Walead Mosaad – The Journey is the Destination The way of the Arifin Class 5
AI: Summary ©
The speakers discuss the use of words to describe people and their attributes, including their ability to communicate and describe objects in a way that is different from reality. They also discuss the cultural views on worshipping idols and the importance of identifying individuals as the end of life. The concept of "everlasting pre eternality is also discussed, which is the end of life. The speakers emphasize the importance of knowing one's spiritual attributes and the use of words to describe actions and events. They also touch on the concept of "back to the future" and the importance of delving into the spiritual path and sounding intellectual foundation.
AI: Summary ©
I mean along with something
other say you didn't never you know meanwhile, your hobby as
where do you put it or minister we heard he was sending me some that
he went to edge and agile in Elm within
Turkana.
So
we are continuing
this new set of classes or sessions that will begin last week
entitled The journeys destination knowing the way or the path of the
knowers of God or the ID Fein, the left.
And we have selected a particular text, or 15, or the pole of the
north pole here in the sense like a guiding pole like the North
Star. So it's kind of a
manual, so to speak, or a guide to see what is involved in trying to
traverse the path to God to a loss. And that's mainly dealing
with our own inadequacies and our shortcomings. But before all of
that, the second set of chapters we'll look at called the body of
the elbow. So
inculcating in inculcating comportment and etiquette within
the mannerisms and the goings on of the neffs of the lower soul, a
second portion. But the first part that we're reading, and we're
looking at is looking at the very basic foundation, which is, who is
the last part of Ghana and author here.
Of course,
he begins by following the methodology of the vast majority
of theologians, which is to negate that which is appropriate for a
loss. And so kind of the first obstacle is really knowing who a
loss is. And before we can, we can know who he is, we have to know
what he is not.
Because the tendency amongst people just as a general issue is
that we tend to kind of think of it as some sort of,
you know, human like or anthropomorphic, like figure. And
so when you read about, and he ended with a nice thing that he's
going to do, in the later chapters in this set of chakras, he's
actually looking at verses
that seem to indicate that there's some human like, or
anthropomorphic, like
quality to a loss, and then go through each one of those to try
to show us what it actually means. And so, you know, the only frame
of reference that we have is the one that's unique to us, which is
the human one which is firmly planted in time and space, and
also circumscribed by the language that we use to communicate with
one another. And though, the, I would say the majority, or the
consensus opinion is that language is divine in origin. In other
words, the last talk out of here is a source of language to when he
when he says to Adam, in the Quran, to the angels about Adam,
our first prophet, and first man, why lemma, Adam Smith, Kula. And
he thought, Adam all of the names. So here, they said, This could
mean all of the names and the primordial languages, the original
languages, right, and then from those original original languages,
other languages came about. So Arabic is a form of an original
language, but maybe not the exact original or at least Arabic that
we know today. And it is likely the oldest Semitic language, right
spoken by Sam son of newer, so it's a very old language in
ancient language. And there are other ancient languages as well.
Obviously, me in
the European languages actually are very new, quite new, and the
Romance languages are these are derived from that. And then you
have the Indo European languages, like German and English and so
forth and also have similar
roots. But the point is, our ability to communicate and how we
communicate is very much also based in a temporal timeframe. So
even when we talk about Allah subhanaw taala.
We use words that usually refer to something human like, or something
temporal. So
we have to then understand them in a way that's appropriate for a
loss
rather than understanding them in their very kind of simple
linguistic sense that
if that applies to human beings, so therefore we have to elucidate
the concepts. That's why the author is taking this time to show
this list in the beginning I think is very important and shall are
very beneficial.
So we had reached the section. The one before that we talked about
the difference between pre eternal attributes, which are all
attributes and temporal attributes. And we mentioned that
Allah subhanaw taala is not circumscribed. And that
circumscribed means he's not limited by time or space, those
don't apply to him, or direction.
And this is much different than the creative beings. So in the
next section, he says, the law and hope for soon enough, you know,
continuity was DLT
Subhana. So this is the negation of
I'm going to make up a word here, but just to illustrate what he's
trying to say, before and this afternoon.
