Attributes of Allah (CD Set)

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Event Name: Attributes of Allah (CD Set)
Transcription Date:Transcription Modified Date: 4/9/2019
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in their understanding and that is also

very interesting and one of the things

that even Tamia rahim allah said was

that when muslims go astray they go

astray like the jews go astray or like

the christians go astray in other words

he was reck

and articulating archetypal deviancy

that when you deviate you deviate as a

deviation it doesn't matter whether

you're what tradition you're coming from

they are forms of deviancy now the other

aspect of trying to put religion into a

frame of understanding is that it is a

process that when the phenomenon of

religion enters into the world either as

a restorative event which happened with

the Jewish prophets who would come like

John the Baptist is within Judaic

tradition and we also recognize Jesus

are they said I'm as being in that

tradition but then you have radical

breaks within religious tradition and

one of them obviously is Islam Islam

makes a radical departure from Judaism

and Christianity in in the same way that

Christianity made radical departure from

Judaism so you have a continuity but

then at certain periods in history you

have these breaks and those breaks need

to be understood also when they occur if

you asked for instance the Sahaba about

the law on whom if you asked them what

was happening to them they would not I

don't believe that they would explain it

in the way that we would explain it now

in other words the terms the frames of

references that they would use would not

be ours and that occurs because of a

distance when you are experiencing the

world without mediary in this immediate

sense that is very different from

somebody who is looking at a phenomenon

from outside of it because of that

historical distance and you will have

different understandings based on the

time and the place that you're coming

from so we as a people now will

understand the Islamic tradition in ways

that are different from people a hundred

years ago or two hundred years ago we

cannot deny the the historic reality of

where we were born of the circumstances

even factors like socioeconomic factors

have influenced its Abu Hanifa Delano

the fact that he is a non-arab will

influence his Medhat and if you don't

recognize that when you study it about

certain rulings that he gave and there

are rulings that I feel more comfortable

even though I'm a monarchy I feel more

comfortable with Omaha NEFA as an agony

as Anan era and so you can deny that and

you can say that's not true but I think

that you do it to your detriment because

you're not recognizing the enriching

element that that provides as people

have gifts and when they come into Islam

they bring their gifts with them every

people have gifts and those gifts are

not the same

Allah distributes his gifts differently

amongst people and one of the new CDF

manzano said he said that you have to

know the wisdom of diversity and when

you go to a land you have to understand

that those people are not the same as

the land that you are coming from that

they have differences that we have

universals that we share every human

being shares them but we also have

particulars and if you lose sight of one

without the other and this is one of the

big debates in Islam between the

philosophers and the theologians because

the philosophers said god only knows the

universals the philosopher said god only

knows universals the theologian said no

God knows the universal and the

particular if you ignore the particular

than you do so it will have tragic

consequences and so each people that

came into Islam brought with them gifts

the Persians in particular brought

extraordinary gifts into Islam the

Hellenic tradition also gave

extraordinary gifts and that came

through the Byzantine influence you can

see a clear difference between scholars

that are writing in the pre Hellenistic

period and the scholars that are writing

in the post Hellenistic period you can


the way that knowledge becomes

classified the logical structuring of

their thought all of these things you

can see was a direct influence on

intellectual gifts that were introduced

into the community and so these are part

of the enrichment and the process of

understanding who we are what we believe

and what our religion is and that is why

the argument that there's no knowledge

except the Salif period this argument

that we accept only this one period of

time and after that it's everybody goes

astray that argument is denying

something so elemental to our human

experience and that is the increase of

knowledge in our own lives our own

evolution as we grow and come to know

more and also the gifts that Allah

subhana WA Ta'ala has given peoples and

times and places that to live in Cordoba

in the 9th century must have been just

an extraordinary experience and what

they knew and what they were thinking

about what they were discussing to deny

all of that as somehow being innovative

or unnecessary or extraneous is I think

to really throw a gift of Allah subhana

WA Ta'ala away and so what I would like

to look at now is in a sense an attempt

