help on the other hand our boasting about our sins to others puts these ideas in their minds and hearts and may lead to lead them to commit similar or worse sins in that way we become like a virus infecting and corrupting all whom we meet and who listen attentively to our spiritual and emotional sicknesses moving on to the second principle of ibn bhaktal to confirm where unique and inapplicable albatin the hidden is completely hidden from the site of creation this attribute of invisibility is unique to allah alone all of his creatures are visible except himself he has chosen to remain unseen to all of his creatures in this life consequently those not following divine revelation have created countless images of god and engage in idolatry from the earliest of times as a result of satanic delusion prophet muhammad saw sallam described in vivid detail the process by which polytheism first found its way among humankind after generations of monotheism which began with prophet adam the prophet sallam's companions relayed to us the picture in their explanation of the verse wherein allah described the reaction of noah's people when he invited them to the worship of only one god they said to each other verse 23 they said to each other do not leave your gods do not give up in the commentary on this verse the commentator of the prophet's companions ibn abbas said these were idols of noah's nation which in time ended up among the arabs these idols were named after some righteous men from noah's people when these righteous men died satan inspired the people to make statues of them bearing their names these statues were placed in their favorite meeting places as reminders of their righteousness and no one of that generation worshipped them however when that generation died off and the purpose of the statues were forgotten satan came back to their descendants and told them that their forefathers used to worship the statues and because of the worship of the statues it reigned regularly the descendants were fooled and began to worship them as idols and following generations that came after them continued that worship however humans and the jinns have limited mental capacities as a result they can only visualize what they have seen on the other hand allah is limitless therefore humans and the jinn cannot properly understand anything about allah except that allah accept what allah chooses to reveal to them if human beings try to picture allah in their minds they will definitely go astray because allah is different from anything humans can conceive as the prophet sallam describes paradise as being what no eye has ever seen no air has ever heard nor has it even crossed the mind of any human being that's the things of paradise allah greater beyond all of that is inconceivable any image of god which humans construct in their minds will be based on some part of creation or a composite of created things which they have observed like the elephant headed god with a human body lord ganesha of the hindus it's a god of good luck thus if they try to picture allah in their minds they will end up giving allah the attributes of his creation which is the grave sin of shirk for those accustomed to worshiping false images of god they often ask how are muslims able to worship god without an image to focus on whether it is a right or wrong image the fact is that it is possible for human beings to intellectually and emotionally understand allah's attributes and how they operate in human life and to worship him based on our guided understanding as a result allah has revealed some of his divine attributes to humankind and the gen kind to facilitate his worship the worship of him for example al-qaeda the all-powerful which means that there is nothing which allah is unable to do so he is worshiped unseen as albatin while sincerely believing that he as al-qaeda can relieve or rectify any situation we may face if he chooses to do so similarly we worship allah as al-rahman the most merciful without seeing him by seeking his grace in our prayers while believing that there is nothing in creation which has not been blessed by his mercy whether they deserve it or not such an understanding does not require any form of pictorial representation in order to be sincere in our worship of god this is the only way of understanding how the human mind can correctly conceive of allah and worship him without seeing him as he is al-baqin the hidden a confused understanding of the boundaries within which allah may be conceived by human beings was one of the main factors which led the early christian converts of greece and rome far away from the true teachings of prophet jesus early europeans who embraced christianities put pictures and statues of god in their churches and shrines wherein god was depicted as an old european patriarch with a long flowing white beard in contrast the early christians of palestine who came from jewish backgrounds they're also known as jewish christians in which any pictorial representation of the creator was strictly forbidden the torah is strictly forbidden these uh maintained that practice of not depicting god in images however european christians went astray in this respect due to their long historical tradition of representing their gods in human forms because of their dependence on distorted interpretations of jewish scriptures for religious guidance the best example can be found in genesis the first book of the torah where a man's creation was described as then god said let us make a