Mirza Yawar Baig – Iman bil Ghayb #02

We continue with

the yesterday, which is

Emmanuel. Is it rational or not rational?

My submission to you is that Emmanuel

is completely and totally rational

because as I told you, the opposite of

rational is irrational.

So iman Bilhayb cannot possibly be irrational.

And if I believe as a Muslim that

iman Bilhayb

is irrational

then I cease to be a Muslim because

if I'm going to say something which Allah

Subhanahu Wa Ta'ala

declared to be true

as irrational, then I have to rethink my

iman.

So it is completely rational. How do I

say that? What is my grounds for saying

that iman bilharay

which is iman in the unperceivable

that this is rational. So let me explain

to you.

The thing to do is

to first

ask another question before we go to

is Emmanuel very rational or not. The question

to ask is, what is rational?

When I say something is rational,

what exactly do I mean?

This term rational or something irrational, the opposite

of that. What is the basis of that?

Now the usual basis

of rationality

is

it must be something which within quotes makes

sense to me, meaning which I understand.

So first criterion

of rationality,

which we place for ourselves is something which

I understand.

Number 2, second criterion of rationality,

which we we which we place for ourselves

and which people generally believe in is that

it should be something

which is perceivable

by our senses.

Now take these two things and put it,

let us look at something like,

nanotechnology.

Let us look at something like,

an MRI report.

Right?

If you ask me,

I'm a behavioral scientist. I'm a,

consultant to,

family

owned businesses.

I am a leadership trainer.

I am an author,

many books.

I'm,

an imam,

you know, and so on and so on.

But I'm not a neurologist.

I'm not

somebody

who can understand

an MRI picture.

So as far as I'm concerned,

the MRI

picture is just something, you know, it's like

maybe it's a piece of abstract art or

something. Right? As far as I'm concerned, it

makes no it makes zero sense to me.

So if you ask me, did you understand

this MRI? No. I did not understand MRI

whatsoever.

Did you understand any part of the MRI?

No. I did not understand any part of

the MRI.

But

when I take this MRI

to my doctor

and my doctor gives me certain advice based

on that MRI,

Do I believe the doctor?

Do I follow the advice? Of course.

Why do I do that when I did

not understand the MRI?

So as far as I'm concerned, my belief,

my following the doctor,

if I use this

definition for rationality, which is that I must

understand it,

then my behavior is completely irrational.

Now if I say this to you, you

might say no. No. Hold on a second.

Your behavior is not irrational because your behavior

is based on something else. And what is

that something else? You believe in the doctor.

You believe in the knowledge of the doctor,

and you believe in the good intentions of

your doctor. You believe that this doctor has

the knowledge to understand

what this MRI is reporting and showing,

and

you believe that this doctor wishes well for

you.

So the advice that this doctor is gonna

give you will be for your benefit and

will not harm you. Right?

It we our our

reaction

or our response

to the doctor

is based on these 2,

very important beliefs.

We believe them, we may not articulate these

beliefs, you may not talk about them, but

this is the basis of the belief that

I believe the doctor is

has the knowledge to understand this MRI report,

and I believe that the advice the doctor

is gonna give me will be beneficial for

me. Therefore,

even though I don't understand

the MRI report myself,

I will still do what the doctor is

telling me to do. This is our

rationality which we use in our lives. Now

my question is, that is exactly what Allah

is telling us to do when it comes

to his book and to the teachings of

this book the teachings of Muhammad which

is

believe in it

because

the Rasool, salallahu alaihi salam, said so.

Follow it because the Rasool, sallallahu salam, said

so. And why should I follow it? Because

of the Rasool saying it?

Because

because the Rasul does not speak of his

own volition.

The Rasool only says what he has been

told to say. He only narrates

the revelation that has been sent to him.

So my belief in the,

my belief in

my belief in what happens in the grave,

My belief in all of these things and

more

is entirely

and completely and totally

rational,

even though none of those things are from

my perception.

Let me give you another example.

The example is Allah said the first

Ayat

Allah said, all glory and majesty

and,

all greatness is for the one who took

his slave. In this case, Muhammad

from Masjid Al Haram, which is in Makkah,

to Masjid Al Aqsa, which is in Jerusalem,

in one night.