to understand how we frame our

experience and how that relates to creed

now every religion is founded upon

direct experience of our loss of

Mohammed Anna now that does not

necessarily negate the mediary of the

angel but what I'm talking about direct

experience is that it is not a rational

cognitive process that what happens to

prophets who have this direct experience

of the Newman already angelic realm and

that is a direct experience in other

words if we all went outside

right now and we could see from one

horizon to the other horizon and as far

up in the sky as we could look the angel

jibreel and all of us saw that together

how would that affect our practice as

Muslims see if I just told you that that

the prophet sallallaahu sanim saw the

entire horizon the celestial sphere fill

up with an angelic being and that was

his experience now the interesting thing

about experiences experience is not a

logical proposition you cannot prove or

disprove experience you can discuss it

you can interpret it but you cannot say

it's true or its false experience is

real for the one experiencing it what

then is the challenge is to determine

whether or not that experience has an

objective reality or a subjective

reality in other words is that

experience a true experience or is it

somehow something that's happening to

this individual as a type of psychosis

because we have people now that speak to

God directly they hear God we have

people living today that literally will

tell you and they're not lying you can't

say they're lying because these people

are in delusional states and they have

auditory hallucinations and sometimes

also they actually see things and these

things are very real to them now one of

the interesting things about Catholic

the Catholic Church and I find this

really fascinating because this is 4th

century doctrine the Catholic Church

determined how to differentiate between

a true divine experience and this

relates to prophets and saints and

between a demonic experience because

they to believe in the demonic realm

like we do the way they differentiate is

that a demonic experience is always

accompanied with an expansion of the


in other words it's a very exciting and

joyful experience and it is followed

with despair and a true spiritual

experience is exactly the opposite

the initial experience is incredible

constriction and fear and dread and it

is followed with a sense of expansion

and joy this is in their doctrine this

is actually doctrinal in Catholic

tradition now if we look at the

experience of the prophet sallallaahu

them if we look at the experience of

Moses Moosa

that's half Moses when he had this

experience was filled with fear

Ibrahim also the Prophet Muhammad this

is consistent with what we see in the

Quran and also what the Christians and

the Jews understand within their

traditions is that this religious

experience is overwhelming incapacitates

the self and I personally believe that

the Prophet SAW Allah today was Saddam

went into a state of shock because if

you look at the description of his

initial experience as if a physician and

I worked in a trauma center and had to

study that just how to identify people

in different stages of shock that if a

physician looks at the descriptions of

what happened to him she was in a state

of shock now one of the most interesting

things to me about his state was because

of the vastness of his soul and even

payment Jozy rahim allah said that the

soul of the prophet is bigger than this

cosmos in kita barua that he actually

says that the prophet saw I am the

magnanimity of his soul the vastness of

his soul is beyond our comprehension

that one of the things that is so

extraordinary about his presence of mind

is despite the fact that he was going

through the physical and autonomic

nervous systems experience of shock his

mind was completely present which is

absent in a normal human being when they

go into shock they lose the ability to

think and the proof for me in that is

what he said to his wife Zam balloonism

me Tony

Zen me known

wrap me up now we know that patients who

are given shock that the first thing one

of the first things you do is you wrap

them up you're actually told to wrap

them to cover them up to create some

containment because part of shock is a

loss of self it's when the outward and

the inward crash there's just a massive

crash that occurs and so the experience

of psychic integrity of the sole being

the self being whole is shattered

because something has forced itself in

on the soul and so the prophet sallal

itis in him whatever happened to him in

that cave and one of the extraordinary

things about that was the actual squeeze

that gibreel gave to the Prophet and

there were three squeezes and the

prophets Eliza times what it's reported

is that he used County attendeth he used

to go and do this thing called tendeth

and to head north in the Arabic language

if you look almost always the common

errors put next to it to AB good but if

you look at the word hint-hint

is actually shirk and tendeth is to

remove oneself to general is to final

form in Arabic one of the purposes of it

in morphology is to avoid something so

tahajud is to avoid sleep who Jude is

