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Pricing Table Plugin

     Lecture 1, 27/01/2016

Video          Audio

 This lecture studies the following:

Introduction to the book Babul Hādī ‘Ashar
Introduction to the science of Kalām
Importance of achieving Ma‘rifah
Arabic terminologies in Kalām

 Summary of this session:

Introduction to the Book; Babul Hādī ‘Ashar
This book is a commentary written by Fāḍil Miqdād based on the book of Allāmah Hillī. He was one of our greatest scholars. He was born in the city of Hillah, on the 29th of Ramadhan, 648 AH. At first his teachers were his father, his uncle, and then Khāja Nasīr al-Dīn Tūsī. It is said that he became a Mujtahid before he became bāligh.

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     Lecture 2 part I, 03/02/2016

Video          Audio

 This lecture studies the following:

Introducing the book Babul Hādī ‘Ashar
The obligation (وجوب) of learning the principles of religion (Usūl Dīn)

 Summary of this session:

Introducing the Book
The only reason why this section was called Hādī‘Ashar is the author had summarized Misbāh al-Mutahajjid, which was compiled by Sheikh Abū Ja‘far Tūsī. This book is about worships and supplications. Allama Hillī organized it in 10 sections, and called that summarized version Minhāj al-Salah fi Mukhtasar al-Misbāh. Since this book is about worships and supplications, which needs knowing God, so he added another chapter to the book and called it al-Bāb al-Hādī ‘Ashar.

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     Lecture 2 part II, 03/02/2016

Video          Audio

 This lecture studies the following:

Consensus on the necessity of achieving Ma‘rifah
Arguments for obligation of Ma‘rifah
    Intellectual argument

 Summary of this session:

Consensus on the Necessity of Gaining Knowledge of God (Ma’rifah)
All scholars of Muslim world are in agreement over the obligation to know God’s attributes, both affirmed and negated attributes, to know that which is possible and impossible to be attributed to God, the Hereafter, Prophet-hood, and Imamate; based on logical reasoning, not in emulation of others. The consensus of the scholars regarding this issue is therefore convincing and an argument against us proving the necessity and obligation of gaining knowledge of Islamic Theology.

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     Lecture 3, 10/02/2013

Video          Audio

 This lecture studies the following:

Another intellectual argument for the necessity of achieving Ma‘rifah (Wujūb daf‘-e- zarar-e- muhtamal)
The Scripture-based arguments for the necessity of achieving Ma’rifah
Different types of knowledge
Taqlīd (Emulation) is prohibited

 Summary of this session:

Another Intellectual Argument (Wujūb daf‘-e- zarar-e- muhtamal):
In some theological books, there is another argument which is similar to the first one discussed last lesson. The argument is called ‘Wujūb daf‘-e- zarar-e- muhtamal’, meaning ‘the necessity of protecting oneself from possible losses’. The argument is that if there is a probability that God exists and we don’t believe in Him, we may lose an irreversible eternity to negligence and gamble.

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     Lecture 4 part I, 17/02/2016

Video          Audio

 This lecture studies the following:

Argument for the necessary existent (Wājib al-Wujūd)
Preliminaries for the existence of the necessary existent
Different types of impossible existents (Mumtani‘al-wujūd
Possible existents (Mumkin al-Wujūd)

 Summary of this session:

Since attaining gaining knowledge of God (Ma’rifah) is obligatory (Wājib), it is necessary for all Muslims to do so. After achieving this Ma‘rifah, one reaches the level of being a believer (Mu’min). Since faith (Īmān) is a condition for reward, if a Mukallaf does not reach the level of Īmān, he deserves eternal punishment according to the consensus of Muslim scholars (Ulamā). This is of course, for someone whose lack of faith is due to their own negligence and have no excuse.

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     Lecture 4 part II, 17/02/2016

Video          Audio

 This lecture studies the following:

The different types of concepts in relation to existence
Characteristics of Wājib li Dhātih.

 Summary of this session:

The different types of concepts in relation to existence
Every concept, when considering its relationship with external existence, its existence is either possible or not. If it is not possible to be predicated with existence then it is called Mumtani‘al-Wujūd li dhātih, meaning impossible existence by essence, like a partner for God.

