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 revealed by Allah. And bâtil is all manner of beliefs, laws, lifestyles and understandings produced by the human mind that are not based on the Qur'an every word of which is haqq.
A second âyah of the Injil اِنِّى اَطْلُبُ مِنْ رَبِّى فَارَقْلِيطًا يَكُونُ مَعَكُمْ اِلَى اْلاَبَدِ That is, “I ask from my Rabb a Prophet who distinguishes haqq from bâtil, which he may abide with you for all eternity. Fâraqlid is the name of the prophet meaning اَلْفَارِقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ 1 in those Books...
… Also, in the Injil, البارقليط (Al-Bâraqlit) or الفارقليط (Al-Fâraqlit), which the meaning of "The distinguisher of haqq and bâtil who performs ‘ibâdah to Haqq." is given in the tafsirs of Injil, that is the name of one who will urge future people to the haqq.
In one place in the Injil, ‘Îsâ ‘Alayhissalâm said: "I will depart so that the chief of the world shall come." Has anyone came, other than Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, after Hazrat ‘Îsâ ‘Alayhissalâm who will be the chief of the world, distinguish and separate haqq from bâtil, and guide mankind in place of Hazrat ‘Îsâ ‘Alayhissalâm? That means, Hazrat ‘Îsâ ‘Alayhissalâm was constantly giving the good tidings to his ummah and reporting: “One will come and no need will remain for me. I am his forerunner and bear the good tidings of his.
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 void (bâtil) as haqq and the impossible as possible, you make those unfortunate 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!