sleep to Kenda to Hamel that's actually

from tequila but to Gen nope is to avoid

nearness to somebody

the Djemba and to handle is to avoid

ship the Prophet Sawa's Emmet is the

early stage of his life he was going to

the cave in order to remove himself from

the exterior world of all of these forms

and go into a place at night and do what

he was doing and it was it was a

horrific practice it was a practice of

those people probably akin to what we

would call today meditation that he was

in a contemplative state his desire was

the desire to empty out forms because

the soul has to be emptied of forms

before it can have knowledge of the one

who has no phone

because forms will impinge on that

understanding and so what gibreel

according to some of our scholars like a

moment Hanabi says that the squeezing

was actually squeezing any remnant out

of his soul from the world from his

historical circumstances because he was

going to be filled with three vessels he

was going to be filled with Iman Islam

and yes son and so there had to be a

complete emptying out in order and this

is one of the things that the Sahaba

said about the problem that we used to

the Prophet used to empty us of jahiliya

and fill us with Islam and so Islam is

an emptying before it's a filling and

this is called Thalia Thalia the people

of the science say Italia to test milk

Italia that the emptying out it must

precede the ornaments in other words you

have to be stripped of the ugly before

you can be ornamented with the beautiful

and so this is this is at the essence of

the religious experience is this

emptying out of the world and being

filled with a sense of the numinous

obviously is what occurs to the prophets

Allah ISM now his second of these

experiences he has many experiences but

obviously that first experience which is

a para the second experience I mean he

has the experience as a child but we're

talking about the prophetic experience a

lot it was said of the second experience

is the istra and the mirage now this is

another deep spiritual experience and

this is the inner Hedra that is also

related to the outer Hedorah and even

payment Oh see I wrote a book called the

two he dies because a lot of people

think that he Jonah is a physical

movement and the prophets Lyceum negated

that when he said that the real mahadji

is the one who makes his era from what

Allah has prohibited him and Allah has


from everything other than himself so

this experience that the prophet

sallallaahu a do synonym has if you look

at the quranic description it says

Misaka Misaka while Madhava his vision

did not deviate now we have to

understand this in the context of what

was happening to him what was happening

to him was he was moving through the

seven heavens and that means that he was

being given unveilings of the unseen

world he was literally being given

unveilings of the unseen world now if we

had unveilings right now if we had if

allah removed this veil from us we would

probably the vast majority of us would

go into a state of insanity quite

literally because we could not take it

we know now in our material sciences

that we are seeing less than a billionth

of the material stimuli at any given

moment in other words when I look out in

this room I'm actually seeing less than

a billionth of what is materially there

to stimulate my senses

so my spectrum like that extraordinary

and it's one of my favorite metaphors

because it's such an extraordinary

metaphor visible light is a very small

spectrum on the electromagnetic spectrum

you have infrared and then you have the

ultra violet light so it goes up and it

goes down and the waves get smaller and

longer depending on which way you're

going well there is a very small

spectrum within that electromagnetic

continuum that we call visible light and

that is what we see now that is the

material world that's what we've

identified that's not dealing yet with

the hyb that's actually not right

because the vibe we do not have access

to it in the same way that we have

access to the material world we also

know that in the sense that this is the

the dominant theory now is that the

overwhelming majority

the universe is dark matter in other

words 95% of the universe the physical

universe is actually not even perceived

by us so what we actually when we look

out there and one of the interesting

things that caused this is it when they

began to look out and see stars

everywhere just it just goes on and on

and on a question came why isn't the

night sky as light as the day sky

because if light travels and all these

lights are out there the whole heavens

are filled with just orbs of light

why aren't they filling up the night sky

in the same way because we only see

about two-and-a-half to three thousand

stars on a really clear moonless night

why isn't it All Stars and what they

realize is that only some stars are

penetrating and actually going it's a

visitation which is very interesting

because the Quran says was some at UWE

thought oh well madaraka mubarak an edge

will happen the night and the night

visitor and the star is a night visitor

which indicates that the light of the

star is moving it's a journey and when

it gets here it is like a night visitor

quite literally so the Quran describes