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     Lecture 5 , 24/02/2016

Video          Audio

 This lecture studies the following:

 Characteristics of Mumkin al-Wujūd (Possible existence)
 Theory of Hudūth (Becoming existent)
 Cosmological argument for the existence of God.

 Summary of this session:

Characteristics of Mumkin al-wujūd (Possible existent)
Possible existents have the following characteristics:
 None of the two sides, existence and non-existence, is closer to it than the other. Its relation to both potentialities is equal. Either the occurrence of the opposite is possible or it’s not. If it is actually existing and non-existence is still a potentiality, it means it is necessarily existing due to external causes. However, it has now become a necessary existent by another due to its causes being present. Therefore it can no longer be called ‘possible’ because it has attained the potential of existing.

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     Lecture 6 , 02/03/2016

Video          Audio

 This lecture studies the following:

 Argument from design
 Cosmological argument
 Why a vicious circle and an infinite regression is void?

 Summary of this session:

Argument from Design
Ulamā (Muslim scholars) believe that there are two ways to prove the existence of God. One is the argument from design; by looking at creation we see design and design indicates a designer. Therefore, there must be a designer and if we accept that designer as God then God is proven.

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     Lecture 7 , 09/03/2016

Video          Audio

 This lecture studies the following:

 Further explanation against infinite regression (Tasalsul) and a vicious circle
 Chapter Two: Allah’s Affirmative Attributes
    The first affirmative attribute: Mukhtār
    Why this world is Hādith?

 Summary of this session:

Further explanation against infinite regression (Tasalsul) and vicious circle
Endless chain is to have causes and effects arranged in a way that the one which comes first, is the cause for what comes second. So infinite regression (Tasalsul) is when A causes B, B causes C, C causes D, and the chain continues with no end. As a whole, this chain is dependent on a cause.

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     Lecture 8 Part 1, 16/03/2016

Video          Audio

 This lecture studies the following:

Reason why Allama Hillī started with the affirmative qualities of Allah?
 Introduction on the affirmative divine attributes

 Summary of this session:

Reason why Allama Hillī started with the affirmative qualities of Allah
Allama Hillī started with the affirmative qualities of Allah and not the negational ones because these are the attributes that Allah has. Existence is more valued than non-existence. Therefore, it is more honorable to start with what exists, not with what doesn’t exist. Among all the affirmative qualities, he started with Allah’s power because creation requires power.

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     Lecture 8 Part 2, 16/03/2016

Video          Audio

 This lecture studies the following:

 The scope of Allah’s knowledge.
 Why Allah must have knowledge of everything possible.
 Why every possible perfection is necessary for Allah.
 The Third and Fourth Attributes: Irādah and Kirāhah.

 Summary of this session:

The remaining introduction
It is necessary to mention some Arabic terms with meanings here.
Ālam: The universe and all the contingent beings.
Muhdath: An existent that is preceded by nonexistence.
Jism: Body; something that occupies space and can be divided.
Hayyiz: The space and location occupied by an existent.
Harakahh: Motion and movement.
Sukūn: Motionless.

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     Lecture 9, 23/03/2016

Video          Audio

 This lecture studies the following:

 The scope of Allah’s power
 Allah’s power includes anything feasible
    Why is there no obstacle in His essence?
    Why is there no obstacle for Him in committing evil?
 The second affirmative attribute: Allah’s knowledge
 Terminology
 Two arguments for proving God’s knowledge

 Summary of this session:

The Scope of Allah’s Power
Some Islamic theologians believe that Allah’s power does not include everything because they had some intellectual problems which they could not solve. They divided actions to some actions that suit Allah (SWT) and some actions that do not suit Him. Therefore, they believed that Allah’s power does not contain actions which do not suit Him.

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     Lecture 10, 06/04/2016

Video          Audio

 This lecture studies the following:

 The scope of Allah’s knowledge.
 Why Allah must have knowledge of everything possible.
 Why every possible perfection is necessary for Allah.
 The Third and Fourth Attributes: Irādah and Kirāhah.