man in our image after our likeness so god created man in his own image in the image of god he created him genesis 1 26 verses 26 and 27. from these verses and others like them early european christians concluded that the scriptures taught that god looks like a man in the same way that they portrayed their mythological gods looking like men and goddesses looking like women consequently they expended much wealth and time and energy portraying god in human form and statues carvings and paintings in the quran allah makes it very clear that nothing we can think of is like him allah says there's nothing similar to him but he sees and hears all well there's nothing comparable to him that's verse 4 previous was surah verse 11. after making it clear that god is not like anything in his creation allah goes on to inform us that human eyesight cannot grasp him he said in the quran allah no vision can grasp him but he grasps all vision verse 103 in order to portray god in human form or in any form or in the image he would need to be seen or have been seen by humans however this divine declaration clearly explains that the nature of al-baatan the hidden and his related divine attributes is that human beings in the jinn are totally incapable of viewing his divine being furthermore in order to further emphasize this fact allah related in the quran a pertinent incident from the life of prophet moses and that's in surah sura verse 143 and when moses came to our appointed meeting place and his lord spoke to him he said my lord show me yourself so i may gaze upon you god replied you cannot see me but look at the mountain if it remains in its place you will see me however when his lord revealed his glory to the mountain it was crushed into dust and moses fell down unconscious when he regained his consciousness he said glory be unto you i turn to you repentant and i am the first of the true believers prophet moses thought he might have been allowed to see god since allah had preferred him over the rest of humankind of that time by choosing him to receive divine revelation but allah made it very clear to him that it was impossible for him or anyone else to do so no human being or jinn could bear the overwhelming intensity of seeing even a portion of allah's glory much less the totality of allah's being when the mountains disintegrated moses realized his error and begged the law's forgiveness for requesting something which was not permitted on the other hand did prophet muhammad saw sallam see allah some muslims have felt that an exception was made in the case of the last of the prophets muhammad sallallahu alaihi whom allah caused to travel up through the heavens and go even beyond the point where angels were allowed to go however when the prophet saw sallam's wife aisha was asked by one of the tabern scholars amongst the students of the sahabah by the name of masuru if allah had allowed prophet muhammed to see him he asked directly the prophet muhammed see his lord she replied my hair is standing on end because of what you asked for them was your response whoever tells you that muhammad saw his lord has lied furthermore when abuzar asked the prophet saw if he saw his lord the prophet saw replied there was only light how could i see him a buddha reported that on another occasion the prophet sallam explained that allah is veiled from his creation by light and that allah himself was not light he quoted the prophet saying verily allah does not sleep nor is it befitting for him to sleep he is the one who lowers the scales and raises them the deeds of the night go up to him before the deeds of the day and those of the day before the those of the night and his veil is light thus it can be said with certainty that prophet muhammad like the prophets before him did not see allah al-bati in this life based on this fact the many claims of mystics who claim that they have seen allah in this life is proven utterly false if the prophets whom god preferred over all of humankind were unable to see him how could any man no matter how righteous and pious he may be have seen him the claim that one has seen god is in fact a statement of heresy and disbelief because it implies that one who makes the claim is greater than the prophets themselves we should note that it has been noted that in spite of the previously mentioned clear evidences there is a group of muslim scholars who have mistakenly interpreted some quranic verses from surah and najam in support of the claim that muhammad saw sallam saw allah surah najam verses 7 to 14 when he was on the uppermost horizon then he came close and descended until he was two both lengths away or closer and he revealed to his slave that which he revealed and the heart did not lie about what it saw would you argue with him about what he saw and verily he saw him yet another time by the low tree of the uppermost boundary they assert that's in najam swaranjan verses 7-14 they assert that these verses are in reference to prophet muhammad seeing allah however when masrook asked the prophet sallam's wife about these verses she replied i was the first person of the ummah to ask the messenger of allah about that and he replied indeed it was jibril that's who we saw may allah's peace be on him i never saw him in the form in which he was created except on two occasions i saw him ascending or descending from the heavens and the greatness of his size filled all that was between the sky and the earth the naisha said haven't you heard that allah most high said sight cannot