Suhaib Webb – Uqud alJum’an of Sheikh alIslam, Selim alBishri (Lesson Six)
AI: Summary ©
The speaker discusses the sheikh's teachings on perception and desire, including the use of shirteen and the ability to manifest one's own existence. The speaker also discusses the power of words and phrases to influence perception and desire, and the importance of understanding one's existence and its relationship to one's existence. The speaker concludes that the sheikh's teachings apply to everything from our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to our existence to
AI: Summary ©
So,
the sheikh, he mentioned some ayat,
which are used to prove
the immutable
primordial,
transcendent will of Allah Subhanahu wa ta'ala.
And then finally,
Subhanahu wa ta'ala. Then he says,
Most of Ahl al Sunnah,
the theologians,
you'll find us at Ibn Ashir of the
famous mutton.
Most of the Sunni community divides akhem into.
What is
taken from Sharia? What is taken from the
intellect, and what is taken from a norm
or habit?
A norm or habit is like if it's
cold outside, you wear a sweater. I can
be like, what's the for
that?
Adam. So
for example,
I am in the room next to
you. Maybe, maybe not.
Or you may see me tomorrow at your
Masjid.
Maybe, maybe not. So you, you know, that's.
In that vein, the sheikh is doing something
really remarkable. He's bringing
to teach us how to think about dawah.
We don't have to use the the same
methods or language or style he's using. The
sheikh, he didn't live around a lot of
non Muslims that we know of. I mean,
there are non Muslims in Egypt,
but not comparable to what we're experiencing maybe
in the west.
So our job is to take, like, these
teachings and sort of
take the language and adjust it to the
people around us so that we can think,
As Sayedid Ibrahim did with his people.
Say, look at the stars, look at the
moon, look at the sun,
to draw
their attention to Allah
So the sheikh, he
says,
If
Allah was not willing, then he would be
under compulsion to do something.
Excuse
me.
So either he would be under compulsion,
or he would not be
in charge. He would not be able to
make his own choices.
And both of that, those are symptoms of
something which is.
It may or may not exist because it
needs
other things to exist, but Allah is
And, also, this is you know, sometimes
people talk about, like, mother nature,
you know.
Now people talk about manifesting.
Audubillah
is slick form
of polytheism.
None of those things have any power. None
of those things have any will.
So to say, for example, that
Allah
you know, mother and nature runs its own
course, Allah has given us us power that
we can manifest our own things in creation.
All this is shirk.
And he
quotes
who says
Whoever says like,
nature runs its own course like mother nature.
The idea is that Allah created the power
in things and then left creation and creation
is running its own course.
He says,
That's kufr. It's considered disbelief by the scholars
as well as the text, the immutable text
of Islam.
Moves on now to 10th
from the qualities of Allah.
Women
power.
Allah's power. And when we think about Allah's
power in our
understanding, this is related to the things which
can and cannot happen in our lives.
I could be rich. I could be poor.
I could be healthy. I could be sick.
I could live here, I could live there.
In
short to make it easy for you Allah
Subhanahu Wa Ta'ala, He hears
all things, alhamdulillah,
in a way that of course
without like
any physical means that we understand that you
use for hearing.
Because Allah
Allah
says that Allah's hearing doesn't require ears
or earlobes.
He use he mentions a statement which is
very common that Allah hears all things,
even a black ant on a black rock
in a dark night.
Allah
sees all things.
That Allah subhanahu wa ta'ala, and we need
to make this clear, he hears and sees
all things
before they
were, after they were,
when they are, and even those things that
don't exist
Subhanahu wa ta'ala. From our
perspective, they don't exist.
How should this impact our character that Allah
is all knowing, Allah is all seeing, Allah
is all hearing?
You know, one of our teachers used to
say,
We know that Allah exists, we'll leave sin.
So if I'm aware that Allah is seeing
all things and hearing all things and knowing
all things, in Allah.
Nothing is hidden from Allah. What kind of
life am I gonna live?
As the prophet
said, Right? Be dutiful to Allah wherever you
are.
And Allah is seeing is not a sifa,
like my
eyes.
Right?
My
eye works and doesn't work. My vision comes
and goes.
My eye has a period of life, and
it will it will
cease.
For Allah
seeing was, is, and will be,
and permeates
all things, all existence.
So now we can see that the Ma'rif
of Allah
is a ocean without an ending, without a
shore.
And the more that we make ourselves aware
of
Allah, subhanahu wa ta'ala, transcendent knowledge as best
we can, since we're not,
you know, we're not we're finite, we're not
infinite,
the more we're going to find a dedication
to the obedience of Allah,
Allah Subhanahu Wa Ta'ala says in the Quran
that there is nothing like Allah, and he
is the all hearing, the all seeing.
Seeing.
Then he says the kalam of Allah Subhanahu
wa ta'ala, the speech of Allah, of course,
which is not like physical speech,
which is an evidence for all things that
exist.
Existed,
will exist, are existing, and haven't existed.
In Surat Nisa, Allah Subhanahu Wa Ta'ala says
that he spoke
to Sayyidina Musa,
How do
we encapsulate everything that we did now from
these
13 qualities,
is that we understand
that Allah
is described
with perfect
transcendent qualities,
khalas.
And anything in opposition to those is mustahil.
Allah exists, the opposite, He doesn't exist.
Allah has no beginning, the opposite of that
is He has a beginning or a birth.
Al Baqi, Allah has no ending.
Allah. Every creation will die.
Every has its prescribed term of existence.
So the opposite of that, al Baqa is
death. So the opposite of those things which
is inferred is
If you were to take any of these
transcendent qualities that we talked about
from the idea of Allah
you would not only be contradicting the Quran
and sunnah, but logically,
you would be creating deficiencies
that would no longer
allow God to be God, but God will
become creation.
That's what he means by.
But that's impossible for us to believe about
God
because Allah,
our existence,
is evidence of one who's beyond our existing
existence, existing. Therefore, his qualities
are not like our qualities.
Insha'Allah, we're gonna stop here, and next time
we're going to unpack the
Al Mustahilad,
the opposites.