 Summary of this session:

The Scope of Allah’s Knowledge
Some people believe that Allah’s knowledge is limited. If Allah’s knowledge is limited, He would be subjected to changes because certain things happen in time. If you say Allah in His essence knows particular things, then His knowledge would be divided. If you say this knowledge is in the context of Fi’l or Maqam ‘Amal, which means after things are created, it implies that He doesn’t know them in His essence. Therefore, those who claimed Allah’s knowledge is limited, they couldn’t prove their claim or answer these problems.

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     Lecture 11, 20/04/2016

Video          Audio

 This lecture studies the following:

 The Meaning of Irādah
 Argument for proving Allah’s Irādah
 Some essential points

 Summary of this session:

Meaning of Irādah
All Muslims agree upon the fact that Allah has Irādah, however they disagree on its meaning. According to Abul Hasan Basrī, Irādah is His (Allah) knowledge about what interest is in the action. This knowledge motivates Him to commit that action.

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     Lecture 12, 04/05/2016

Video          Audio

 This lecture studies the following:

 The fifth attribute: Mudrik
 The last affirmative attribute: Truthfulness
    Meaning of Idrāk
 The sixth attribute: Qadīm, Azalī, Bāqī, and Abadī
 The seventh attribute: Mutakallim
    To prove God’s Kalām
    The reality of Allah’s Kalām
 The last affirmative attribute: Truthfulness

 Summary of this session:

The Fifth Attribute: Mudrik
The fifth affirmative quality of Allah is Mudrik. Which means, He understands or comprehends. It’s a special type of knowledge. He is Mudrik because He is alive, and it is possible for Him to perceive.

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     Lecture 13, 18/05/2016

Video          Audio

 This lecture studies the following:

 Chapter Three: Divine Negational Attributes
 The first negational attribute: Compound
 The second negational attribute: Jism
Two arguments

 Summary of this session:

Chapter Three: Divine Negational Attributes
The third chapter is on divine negational attributes, which we call attributes of glory because we glorify God in regard to being distant from them. In other words, all His attributes are the attributes of glory. For example, being powerful is to glorify Him against incompetence and when we prove His knowledge we are rejecting His ignorance. In fact, what we can understand from His attributes is nothing other than negations and attributions. His essence is impossible to understand.

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     Lecture 14, 14/09/2016

Video          Audio

 This lecture studies the following:

 The third attribute: Pleasure and Pain
 Intellectual pleasure is applicable to God
 The fourth negational attribute: Ittihād

 Summary of this session:

The Third Attribute: Pleasure and Pain
Two things that are not applicable to Allah (SWT) are pleasure and pain. Pleasure is to experience what is pleasant and pain is to experience the unpleasant. It is impossible for Allah to have a physical condition that makes Him suffer or enjoy. The reason is that since He is not physical, any effect which requires physical mass are not applied to Him.

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     Lecture 15, 15/09/2016

Video          Audio

 This lecture studies the following:

The fifth negational attribute: Subject to Changes
 Karrāmiyyah’s point of view
 The sixth negational attribute: Invisibility

 Summary of this session:

The Fifth Negational Attribute: Subject to Changes.
The fifth negational attribute is not being subject to changes because it is impossible for Wājib al-Wujūd to be affected by anything other than Himself. It is also impossible for God to have any deficiency and imperfection so that by changing He becomes perfect.

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     Lecture 16, 28/09/2016

Video          Audio

 This lecture studies the following:


The seventh negational attribute: Partnership
The eighth negational attribute: Ma‘ānī and Ahwāl

 Summary of this session:

The Seventh Negational Attribute: Partnership
The seventh negational quality of God is a refutation, from a rational as well as scripture based argument, of God having partners.
One rational reason is that if there were more than one God, they would have conflicts with each other and the harmonious system of existence would have become corrupted.

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     Lecture 17, 05/10/2016

Video          Audio

 This lecture studies the following:

The ninth negational attribute: Opulence
Chapter Four: Justice
Intellectual goodness and evilness
Religious goodness and evilness
Different meanings of Husn and Qubh

 Summary of this session:

The Ninth Negational Attribute: Opulence
The Ninth quality is that Allah is opulent, meaning He is abundant himself and doesn’t need anyone. The reason being that He is the only Wājib al-Wujūd, which implies that He doesn’t need anyone other than Himself and anyone other than Him needs Him. If God was needy, He would be contingent

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     Lecture 18, 26/10/2016

Video          Audio

 This lecture studies the following:

The arguments for intellectual goodness and badness
Human free will
Ash‘arite view regarding human free will
Mu‘tazilite and Shi’a view regarding human free will
Arguments for human free will

 Summary of this session:

Arguments for Intellectual Goodness and Badness
Ash‘arites believe “Good is what God does or what He commands.”
Mu‘tazilites and Shi’as believe that within human beings there is an ability which identifies goodness and badness

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     Lecture 19, 02/11/2016

Video          Audio

 This lecture studies the following:

Why is it impossible for God to do any immoral actions?
Is everything done by God for a purpose?
The purpose of God’s actions


 
Summary of this session:

Why is it Impossible for God to do any Immoral Actions?
The third discussion is that it is impossible for God to do any immoral action. Reason being that there is something in Him which keeps Him away from any immoral action. That is the knowledge of the evilness of the action. There is also nothing to motivate Him to do bad things. Motivation can be needs or wisdom. He doesn’t need to do bad things and it is not possible to think of any good reason for God to do bad things

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     Lecture 20, 16/11/2016

Video          Audio

 This lecture studies the following:

Necessity of having Lutf for God
    Types of God’s Lutf
Necessity of compensating pains
Few essential points

 Summary of this session:

Necessity of God Having Lutf
The fifth point in this chapter is that it is necessary for God to have ‘Lutf’ (Grace). God has a purpose for us and has placed obligations upon us. We cannot know the purpose or obligations without guidance. Therefore, God must make for us a means to him, so that we are guided. Grace is when additional means are created so that reaching God becomes easier; this is grace, which Allah must have. Therefore, Allah has made us with purpose, to reach that purpose we need guidance, therefore God must have the grace to provide for us the means to our purpose.

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     Lecture 21, 23/11/2016

Video          Audio

 This lecture studies the following:

Chapter Five: Prophethood
necessity of sending prophets
Infallibility of prophets
Different views on the extent of a prophet’s infallibility
Arguments for the necessity of complete infallibility of the prophets

 Summary of this session:

Chapter Five: Prophethood
The sixth chapter is on prophethood. A prophet is a human being who speaks on behalf of Allah without any other human as a means between him and Allah. He may receive God’s message through an angel.

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     Lecture 22, 30/11/2016

Video          Audio

 This lecture studies the following:

Necessary qualities for the prophets
Prophet Muhammad (s)
      Quran: Prophet Muhammad’s (s) most important miracle
Chapter Six: Imamate

 Summary of this session:


Necessary Qualities for the Prophets

Prophets must have all the good and moral qualities and be free from anything that detracts people from them. These bad qualities might be regarding their own conditions like eating while walking, having bad friends, having degrading jobs. Bad qualities may regard their Akhlāq such as irrationality, being lazy, jealousy etc. In their physical aspects, in order to not give people any excuse for not being respectful to them, they must be physically sound.

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     Lecture 23 part I, 07/12/2016

Video          Audio

 This lecture studies the following:

Different definition of Imamate
Necessity of Imamate
Necessity of appointing imams by God
Conditions for Imamate
      The first condition for Imamate: Infallibility
Arguments for the necessity of infallibility for the imams

 Summary of this session:

Different Definition of Imamate
Some scholars added to the definition of Imamate that it is a leadership which is not on behalf of a previous leader. However, this is not needed because being a deputy is already excluded by defining Imamate as an inclusive and comprehensive leadership.

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     Lecture 23 part II, 07/12/2016

Video          Audio

 This lecture studies the following:

Arguments for the necessity of infallibility for imams
The second condition of imams: Divine appointment
The view of other Muslims regarding divine appointment

 Summary of this session:

Arguments for the Necessity of Infallibility for Imams
Continuing from last lesson:
3. The third reason is that the imam is a guardian of religion, so he must be infallible so that he can keep religion safe from deviation. Quran and Sunnah cannot replace imams as guardian for Sharī‘ah because they don’t include all the rulings. While we know that for every case there is a rule which we must find out.

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     Lecture 24 , 14/12/2016

Video          Audio

 This lecture studies the following:

The third condition for Imamate: Being the Best.
The first imam: Imam Ali (a)

 Summary of this session:

The Third Condition for Imamate: Being the Best
The imam must be the best of people during his era because if there are some people better than him, it means that the one who is superior is treated inferior and the inferior is treated superior. This is wrong and unjust; rationally and according to the Quran.