catch him but he catches all sight and he is the subtle be aware and have you heard that allah said allah will not speak to any man except by inspiration or from behind a veil or by sending a messenger that is an angel surah surah verse 51 consequently these verses from surah najim when considered in the light of the prophet sallam's own explanation do not in any way support the mistaken belief that the prophet saws saw allah so the question is what is the wisdom behind not seeing allah in this life it would be so much simpler if we were able to see him but if god could be seen in this life the tests of this life would become pointless what makes this life a real test is the fact that we are obliged to believe in allah without actually seeing him if allah were visible everyone would believe in him and all of that the prophets taught in fact humans and the jinn would end up just like angels living in total obedience of allah because allah created human beings capable of superseding the level of the angels whose beliefs in allah was without choice human beings choice of belief over disbelief had to be in a situation where allah's existence could be questioned and rejected thus allah al-baatan has kept himself unseen from the site or from the capabilities of human and jin sight he will continue to do so until the last day the third principle of ibn bhaktal with regards to seeing allah in the next life is that although sorry the third principle of vivid bottle is to have hope where there is a promise to have hope where there is a promise in the name now although no one will see a lie in this life and that's what the name al-baatan says there are evidences which indicate and the tests of life require the vast majority of muslim scholars believe that in the life to come those of us going to paradise will in fact see allah we will not be recreated as we are now with our current limitations as the prophet sallam has informed us and seeing allah will be the greatest reward for allah's creatures among the humans and the jinn for having passed the tests of this life the main muslim sects of the past which deny that allah will be seen in the next life are the jachmites the mortezalites most of us don't even know who they are and their followers amongst the khawarij in present times only the twelver shiites and the ibadites of oman continue to deny that humans will see allah in the next line however there are numerous references in the quran and the sunnah where allah and his messenger have clearly stated that human beings will be blessed to see god in the next life as the greatest reward for successfully passing the test of this life for example in describing some of the events of the day of resurrection allah clearly describes the faces of the believers staring at god saying on that day some faces would be bright looking at their lord surah qiyamah verse 22 23 prophet sallam has been even more explicit about this amazing event when he was asked by some of his companions will we see our lord on the day of just of resurrection that the prophet saw when he was asked that he replied do you have any difficulty in seeing the sun and the moon when the sky is clear we replied no he said so you will have no difficulty in seeing your lord on that day as you have no difficulty in seeing the sun and the moon in the clear sky today on another occasion the prophet sallam said verily each one of you will see allah on the day when you must meet him and there will be no one or thing between you and him not even a translator neither a veil nor a translator ibn abdullah once said once when sitting with the prophet sallam he looked up at the full moon and said you will see your lord as you see this full moon and you will have no trouble in seeing him so if you can avoid missing the prayer before sunset before sunrise that's fajr and the prayer before sunset that is asa do so and even omar quoted the prophet also as saying the day of resurrection will be the first day that any i will look at allah most great and glorious so seeing allah is a special additional blessing for the people of paradise this additional favor is itself greater than all of the pleasures which allah has in store for the righteous inheritors of the gardens of paradise allah refers to this additional pleasure saying they will have whatever they wish there is with us something additional verse 35 two of the prophet sallallahu's most notable companions were both reported to have explained that the additional thing which allah referred to here is looking at him looking at allah the companion sahib reported that on another occasion allah's messenger recited the verse for those who do write is a good reward and something additional sure eunice verse 26 then he said when the people deserving paradise have entered it and those deserving hell have entered it a crier will call out all people of paradise allah has a promise for you which he wishes to fulfill they will ask what is it has he not made our scale of good deeds heavy made our faces shining put us in paradise and extracted us from hell some of us from hell the veil will then be removed and they will gaze at him at allah nothing which he has bestowed on them will be dearer to them than gazing at him and that is something additional ziada as for the previously mentioned verse eyes cannot catch him but he catches all eyes or sight cannot catch him vision cannot catch him by itself it seems to negate seeing allah in both this life and the next however when combined with