So, before and after, can apply to space in a complex time he is
here, he's talking about time. So this is basically trying to
address the question when
was almost and see, the question itself is problematic, because one
indicates that there was a beginning somewhere, and when also
indicate there's an ending somewhere. But both of these
things are inappropriate, right? Allah Swatara is beyond those two
things. So he says, For laws or as an Ian padeen. And these are,
these words, are Mustafa hat. If you look for these words, in the
Hadith of the Prophet SAW Selim in this manner, you would not find
them.
And then you might say, Well, why would we not find them? They
didn't tell the Sahaba and the companions in a public site, send
them know these concepts that you're talking about? And why then
would they not have words for them? And the answer to that is
that
there came a point in time, historically speaking, where
foreign or alien theologies came into the discourse or to the
Muslim discourse early on in the earliest climate discourse in the
Arabian Peninsula, there was no kind of concept of thinking about
allies before or after, or in time or outside of time. Their theology
actually, prior to this was quite simple. Perhaps you would even use
the word primitive, compared to say, the Byzantine Empire and the
theology of Christianity and Judaism, more compared to the
Persian Sassanid Empire,
that also has a fairly sophisticated
from a philosophical system. So in fact, some of our automatic like,
Shahid,
Allah, in his book chakra sila, he mentioned that one of the wisdoms
behind why
the reseller came to the mission, came originally to the Arabian
Peninsula not say to like China, or the vision teams or Benyus or
even the children of Israel as it came to all of the prophets prior
to that virtually came from any so
the reason for that is there was a simplicity about the Arabian
Peninsula and also a sort of doctrinal purity. So even though
they worship idols,
idol worship was a cultural thing. It wasn't really a theological
issue. And you see that in the Quran, when they say why, you
know, how can we leave these idols and these are what our forefathers
have been doing? has been that I've seen out here that that was
their their reframe. This is what we found our forefathers doing. So
they didn't really offer theological
justification for worshipping idols. They couldn't say, Oh, we
believe this is the
this is the truth. No, this is what our forefathers were doing.
So there was a cultural attachment to that affiliation. So there was
a simplicity and also, like we said, a doctrinal purity. So they
didn't have a need at the time to use these terms. Later on, when
other theologies then began, coming into the discourse, because
people from outside there have been punished, so started to
accept Islam, then there was a need for this to, to talk about
these issues. So when he says philosophy, as a young audience,
hears this word as an that was has a linguistic meaning.
That is different than what it's meant here and podium, right I'm
studying just means ancient. So does it mean that Allah has just
merely ancient in linguistic sense, it means convenient without
beginning private it means ancient without beginning well as Al means
a word that they use to try to
elaborate or I should say, not elaborate, but try to indicate or
signify a time before time, which actually wasn't time, right
because
If we define time as being something that's measurable, via
the
hovercraft in
our cube and
the movement of celestial bodies and planets, and that's kind of
how we tell time and the Quran mentions this,
you know that the moon phases and so forth. And this is so that we
can tell time and I mentioned back then before all of those things
were created, and there was no concept of time. But then how do
we indicate
when that was when there was no time before that? So they use this
word engine? Right? So when they say Allow as a human Kadeem and
inshallah I think we need to have English equivalents of these
words, and maybe some people have tried with them, but I haven't
really looked at that.
codeine sometimes they translate in St. Thomas and as an I'm not
really sure how someone would translate that, which is kind of
pretty turtle time, I suppose you could call it. So Allah is who was
there before anything was there? And he is Hatim In other words, he
always was there without a beginning.
And then he explains a little bit here is some Kadeem delay as
origin. Moldovan will pin me everybody I love the laser Avila
who Coppelia?
Well Allah subhanahu Bucha de la Jada minha Enough sir Who? Bella
well, it won't fit with any de la vida I think you have freedom
banquet whoo hoo. They're even pub they will do willerby de cada
where we may hear about which was configured
for them Mr Highline Subhanallah and Kakuna leader for even higher
is to Hello Odonata Cunanan fiddly he'd be there yet to Allah
Veronica do when can we all?
So he said this word Kadeem?
Pretty eternal agent.
It's a word it's more Kadeem. It's a term that has mold on them for
them in other words to indicate pre eternality and evidence
everlasting pre eternality so before anything came about and
after everything leaves there will still be a lot basically that's
the best way to say so I will play them and ebony ebony means
everlasting and let the Lisa cobbler who complete the one where
there is and there's no before before he's before this
because I'm looking at me described as before right well
that also kind of will be date and LJ demeanor next door does Allah
have a beginning from which force he
brought about his own existence? That's also I'm puzzled because
that's typical however this that's great beings are just beginning in
existence a lot had no beginning to his existence. Bell holder even
created an e mail every day. Rather he always was in his pre
eternality without the beginning until he did a credible so is
his beginning lessness they didn't have a beginning salary savings
beginning this is without beginning that itself didn't have
it.
