Attributes of Allah (CD Set)

Transcript Details

Event Name: Attributes of Allah (CD Set)
Transcription Date:Transcription Modified Date: 4/9/2019
Transcript Version: 1

Transcript Text

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's

literally a direct translation from out

of Farabi so you know the Christians

were using Muslim proofs now that strain

don't think that this idea of proving

the existence of God has anything to do

with doubt about God doubt about God is

a modern concept there are very few

ancients who had any doubts about God

and the people trying to prove the

existence of God were largely deeply

religious people they were deeply devout

people so why do you think they would

try to prove the existence of God

because they felt that faith should be

based in reason they felt that in order

for faith to be on firm foundation it

should have the foundation of reason and

that's why they attempted to the best of

their ability to create a rational

foundation for belief and this again

gets to reason and tradition this

problem so they were trying to

synthesize the essential problem of

oppan and knuckle how do we get nothing

to correspond with a phone or vice versa

and they made many many attempts at a

certain point because of massive

confusion that was beginning to reign in

the Islamic lands a group of people show

up one was in Egypt with Jaffa how he

and he dies in 321

which is 933 of the Christian era the

the second is from Basra and teaches in

buck Dada two cities that are in the

news a lot and in those days the wars

were with sandals in the mosques

throwing shoes at each other when they


oh but hasn't a shoddy now they're using

them to hit

statues and things like that so

traditions hard to get rid of

oh but Hassan and uh shadi who dies in

324 and that's 935 and then Abu Mansour

and Matuidi who is from he's born in

Madrid and dies in summer pans in what's

called traditional Horus on the land

where the Sun rises hora Sun Sun Sun

hora so it's horizontal and where the

Sun comes up which is the East or Asia

we would call it now Central Asia and he

comes from that place now what's

interesting about Central Asia is he

came from a place that was a center of

Buddhist learning and I find this deeply

significant I actually wrote a paper

called how the Buddha saved Islam it's a

paper in which I tried and I've never

seen this anywhere but I really tried to

show that the paradoxical formulas that

are introduced by the Met to Dedes and

the Ashanti's were actually coming out

of Buddhist logic and the Buddhists had

a massive impact a lot of people don't

know this but they actually had a

massive impact the tolerance of the

Abbasid period I believe is largely due

to the influence of Buddhism because the

bar metkids who were the great ministers

of the abbasids were from Afghanistan

and that family was a famous Buddhist

priest family they're very tolerant

deeply tolerant people and they

introduced a lot of this extraordinary

tolerance during the Abbasid period into

the Islamic tradition and removed a lot

of the very harsh interpretations and

they textually justified it which is

what's so beautiful and that's why the

danger of religion is that it is open to

multiple textual interpretations and

it's which one are you going to choose

and in a sense that is revealing

something about your essential nature

what are you attracted to because you

can find harshness you can find cruelty

in all the religion and then you can

find all these other qualities and I

feel that the other qualities are the

dominant qualities it's almost like

those harsh and cruel aspects it's like

a shadow a union

shadow religion that exists alongside

the true religion to almost separate

people and to to reveal themselves

because hypocrisy is the worst type of

personality the one who's hiding his

true nature so these three men all our

existing I mean look at that 333 321 324

and 333 and this is their death dates so

these three men are all living at the

same time and they formulate these

Creed's that basically save Islam now

Imam of the Howey is more of a knuckle

he's not interested in Apple and he has

very few if any he has a few but he has

very few what is miss term speculative

theological formulas it's miss term that

I would say more rational the Albert

hasanat a shoddy is in a sense a bridge

between alkali knuckle but imam abu


and Matuidi takes it to a much deeper

level the three in terms of this

fundamental problem and what's

interesting is the great creedal formula

of the muslims becomes the formula of

imam and Nyssa fee who was a Matuidi

with the commentary of taftazani who was

an ashati

and this is what was taught in our

mattresses for centuries I mean these

are the two great texts one is a

commentary by an a shoddy but the other

is a Creed by a Matuidi and these three

men represent what comes to be known as

Anna sooner well GEMA

they basically create Creed's they