all the authentic evidences for believers seeing allah in the next life scholars have reinterpreted the verse to mean that in the next life it only negates the possibility of seeing allah in his totality the righteous will only be able to see a part of allah since their sight will still be the site of finite beings that were created by allah while allah on the other hand will always be the infinite uncreated lord who cannot be encompassed by sight knowledge or power as for the disbelievers they will not see a law in the next life which should be a greater deprivation and disappointment to all of them allah said in the home and him but on that day they will be veiled from their lord surah 15. we should have fear the fourth principle to have fear where there is a warning in the name al-batim the divine name albarten the hidden also contains a hidden warning of evil consequences if we don't ensure that we preserve the right intentions in doing our deeds allah al-batem knows our intentions regardless of what we show externally in order to delude those around us prophet muhammed stressed the importance of purifying our intentions as rewards or punishments for deeds done is completely dependent on these reasons we might do a good deed externally for a bad reason and be punished or we might do a bad deed for a good reason and be rewarded allah is the ultimate judge of our deeds and his judgment will be primarily based on our intentions for those deeds as um quoted the prophet saying the reward for deeds depends upon their intentions this principle is particularly important in the context of minor shift ria which we spoke about earlier because it led the first three groups of people thrown in hell being from the muslim martyrs muslim benefactors and muslim scholars simply because all they did all of them did their meritorious acts of worship their meritorious deeds good deeds all for the praise of people and not for the praise of allah so al-batim knows all that we do every minute detail every thought every desire and every intention so we should take account of ourselves before we do anything we should ask ourselves am i doing this really for allah or for someone or something else we should also check while we're doing things in case our intentions are changing because they're not fixed sometimes they're in a flux likewise upon conclusion of our doing our righteous deeds we should double check to make sure our intentions have remained intact regards to our hidden sins abu hurairah quoted the prophet saying allah has written for the children of adam allah has written for the children of adam their share of adultery allah has written for the children of adam their share of adultery which they inevitably commit we all fall into it the adultery of the eyes is the gaze the adultery of the tongue is the talk and the soul wishes and desires then the private parts either attest to it all or deny it said on one day the messenger of allah delivered a very moving speech to us which made our eyes flow with tears and our hearts melt we asked o messenger of allah this is a farewell speech what do you enjoin upon us he said illa i'm leaving you on a path of brightness whose night is like its day everyone who deviates from it after i'm gone is doomed islam is crystal clear however based on the warp concept that like allah being a via the altar and albatin the inner everything has an outer shell and an inner kernel protected by that outer shell some muslims who are not satisfied with what the sharia had to offer developed a parallel system which they named the tareka the shariah being the outer rules the being the inner way they adopted the ultimate goal of the hindus which was unity with the world soul brahman along with the christian greek based mystic union between man and god the ultimate goal of this movement was defined as fana the dissolution of the human ego and wasul the meeting and unification of the human soul with allah soul in this life subsequently a series of preliminary stages and states which had to be traversed were defined they were called stations states and a system of spiritual exercises were designed for the initiate in order to bring about this mystic meeting these exercises of dicker often involved head movements with some and sometimes even dance getting up and dancing we've seen the whirling dervishes all of these practices were attributed to prophet muhammed through chains of narration in order to validate them but there does not exist a single authentic report to support these claims in the books of hadith a multiplicity of systems however involved evolved an order similar to those of the christian monks appeared named after their founders like kadiri chisti nakshabandi tijani along with that volumes of legends and fairy tales were spun around the founder founders and the outstanding personalities of these orders and just as christian and hindu monks chose special isolated structures we call monasteries in which to house their communities the sufi orders developed similar housing schemes called zawiyah the zowies or corners that's the literal meaning but it's monasteries in time a body of heretic creeds developed and the union of god with man the mystic union belief became dominant for example most orders claim that allah could be seen when the state of usual arrived and was achieved some sufi adepts claim that when the state of usual that's a rival you have arrived at allah was attained the mundane obligations of sharia like five times daily prayer