So I'm gonna buy countries and
then explain
that to them who their income incomparable Judo con, rather his
beginning lessness is has always been there even before the
existence of creation, the lobby day without even getting carried
away. I mean, he died in the same matter, the continuance or the
everlasting nature of his everlasting miss, after the
existence of cremation, after breaching goes away,
without and that's also in the same way.
For that, Mr. Hyaluronic Subhana takuna before anything, so when it
was impossible, conceptually logically, intellectually
speaking,
to logically also, in other words, it's an extra mental
reality. So it's not just something to think about in our
head. No, it's actually the way it is. In the real world, right.
But uh, Mr. Hein I am so proud to call him. So just like it was
impossible. For his everlasting Miss to have an end. As to how to
identify them, he began in the same manner is beginning this list
also never had.
And again,
it's difficult to wrap your head around that, Rationally speaking.
That's why we call it education is what this is why these are
negative attributes. So good on one behalf. We put them into
negative attributes, which means they are things that a lot it's
not so what is the opposite of quidem produce? Right, the
opposite of being over there from the beginning is something that
came into existence. That's
What we call
that we call community system, so Allah,
and also by the same token, because it means to be everlasting
without an end. And that's also
something also that has an end.
So everything that is hard, it's everything that has a beginning,
has come into existence. Conceptually, we can see that it
also has an end. So then the question might arise, well are
human souls immortal in the sense that when you die, what human
spirit I should say, is immortal when we die? doesn't continue on,
after this. So isn't that like a cop? I will say, there's a
difference between
the intrinsic or inherent, everlasting, this and one that is
done so by the permission of the one who has an inherent
everlasting is so lost mortality in himself, by his own nature,
will always be there. We only have a thought, right? Or we can we
only have a continuance even after death in a matter, that is forever
either in sha Allah in health and heaven, or the law, not in the
other place.
By Allah's permission, right, by virtue of Allah smart Allah
granting us that to die bequeathed us that to us, not by virtue of
our own natures, it's not inheriting. But as long as we have
the beginning, then we can envision an end. And you can say
the same thing about the mountains and the rivers and the star and
the moons and the sun. If all of those things are the beginning,
then you can conceptualize that they will have an end. And
ultimately, it will bring them to an end. How do we know they're
going to end?
Two things, one, the Quran tells us so that everything will be
destroyed. And two, we know that conceptually, in in Europe, in the
realm of ontological possibility, in the realm of possibility for
the water in the reality, we know that it's possible, and not
impossible, because the sun's existence is not a necessary one.
Allah didn't have to create the sun, he didn't have to create the
moon actually didn't have to create anything. So the only
necessary existence is not on the last panel.
So I know that sounds a bit technical, and I apologize for
kind of using those words. But one of the things that's interesting
that they say, they say the, the simpler the thing something is,
than usually the more words and more elaborate you need to be in
explaining it. Right. So, you know, logic, which kind of is the
groundwork for many of this is quite simple, in terms of its
concepts, but the words that are used to, to explain it are many,
because we're trying to explain something that should be kind of
second nature or innate in our ability to grasp it to understand
it. That's why the Bible so I see them send a report to have said it
can be the idea is to
have the religion of the old women, which means those who they
believe and they don't need to go into all this level of detail and,
or the religion of the our lobby, off the desert Bedouin who have
worked who have said,
you know, I see prints of the camel, and I see his powder. And I
see his droppings. I mean, our camel has been there. So what's
the difference? When is that and I see mountains and rivers and sun
and moon and stars. And I know that Allah was there was That's
how simple it is. And as we saw in the beginning, that's kind of how
they described it. So there's sometimes called a theological
argument, like looking at the Sunnah, looking at the perfection
in the order of the cosmos, and also within the human being, gives
us a lot of insight into
this can have not come by itself. And that's why I'm in the
beginning. He said, There are two types of things you find in the
dunya you find things that clearly, it looks like human
beings made it so buildings and cars and, and tables and trucks,
and you know, museums, and you don't even know who the architect
was, or who their builders were, what countries they came from, or
what materials they use, but certainly, you know, there was
human ingenuity and human
efforts behind it is clear, and no one has to show you the video, the
timeless video of how they built it, you just know that
and then there are certain things certainly that you know, no human
could have done. There is no any concept of a human could have
built the moon or the sun, or the Earth itself or the mountains or
anything like that. So
that's how he compares it to. So the next section he says fossil
fuel, how it was born, and in that subpoena. So all of these next
several sections, and we're not that long. Hopefully we'll get to
through them this week or maybe the week after that
the are indications right?
