BÂTIL – باطل
Literally: False. Unsound. Vain. Useless. Absurd. Worthless. Ineffectual. Null and void. A lie, a falsehood. Any idle or absurd act, word or thought.
Bâtil is the opposite of haqq. The word haqq expresses everything the Qur'an and the Prophet (asm) teach, which is based on the wahy and ilham of Allah. And, bâtil is all kinds of beliefs, laws, lifestyles and understandings that are the product of the human mind and not based on the Qur'an, every word of which is haqq.
The second âyah from the Injil اِنِّى اَطْلُبُ مِنْ رَبِّى فَارَقْلِيطًا يَكُونُ مَعَكُمْ اِلَى اْلاَبَدِ اْلاَبَدِThat is, “I ask from my Rabb a prophet who will distinguish haqq from bâtil so that he shall abide with you for all eternity.” Fâraqlid is the name of the prophet (asm) in those books, which means اَلْفَارِقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ 1.
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Furthermore, in the Injîl, البارقليط (Al-Bâraqlit) or الفارقليط (Al-Fâraqlit): in the tafsirs of Injîl, these words were interpreted as the one who distinguishes between haqq and bâtil and worships Haqq; it is the name of a personage who will urge future mankind to the haqq.
In one part of the Injîl, ‘Îsâ ‘Alayhissalâm said, "I will depart so that the head of the world shall come." After Hazrat ‘Îsâ ‘Alayhissalâm, has anyone else come, other than Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, who will be the head of the world, distinguish and separate haqq from bâtil, and guide mankind in place of Hazrat ‘Îsâ ‘Alayhissalâm? It indicates that Hazrat ‘Îsâ ‘Alayhissalâm was constantly delivering the good tidings to his ummah and informing them of “One will come, and there will be no further need for me. I am his predecessor; I am the bearer of the glad tidings of him.”
The Nineteenth Letter-The Sixteenth Sign
And O shaytan, through shaytanic wiles like ghaflah, dhalâlah, false reasoning, obstinacy, misleading arguments, pride, deception and custom, which show the bâtil as haqq and the impossible as possible, you make those miserable animals in human form swallow denial and kufr, which produce the consequence of numerous impossibilities.
The Addendum to the Fifteenth Word
Both الحق يعلو 2 and Its Consequences Are Intended
O friend! One time, a questioner asked: "Since الحق يعلو is haqq, why is the kâfir prevailed over the Muslims, and power over the haqq?"
I replied: Consider these four points! Your difficulty will be resolved. The first point is this: Every means of every haqq is not always haqq.
So every means of every bâtil is not always bâtil. This result emerges: a means that is haqq, prevails over a bâtil means. Therefore, a haqq is defeated by a bâtil. It occurs temporarily due to the means; not essentially or permanently.
However, in the end, victory always belongs to haqq. Power possesses a right (haqq); there is a mystery in its creation. The second point is this:
While it is wâjib that all attributes of all Muslims should be Muslim, outwardly, it is not always thus.
And, all attributes of all kâfirs are not always kâfir and do not arise from their kufr.
All the attributes of all fâsiq are not always fâsiq and do not arise from their fisq.
That is to say, a kâfir's Muslim attribute prevails over a Muslim's attribute that does not conform to the Sharî’ah. That kâfir prevails over him by the means.
Furthermore, in this world, the right (haqq) of life is general and all-embracing. It is a meaningful manifestation of universal Rahmah; it has a mystery of hikmah, which kufr does not impede.
The third point is this: two manifestations pertaining to the Sharî’ah arising from two of the Zuljalâl One’s attributes of perfection; the determining through His will arising from the attribute of Irâdah, and that is the Takwînî Sharî’ah;
And the well-known Sharî’ah arising from the attribute of Kalâm.
Just as there are obedience and rebellion to the commands of the Sharî’ah, so there is obedience and rebellion to the Takwînî commands.
The sawâb and punishment for the former are received mostly in the âkhirah, while the rewards and punishment of the latter are suffered mostly in the realm of this world.
For example, the reward of patience is victory. The punishment of laziness is poverty; the reward of endeavour is wealth.
The reward of steadfastness is victory. The punishment of poison is illness; the reward of its antidote is health.
Sometimes, the commands of both Sharî’ahs are included in a single thing; it has faces looking to both.
That is to say, obedience to the Takwînî command is a haqq. Obedience prevails over rebellion to that command, which is a bâtil.
If a haqq has been the means to a bâtil, it prevails over a bâtil means that was the means to a haqq. A haqq is defeated by a bâtil due to the means but not essentially.
That is to say, الحق يعلو means: “The haqq essentially prevails”. Also, the consequence is intended, and its essence changes according to the point of view.
The fourth point is this: a haqq remained as an unfolded capacity, or powerless, or mixed and adulterated. It is necessary to unfold it or give fresh strength to it.
In order to improve and gild it, bâtil temporarily attacks it so that the ingot of haqq could emerge pure and unadulterated as much as needed.
Even if at the beginning, bâtil prevails in this world, it cannot win the war. " العاقبة للمتقين "3 strikes to it a blow!
So bâtil is defeated. The mystery of الحق يعلو inflicts punishment on it; thus haqq prevails!
The Gleams