stars as night visitors and then it says

what will convey to you what this night

visitor is it says anism without the

piercing star now the pub is to put a

hole through Pearl and so the stars that

are actually reaching us are like that

they are the ones that penetrate all of

this extraordinary celestial light so

what we know about the seen world is

incredibly small and yet the unseen

world we have no knowledge of now I want

to look other than what we've been told

and those are called the Summoner yet

what we're told now I want to look just

at the essaouira and this idea that his

vision did not deviate if you were

traveling through the unseen realm and

all of this unveiling was occurring you

were seeing all of this extraordinary

unveiling why wouldn't your vision be

looking at all of that in other words

wouldn't you be distracted and that

again goes back to the heart of the

profits Eliza time who had only one

concern that night and that was to visit

his Lord he was on a journey to God and

he was not interested in the particular

because if you know God you know

everything like the poets at kilometer

hawawa mowjood and fee that ELA

everything you desire exist in God so if

you have God you have your heart's

desire and everybody else I mean

everything that human beings are running

around out there looking for is

ultimately that's what it is it's

nothing else everybody's looking for the

same thing they are looking for their

heart's desire and that is why Imam of

junaid once passed by a man who was

about to get his he was a thief a

brigand fought their buddy up he was

about to get his head chopped off and he

greeted him and one of the students with

him he said you know why would you greet

a man like that and he said any man that

will give his life for his desire I

respect in other words that sacrifice

that's somebody that's taking life very

seriously and that's why I actually in

some ways I have a soft spot in my heart

for atheists and I'll tell you why I've

never met an atheist that didn't take

God seriously and yet I've met so many

people in my life that are not atheists

that just don't take God seriously but

I've yet to meet an atheist that does

not take God very seriously they're

bothered by it

it's they're troubled by it they read

books about it it ends up being a topic

of discussion with them because that's

how serious they take it and one of the

seven deadly sins

in Christianity and they're certainly

deadly in Islam as well and it's to me

it's the most interesting one it's

called sloth a sadya in Latin and this

sin most people think of it as laziness

but it's not laziness in Catholic

tradition sloth was spiritual

lassitude it was that you did not take

your salvation seriously that you

literally squandered your time on earth

and did not take your life seriously and

that is why the vast majority of us are

in a slothful state even if we're

spending all of our time working if we

are not thinking deeply about where

we're going what happens then we're in a

slothful state we're spiritually lazy

and lazy people are uninspiring people

they're uninspired people and they're

held in contempt by even other lazy

people so if we look at this experience

of the asana and the mirage it's an

extraordinary experience because this is

direct witnessing but look at the

preparation that took place before that

that is not how Islam began is it it

began with gibreel it began with the

intermediary and then it was 13 years of

persecution and the thief is the

experience that precedes the Islam which

is the lowest point of the prophets life

on earth according to the prophet saw

him he said to Aisha the worst time I

had was at the hands of your people

the peeve that was the worst experience

that he'd had total state of humiliation

the children threw rocks at him salawatu

out he was sent him and then he was

offered this opportunity for revenge and

he didn't take it and his reason was the

children so he expressed not only his

ultimate humanity but just his

extraordinary magnanimity in a moment

when many many people would have in fact

most people and certainly most mail

would have wanted revenge and he did not

and so he's followed on the way back and

then the jinn is another element because

they become Muslim so introduction also

into this other world and then

ultimately the astronomer Raj when he

comes back from that experience the

prophet sallallaahu said him now is

ready to move to the next phase which is

to be in the world

because the world is no longer a threat

to him as a distraction he now sees

reality as it is and this is what his

prayer to Allah subhanAllah data was

show me things as they truly are show me

things as they are so he was given this

extraordinary gift of seeing things as

they truly are and when he comes back to

the world he is able to be in the world

in a way in which the world is no longer

going to be not only a distraction to

him between him and his Lord he will not

miss perceive the world and this is

called right understanding and this is

also in all of the world religions

there's an understanding or a first

principle that everything begins with

right understanding that we must

perceive the world correctly because our

