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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 Allamah had written various books, one of which is a summary on a book written by Sheikh Tūsī; based on the topic of duā, called Misbāh al-Mutahajjid. Allamah Hillī summarized and organized this book in to 10 sections, and named it Mukhtasar Minhaj al-Salah fi Mukhtasar al-Misbah. Later he decided to add another section to these 10 sections and named it Babul Hādī ‘Ashar, which means the eleventh chapter. Approximately 20 commentaries were written on this chapter. We are to study the one written by Fāḍil Miqdād. Arabic terminologies in Kalām
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.
Introduction to the science of Kalām (Islamic Theology):
There are different theories regarding how Islamic Theology was initially called Kalām. One theory proposes that it is because of the early discussions about the Kalām (word) of Allah. For example, whether the word of God is eternal or created? The other theory is that because scholars used to say, “Kalāmunā…” which means “Our view about this issue is…” Therefore, it became known as the science of Kalām either because it began with discussions about the word of God or because of the famous phrase of early scholars.
Importance of achieving Ma‘rifah (Knowledge of Allah)
Allah (SWT) did not create any being in vain. He (SWT) has mentioned in the Holy Qur’an:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“I did not create the Jinn and the Humans except that they may worship Me.” (51:56)
There is a hierarchy of purposes. It is compulsory for every intelligent being to respond to the Lord of the worlds. As it is not possible to worship Him (SWT) without knowing Him with certitude. Therefore, the Ulamā are responsible to teach people about Allah (SWT) by compiling good introductory texts about Almighty Allah for them to read and gain a better understanding of Him. One such text is Babul Hādī ‘Ashar, a work of our noble and honorable scholar, Allamah Hillī. This text, although brief, is still full of knowledge.
Poverty افتقار
Existence وجود
Necessity وجوب
Contingent beings ممکنات
Created مصنوع
Firmness اِحکام
Transcendent متعالی
Resemblance مشابهة
Glory المنزّه
Imperfect beings ناقصات
Resemblance مناسبة
Overwhelming, abundant المتظاهرات
Frequent المتواترات
Confusions شبهات
Impossible متعذّر
Too difficult متعسّر
Make alert تنبیه
To Guide ارشاد
Make things clear تنقیح
Make things precise تدقیق
One who gives a report مقرّر
One who refines مهذّب
Incidents بوائق
What blocks صادّ
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 obligation (Wujūb) of learning the principles of religion (Usūl Dīn)
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.
Wujūb literally means to ‘come down’, but technically means ‘obligation’. Wājib is one of the two types:
1. Obligatory on everyone as individuals.
2. Obligatory on everyone as a community; such that if one person performs it then the others are freed from the obligation.
Usūl is plural of ‘Asl, which means root and foundation. Usūl al-Dīn are the pillars of religion on which the religion rests upon; such that if any one of these pillars were to not exist then religion in its entirety would lose its meaning and purpose.
Ma‘rifah of Usūl al-Dīn meaning knowledge of the Principles of religion is from the first type of obligations. Meaning it is compulsory for every individual Muslim.
Dīn literally means ‘reward’ or ‘punishment’. Something that you receive as the outcome of your action. It technically means ‘path’ or ‘religion’. This discipline is called Usūl al-Dīn because all other religious sciences are based on it and all these sciences depend on truthfulness of the Prophet (PBUHF) and the truthfulness of the Messenger depends on the existence of God.
This book is about the science of Theology in which unicity of God, His attributes, and Prophet-hood are discussed.
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.
In Sunnism, it is said that Prophet Muhammad (PBUHF) said:
«لاتجتمع امتی علی خطاء»
“My Ummah does not gather on falsehood”
However, this Hadīth (narration), even if it is authentic, there is no documentation for it. It cannot solve the problem, because that which the Muslim world are in a consensus about are mainly Badīhīyyat meaning the obvious such as “Prayers is obligatory”. Since there are only a few consensual beliefs, as a result some people claim, “it means the consensus of the people of Medina” or “consensus of scholars from a certain denomination” however these claims are without basis and aren’t mentioned in the narrations (Hadīth) of the Prophet (PBUHF).
Shia Muslims believe that consensus by itself cannot be a decisive argument (Hujjah). It is possible that everyone in consensus may be mistaken. However, if through this consensus, we can reach the view of an infallible person (Ma‘sūm) then that consensus is a decisive argument as it is supported by an infallible that cannot be wrong.
Arguments for the Obligation of Gaining Ma’rifah
The arguments for obligation of gaining Ma‘rifah are both intellectual and scripture-based.
Intellectual arguments:
1. The first argument is the necessity to protect ourselves from being wrong, being oblivious to the reality of existence, our purpose. As well as the necessity of protecting ourselves from fear of misguidance due to disagreements in beliefs among people.
2. The necessity of being thankful to the one who bestows bounties and blessings upon us. Common human courtesy requires that we thank someone who gives us something. In order to thank we need to understand what is bestowed and the bestower. Therefore, to thank the bestower, if we understand what is bestowed as good, or to reject the bestower, if we do not see goodness in his bestowal. Either way, knowledge of the bestower is necessary and one who does not thank has not fulfilled the proper human courtesy. They are, therefore, blamable.
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): The verb “اعلم” is a command to know and it shows the obligation (Wujūb) of learning. إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِّأُولِي الْأَلْبَابِ Ma‘rifah (Knowledge) of God is not self-evident. It is necessary to present arguments for it. For example; if preparing the prerequisites for performing a Wājib Mutlaq act (an absolute obligation) is not obligatory, then we have to discuss whether according to Allah’s will, does that absolutely obligatory act remain obligatory or not? If we say, it remains obligatory, it means we have been asked to do something which we’re not able to do. If it doesn’t remain obligatory then it contradicts our assumption that it is obligatory. Therefore, discussion related to God are not obvious and self-evident and we must learn and discuss to reach the truth about Allah. Argumentation Allah the exalted has denounced emulating others in beliefs; Therefore, every individual must learn theology for themselves and it is not sufficient to be Muslim because our forefathers were Muslim.
