Bilal Philips – Transcendency – Part 3

			You
		

			law is above and beyond its creation, we looked at the evidences, we naturally have difficulty
accepting the idea that the creator of this universe in his magnificence would be inside ourselves
with our own weaknesses,
		

			and our in consistencies. That doesn't make sense.
		

			Furthermore, we looked at the evidence is from
		

			the Quranic texts, and we looked at evidences from the statements of the Prophet sallallahu
wasallam. And having looked at these, we are now rounding out our evidences by looking at the
logical evidence, and what the position of the early scholars were towards this from a logical
perspective, either God created his creation, inside himself.
		

			Oh, he created it outside of himself. Some people say, Well, no, he didn't create it inside himself
or outside himself. Well, what else is there? No, that's just illogical. Either. He created it
inside himself, or outside himself. So if he created it inside himself, then it means that Allah has
within him, all of the weaknesses, the deficiencies, the filth, the everything of this world,
		

			contained within himself, that is something which goes against our natural belief in who is God, God
is pure, God is good. You know, God is not weak, he does not contain weaknesses, he is the mighty,
Allah Jesus, He is the mighty, there is no weakness involved here at all. Right? We are the weak, we
are the fulcrum, we are the needy. So he doesn't have any of these qualities. Once these things were
created inside themselves, then it means he has them. So the only logical conclusion is to consider
that he created the world outside himself. That's the only logical conclusion. And if the world were
created outside himself, either his below it, and below, in general is subservient to what is above,
		

			or he is above it, and beyond it, and it is below him,
		

			and subservient to him. Again,
		

			logic tells us, he must be above and beyond it, and it is below him. And, of course, worship
		

			everywhere in the world, when people turn to worship call on God, they naturally call on God
		

			upward, somehow God is conceived as being beyond beyond not just up up in all aspects in from all
perspectives.
		

			beyond being beyond that, the creation is not above him. So, this is the only logical conclusion
that we could come to in this regard. And it is consistent, of course, with the evidence is that we
have been looking at
		

			whether we looked at the evidence from the nature of human beings, to not accept the concept that
God would be in filth in the filth of their world, or it'd be from the
		

			way
		

			Which prayer has been prescribed, that we are not allowed to pray,
		

			to start us to objects, to anything that is created in this world that is in and of itself proof
that God is not within these things. Because where he within it, if that was the correct concept of
where God is, then there should be no objection for us to pray to objects, wherever it may be,
whether it's a statue that we create with our own hands, or it's a tree, or it's a stone, or a star,
or whatever, the moon, the sun, there should be no problem, even praying to each other. As we said,
some heretics of the past, had even proposed those who promoted the idea that everything was a law.
And the law is everything. A law is within everything. So if God is within you and me, then I can
		

			pray to you, and you can pray to me. No problem. And they actually propose that, you know, I've been
araby as a famous individual, from the 13th 14th century who made this proposal. And there are
others before him and others after him who shared the same idea promoted it. Until today, we still
have people in different parts of the Muslim world who make this claim also, we also looked at, we
said, from the perspective of the Mirage, the ascension, the prophets ascension into the heavens,
and what he described what information he gave us.
		

			We judge it, you know, it's not because of course, you can perceive the ascension in one way and I
can perceive it in another way. You know, you can say, Well, that was in a dream, you know, I can
say, Well, no, it was actually body Lee, the profit went badly, and argue about that, etc. But what
the prophet described to us, of going up into the heavens, not going down,
		

			not walking into the Kaaba, he
		

			left this world is Ascension involved living this world. And he described it. And at the end, he
reached the seventh heaven, above which was a laws, footstool and throne.
		

			And we all know from the various texts that the lies above the Throne, this is mentioned in so many
places in the Quran. So all of that points to Allah being above and beyond his creation. And of
course, the Quranic verses and the heady thick proofs,
		

			seal the picture, but we have one more look to reflect on the position with regards to a law and his
creation. And we'll do that after the break.
		