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     Lecture 25 part I, 21/12/2016

Video          Audio

 This lecture studies the following:

Scripture-based arguments for the Imamate of Imam Ali (a)
The verse of Wilāyat
Hadīth Ghadīr
Hadīth Manzilat
The verse of ‘Ulul Amr

 Summary of this session:

Scripture-based arguments for the Imamate of Imam Ali (a)
The verse of Wilāyat
There are many reasons for the Imamate of Imam Ali (a) in the Quran. We will discuss a few of them.

إِنَّمَا وَلِيُّكُمُ اللَّـهُ وَرَسُولُهُ وَالَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَيُؤْتُونَ الزَّكَاةَ وَهُمْ رَاكِعُونَ
“Your guardian is only Allah, His Apostle, and those who have believed who establish prayer and gives zakat whilst in the state of bowing” (5:55)

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     Lecture 25 part II, 21/12/2016

Video          Audio

 This lecture studies the following:

More explanation for the ‘Ulul ‘Amr
Scripture-based arguments
      The fifth reason: Allah’s command “Be with the truthful”
      The sixth reason: The Prophet’s wisdom

 Summary of this session:

More explanation for the ‘Ulul ‘Amr
Are ‘Ulul ‘Amr those whose infallibility is known or not. If it is said that it is not necessary for ‘Ulul ‘Amr to be Ma‘sūm, it is wrong because it’s impossible for Allah to command us to absolutely obey someone who may make mistakes or commit sins. If infallibility is accepted, Imam Ali (a) must be accepted as the guardian because as we discussed previously that there is no one else whose infallibility is proven among the companions of Prophet Muhammad (s).

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     Lecture 26, 25/01/2017

Video          Audio

 This lecture studies the following:

Imams after Imam Ali (a)
Arguments for the Imamate of other imams
  Imam Mahdi (a)
  Chapter Seven: Ma‘ād
  Arguments for Ma‘ād

 Summary of this session:

Imams after Imam Ali (a)
After Imam Ali (a), the following imams were: Imam Hasan, Imam Husayn, Imam Ali ibn Husayn, Imam Muhammad ibn Ali, Imam Ja’far ibn Muhammad, Imam Musa ibn Ja’far, Imam Ali ibn Musa, Imam Muhammad ibn Ali, Imam Ali ibn Muhammad, Imam Hasan ibn Ali and Imam Mahdi (a). The first argument for Imamate of each imam is designation by a previous imam. The other reasons are previous arguments such as the necessity of infallibility for an imam.

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     Lecture 27, 01/02/2017

Video          Audio

 This lecture studies the following:

Some details regarding the resurrection
      Punishment and reward
Points

 Summary of this session:

Some Details Regarding the Resurrection
There are many details about resurrection, and it is necessary to acknowledge whatever we have received from the Prophet (s) about it. Among them, we can refer to al-Sirāt; a bridge above hell that people will have to pass and al-Mīzān; a scale of good and bad actions. Allah will also make our organs talk on the Day of Judgment. He will give us the book of our actions. First of all, these are possible and secondly the ones who are truthful have informed us about them.

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     Lecture 28, 08/02/2017

Video          Audio

 This lecture studies the following:

Conditions for receiving reward
Permanent reward and punishment

 Summary of this session:

Conditions for Receiving Reward
To deserve reward depends on some conditions. Had it not been conditional, it would be possible for someone who is not a believer but does a good action to receive reward. This is false. One of the conditions to deserve reward is to die with Īmān.

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     Lecture 29, 15/02/2017

Video          Audio

 This lecture studies the following:

Tawbah
      Reasons for the necessity of Tawbah
      Different types of Tawbah
Enjoining good and forbidding evil
      Conditions for the Wujūb of ‘Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar
      Different Levels of ‘Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar

 Summary of this session:

Tawbah
Tawbah is regret about something bad that we have done in the past and a firm decision on not going back to it. It is obligatory because there is consensus among all Muslim scholars that we must regret bad actions or failures to do Wājibāt. There are also intellectual and scripture-based reasons for the necessity of Tawbah.

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