Bilal Philips – Best of Tawheed – Roohullah Spirit of Allah

Bilal Philips
AI: Summary © The speakers discuss various examples of references to the holy eye and the spirit of Allah in various stages of Islam, including the use of terminologies and the holy eye in shaping our perception and personal transformation. They also touch on the importance of the holy eye in shaping our perception and bringing forth a spirit of Allah. The discussion touches on the holy eye in shaping our perception and bringing forth a spirit of Allah.
AI: Transcript ©
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Salam aleikum wa rahmatullah wa barakato.

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Prior to the break, we had begun to look at the evidence, actually a recap of the evidence which is used to support the concept of the union of man with God.

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And we mentioned the Hadith

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of the Prophet sallallahu Sallam founded Sahih Bukhari and narrated Bible Herrera, in which he quoted a loss of 100 data as saying, the most beloved thing with which my slave may come close to me, is that which I've made obligatory on him, my servant will continue to come closer to me by voluntary acts of worship until I love him.

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If I love him, I will become his hearing, by which he hears his sight by what she sees his hand by which he grasps and his foot by which you are.

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If he asked me anything, I would give it and if he seeks refuge in me, I would protect him.

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We said that, this did not mean literally, that the law becomes the hearing, nor becomes his sight, but that he only hears what is pleasing to Allah.

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And he only sees looks at what is pleasing to Allah and so on, so forth. The other evidence comes from the concept of ruhollah the concept of the spirit of Allah that a law's

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soul or spirit exists,

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and that human beings have a portion of a lost soul and spirit. And the evidence for that

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is drawn from

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verses like

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this verse in Surah, sajida 32nd, chapter, verse nine, samosa, wha hoo, wonderful coffee, he Maru, he, then he a law, fashion to him, Adam, and blue in him from his spirit, Allah made Adam in the form that he was made.

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And then he blew into him

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from his spirit, another verse, and that's repeated a couple of times in the Quran, we also find in soil hedger, 15th, chapter, verse 29, Allah says there, faith as a way to who want to feed him a rupee, and when I fashioned him

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and blew into him of my spirit. So these become

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the evidence is of

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a piece of God, a part of a lost spirit being blown into Adam, and then all of Adam's descendants would share this would have a portion

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of a law within them. However, this concept itself

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ignores certain aspects of Arabic

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and its meaning and what it conveys, especially when we consider that there are a number of other verses in the Quran,

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where similar terminologies were used, but

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nobody claims what has been claimed here. So, this usage, similar to the usage of beta law, the house of Allah, a phrase used to refer to

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mosques muuto law.

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Of course, all houses,

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all structures built belong to a law, the knowledge to create them, the materials which are used

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etc, all of it comes from Allah. So they all belong to Allah. But in order to give special status to some of those structures, he called them, boo to law, the houses of Allah. So we know that

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this reference this structure of relationship to elevate

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the particular individual structure in the overall structures of the earth or the world, along with use this time and time again, whether it says Rasulullah messenger of Allah, they're all messengers are belonging to Allah. So, this belongingness may be used to parts of allows creation, in order to elevate them in status. So, when we come to the concept of rufo law, Islam does not teach that a law is a spirit or that he has a spirit, a law states in the Quran clearly, yes aluna Ghana rule, they will ask you concerning the spirit,

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cola roschmann umbrella be, say that the rule, the spirit is by the command of a law

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is created by the command of a law.

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It is in accordance with the command of Allah B. And it is, Allah only said be Kuhn, fire Kuhn, and it was created, the spirit is a part of creation.

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Allah does not have a spirit, nor is he a spirit. So then what is being referred to here? When Allah said that he blew into Adam from his spirit. If we listen to Prophet Muhammad Sallallahu Sallam explaining about the creation of a human being, we see him referring to the stages that the fetus goes through as it grows.

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By the end of the fourth month,

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he said,

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The angel comes and blows the spirit into the child,

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the angel comes and blows the spirit into the child. That's the point at which

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the child now becomes a human child. It has a human spirit. Up until that point, it was a fetus growing, containing, and having the characteristics of all creatures,

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but missing, the most critical characteristic of humanity,

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humankind, that was the human spirit. So it was at that point that the angel takes the spirit from the body.

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And we spoke earlier about how Allah created all of the spirits when they created Adam, and took all the spirits from Adam at the time of the creation of Adam, and made them bear witness. So they remain in the bodies are created

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with that experience,

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of bearing witness of the law is their Lord, until the time comes for them to come into this world, when the angel will take the appropriate spirit and put it into the fetus. And the way in which it is put in it's referred to as being blown, blown into the fetus. So this is the action of the angel for all human beings,

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angels or angels, responsible for this process, do this all over the world for all human beings. Now,

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the blowing of the Spirit,

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in the case of Adam was special, it was the first

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so in order to give it special status, because Adam was also representative of the whole of humankind.

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And the angels were made to bow before him.

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Satan was supposed to have done so also but he refused. So in order to give that creation, special status, Allah refers to it as His Spirit, the Spirit which is blown, which he created.

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And even the blowing he referred to as his blowing, that he blew into Adam for his spirit.

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