			Welcome back from the break salaam aleikum, we concluded that really the evidence is of the Quran
and the Sunnah should really be enough to close the case. However, adding all that went before we
can also see in the statements of the early scholars, which have been gathered by a number of
leading scholars like Mr. Darby, he wrote a book called aloo lilla, Li, la vim, the transcendence of
the Most High the magnificent. In it, he gathered numerous statements from over 200 major scholars
of the past in support of this idea. We spoke earlier of
		

			Imam admittedly humble, being the scholar of his time who withstood those who tried to portray and
to promote the idea of God being everywhere. That was a period in time which a deviant philosophical
sect called the Morteza lights had gotten control of the Muslim leadership and force this on the oma
on the Muslim world. But Mr.
		

			Ahmed stood his ground. And eventually after being jailed and tortured, and all these other things,
eventually, the wave was halted, Abu hanifa himself, he made statements, very strong statements. And
when people asked him or expressed that people were unsure of whether a law was above his creation
or not, you know, above the Throne, as it stated in Koran or not, and I will honey for saying, one
who denies that Allah is above the heavens, is a disbeliever.
		

			Because the Quran and said, He's above the Throne, and the throne we know is above heavens. So to
deny that or to have doubt about it is equivalent to disbelief. If a person is doubtful about a laws
existence, I'm not sure that there is a God or not. You're a disbeliever. You can't say I'm a
believer in our Muslim, but I do have doubts about whether a lie exists or not know that these two
don't come together.
		

			If you're a Muslim, meaning you believe in God, you believe in a lot. That belief means believe
without doubts. But the basic issue allows existence, if you have doubt about that, you don't
believe in God. It's as simple as that. You just don't believe in God, but you have a doubt that
maybe does exist. That's what it is. You know, you don't believe in God, but you have a doubt that
he might exist. That's what it is not that you believe in God, but you have a doubt that he doesn't
exist. No, it's not that one. You don't believe in God. That's the reality. So this is why I want if
I said, You're doubting about whether God's above the Throne or not, means you don't believe
		

			you don't believe
		

			in God. So he, as I mentioned, was only one of many scholars and his main student, Abu Yusuf, who
tackled one of the leading scholars of the mortality lights of his time. bisher al Murray, see, he
debated with him. Bashir was promoting the idea of allies everywhere and the other concepts that
they held, Abu Youssef
		

			told him to repent because he had denied that the law was above the Throne. Michel de Medici, denied
it. Okay, so what did you do with the vs where law says, a rock man, I'll allow the Most Merciful, a
rough man is Allah, Allah rush stoah is above the Throne. What do you do with that? He would say,
well, either it gives some explanation that
		

			doesn't mean throne, it means something else. Or it's metaphorical. It's a metaphorical expression.
It's not to be taken literally. And that's what those scholars of that background did with all the
other verses that we mentioned before, which clearly indicates the velocity of his creation. They
said, these are all metaphorical. And then they went through most of our last names and attributes
and said, Oh, this one's metaphorical. That one's metaphorical to the whole crime became
metaphorical. metaphorical meaning that you can't take it literally. So then, what do you do with
the Quran? The Quran says, we're going to prayer, you know, wash your hands and your face. Okay,
		

			this is all metaphorical. We wash our hands metaphorically, we wash our faces metaphorically, you
know, where do you draw the line? Because you did have actually some * which came out and said,
for example, one of the extreme sect which came out and said that the five times daily prayers are
metaphorical. That if the fudger really is representative of Muhammad,
		

			Lahore is Ali assar is Fatima malherbe is Hasson and Asia is present. So if one just says these
words, Muhammad Ali Fatima, Hassan Hussain, he has done his five times daily prayers. Okay, this is
insanity, it will actually reach that stage. Yes, there are people who made these such claims. So,
you know, of course, you lose track of everything. Once you get into that state then nothing is real
anymore. It's just whatever the person who is
		

			is telling you this story. If you accept it, then it's whatever he tells you,
		

			you become a slave to his thoughts. And of course, there are no end of people out there who are
making such claims. So there is no reality to anything coming back to the real world.
		

			In the real world, the Quran was real.
		

			The Quran was revealed in Arabic. And the Arabic language was such that people understood things
literally, unless the circumstances demanded that it be understood, metaphorically. And that's how
we speak basically, in all languages. When we communicate, we don't communicate metaphorically, in
our general communication, we may use metaphors in our communication. But that's not the general
communication that we do. Our general communication is literal.
		