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.
This possibility of a great danger requires us to protect ourselves. To do so requires learning and enlightenment about the possible loss and ways of preventing it. Therefore, making learning the pillars of religion and its arguments a rational necessity.
The Scripture-based Arguments:
«فَاعْلَمْ أَنَّهُ لَا إِلَـهَ إِلَّا اللَّـهُ»
“Know that there is no god except Allah.” (47:19)
“Indeed, in the creation of the heavens and the earth and the alternation of night and day, certainly there are signs for those who possess intellect” (3:190)
Prophet Muhammad (PBUHF) said:
«ویل لمن لاکها بین لحییه ثمّ لم یتدبرها»
Woe to those who recite it but then don’t contemplate deeply on it.
As Prophet Muhammad (PBUHF) has denounced any lack of contemplation on this verse which highlights the significance of understanding the signs of Allah. This shows gaining knowledge and intellection are obligatory (Wājib).
Types of Knowledge
Knowledge is either self-evident, which means it doesn’t need any argument because they are obvious or they’re not self-evident and thus needs arguments to be proven.
The process of argumentation is arranging what you know to reach an unknown conclusion. The following is an example:
1. There is design in the world.
2. Design necessitates a designer.
Conclusion: The world must have a designer.
This is argumentation; using the known premises no.1 and no.2 to reach an unknown conclusion.
Taqlīd (Emulation) is prohibited
Taqlid (emulation) means to follow others and take them as conclusive authority without gaining personal conviction. In other words, submitting to their views, solely because they said so.
The reasons for the invalidity of emulation in beliefs are obvious. Some of them being that the general masses do not know the truth and often contradict each other. They themselves need guidance then how can they be followed blindly? Even if the emulated person be infallible then still it is wrong to emulate them because beliefs are what convinces our minds about what is the truth and reality of existence. We need logical conviction about the reality of existence or else we will not benefit from mere superficial attestation of others’ beliefs.
Quran 2:170
He not only blamed emulation, but also encourages studying and stresses upon argumentation. Here are some relevant verses from Quran:
39:9
9:122
4:174
2:111
21:24
27:64
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. Preliminaries for the Existence of the Necessary Existent (Wājib al-Wujūd) Every contingent being needs a cause for its existence. Let’s say the cause for A is B. Now we ask about B, whether it is a contingent or an incontingent being? If it is incontingent, then we have proved the existence of the necessary existent (Wājib al-wujūd) and if it is contingent, we ask about its cause. We continue asking the same question and it finally has to stop somewhere. At the end, we must reach to an existent that does not need any other cause for its existence. It has existence as a part of its essence, and we call it Wājib al-Wujūd li dhātih (Necessary existent by essence). The Different Types of Mumtani‘ al-wujūd (Impossible existents) Mumtani‘al-Wujūd li ghayrih is whatever that doesn’t exist because its cause isn’t existing. Mumkin al-Wujūd (Possible existents)
Chapter One: Argument for the Existence of the Necessary Existent
The three possibilities for every concept:
The existence of a concept can only be one of the three possibilities:
1. It is a necessary existent (Wājib al-Wujūd)
2. It is a possible existent (Mumkin al-Wujūd)
3. It is an impossible existent (Mumtani‘al-Wujūd)
The ultimate goal is to prove the Creator the High. That’s why Allama Hillī started with the existence of God. As a preliminary he has brought an introduction about the division of concepts because the argument needs the following introduction:
Regarding existents outside, they are either existing by their essence, independent of a cause or they are dependent on a cause for existence.
Regarding mental concepts; their existence too can be either necessary (Wājib), possible (Mumkin), or impossible (Mumtani). A possible existent needs a cause for its existence or even non-existence; in fact, non-existence of the cause for existence, is the cause of its non-existence.
عدم العلّه عله للعدم
It is the opposite of Wājib al-Wujūd li ghayrih (Necessary existent by other than its essence); this term is used for all possible existents (Mumkināt) because their existence become necessary after the existence of their causes.
Impossible existents can also be categorized into li dhātih (By essence) or li ghayrih (By other than its essence). Mumtani‘al-Wujūd li dhātih is like a partner for God or a son being his own father; it cannot exist by itself because the concept in its essence is contradictory.
A possible existent is possible by itself, exclusively. However, if the cause exists then it is either given necessity of existence or necessity of non-existence. For example, water; it is possible in itself, yet when the causes of water are present then it necessitates the existence of water, but if the causes of water are non-existent then it necessitates the non-existence of water.
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.
A possible existent cannot be so by others, so there is no benefit of bringing “li dhātih” as a modifier. A possible existent is always so by its essence, not by another. If the modifier ‘by essence’ (li dhātih) or ‘by another’ (li ghayrih) is added, its function is only explanatory. Characteristics of Wājib li dhātih (Necessary by essence)
However, if it is possible to be predicated with existence, either its existence is necessary or not. If its existence is necessary then it is called Wājib al-Wujūd li dhātih (necessary existent by essence) which is Allah (SWT), or its existence is possible which is called Mumkin al-Wujūd li dhātih (Possible existent by essence).
The modifier “li dhātih” (By essence) is brought in order to distinguish it from Wājib li ghayrih; something which become Wājib (Necessary) due to the existence of its cause. Such as the existence of an effect which becomes necessary when the complete cause is there. It is the same with Mumtani‘al-Wujūd li dhātih (Impossible existent by essence) and Mumtani‘al-Wujūd li ghayrih (Impossible existent by other than its essence). These two categories Wājib li ghayrih and Mumtani‘li ghayrih fall under Mumkin li dhātih. Meaning, that which becomes necessary or possible by other than its essence is in reality possible by itself.