produce Creed's and credo in Latin means

I believe so a Creed is what you believe

you say credo I believe and that's why

in the beginnings of these Creed's they

always say a Coulomb or a Tuppy then I

say believing so the Arpita is what

you're bound to it's what you have

conviction about you know it's a pet too

you know it's what you're not at its

what you've bound to it it's what you

believe and have conviction about and

this becomes the IP that this is the

word that's used in ours for the Creed

so they call it the al-qaeda and that's

via the arcade Howie the Arpita

like that and then each one of these

I mean of imam abu jaafar of howie and

imam and Matuidi are the two hanafis and

imam and ashati there's a debate the

matter Keys claim him as a matter key

and the Shaffers claim him as a chef

very so there and I think probably the

stronger argument is that he was a Shafi

but his greatest student by one there is

a meaty area between the the two his

greatest student is a bucket of belani

who was a Maliki scholar who develops

what's known as the atomic theory in

Islam and it's probably the most

sophisticated pre-modern theory and

there's a book called the history of the

atom and there is a chapter on the

Muslim atomic theory and they do admit

that the scientist that wrote that book

said that this is clearly the most

sophisticated pre modern atomic theory

that we have and he also says that he

doesn't really understand how they got

it the Muslims and so they they were

thinking very deeply about that now I

believe also there's a connection

between the Buddhist atomic theory and

abu-bakr Balinese theory because there's

a lot of similarities and that is

obviously deep speculation and there's

Muslims that did not like that at all

and that tended to be within the hum

body tradition you have a third a fourth

strain from these three men you have a

fourth strain which is the ham body

strain the ham bodies tended to be

although Albert Hasan had a shoddy wood

would use imam ahmed as his foundation

in a sense because imam ahmed was was

considered the imam of ala Sunnah wal

Jamaa it's his lock up because he had

such an important role to play in

protecting Islam from the merit is he

lights he was honored with that and so

in that sense now Imam of the four Imams

the three imams maja neva mattock and

Schaffer II have room for more room for

Apple and the most is of

honey feral Delano he is the most

rational he is a legal philosopher in a

way I mean Imam Shafi is also but Abu

Hanifa will use a Khan more than any of

the other Imams I'm at the Muhammad is

the least inclined to do that he will

prefer a weak hadith over analogical

reasoning and that is in hizmet which

gives total lie to this idiotic idea

that weak hadees have no place in Islam

I mean if I'm a demon ham but use his

weak had these before he uses PS in his

o soul I mean I think that exposes the

ignorance of people who claim that weak

Hadees are worthless

on the contrary they've been used for

centuries by our greatest scholars so of

those three of the four strains the ham

body strain will be the least inclined

to any type of rational approach to

creed and it will get to the point where

the anthropomorphise who are a problem

in all religions not just the Muslims

this phenomenon is a phenomenon within

religion are people that take things


in other words believe in the literal

meaning of everything that is said and

that is absolutely impossible to do with

any text of Revelation because the

nature of language is that there is

always analogy and metaphor always you

cannot get out of it it's impossible it

is simply impossible and it leads to

very difficult even the literalists who

deal with the pot on they get into big

problems in interpreting certain verses

in the Quran and create very clever

rhetorical devices to deal with those

problematic verses for them like ask the

town for set up area you know ask the

town how do you ask a town I mean what's

a town what do you mean ask the town do

you mean ask the people of the town

you mean astley I mean if it's literally

the town town can I ask you a question

Chicago I'd like to ask you well I can

say that you know I want to hear what

Chicago has to think about all this now

obviously I mean you people here from


well that's metaphor

and that's in language it's just the way

it is the White House announced today I

mean nobody saw these bricks that are

painted white saying something right

these far as I know announced things so

the discipline knuckle is is what

when Mansoura Matuidi is trying to bring

together this understand now the third

formulation is amongst the people who

deal with it son or the spiritual

science of Islam so the providential

care that we see in this community is

during the period we see at how death

and Mojave whose 243 Imam and Junaid who

is probably the great formulator of the

tradition in 297 and then a Shibley his

