Islam Tees

Some of the matters or points covered:

• Principle/Rule 3) Taking the texts upon what is apparent of their meaning (in accordance to what the Arabic tongue necessitates), unless there is a Sharee’ah reality which prevents us from taking it upon the apparent meaning.
• What is the dhāhir of the text?
• Some texts can only have one possible meaning. The meaning becomes clear from the context. Example ayāt mentioned.
• People of Kalām like Mu’tazilah introduced ideas and concepts into the Arabic language not known to the Salaf. Mu’tazilah said every word has a literal meaning and also a metaphorical meaning. They claim Arabs came together and agreed upon this.
• Mu’tazilah saying this to give credence to majāz (allegory), so they can give figurative meanings to the Names and Attributes of Allāh.
• Imāms and specialists of the Arabic language [like Abu’Amr bin al-‘Alā’ (d. 154H), al-Khalīl bin Ahmad (d. 170H) and Sībawaih (d. 180H)] in the past didn’t know about haqiqah and majāz. This concept is one of the greatest tools and weapons used by people of Kalām to justify distortion of the texts and reject the attributes of Allāh.
• Another convention was saying that we can’t accept any āhad hadith (i.e. ones that aren’t mutawātir) in creed because this amounts to speculation. This principle wasn’t known by the Sahaba, Tābi’een, Atbā at-Tābi’een and the imāms of hadith. It was innovated to allow Mu’tazilah (and others) to reject the ahadīth of the attributes they didn’t like.
• Two examples provided (Zakāh and Salāh) with the linguistic and Sharee’ah meanings mentioned to illustrate the point about a Sharee’ah reality which prevents from taking the dhāhir.

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Lesson 22.mp3

Some of the matters or points covered:

• Principle/Rule 2) Whatever Allāh (the Exalted) has informed us about in His Book or His Messenger (صلى الله عليه وسلم) has informed us about, then it is obligatory upon us to have faith in it, irrespective of whether we know the meaning or don’t know the meaning.
• Ayāt in Qur’an for evidence of this principle and also reason why this is so.
• Four points about the Khabar of Allāh.
• The certain things that come together when combine Khabar of Allāh with Khabar of His Messenger (صلى الله عليه وسلم).
• Two examples of language used by people of Bid’ah: 1) Jiha (direction) and 2) Mutahayyiz (to occupy a space/place). The logic or arguments used to justify this and how we respond to this.
• Ijmā of Righteous Salaf, obligatory to accept that, especially in field of Allāh’s Names and Attributes. What has come in Qur’an and the Sunnah, it is agreed upon by the Salaf of this Ummah (Sahaba, Tābi’een and Atbā at-Tābi’een).
• The latecomers (those who came after the Salaf i.e. the People of Kalām and those who followed their way) began speaking with things not found in the Qu’ran nor in the Sunnah, nor were these issues or words or terminologies spoken of by the Salaf.
• The language people of Kalām came with is dubious, need to investigate, seek clarity and try to understand what person means by the words/terminologies they use, so we can use the correct Shariah terminology for that meaning and abandon the dubious word/terminology.

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Lesson 21.mp3

Some of the matters or points covered:

• Principle/Rule 1) Allāh is described with both affirmation and negation – “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [42:11]
• Cannot expect perfection for a thing except when combine affirmation of perfection and negation of deficiencies.
• Examples: a) Allāh’s knowledge is perfect and complete, not preceded by ignorance. Allāh comprehends all things, near and far, b) Power of Allāh not preceded by inability or followed by tiredness and c) Wisdom of Allāh is far reaching, devoid of lack of purposefulness.
• Death, inability, tiredness and oppression negated by Allāh in the Qur’an.
• Reasons why negation in and of itself is not praise.
• Those who engage in pure negation have not affirmed a deity worthy of praise.
• Final thought: What is the difference between non-existence and saying ‘Allāh is not in the universe, nor outside the universe, not above or below the universe…’?

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Lesson 20.mp3

Some of the matters or points covered:

• Two examples: 1) What is found within Paradise of bliss and reward and 2) The soul and its attributes and actions. These are true and real things which actually exist but the reality is not known.
• Three groups with regards to belief in Allah and the hereafter.

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Lesson 19.mp3

Some of the matters or points covered:

• Six cautionary things/crimes all four groups of the Mu’attilah fall into.
• Two principles which point out contradiction of those who affirm some attributes and not others based upon their intellect.

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Lesson 18.mp3

Some of the matters or points covered:

• The remaining two points of refutation against the view and position of the Jahmiyyah.
• The extremists among the philosophers, Jahmiyyah, Qaramitah, Bātiniyyah, their position regarding the names and attributes of Allāh, and the response to this.

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Lesson 17.mp3

Some of the matters or points covered:

• A more detailed look at the Jahmiyyah including their position regarding the names and attributes of Allāh, and the response to this (with five out of the seven points of refutation mentioned in this lesson).

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Lesson 16.mp3

Some of the matters or points covered:

• Summary of previous lesson (which isn’t available due to a recording problem).
• A more detailed look at the Mu’tazilah including their position regarding the names and attributes of Allāh, and nine responses to this.

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Lesson 15.mp3

Some of the matters or points covered:

• The statement of Yahyā bin ‘Ammār regarding the Mu’tazilites and Ash’arites.
• Quote from the book regarding the Mu’atillah, the people who denied what Allah named Himself with and described Himself with (attributes), doing so either fully (like Jahmiyyah) or partially (like Mu’tazilah, Ash’ariyyah and Māturīdiyyah).
• A more detailed look at the Ash’arīs and Māturīdis – the 7/8 attributes they affirm, upon what basis and how they affirm these attributes (the basic process, step-by-step sequence).
• The three stages in the life of Abul-Hasan Al-Ash’arī.
• Response to the Ash’arīs and Māturīdis regarding their position of returning back to the aql (intellect) and making it the foundation or criterion for affirming or negating the attributes of Allāh.

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Lesson 13.mp3