A necessary existent by essence has five characteristics:
It cannot be necessary both by essence and by another. If a possible becomes necessary by another, its existence would also be impossible without the other. Therefore, it would need a cause, and it contradicts the fact that it is necessary by its essence.
Its existence and its necessity are not additional to it; otherwise, it would need them, and be contingent.
The necessary existent cannot be compound and have parts, because a compound existent needs its parts which forms it, therefore being contingent.
It cannot be part of something else, because if it was a part of something bigger than itself, it would mean it would be affected by that, and therefore be contingent.
The necessary existent cannot be more than one.
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.
The Cosmological Argument for the Existence of God
Whereas if a concept is actually non-existent and has the potential to exist then it has become impossible to exist due to its causes being nonexistent.
Therefore, possible existents are those which are equally existent or nonexistent. If they exist or don’t exist, it is due to external causes which at this point determines necessity or impossibility, so it can no longer be categorized as ‘possible’.
A possible existent needs a cause that brings it to existence. When both sides are equal in essence, it’s impossible that one of the two sides to actualize with no cause. Therefore, for a possible concept to become existent, it needs a cause.
A possible existent which continues existing, needs a cause for continuous existence. This is because a possible existent is a contingent existent. Therefore, its cause for continuous existence must also always continuously exist. Otherwise if the cause ceases to exist then it necessitates the nonexistence of the possible existent.
Transformation of the essence of an existent is also impossible. If something is contingent, it will always be so or vice versa.
The Theory of Hudūth
The theory of Hudūth (Becoming existent) believes to become existent, we need single occurrences. This theory has two problems:
It means that something which is eternal like angels doesn’t need a cause.
If Hudūth is the reason why we need a cause, then after coming to existence, we should not need the cause anymore and therefore be incontingent.
Therefore, the theory of Hudūth isn’t correct because the reason for needing causes is contingency, and contingency is permanent, even after coming to existence. Therefore, the cause which keeps everything existing must always be a cause, in every moment, in order for existents to exist. The causes cannot be one-time occurrences in the past that no longer hold have an effect.
Without a doubt there is a cause for the existing reality. It is either a necessary existent or a possible one. If it is a necessary existent, then we have accepted the existence of the necessary existent which we call God.
If it is claimed that the originator is a possible existent, it needs an originator that gives existence to it. Then the question is; what is the originator of that possible existent? If that originator is a necessary existent, then we have accepted the existence of God. If the originator is again a possible existent, it needs another originator. Ultimately, the outcome may only be one of the following;
1. We eventually reach a cause which has existence in its essence, meaning it is a necessary existent. Therefore, God is the originator.
2. A has been created by B, and B was created by A, or even you can make the circle of causes bigger i.e. A was created by B, and B by C, and C by A. This is a vicious circle. Regardless of how large the circle of causes is, A needs A, this is logically impossible because it is contradictory in itself as A must not exist to be the effect, yet at the same time exist to be the cause. Therefore, a vicious circle of causes is logically void.
3. We reach to an endless chain of causes which is called Tasalsul (Infinite regression) and it’s impossible because increasing the number of contingent beings does not make them all incontingent. The whole lot cannot exist by itself because they are entirely contingent. Therefore, nothing must exist if this is the reality because existence does not have a start, thus infinite regression is also logically void because it merely increases the number of causes to infinity without actually proving for it all any cause.
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 Allah has mentioned this argument in Quran: سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقّ Ibrahim (as) also argued using Ufūl (Change) of the sun and moon which disappears and appears again, and it implies movement and gradual change, and movement implies Hudūth. Hudūth means to be preceded by non-existence. It therefore shows that whatever is Hadith (An occurrence) needs a cause. Cosmological Argument أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ Explanation for the argument: Why Vicious Circle and an Infinite Regression of Causes are Void Infinite regression of causes is void because a chain of events only occurs when the first cause is caused. However if there is no uncaused causer it means the first effect is never caused. E.g. a line of dominoes is stacked yet the first domino doesn’t fall to cause the second domino to fall and so on the rest. Unless there is another cause outside the domino chain it means the fall of dominoes will never begin. Possible existents being like the dominoes, if this line of dominoes regresses for eternity it means no member of the eternal chain will fall and so there will be no movement. If a possible existent isn’t caused by an uncaused causer it would mean that nothing should exist as there is no prime causer. Infinite regression of causes is therefore void because it contradicts the reality that everything which exists, exists. Whereas infinite regression necessitates that nothing must exist as nothing has been caused, and this is not true of reality as we all do exist.
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.
“Soon we shall show them our signs in the horizons and in their own souls until it made clear to them that indeed He is the truth.” (41:53)
The second type of argument starts directly from the concept of existence. Existence is divided to necessary (Wājib) and possible (Mumkin). We will conclude this argument when we prove the necessary existent who is the ultimate cause of all possible existents. In the Quran, there is a hint for this argument:
“Is it not sufficient that your Lord is witness to all things?” (41:53)
If you assume that the necessary existent (Wājib al-Wujūd) doesn’t exist, the implication is either a vicious circle or an endless chain of possible existents, both being void. However, we need to prove that this assumption leads to either a vicious circle or an endless chain.
There are existents in the world. If among them, there is a necessary existent then we have proven the existence of God. Otherwise, it implies that all existents are contingent, because we don’t have a third possibility.
When all of them are possible existents (Mumkin al-Wujud), we need an originator or cause to bring them to existence. If the cause is a necessary existent, we have proven the existence of God. If the cause is again a possible existent, then it becomes a vicious circle or an infinite chain of regression. If the chain doesn’t end at a necessary existent this chain of possible existents should never come into existence.