lack of perception our misperception of

the world is what causes us pain I mean

this is very interesting and it's a

motif that's very dominant in the

Buddhist tradition is this idea of your

suffering comes from a lack of

understanding of the nature of the world

because suffering is related to desire

at what we call in in Arabic what the

Quran calls buggy and buggy which means

desire also means oppression which is so

to me that is so fascinating that the

word for desire and the word for

oppression are the same in Arabic so

freedom from desire

Budhia the freedom from desires when you

make your desire right desire in other

words you have a right understanding of

what you should want then the challenge

is to make what you should want what you

want because it's one thing to know what

you should want it's another thing to

want that thing because there are plenty

of people that are smoking that want


they know I should want to stop smoking

and they will also say I want to stop

smoking but really what they're saying

is I should want to stop smoking and

then they get to a point where they do

want to stop smoking and then the

struggle begins knowing what you should

want and knowing what you want are not

the same and most of us don't even know

what we should want and that is a big

problem once we know what we should want

then it's how do we get to wanting what

we should want and once you want that

thing and want comes from a word which

means to be impoverished which is

related to this idea of Iftikhar which

is the definition of humanity creation

in arabic is and wolfs Takuto in allah

it is the one that wants is in want of

our lawsuit on Owatonna that is the

definition of creation the definition of

the creator is the one free of want and

most of neon it cool free of want has no

want has no need and so this idea of

knowing what we should want and then

wanting that thing the prophet

sallallaahu saddam when he comes back he

goes to medina and then the experience

is translated into practice and this is

the next phase is how do we translate

our experience of the divine a direct

experience into the world and this is

how he becomes the model for Humanity

because he Halabi alakina he took on the

divine qualities of these ethical

qualities that God that Allah subhana WA

Ta'ala has described himself with so if

you look now just in terms of what

happens this experience happens and

there's a story of the devil was walking

with one of his disciples and there was

a man in front of him who stumbles on

something and he picks it up and

suddenly you see this illumination

around this person the disciple asked

the devil what what just happened he

said he just stumbled on to the truth

and he says why aren't you

and he says I'll get him to organize it

tomorrow so this is where we move now

into the realm of how do we organize the

experience how do we schema ties it how

do we put it into a Creed there is an

incredible danger in that and it's in a

sense it's the decline of religion and

yet at the same time there's an absolute

necessity for it and that's why our

scholars had to do it I think they

realized its danger and that's where you

get their great hesitation with this

process because I really believe and I

want to show you historically what

happens and why it came to this

extraordinary culmination that I don't

see in any other religious tradition

none I really don't I'm not an expert on

comparative religions or religion that

was my university major but I can't say

that I'm an expert by any means I don't

know the languages that are necessary

look at the primary sources but in the

overall presentations and and educated

summaries of the religions that that

I've looked at I've never seen anything

that comes close to this and that's why

I want to look at it when you look at

religion ultimately religion is

experience and then that experience

enters into propositions the experience

has become propositions I believe that

as you head to a la ilaha illa-llah one

of the beauties for me of our creedal

formula is that it is not just a

testimony because Shahada means to


it also means witness and that's why I

believe that the beauty of islam is that

it has enabled the proposition to be

experienced also it will not be

experienced for everybody but we can say

their Shahada in two ways we can say

ashhadu a la ilaha illallah in other

words i see that there is no god but

allah subhan allah tala or we can say i

testify that that arabic word holds both

those meanings so it's not just

experience it experiences they

but there's also the creedal formula now

I personally believe that the Sahaba and

certainly The Messenger of Allah were in

that first understanding not all of them

that's what I believe I believe that

they were not saying I testified they

were saying I see I am witnessing I am

experiencing the truth of la la la la

and that is that is the difference

between them and the vast majority of

the rest of us and that is why they're

such an extraordinary community and I

think Abu Bakr is after the prophets

Allah isn't the greatest witness he has

the greatest experience of that and

that's why he never he never falters he

never wavers he never has any hesitation

because he was in a state of witnessing