So, basically, the, the central principle that they say in terms
of understanding Allah is anything that you can think of you can
imagine in your head of what Allah is, he is not, he can't be that
because by the very virtue of you be able to imagine it means that
you are looking at it in the frame of created beings. And since Allah
is not a created being, then certainly he's not going to be the
thing that you imagined. That's why they say a larger zoo on it
the rocky dock which is the section that comes to a larger
zoo, so
on the rocky rock, so your own awareness of your inability to
understand the last one on to Allah that is the
the the epitome of knowing God, right of Iraq of understanding a
lot. So admitting your humility and your incapacity to say, a loss
How can I understand my whole Kadeem on a hadith? How can I
properly have a concept of who he is utterly anything unlike us, and
not bounded and limited by anything that human beings are
limited by? How can I possibly understand such a being? And the
same?
holds true even for understanding the prophets? How can I possibly
understand a prophet especially the Prophet Muhammad SAW I said
that he was not like any other human being that we know. And
that's why they say only Allah can know Allah, who is the human being
who knows Allah the most and will ever know Allah the most Mohammed
salah I sent him and then the rest of the prophets, but will even
does even the prophesy said No, Allah like Allah knows himself.
No, we can't say that. Only Allah knows himself as he is. To be
properly known and the prophets I send him admitted this right in
his last Ethernet and Alec intercom, ethnical NFC. You are to
be praised as you praise yourself. We cannot properly praise you
because we don't properly we can't properly know you. But Allah
subhanaw taala doesn't burden us with knowing him as he knows
himself because that's impossible. Alright, learn who California
Epson Illa WUSA, is the aim of Kemet and command and verse, we
will not burden the soul with that which more than you can bear here.
It doesn't mean like some people think like a trial or a burden or
some type of life calamity. No, it means Allah will not burden you
with something that's impossible, literally impossible for you to
bear. So to know Allah, Allah, Allah knows himself is not
required.
What is required is to know Allah in as much as is humanly possible,
in as much as you are capable of even to know Allah subhanaw taala,
as the Prophet knows him is not the burden that Allah puts upon
us. We may strive for that, when we try to reach it and it's an
it's an, an apex, we'll never reach, but it's something to shoot
for. Right? It's something to aspire to.
But we know that the path to knowing Allah subhanaw taala is
the one that's going to mimic the path of the Prophet Muhammad SAW I
said, and that's for sure. So and then how would we how would we not
know we would know anything we know the Quran we know the Sunnah
we will know Allah work not for the promised sentiment, he is the
source of wall and so it's significant that last time they
made a man a person even being kind of the source also to show us
that it's not a an impossible thing. And then he gave us the
Quran, in letters and words that we know that are is used as the
communication between human beings. And this is one of the
secrets behind it, who often will kappa write the beginning letters
and some of the chapters like sort of Baccarat, Alif, Lam meme and
sort of early Emraan, cafe and solid in
sort of Maryam and so forth, for her. All of these letters aren't
like issuing a challenge number one saying, Well, you know this
language can you make something like it and here are the building
blocks, the letters do something like it, and also to say, what
we're communicating to you is that which you know, just like Adam was
created, from clay of the earth, of materials, right, that can be
found in nature. And just like the language that ALLAH SubhanA, Allah
communicates to us with with letters, that can be found
language to communicate with but yet, we are incapable of summoning
those letters and making words like Allah has done just as we are
capable of summoning the natural elegance around us, right, are the
four basic elements of
you know, earth, water and
wind and fire and making them together and fashioning human
being out of that, or fashioning life. So, you know, as is above is
below, as they say, the macrocosm and the microcosm that is that the
cosmos above and in the cosmos below the cosmos is in the
celestial realm and also the cosmos within the atom and the
system of protons and electrons in the subatomic quantum world or
realm. So all of these
you know, I Well, him right alone, but I mean, he is the Lord of all
of them, all of these particular worlds and there's this a
synchronicity right
between all of them there is this line that you can draw from one to
another and you see the similarities and all of them, but
all of them in turn are completely distinct and different from Allah
subhanaw taala. But Allah subhanaw taala left his mark so to speak.