Therefore, because a vicious circle of causes or an endless chain of causes is logically void, the only remaining possibility is that it must end at a necessary existent. Reason being that a characteristic of the necessary existent is that it has existence in its essence and is therefore an uncaused causer.
Vicious circle means A depends on B, and B depends on A. It implies that A must exist and not exist. It must not exist to come into existence by B and at the same time it must exist in order to cause B. Therefore, it is void because it is contradictory as it requires existence and nonexistence of A at the same time.
Even if the circle of causes is longer e.g. A depends on B, B on C, and C depends on A. The gap doesn’t solve the problem because ultimately A is its own cause and effect, and this is contradictory, therefore void.
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 If the cause is the whole chain, it is a vicious circle. If the cause is a part of the chain, it is also void because it is not possible for something to depend on its part as the part exists after the whole comes into existence. This assumption implies that something is the cause for itself, because part of a compound is the compound itself. If the cause is outside of this chain; this theory has two problems: In conclusion, because a vicious circle and infinite regression is impossible and logically void, the necessary existent must exist, there is no other possible alternative. Chapter Two: Allah’s Affirmative Attributes The First Affirmative Attribute: Mukhtār Why this world is Hādith?
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.
If the cause is outside, it is impossible as a possible existent cannot cause itself, so it must be a part of the chain. If the cause is a part of the chain or the whole chain itself then it is contradictory because it is both the cause and effect of itself, requiring it to exist and not exist at the same time, this is contradiction and therefore void.
One is that outside of this chain, there is no contingent being, so if there is anything outside of this chain, it would have to be the necessary existent.
The second problem is that the external cause must influence something, while it is supposed that each one of the possible existents in this chain is a cause for the one that comes after it. It leads to having two causes for one existent, to have two independent causes for one single reality is impossible. If there are two independent causes, it means they both don’t need each other to exist, each one of them is enough for creating themselves. So, when one of them is present, the effect exists without needing the other one. While we believe that the effect cannot come to existence without a cause. This is self-contradictory as both of them are contingent beings without contingency. It is claimed that they are not possible existents while it’s not possible for possible existents to be incontingent.
The second chapter is on divine affirmative attributes. They are eight in total which will be discussed, starting with being free (Mukhtār).
Mukhtār means the one who acts according to His free will. If Allah’s creation is always there, it implies that Allah is forced (Mūjab). Whereas in reality, this world is an occurrence (Hādith). Hādith means there was a time that this universe didn’t exist, then it came to existence.
This world is Hādith because it is a physical mass. Physical mass is not free from changes and accidents, like motion and idleness that are occurrences (Hādith) because both need to be preceded by the other one. What cannot be free from changes are occurrences (Hādith) and they need a cause. Therefore, Allah didn’t want this world to exist then He wanted it to exist then He decided what to do. If Allah was forced (Mūjab) and not free, this world would have always had to exist. Because if Allah was forced, His effect didn’t disobey to exist when He existed necessarily. Therefore, either Allah is forced (Mūjab) and the world always existed, or Allah has free will (Mukhtār) and the world is an occurrence (Hādith).
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.
Introduction on the affirmative divine attributes
An introduction must be mentioned for introducing important concepts.
Al-Qādir al-Mukhtār; One who has free will in performing an act or not.
Al-Fa’il al-Mūjab; An actor without free will.
Few differences between these two:
1. Al-Mukhtār (Free One) is the one who has free will to do or not to do. Whereas Mūjab (Obliged One) is the opposite; he is obliged and doesn’t have free will.
2. The action of a Mukhtār (Free One) is preceded by knowledge, intention, and will. He knows what he wants to do or not to do, then he decides. While Mūjab sometimes doesn’t have knowledge, and doesn’t have a choice.
3. The effects and performance of a powerful and free existent may actualize later, but an obliged existent’s actions and effects are always present with it.
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 Argument for the Hudūth (Becoming existent) of this world The second claim is: What is not free from Hādith is Hādith. If it is not Hādith it must be Qadīm. If it is Qadīm, either in the past it always had these changeable attributes, or they came later. If you say that these Hādith qualities existed with the Qadīm in eternity, they would not be Hādith as that would be contradictory. If they were not existing in eternity, it requires that something that we know for sure to be true is false and that is the impossibility of being free from Hādith existents. Therefore, physical objects are Hādith. The creator of Muhdath must be Qādir and Mukhtār:
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.
Proving Allah’s attribute of being Qādir and Mukhtār
If Ālam is Muhdath, the creator must be Qādir and Mukhtār. There are two claims here that needs arguing:
1. Ālam is Muhdath (Existent preceded by nonexistence)
2. The creator of Muhdath must be Qādir and Mukhtār.
All the objects in this world are either physical masses or accidents (‘araḍ) such as whiteness or softness. ‘araḍ are not part of a substance, but it belongs to substances. It cannot exist without a substance. Both physical masses and accidents are Hādith. Physical objects are Hādith because they are not free from Harakah and Sukūn, which are themselves Hādith. When something is not free from qualities that are Hadīth, it must be Hadīth because a Qadīm existent cannot have created qualities.
Physical objects are not free from Harakah and Sukūn because every physical object certainly needs space. In this case, either it remains in the same space or it is moving from one place to another. So, it is either Sakin or Mutaharrik (moving); there is other possibility.
Harakah and Sukūn are Hādith, because they are preceded by one another. Qadīm cannot be preceded by another, and there is no middle position between Hādith and Qadīm. Harakah is the first presence in the second place. This is preceded by the presence in the first place. Sukūn is being for the second time in the first place. So, it is preceded by the first presence.
Accidents cannot be Qadīm either. Accidents cannot exist without physical objects because they belong to physical objects. If physical objects are Hādith, accidents must also be Hādith as a result.