And from there, he took him into the

heavens

to show

him his signs. But the

the environs of which the surroundings of which

are holy and they are purified.

The around that

is is the blessing of Allah

and

its surroundings are blessed and

Allah said to show him our signs

to show him our signs. And for this

Allah

showed him the signs on the earth and

he showed him the signs in the heavens

in a way that pleases

his majesty and grace. Now

come back to the question of rationality, which

is I'm giving you now an example

of actual fact which happened,

which we know

from the record of the seerah. Rasool

went on this,

wonderful celestial

journey of Isaw al Mirad,

and when he returned,

he announced this to the people.

Now

what was the reaction of the people of

Mecca?

The reaction of the majority of the people

of Mecca was, this is irrational.

This cannot possibly happen.

Why? Because I don't understand how it could

have happened.

So I don't believe you

because this is not part of my experience

in life.

Right?

I don't believe this could have happened to

you because it could not could not have

happened to me. I don't believe this happened

to you because it did not happen to

me. I believe this I do not believe

that this is how you feel. This is

what you saw because I never felt that

and I never saw that.

I'm I'm deliberately saying these things because to

show you how irrational

that kind of an argument

is. You will not say the same thing

to anybody else for anything else about anything

else.

Right? Never. Because

we know that there are many people in

the world who

have all kinds of amazing experiences,

and we believe them because we believe them

because we know they are not lying. We

we know they are not liars and cheats,

so we believe them.

But in this case, we say no. We

say, well, you know, I haven't seen it.

Didn't happen to me, so therefore, I do

not believe it. Now

people came to our work

and they said to him, do you know

what your friend is saying? This is what

he is saying. He said your friend is

saying that in one night he went from

Mecca to Jerusalem and then up in the

heavens

and he saw whatever you saw and so

on so forth and he came back,

do you believe that? Abokar said this, the

response was what he said

If he said that, I believe.

He did not say yes. It happened. No.

It didn't happen. He said if he said

that. So what is the what is the

question

to be verified?

The question to be verified is not whether

what he said makes sense, doesn't make sense,

reasonable, not reasonable,

scientific, not scientific, logical, not logical.

The thing to verify is,

did he say it? If he said it,

I believe it no matter what it looks

like to you or me.

And what is the reason for that?

Exactly the same reason

for which I believe my doctor

because I believe the doctor.

I believe that the doctor's knowledge is superior

to mine. I believe that the doctor can

see things that I can't see not because

he,

he's got some kind of, you know, superior

vision, but because we see with our knowledge.

We don't just see with our eyes.

So the doctor is able to see things

in the report, in the MRI report, which

I cannot see because he has knowledge which

is superior, which is specialized,

which I don't have. So what do I

do? I

believe the doctor because I know the doctor

wishes well for me. So the question for

to ask ourselves is, what do we believe

about Rasulullah SAW WALLAM? Do we believe that

he his knowledge was superior to ours or

not? Do we believe that he wished well

for us or not?

It's as simple as that. If I believe

that the knowledge of the Rasool alayhis salaam

was not just superior, but there is not

even a comparison

between his knowledge and my knowledge, and this

is this is my belief and Allah is

my witness.

And I believe that Rasool, alayhis salatu wa

salam,

wished the best for me and for his

entire ummah

more than my own mother would have wished

for me, my own father would have wished

for me, and this is also my iman

and Yaqeen, my witness, then I believe that

Rasool, alayhis salaam.

I don't ask questions,

not because I am believing blind, but because

I am believing with complete rationality

in the messengership

of Muhammad Sallallahu Alaihi Wasallam.

So I'm not concerned with, do I understand

this

concept in my mind? Because I know that

with my knowledge, I can only understand that

much. If I can't understand an MRI, MRI,

how the * am I supposed to understand

what happens in the grave or what happens

in the other day of judgment and so

on and so forth? I have to go

by the word of somebody whose knowledge is

superior to mine and in whose good intention,

in whose love for me and concern for

me I have complete and total faith, and

that is Muhammad.

This is the meaning of iman bil rayb