fasting etc are no longer obligatory you don't have to do that some suvies thought that prayers to allah could be sent through the prophet saw sallam or through the so-called saints furthermore many of them began practicing toward making circumambulation and sound and animal sacrifices at the tombs and the shrines of the so-called saints so off can be observed even till today around the grave of zainab and sayyid al-badawi in egypt around the tomb of muhammad ahmed the mahdi in the sudan and around the darkness of countless saints and holy men in india and pakistan the sharia came to be scornfully looked at as the outer path designed for the ignorant masses while the toriita was the inner path of the elite few chosen by the the leaders of these sufi orders opinionated tafsir appeared in which the meanings of the quranic verses were bent and twisted to support these heretical ideas of the muslim of the mystic movement greek philosophical thought was also blended with fabricated hadith to produce a body of inauthentic literature which challenged the early islamic classics and oftentimes even displaced them amongst the ignorant masses music was introduced in most circles and even drugs like marijuana could be found in others as a means of heightening the pseudo spiritual experience which they all sought such as the legacy such was the legacy of the latter generation of sufis had been built on the fourth premise that the union of the human soul with allah was attainable they clearly deviated from the white plain on which the prophet sallam left us the clear the early generation of pious individuals like abdul padir al-jilani and others to whom some of the sufi orders were attributed clearly understood the importance of distinguishing between the creator and the created the two could never be one as one was divine and eternal while the other was human and finite in closing knowledge of allah's bottom ear or nearness and witness to his encompassment of all worlds his closeness to his servants and his knowledge of their innermost thoughts and secrets and their hidden intentions necessitates purification of the human soul and rectification of secret sinful acts and purification of the inner soul and cleaning of the heart followed by filling it with faith and mindfulness of allah with that we clothe us our session mentioning this name of allah and bought him we know that you are the hidden knower of all that is hidden help us to purify our intentions protect us from hypocrisy and make both our inward and outward actions pleasing to you aid us in reflecting on your revelations and the signs that you have placed around us and conceal our sins yahbotin protect us from exposing our sins and make us of those able to see you in paradise each and every day in the life to come i mean with that we now shift to our third sector of our program which is that of questions and answers q a we have a few questions and answers we're gonna keep it short today in particular first question from please i want you to tell me if i could begin with islamic studies first or arabic language in your study in iou i would say begin with your islamic studies arabic is taught along with it second question from a visitant what is the greatest name of allah by which he answers prayers it is allah we explain that in our second session why a traveler in the dunya asks what are the signs of evil eye a lying how to find out if a person has been afflicted by it well the effect of the evil eye is through the agency of the jinn and there is not necessarily one effect that anybody has this you can say they have evil eye although there are people who claim that you say this it is evil eye reality the prophet sallam just told us to use the if if somebody the circumstances indicate somebody came to visit you or came to visit uh see your child etc and immediately after they left you started to feel something or something with your child okay so there's you suspect that this person is brought to them he lie so in such cases you need to get water from them and bathe with it that was the recommendation of the prophet sallam himself otherwise uh drinking the water of truffles you can go and look up truffles and uh it's like a desert mushroom which grows in the forests also they're very expensive in europe but in the third world the developing world they're quite reasonably priced you can buy them also even morocco they have them stored in in jars you know just the way you have pickled pickled cucumber or other things you also they have the pickled truffles question from our instagramers the question are the toys of children in the shape of people or animals etc are permissible or not reversible they are permissible we know from the example of aisha who had a winged horse toy and the prophet saws even asked her about it she told him it was the course of prophet uh suleiman and the prophet smiled and he he did not forbid her from having it so we know that if it's for children uh using pictures images dolls etc are permissible for the question what is exactly meant by transgressing going beyond the limits in dua we ask allah for extraordinary extraordinary things like healing and determiningly ill and so on then what kind of dua is wrong well transgressing limits we can ask allah for anything which he and his messenger have told us is for us in this life asking him to give us fruit from jannah that's going beyond the limits we we haven't even made it to jannah he's not even sure whether we're going to get there