This universe is Hādith, and its creator is Qadīm. Therefore, He cannot be Mūjab. If Allah is Mūjab, His effect would accompany His existence. Hence, the creation would have to be Qadīm too, while we proved that the creation is Hādith.
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 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:
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.
We believe that Allah’s power includes everything possible. If something is impossible to exist, it doesn’t make Allah’s power limited. If something is bad, His power includes it, but He would not do it because of His good essence.
Allah’s power includes anything feasible because the reason why Mumkināt need God is contingency. After proving Allah’s power as a principle, we should talk about its extent. In proving Allah’s inclusive power, Allama Hillī has disagreed with philosophers as they argue “God is one, and only one can be created by God.” There is a rule in philosophy which argues “When you have a cause which is one in every aspect, what can be created and originated from it is also one. Multiple cannot be created by one.” Fāḍil Miqdād says, “This rule is against the unicity of Wājib al-Wujūd.” (This is Fāḍil Miqdād’s explanation of this rule, but philosophers have another explanation.)
He also disagreed with dualism. Dualists argue that God does not have power over doing bad things. Balkhī argued “It’s not possible that God’s power belongs to something like what our power belongs to; such as walking.” Jubbāīs believed that it is impossible for God’s power to belong to the exact things that our power belongs to. We disagree with both; we believe that His power is not limited, and He is capable over doing evil. Therefore, there is no obstacle for Him, however he doesn’t commit evil.
Allah’s essence with respect to all feasible acts has equal relation because His essence is simple, not multiple and material. Therefore, what His essence implies and entitles must be simple too.
What causes a feasible act to become so is contingency. Contingency is common among all of creation. Therefore, all contingent beings are feasible. Hence, Allah’s power is inclusive of all feasible things. However, the occurrence of every feasible existent doesn’t come out of belonging. What is caused directly by Allah (SWT) is some of the feasible things, not all of them.
Ash‘arites agree with us in that His power includes everything. However, we do not agree with them in their claim that Allah does everything which is possible for him.
The second affirmative attribute is His knowledge. The reason why Allah has knowledge of this world is because it has been created by Allah (SWT). By its wonderful design it shows the knowledge of its Creator. It also shows the will of its Creator because the world is Hādith. Therefore, the fact that it was created at a certain point shows the will of the Creator. God has performed firm and articulate actions and whoever does something perfectly must have knowledge. Therefore, creation cannot be the result of chance.
Ālim; one who has knowledge.
Mutqan; something unique and wonderful with many effects and properties.
1. We already proved that He is Mukhtār (Free). The fact that He is Mukhtār proves that He is aware of what He chooses to do. Every Mukhtār must have knowledge because the action of the one who has will power, follows his will, and it is impossible to will something without knowing it.
2. Allah has committed firm actions and whoever does firm actions much have knowledge. Whoever ponders on His creation realizes that they are Mutqan. Even considering the creation of mankind or even one organ of the human body, it is sufficient to say that there must be wisdom behind creation.
It is also self-evident that whoever does such firm actions must have knowledge.
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 We believe that His knowledge belongs to everything that can be known because everything has equal relation to Allah (SWT) as they are all His creatures. Why Allah Must Have Knowledge of Everything Possible Why Every Possible Perfection is Necessary for Allah Another attribute of perfection is Hayāt or life. The argument is that being alive is a perfection compared to being dead. God is the most perfect being and every perfection comes from Him. To give life, the giver must first possess it himself. Therefore, because all life comes from Him, He must be alive and likewise for any other attribute of perfection. Allah is living because He is Mukhtār and knowledgeable. Philosophers and Abul Hasan al-Basrī (one of the Mutakallimīn) said Hayāt is the same thing which has been described to be powerful and knowledgeable. Ash‘arites believe that Hayāt is an additional attribute to His essence. However, the truth is what philosophers and Abul Hasan al-Basrī have argued. This is because what Ash‘arites argue implies acceptance of addition to Allah while the basic judgment of reason is that Allah cannot have anything extra added to Him as He is perfect. Therefore, as we cannot imagine anything that has power and knowledge without life, we can safely conclude that whatever has these must have life. Therefore, Allah is living because He has knowledge and power. The Third and Fourth Attributes: Irādah and Kirāhah
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.
Allah is alive, and every living being has the potential to know everything. In regard to Allah, everything potential perfection becomes necessary. Therefore, He must know everything. If we say that ‘God can have something, but He doesn’t have it yet’ then it means that he relies on something to gain it; this would result in contingency of God.
Therefore, philosophers say “When something is a necessary existent in its essence, all attributes become necessary for Him unless it is an imperfect attribute”.
Regarding the problem of Allah knowing only certain things, we believe that what is changing is the relation of Allah’s knowledge about creation.
The reason why He knows everything which is possible for Him to know is because He is living, and it is possible for everything alive to know. This potentiality is for possible existents only because it is not possible for Allah as the necessary existent to not be aware of his own creation that is always contingent on Him.
The second claim is that everything which is possible for Him to have is actually necessary. God’s actions are essential, and all essential attributes are necessary. Also, there is no way for God to become more perfect. If it is not necessarily essential, it would mean that God, the incontingent, is contingent because there is a perfection which He lacks, and He would need to get it from another source. This assumption contradicts the fact that God is Wājib al-Wujūd.
The next attribute is that Allah has Irādah and Kirāhah, which means there are certain things that God wills and there are certain things which He doesn’t will. When it is said that some actions weren’t existent and then they were performed, it means there must be will power. Reason is that performance of an action requires decision and willingness. Therefore, since God has acted, it proves that he has Iradah and He decides what to do and not to do.
He also wants us to observe His will.