and it had a hadith is probably another

excellent example of that

careful spot a spot that your husband

won't mean and haha he said how have you

woken up is a Hassan hadith how have you

woken up

he said I've woken up a true believer in

other words something happened to him in

which he went from am open to a Mortman

- he's qualifying his state of Iman that

there is a qualitative difference

between my state of Iman this morning

than other mornings and the prophets

Eliza time said think about what you're

saying because every reality has a proof

what is the proof of your reality and

then he gives the description that I am

experiencing Jenna as if it's right here

and I can hear people moaning from the

agony of Hell he was in a state of

experience and the prophets Eliza time

said our ofte fellows them you have

madatha you have true knowledge now so

hold tight to it because you can lose

that hold tight to it now if you look at

what happens one of the extraordinary

things about our tradition is always in

the time of greatest need you can see

providence the providential care

that has been in this religion and

Providence it comes from similar to

provide it's that God gives you what you

need when you need it that is Providence

and and we can see Providence in our

tradition if you look at it I'll give

you an example at the point in which it

was absolutely necessary to codify the

sacred law these four Imams emerge same

time the basic same time one didn't come

a hundred years after the others they

were students of each other with the

exception of Amida man Hongbin they were

benefiting from each other I'm at the

Mohammed is a student of Imam Shafi an

imam Shafter he takes from ahmed

obviously he then is a student of omaha

even Maddock through that because the

chain is is there so these men all

appear at this same time now the other

extraordinary period is the time of the

Credo formation and the time also of the

spiritual knowledge and I want to show

how all of these three come together in

a unique and extraordinary human being

and why that to me is one of the proofs

of Islam the three men who give us a

cradle understand and I'm not going to

go into and it's interesting it's

fascinating to go into a lot of the

historical the more tizzy light and what

happens with walls so they've been a

thaw and Nizam and all these different

and also the helada age I mean there's

some really interesting characters that

show up and cause a lot of trouble but

generally one of the most common

problems in religious tradition is what

is known as the reason tradition

dichotomy we call it upon 1 upon the

akan and knockin dichotomy that most

religious traditions in fact all of the

world traditions have a problem in

resolving this essential split which is

how do we get tradition to conform to

reason or reason to conform to - to

tradition now in Islam there's an early

which is the Mozilla who are the

rationalists they take this Hellenistic

tradition and this is essentially what

philosophy is because theology is

divided into two broad demarcations

natural theology which is the theology

of reason and revealed theology which is

the theology of tradition these are two

within systematized religion these are

the two ways of looking at the

philosophers are the people that are

interested in natural philosophy they're

not interested in revealed philosophy

now the first two early philosophers in

the third century are al-kindi and al

farabi and both of them attempted to

create a rational basis for tradition

and this is a deep-seated interest in

the West and something that the Muslims

abandoned largely with the exception of

the Shia tradition the Sunni Muslims

abandoned this pursuit the Christians

did not and it led to real problems

later on for Christians especially the

Catholic Church because of Saint Thomas

Aquinas when the Hellenistic ideas about

God and about the idea of the cosmos

being eternal coexistent with God and

that what God was was God was the

cybernetic force in the university was

the unifying factor he was on that

molded chaos so the Greeks had this idea

of cosmos and chaos that the high Allah

or the Haila was this eternal substance

and what happens is that there's a

unmoved mover that's affecting all of

this and these ideas came into Islam and

caused a lot of problems early on in the

third century

well they move on they have their own

strain and those are called Muslim

philosophers and they're an interesting

lot and they're brilliant and they have

a massive impact on the West they have a

much greater impact on the West than

they do on the Muslims I mean really

they alter the Western civilization

completely I mean Western civilization

takes a sharp turn as a result

particularly of arrow ease or even

Lucien who is ultimately a student of

even Cina

a student of an Farabi who's a student

of AK Indian thought so what you had

that strain those are the natural

theologians and the five proofs of the

existence of God that are so famous in

the west from st. Thomas Aquinas are and

I've seen edgar myers shows exactly

where he got them from al farabi and he

puts a side-by-side st. Thomas's Latin

version and the Arabic version and the

translation you can see that he's it'