student 334 elbow thought of and Mickey

386 and then I would add Arabiya an idea

to that because she introduced the idea

she really is credited with the

introduction of the idea of love of God

being higher than the fear of God and

it's a very important introduction into

the Islamic tradition the Bekaa own who

were these men that literally became so

enveloped with fear of God that they

stopped eating that cry all the time

they were basically dysfunctional from

this immense fear and she introduces

this idea that love is such a higher

concept when dealing with the divine and

that becomes very strong within that

tradition now that Islam the four Imams

Iman these four traditions and then it


these four be moms and adding arabiya

as the fifth in that science they

basically formulate iman Islam and asan

it becomes a religion in the sense that

we can study it in an organized

schematized way that was not true in the

first community

it just wasn't because much of it was


you could ask the Sahaba they knew all

these things they had an immense

knowledge of all three subjects but they

did not have Babbitt will do or babbit

the heart or you know Bab Anika and

dividing niihka into different types and

having different types saw and facet or

the five formulation so here you have

the Philosopher's that are pure

rationalist you have the traditionalist

which were the mahadji foon who are pure

traditionalists they're not interested

in in alpha they're interested in

nothing and that's why the AHA say

the Mahadev is a pharmacist he's not a

doctor so never get a prescription from

a pharmacist all the pharmacists knows

is nothing see what the doctor has is

open he knows how to apply he knows how

to put things together he knows how to

we hope but that's what the physician he

learns how to discern between signs and

symptoms what if you have jaundice what

that means and and then what is the

prognosis where it's going all these

things so that's the and rarely do

you get the two together now the same is

true about Allah Subhan Allah to add as

these credo formulations you have the

Creed which is none but then you have to

have an understanding of it this is aqua

and so bringing these two together this

is what fucka daddy not Raji says is the

meaning of neuron Aden or that light

upon light is revelation on intellect

and the rock a Buddhist behind said

never be impressed with a person's Islam

until you've tested their intellect

because the most dangerous thing that

you can have is intellect without

religion or religion without intellect

it's a disaster both our disasters

intellect without religion leads to

concentration camps gas chambers you

know we've got a problem it's called the

Jewish problem and what's the most

efficient way to deal with this problem

I mean this really this is pure reason I

mean there's people that could argue

against that but ultimately this

is how they perceive the world this is

how Nazi Germany perceived the world

efficiency and we were the open immense

you know where the people beyond good

and evil we're not because in the

content moral argument for the existence

of God what Kant says is the

understanding of good and evil is the

greatest proof for the existence of God

because without God you could have no

understanding of good and evil and this

is what happens when revelation is

removed from internet because intellect

can be evil and this is what in the

golden mean intellect is a mean between

craftiness and between stupidity

so the intellect can be used for evil

and religion without intellect leads

also to gas chambers they might be

metaphorical ones but again we have a


you know the Americans are our problem

well let's just kill them all I mean

it's a great solution because God said

kill them wherever you find them so

let's just do that I mean this is the

tie this what happens when you divorce

one from the other you you end up with

the same result which is brutality a

loss of your humanity it's really


and this is why bringing these two

together is so difficult and yet our

religion has been so brilliant at doing

it and the man that did it is called the

proof of this law which it's a lot

Hasani he is the man that brought it all


he brought the thing that will sold

he was a master he's one of the greatest

a Saudi scholars in history he brought

the a peda he brought the philosophical

tradition and he brought the spiritual

tradition and he synthesized it into

this extraordinary exposition of Islam

where he said don't fight each other

these are not mutually exclusive

meanings can't you see you're all

looking at things from a different

perspective and what you need to

recognize is this is a diamond that has

different facets and it is the divine

light that comes into that diamond that

refracts it into this extraordinary

rainbow of colors that you sort of know

13 Delight those who look at it this

session continues on the following CD