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 Argument for Proving Allah’s Irādah 2. About God’s command: it is obvious that Allah has commanded some actions and prohibited others. Commanding to do something shows Allah’s Irādah and will. Prohibiting some actions also shows that Allah doesn’t will for those actions. Therefore, Allah has both Irādah and Kirāhah. Some essential points
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.
Bukhārī said, “Irādah means that God is not forced to do something. According to him, the meaning of Irādah is not positive, but negative. He has taken what is implied instead of what it implies. The fact that God is not forced, is implied by Irādah, but the real meaning is what implies it. Balkhī said, “When we use Irādah for divine actions, the meaning is knowledge, and when we use it for what He asked us to do, the meaning is command.” If he meant general knowledge, not specific, it is not Irādah (as we will explain) but if he meant knowledge about interest in actions, this is the same as Abul Hasan Basrī’s opinion. Command is different from Irādah. When Allah commands, it shows that He has Irādah, but they are not the same.
Ash‘ariets, Mu‘tazilites and Karrāmiyyah have said “Irādah is an attribute that is external and additional to His knowledge, but this is a quality that specifies actions to what and when it should be done.” Then Ash‘ariets said “This external attribute is eternal.” Mu‘tazilites and Karrāmiyyah who didn’t believe in multiple eternal beings said, “It is Hādith, something which has been created.” Then Karrāmiyyah said “This is a Hadīth which depends on the essence of God. Mu‘tazilites believed that it is Hādith however it doesn’t have any subject it can belong to. We will discuss later why this view is wrong. Irādah is not something external to the essence of God. Therefore, the correct view is what Abul Hasan Basrī believed.
1. Although creating is the same for God at all times and conditions, to specify actions for creating them in certain times and conditions shows that there must be something that has made this specification possible, and that something is His Irādah or will.
If we argue that it is an essential attribute which has made specifying actions possible, it would not be correct as the attribute would have equal relation with all times and conditions. Therefore, it’s not able to make such specification because the role of power is to influence and create, not to bring preference.
Also, general knowledge cannot cause plans of action. It only defines what is possible to do, and it follows actions. Otherwise, we would have to say that knowledge necessitates following, which is logically impossible.
Other attributes also don’t explain the cause of specifying actions. Therefore, the only reason which remains is special knowledge that defines what possibilities are present. That special knowledge is knowledge about interest that cannot be achieved unless in specific times and conditions. This knowledge precedes creating.
1. Allah’s Kirāhah shows, what is prohibited contains Mafsadah or harms. Therefore, He doesn’t will for them, while Irādah means He knows the purpose in actions and that’s why He commits them.
2. His Irādah is not additional to His essence. Otherwise, it would lead to one of the following possibilities:
A) Either it had to be eternal as Ash‘arites said, which is wrong because it implies multiple eternal beings which is impossible.
B) It is Hādith and it belongs to His essence. This assumption implies that Allah’s essence is also Hādith because it is subject to change. This is impossible.
C) It is hādith and it belongs to something outside of His essence. It means that Irādah is not really an attribute of God, but the attribute of something else.
D) If we argue that there is no subject for it, there would be two problems:
1. It requires accepting an endless regression, because that Hādith must be preceded by the will of what created it and what creates needs Irādah. This Irādah is also Hādith then begins the infinite regression that is logically void.
2. There cannot be any attribute without a subject to belong to.
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 لَّا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ وَهُوَ اللَّطِيفُ الْخَبِيرُ Meaning of Idrāk The Sixth Attribute: Qadīm, Azalī, Bāqī, and Abadī The Seventh Attribute: Mutakillim وَكَلَّمَ اللَّـهُ مُوسَى تَكْلِيمًا The idea of Mu‘tazilites is true because there is no intellectual reason for that, and the arguments that have been used to prove that rationally God speaks is not complete. All the prophets had consensus on that God speaks, because all of them claimed that God had spoken to them, and to prove their prophethood does not depend on this point, because it is possible to argue for their prophethood by some reasons other than Quran. 2. The Reality of Allah’s Kalām The Last Affirmative Attribute: Truthfulness
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.
Also, the Quran says:
“The sights do not apprehend Him, yet He apprehends the sights, and He is the All-attentive, the All-aware.” (6:103)
Scripture based arguments indicate that, He is Mudrik. Idrāk is something more than knowledge because we obviously find a distinction between e.g. our knowledge of white and black and our perception of them. This difference is because of the influence of the color on our senses. However, intellectual arguments have proved that it is not possible to assume physical senses or instruments of knowledge for Allah (SWT). So, with respect, Allah (SWT) is a matter of knowledge but knowledge of what can be sensed by human beings.
The reason for the fact that Allah swt knows everything is that He is alive, and it is possible for Him to understand, and in philosophy it is proved that any possible perfection for Allah is necessary.
The next attributes are that Allah is Qadīm, Azalī, Bāqī and Abadī. He is not preceded or followed by non-existence. Qadīm means not to be preceded by non-existence. Sometimes for which there is no time before it, in which it didn’t exist, and sometimes there is not even any possibility of assuming time before it; this is Azalī.
These four qualities are necessary for Wājib al-Wujūd. Qadīm and Azalī which means that there is no time before Allah’s existence. One cannot suppose any time before Him.
Al- Bāqī, the one who remains, is the one who accompanies all time.
Abadī is more inclusive and it also includes time which you can imagine in the future. The reason why Allah has these four attributes is that He is Wājib al-Wujūd. It is impossible for Wājib al-Wujūd to be preceded or followed by nonexistence.