So you know, he's left us bread crumb trail, that is if we're
looking for it is
quite easy to find. Allah subhanaw taala. So
the next section for Nafion, Chanukah was sagoon and Allah, so
the negation of
movement and stillness from Allah subhanaw taala. So he says, Well,
how Barakatu was so cool ly as a honey lemon,
lemon tart, and all the other semi well jawaher Len Sam Oh, Joanna
and the Hangul, our rod.
Fee the Hallett in our other will God will accept me to have market
with Arthur Hallett and has taken at a loss of Hana, Lisa, B. Joe
Green well out in the Joe Hello, yeah, well out of the house,
BMS flew out of their house.
So this is also kind of using a very ancient argument that even
found in amongst the Greek logicians, which is to talk about
movement and stillness. And so we say that a creative thing is in
one of those two states, either you're moving or you're at rest,
right. And it's also
a postulate of physics, right? Either the bodies that move is
moving, or the body is at rest, and there's no third category. So
here is negating both of those four laws. And maybe, at first
glance, we might say, well, maybe Allah is at rest, he's not moving.
But he's going to negate that. So he says Hardaker was sukoon
layers. And they're not valid movements, those are not valid,
except for one min da,
da, Kobe allowed rd. Element athletes are all the same words
over here. So he defines movement and stillness as attributes,
right, like colors, and accurate black or white, red, blue doesn't
matter. And movement and stillness are attributes. So these
attributes are only valid or not valid from anything except, mean
that COVID out or the island of San Juan Java, for those here at
sandwich is a composite body. Right. So it's something that's
made up of other indivisible items, like, you know, a table or
a chair or me and you, we can we say that's just him. So just
something that has parts, one job, and the job is also an ancient
rendering of what we would call Adam today, you know, something
that is
undefinable or indivisible, and is like a single entity. So whether
it's just him or whether it's a Joe Han, it's going to have
properties or attributes is going to have size and length and
color and stillness, or movement. So it's either going to be still
or it's going to be moving. So
stillness, and movement then is only going to work for something
that has to happen out, right, right. So the, the continuous
succession of different attributes, so one moment is at
rest, and all the time this movement, it's moving, then it's
at rest, and it's moving again, that might move a little bit and
it may stop, so forth, this is called the Aqua bright, so a
continuous succession of,
of changing of change, basically, right? So the art or the attribute
of the property is something that's in a constant state of
flux. So it was changing.
So this is the reason for this because Sam was aware my handle
Alright, so the composite party and the singular entity are always
going to be defined by particular attributes, right?
In terms of these physical attributes, I should say, because
we're going to talk later on obviously, about the divine
attributes which are completely different, but physical attributes
only apply to physical entities. Hence, Allah is not a physical
entity, so it doesn't apply to him. With 100 out other will do
well with itself.
So if a particular property is then contained within the body, or
within a singular entity, like stillness or movement, so either
then if stillness is applied to the body, it is still if movement
comes to it as a property, then it moves
with the harlot and has seconded, right and if the movement property
leaves, then it's left in its another state, which would be
stillness which is lack of movement, right? Because they're
actually polar opposites. That's why you, you can't be still in
moving at the same time. This is what we call polar
opposites are nothing then and as they say, in Arabic, so they can't
both
coexist, there are other types of opposites that can coexist, but
these type of opposites cannot coexist. So, movement and
stillness
will also Hello, Lisa B Jo Harun Weatherhead and Allah SmartArt is
not a joke or is not a single entity, a physical one like that,
nor is he an attribute nor is the property
right because
as Joe huddle, you must do what you have to because the Joe heart
can be touched this physical
on that Allah is not that. So it's not a singular entity like that or
a composite body. While odd, your has right an alert can be
perceived. The property can be perceived whether stillness or
movement or color or length or direction, or size.