so asking for that is not accepted from instagrammers is it okay if i don't marry in my life because i want i want to marry of my choice of a man in general question prophet muhammed said young people whoever amongst you are able to get married should get married so it's strongly recommended that you get married the idea of you not marrying in this life so that you will get a husband from our partner from the people of paradise is going to an extreme that's an example of going to an extreme in dua if you make dua for that better imagine in this life if that person turns out to be somebody you don't want to be with in the next life then you can choose and the the young men of paradise who are not from this world will be yours to have as you wish as allah has clearly said you have in it in paradise whatever your soul's desire so if that's what you desire it's all yours bienish durani asked what does it mean that eve was created from the rim of adam well that's what it means she was she was created from the rib of adam allah utilized rib from adam in her creation whether it was the dna that was then multiplied and how it took place we don't need to get into all of that but that's what allah said we take it on face value from the instagramers if a hindu person dies can we pray to allah for his mercy and jannah for him that's going beyond the limits praying for a non-muslim who dies an idol worshiper etc that allah put them in jannah it's not permissible allah prevented prophet muhammad for praying for his own mother he asked permission allah didn't give him permission but he did give him permission to go to her grave but didn't give him permission to pray for her because she along with his father would be among the people of hell based on the statements of the prophet muhammad or is it sadaqua zaman can we recite surah fatiha behind the imam when the imam recites loudly better not to if the quran is recited as allah said once you listen to it and be quiet go ahead is it halal to take loans by mobile apps as taxes are deducted separately taking loans mobile apps as taxes are deducted separately i mean what does that mean does it mean that if you take a loan there's no interest no reba if there's no rebar taking a loan through an app then of course it's okay to do it but as long as there is there is interest to be paid by you on the loan then it's not permissible whether it's straight from the bank or it's from an app or online anyhow any way the question is in isha prayer after fourfold to sunnah can we pray one rakah winter yes you could though it's recommended that you do a couple of rakat for the question go ahead why is music haram that's a whole lecture in and of itself but the main point that we can see is that music occupies the heart and when the heart is occupied with music then it means that space that could have been there for beneficial beneficial quran lectures etc is being reduced and we know that the music has a way of attaching itself because if somebody sings or plays the first few notes of a song you learned 20 years ago you forgot it but the first time you hear those few notes from it like that you remember it's back in your head the whole thing is there that is the insidious nature of music the forbidden forms of music now there are halal forms that of the voice that of the duff beating and you know uh whether it's adults males adult females for for females females can listen to both males and females whereas men were not supposed to listen to adult females singing this prophet specifically prohibited that category because of the nature of their voices its power its ability to captivate the heart et cetera so it's all related back to it numbers people say but you know music you know it makes me feel so much better when i'm you know i'm stressed or whatever i listen to music and it just calms me down and in all of this you know hey listen if music was really so good why did big musicians kill themselves commit suicide every year every other year every five years somebody who was at the peak in music killed themselves and much of what is connected with the music of today is corruption what are people singing about fornication adultery all this very very cool so take it from me who was a musician yeah what dr bilal phillips was a musician yes in my youth my late teens i was a musician i played guitar and i sang and i had a group he played in malaysia i played back in nightclubs in canada toronto vancouver yeah i was there but and i remember seeing a point where i was very close i think it's actually when i first accepted islam i was still playing but i could see the impact of the music i could see it around me everybody else was high on various substances and i was the only one completely sober not taking any alcohol or drugs etc it's like i was in a different world they were just moving and it was as if they were chained to something unseen that's my own personal experiences but it's enough to know that there is a halal aspect of it which is halal and permissible and there's the haram aspect which is impermissible so we should know the distinction between the two and follow the guidance of the messenger of allah sallallahu assembly with that inshallah we close our session barakallahu fikum today was a bit long subhanallah foreign

Channel: Bilal Philips

Views: 3,318

Keywords: Bilal Phlips, 99 Names of Allah, In the Names of Allah, Ramadan, Ramadhan, Ramadan 2021

Id: YHsvbIJjEys

Length: 85min 30sec (5130 seconds)

Published: Wed Sep 08 2021