The seventh attribute is Mutakillim (Speaking). All Islamic scholars have agreed upon the fact that Allah is Mutakillim. However, they disagreed on four issues:
1. Proving God’s Kalām
The first one, through intellectual argumentation and scripture-based arguments that He speaks. Ash‘arites believe that the way to prove this is intellectual reasoning, and Mu‘tazilites believed that the reason is scripture based:
“And to Moses Allah spoke directly.” (4: 164)
The second disagreement is the reality of what Allah’s Kalām is. Ash‘arites say it is an eternal concept that depends on Allah’s essence. This eternal concept is expressed by using different expressions, and it is different from knowledge and power. It’s not a matter of sounds or letters either.
Mu‘tazilites, Hanābilah, and Karrāmiyyah say God’s Kalām is not eternal, rather it is a combination of letters and sounds in the way that it suggests some meaning. This view is correct because it is in compliance with the common understanding of what speaking is.
The second reason is that, what Ash‘arites have said is not possible to be conceived. According to them, Allah has essential power to create sounds and letters However Ash’arites have said His speaking is not His power. Also, we can understand His knowledge, but they have said Allah’s Kalām is different form His knowledge too. The two other disagreements are not important for discussion.
In conclusion, when we say that God speaks, it means that He creates sounds and letters, or He has knowledge and power to create them.
The last affirmative attribute is that Allah is truthful. Being truthful means informing in the way that corresponds to the reality. Lying is the opposite. Allah is truthful because He is not liar. Lying is self-evidently bad, immoral, and blameworthy. Also lying is a matter of deficiency. We cannot attribute something immoral or any deficiency to Allah, because we will prove later that He, as the necessary existent, is free from any deficiency.
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 Second Negational Attribute: Jism Two arguments for God not being Jism: 2. If God was Jism, He would be Hādith. It is also impossible for God to dwell in something as Christians believe because then God would be dependent. What we can understand from dwelling in something is relying on something as a subordinate. This meaning is wrong for God. He also is in no direction in the sense that He is limited in directions. Direction is the destination when you are moving or the point of indication. Karrāmiyyah thought that God is above us. This idea is false, because if God has direction, He either needs that direction or He does not. If He needs it, He would be contingent. If He doesn’t need it, we should not say that God is in that direction. After we have concluded that it is impossible for God to have Jism, we must interpret the texts of Quran and Hadīth that contradict this conclusion.
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.
The First Negational Attribute: Being Compound
The first negational attribute is that God is not a compound because otherwise He would be dependent on His parts. Combination is sometimes external like physical objects are a combination of physical substances or they are mental, like the combination of essences and definition. Every compound whether external or mental needs its parts because its existence is reliant on the parts. Parts of a compound is different from the compound itself and everything compound is contingent on its parts to exist.
The second negational attribute is that God is not Jism or physical object unlike Mujassimah, who assumed that He is Jism. He is neither substance nor accident (Juhar and ‘Arad). Jism is something that has length, width, and depth. ‘Arad is something that dwells in Jism. It cannot exist without its subject.
1. If God was Jism or ‘Arad, He would have been contingent.
Every physical object needs space and every ‘Arad needs subject. Space is different from Jism itself, and subject is different from ‘Arad itself. It means that Jism and ‘Arad need something other than themselves.
Physical objects are not free from changes and whatever is not free from changes is Hādith while we have proved that God is Qadīm.
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 Some perfections are good for contingent beings, which are not suitable for Allah, but any type of perfection that is absolute and unlimited is suitable for Allah. The Fourth Negational Attribute: Ittihād
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.
Immaterial Pleasure Applies to God
Some people, mainly philosophers, believe that there is a possibility of thinking that immaterial or abstract pleasure applies for Allah. Allah understands Himself, something that is the greatest means of pleasure due to perfection. This immaterial pleasure is called Bahjah. He doesn’t need to gain this Bahjah from any other than himself.
Philosophers have this view that because Allah has the quality of perfection that suits Him, and it is impossible to have deficiency in perfection. Therefore, If Allah doesn’t have this understanding of Himself, it is a deficiency. He is the best of those who understands the best thing understood in the best way of understanding.
There is a consensus among all the scholars that Allah doesn’t suffer from any pain because there is nothing unpleasant that can bring pain to Allah (SWT) as He does not have any physical body which such pain can be applied to.
Mutakallim reject the possibility of Allah having pleasure and pain, even the intellectual pleasure. They either don’t believe in any intellectual pleasure or because such concept has not been discussed in the Islamic scriptures. They believe that they can use only those names and attributes for God which are taken from the scripture.
The next negational attribute is Ittihād or combination. There are two types of Ittihād: metaphoric and real. The metaphoric Ittihād is when something becomes something else either by gradual changes or by adding something else into it. There is no real combination here.
The real Ittihād is when two things get mixed and produce a third thing. Neither real nor metaphoric combination is applicable to God. The real combination is impossible for God because God doesn’t change gradually to something else nor anything can be added to Him. The reason for the impossibility of Ittihād is that after mixing two things, if they still exist, there is no real mixing, and if they don’t exist anymore, there is no combination of two things unless a third being has come into existence. At the level of Allah, this is impossible because there is nothing that can be even next to Him, let alone to be mixed with Allah.
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. Karrāmiyyah’s point of view on this topic: The second reason is that Allah’s qualities are perfections because it is impossible for God to have any deficiency. If God doesn’t have a quality of perfection and He gains it later, it means that He didn’t have this perfection before and was imperfect and deficient. The Sixth Negational Attribute: Invisibility. Some of the Ash‘raites have argued “We can see God, but without having an image of God in our eyes. By seeing God, we mean that condition of seeing something and knowing about it.” Some others have argued “Seeing God means that on the Day of Judgment, God will reveal Himself for His believer servants like a complete moon.” The truth is if they mean that we will have complete presence of God, it is agreed. If they mean anything else, it’s a matter of seeing which is impossible.
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.