And the last volatile doesn't fall into any of those categories
whether Harlem be s3, a lot of pain less than a home and the
world the universe is two things right? Are these two categories
sick you don't know what to how to pick, either the body is moving or
it's at rest it's still there's no third category in the universe
with a toss of Allah will be asleep the hurricane was so cool
when I remember how to go to Cebu de sola to admin Salah and then
it's harder for Allah and not so not to shield Saudi Arabia,
because everything what Uh huh. So if the universe then is defined by
these two properties and least in one aspect of moving or stillness
and these were created by a law, then a law cannot be like his
creation. Right? So then we go back to the commanding verse. Lisa
chemistry he shaped was Samuel de la Sierra. So Allah is not like
anything in creation.
Well, it does have a very Subhana who will help to support and again
FOCA, Whom have you heard Riku will Musa Kenan use a clinical
autopsy in order to be manifest is a fatty lender Nicola minha
amerihood on hunger they will soon I never moments if, as I said,
what how to cut to a saguna Yong Chol to anyone in the many middle
aged and elderly at their facility, are they here? Well, and
America the top tool was an emoji is so cool, was so cooling up to
where I don't mind emoji and how raka
could receive it in top tool water to move here more. Tessa
was the first to live up to the weather tonight. And as if that
will come out.
So
Mike's way he puts it here. And he kind of goes into a little bit
maybe more detail than what is needed, but it's good reference.
So he says, if Allah then had this property of movement, or
stillness, then there would have to been some other being that
would move him or make him still or no, in other words, remove or
withdraw movement from him, then he would be left still.
Because that's how we see it in the universe, right? Something
even the astronomers when they looked at the planetary movements
and orbits, they said, what's moving it? You know, our they
said, what keeps the planets from bumping into each other. And then
they devised or postulate this idea of gravity, right that there
are four unseen forces, which is basically what gravity is. It's an
unseen, unseen force that keeps the planets from crashing into
each other. And then they have certain orbits. At first they
postulated that they were circular. Right, so Toma, they
thought that they were circular orbits. And then he thought
obviously, that the earth was the center of the universe and
everything else revolved around it. Until Copernicus came but
before Copernicus, there are Muslim astronomers who also
postulated the idea of a heliocentric universe, where this
is our solar system where the sun is the center, and then everything
else kind of circled, remember that it's around the sun. And then
they postulated circular orbits first, and then it wasn't until
Newton's laws and then Galileo with gravity that they said, Well,
they're not perfectly circular, they're actually elliptical, and
not in the perfect sense that we thought and they had devised too
many exceptions to the rule for the system to make sense. And then
they postulate the idea that it was particular forces related to
density and and weight
and that connection with gravity, then that would determine the
particular orbit of a celestial body. So they realized that there
had to be some explanation to it and what was moving or keeping it
still. So if we were to say that Allah moves or is kept still, then
we have to say, Well, what moves along and what keeps him still,
and then that thing would be the God right. That's the guy that I
lost one all times what he's saying.
So he also says
Harco ciconia Katya anyone add him any mean Agilent NL Filati na
Hema, then Holika the top tool orthogonal animoji sukoon. Also
because
he said from the inherent Illa, right, which means like, what we
consider to be a defect because perfection would mean
a dilemma right defection would mean permanence, but nothing is
permanently moving. And nothing's permanently still, there's kind of
like something, you know, sometimes this and sometimes that.
So.
And when I say that, I don't mean like, you might say, Well, isn't
the earth always moving, and it's never still. But here we're
looking at possibilities. So we can conceptualize the earth
stopping on its axis, we can conceptualize earth not rotating
around the sun. So here, it's the possibility of conceptualizing.
So the LL the inherent defect in the means that when they're when
movement stops, right, then stillness comes about. So it means
to remove meant the removing of movement, and now that thing
becomes still. So that means it was never a permanent state. And
we understand properties and attributes. Part of the
understanding of them being perfect is that they have
permanence. And so since they don't have permanence, that means
how to cup or movement is temporary state. And then
stillness is a temporary state. So they are invalidated by one
another. That's why we say you can't be at rest and moving at the
same time. So one is invalidating one at the other time. So go to
the super
top to what I don't have here mock data. So every property or
attribute that doesn't have permanence, right, that can be
removed by another attribute another property, then we say that
it's more data, right? It is something that is temporal
ephemeral, and it doesn't have permanence. We'll see how to like
to add a laptop to a terrarium, well, utter failure. And Allah's
attributes, the divine attributes never changed. They're immutable,
they're perfect. So they don't go in and out. They're always there,
then that has helped with command, because they are the attributes of
completeness and perfection. For them, I wish you the general cool.