			So when a boss tells his
		

			assistant to do something,
		

			the Assistant doesn't stop to think, does he mean this metaphorically? Or does he really mean for me
to do it?
		

			If he's going to be thinking like that, and no system is going to operate? When he said, do it, he
meant do it. And we take this literally, although I might say to you drink lots of water. This means
		

			physically, you should drink lots of water. It's good. I'm a doctor, I'm telling you, you need to be
hydrated, you're in a hot climate, drink lots of water? Or
		

			should you take that now as an order, which you now start to drink? And you keep drinking until you
can? yourself? No, no, lots here? How do we take lots lots is defined. There's has to be some
clarification a definition, you as a patient will ask the doctor Well, you know, okay, what is lots,
five glasses a day, 10 glasses a day, two gallons a day, what what slot, you get those details, but
you're not thinking in this general and prescribed way. Our general communication is literal. For
example, we have phrases like the walls have ears.
		

			We don't literally mean this. The circumstance tells us that we don't take this literally what we're
talking about is that people might be listening. Or we might say, time flies, you know, again, we
don't mean literally, time flies. So if somebody said for example, you know, I'll be flying out
tomorrow. We don't stop to think does he mean literally is flying out tomorrow or not? No, we assume
when he says he's flying out tomorrow that he really is flying, flying out of the city flying out of
the country. We take it that way. And that's how we normally communicate.
		

			So when we look at verses, all the body of material which point to a lie being above and beyond this
creation, that is the vast majority of material, then we have to say that's what it literally means.
Now, there are some verses for those who try to claim that it is not literal. They take the verse,
for example.
		

			This verse is in Surah, cough 30th chapter verse 16 welaka de la Canal in Santa Monica lemuel moto
Swiss will be enough so we're not no Accra, boo la mina have little worried. Indeed, I created man,
and know what is sold whispers for I am closer to him than his juggler vain. Now, we know the
juggler vein is inside of our necks, the human head and closer would mean somehow inside is closer
than that. But the context in which it said a law says I created humankind and know what their soul
whispers know what's going on inside the hearts. So he's talking about his knowledge that his
knowledge is closer. We don't take this one literally because we have such a huge body of material
		

			indicating otherwise. Or, for example, another verse, in which Allah says Alam Tara and Allahu Allah
Allah ma ma ma Hua tomorrow.
		

			Fill out. My akuna Minh najwa, Salah fatin illa Hurrah boom, voila hum certain Illa was this room
will add Nam indolic? Wa Xsara Illa. Who am I home? in America? No, don't you know that the law
knows what is in the heavens and what is on Earth. There is not a secret consultation between three,
but he is their fourth, nor between five. But he is their sixth, nor fewer nor more. But he is in
their midst wheresoever they may be. So we don't take this to mean that when two people are together
allies, a third person with them know, the context is that a law knows what is in the heavens on the
earth. He's talking about his knowledge, again, is knowledge encompasses everything. So this is the
		

			way we take those verses where people might want to use them in a literal sense, where that literal
sense contradicts the literal meaning of the majority of the Quran. So we don't want to say okay, in
this case, it is metaphorical. In the other cases, it is literal, they say well, no, those other
cases are metaphorical. And this is the literal one. Well, reality is that the vast majority of
cases in the Quran indicate that is above creation. So either the vast majority should be taken as
the literal and the minority as the metaphorical. The other way around doesn't make sense, because
as we said, our normal conversation most of what we speak 90% of what we talk about is literal. And
		

			the Quran was revealed to us in our language, and literal language for the most part, with some
metaphorical references. With that. Their viewers would like to thank you for being with us in this
segment of our episode from the best of our heat, and we hope that you will continue to be with us
in the coming episodes as we continue to look at different areas in which Muslims today as a result
of some actions of the past some beliefs, some practices, have strayed away from the main belief in
the unique unity of a law and they have compromised and they have violated
		

			some of the major principles of telehealth. We'll see you in our coming episodes. today. Kumara to
LA he co barakato
		

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