And now we'll let the Jews why they hit Holika it was so cool.
When I just set and take Eve you will see that
they ended up with a letter if we love Hanukkah that was support.
Well, that's it for the homeless elephant Ocelot, or lone wolf. And
here's an important point he makes at the end. He said so when
intellect our intellect realized that it's conceptually impossible
logic, impossible for a lot to be moving or to be at rest. And then
it didn't know the modality I just wanted to keep, right of how that
actually is. Because our minds can only conceptualize movement and
stillness and it doesn't know a third category. So that's why we
have to have this idea of
tough weed right and of invading to ourselves, we can't properly
understand the last panel data and in all of his glory, and all of
His Majesty. That's why when we read the Quran, and we see the
refrain of some of the disbelievers of the prophets, like
the Prophet, Moses, and the children of Israel said to him out
in Allah, how Jehovah you know, show us a larger Hara, show us
Allah, like physically. Or when Pharaoh said,
to Moses, whom Allah Buddha living, he didn't say, who is our
brother? And he said, What is what is behind me? And then he said, I
told him and even the Subhan, Allah, Allah He Musa, we told his
top general build me a bridge skybridge that I can get to the
God of Moses. So he thought he was some physical entity high up
somewhere, they didn't, they're, they're awful. You know, and
that's why there's this relationship between arrogance and
disbelief, because
part of belief is to humble yourself and say, I can't actually
know everything exactly as as, as it exists, I can. I don't have the
capacity to do that. But I do know enough. And Allah has given me
enough of mental faculty, intellectual faculty to understand
that Allah exists, but to understand every single aspect
about divinity and about His Majesty.
That's not a rational exercise. That's why we begin with this.
This is why it's called the path of the 18 to get to a greater
understanding of the command of the perfection of God. This is
where rationality is not gonna help us out anymore, because we
only think in the frames of movements, stillness, black,
white, you know, that sort of thing. We tend to
try to eliminate things from
Are invalidate things in terms of how we understand things. And
there's nothing invalid about Allah subhanaw taala. And at the
same time, we can't properly put them in a frame that we can
rationalize. So we say that, then the path to truly knowing Allah
subhanaw taala is more spiritual in nature, or what we call super
rational, not irrational. So we're not negating the intellect. We're
not saying, the intellect is wrong. And so I'm just gonna
believe in unbelievable things. No, we're saying,
you know, we've gotten to, you know, if you think that the
knowledge of God is like, you have to get to the high tower that's in
the castle that's behind the moat, that you have to cross the fields
to get to it. So, you know, our intellect will, let's call it our
horse, and it gets us as far as the moat, right, and we can see
there's a castle, we can see that there's something really going on
inside. But, you know, our horse can't traverse the moat, can't get
over the body of water. And it's a place where our intellect is not
going to serve us as we thought it would, or I should say, our
rationality, not our intellect. So rationality is not going to serve
us as we thought it would. So at this point, then we're going to
rely more on our spirituality. So, you know, delving into what we've
done here. So far, these are actually issues of what we call
theological discourse, Kalam, but in a very simplified way, not to
try to confuse people, but there are other books that are, you
know, encyclopedic, in terms of how far they delve into these
issues, which we we say, for most people, that's not necessary, or
the vast majority, it's not necessary to delve in that much
detail. It's a fourth key failure. It's something like a communal
obligation, and some people have to study it. But it's not for
everyone to kind of delve into it because it's not going to help you
get a greater knowledge of Allah subhanaw taala in that sense,
what's gonna help you get to be a true knower of Allah such as that,
you know, each of your, your, the way you keep your composure and
the way that you deal with other human beings and other creatures
of this earth created by Allah subhanaw taala is informed by your
knowledge of God, then that's a spiritual path. That's not
necessarily a path of rationality, but the beginning, right, as we
were beginning here, we want to build upon sound foundation, right
sound intellectual foundation, and this is what the author is doing.
So I hope that's clear and Charlotta was not too tedious. And
hopefully, we'll get through more of it. And it's kind of easier as
we go along, because you're gonna go through some of the verses in
the Quran that might give us more insight into this data. So there's
a lot here I will stop here.