There are two ways to consider qualities of God; one is to look at the qualities of God in His essence like His essential power and knowledge. The other is to look at the belonging of these qualities with what is related to them, e.g. knowledge needs something to be known. There is no disagreement that when you consider these belongings of these qualities, they are relational and changeable because what they are based on changes e.g. knowledge of a being changes as the being changes.
Regarding the first way of considering God’s attributes, Karrāmiyyah believed that Allah’s essential qualities are renewed according to the changes of their belongings. They believed “Allah (SWT) in eternity was not powerful then He became powerful when He created.” The truth is different from what they believed because what is renewed is not His essential qualities but the belonging of these qualities that are abstract in our minds.
If Karrāmiyyah meant that God in His essence lacked power and knowledge, it is false for two reasons:
The first reason is that if God’s attributes were Hādith, it implies that God changes. What is implied is false, thus what implies is also false because:
1. God’s qualities are essential and if they change then the essence itself would change too.
2. To receive a new quality by God, He needs a potential to receive it. It means that God didn’t have this capacity in the past and now He has gained it. It implies a change in God’s essence, which is impossible.
The sixth negational attribute is that He is not seen. Every visible thing has direction because it is in front of you either directly or indirectly. It means that whatever is seen must be limited to a direction, and it is impossible for God to be physical and limited. It is also mentioned in Quran:
لَن تَرَانِي
‘You shall not see Me.’ (7:143)
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 Theologians and philosophers have reached a consensus that God doesn’t have any partner according to the scripture-based arguments and the fact that all the prophets rejected the existence of a partner for God. The rational reason mentioned is taken from this verse: لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّـهُ لَفَسَدَتَا We need to prove that by having two gods the world would become corrupt. Imagine if we have two gods and one of them wants the moon to move and the other wants it not to move. There is no way for both to succeed because there would be contradiction. It is also not possible for none of them to succeed. It is not possible either because the moon must be either moving or not moving. If one of them overcomes the other one, there would be two problems; the first is to prefer between two things which there is no preference among. The other problem is that it means the other one is not capable. The other reason why philosophers argue that if there were two Wājib al-Wujūds is because both would become contingent beings as they would combine with each other and combination is a quality for contingent beings. They are similar in necessity of existence. Thus, the question arises; if there is any distinction between them or not? If we say there is no distinction, then it wouldn’t be two necessary existents. If there is a distinction, each of them must be a compound of something which makes it similar to the other one and something which makes it different from the other one. We have proved previously that every compound is contingent. The Eighth Negational Attribute: Ma‘ānī and Ahwāl Ash‘arites argued God is powerful because of power. These Ma‘ānī are eternal and independent of God. Bahshamiyyah believed that God is like other essences however the only difference is God’s essence has some Hālah and that is being divine. This hālah brings four other hālahs; 1. Being knowledgeable 2. Being powerful 3. Being living and 4. Being existing. We believe that God is powerful and knowledgeable because of His own essence. In our mind, we can separate His knowledge from His power. In reality however, they are not separate from his essence. Otherwise, if His qualities were additional to His essence, He would need them and therefore be contingent.
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.
Another rational reason is that multiplicity of God implies God being combined. If we have two gods, they would both be Wājib al-Wujūd. Therefore, we would need something that can divide and separate them.
“Had there been any gods in them other than Allah, they would surely have fallen apart.” (21:17)
The eighth quality is negating Ma‘ānī and Ahwāl. ‘Ma‘ānī’ which means God is a subject and different qualities come to it, as if God lacks them. It is impossible for God to be Ma‘ānī because if, for example, He is powerful by having power as something external to His essence, He would be needy and contingent.
‘Ahwāl’ means God is, for example, knowledgeable because of the state of being knowledgeable.
Hāl is an attribute for an existent that doesn’t exist by itself, nor is it non-existence. This view is therefore incorrect because everything is either existent or non-existent, something cannot be neither existent nor inexistent.
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 Intellectual Goodness and Evilness Religious Goodness and Evilness Actions which the intellect judges are two types; the first type are called Mubāh. Meaning they don’t have any moral disposition, performing them or not has the same moral value. The second type of actions are those which have a moral disposition: Different Meaning of Husn and Qubh
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
Chapter Four: Justice
The next chapter is about Justice. There are several discussions in this chapter:
The first discussion is that obviously the intellect judges some actions are good such as being trustworthy and telling the truth and some actions are morally evil such as cruelty and injustice. Even those who have rejected divine religions accepted these judgments. If intellectual good and evil are denied, then religious good and evil are also denied.
Actions either have an attribute additional to their existence or they don’t. If they don’t have any additional quality and they are neutral, then they don’t have any moral disposition and therefore cannot be judged to be good or evil e.g. sleeping.
• The prohibited (Haram) acts, which are not allowed.
• The Makruh, which are discouraged as they are not good to perform yet they are not prohibited.
• The Wajib, acts which are obligatory and not performing them is prohibited.
• The Mustahab, acts which are good to perform yet they are not obligatory.
Husn (Goodness) and Qubh (Evilness) can be used in three ways and two of them are consensual.
1. Husn and Qubh is perfection and deficiency. For instance, if a knife is sharp, it is Husn.
2. Husn and Qubh is pleasant and unpleasant.
3. Husn is what deserves praise, and Qubh means what is blameworthy.
Ash‘arites accepted intellectual Husn and Qubh in the first and second senses, but not the third one. They said the third meaning of Husn and Qubh must be defined by religion.
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 Human’s Free Will Ash‘arite view regarding human’s Free will Mu‘tazilite and Shi’a views regarding human free will Arguments for Human Free Will فَوَيْلٌ لِّلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَـٰذَا مِنْ عِندِ اللَّـهِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ
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
What is morally good or bad is so by itself, not necessarily because religion says so. Reasons being:
1. We know, as an obvious fact, goodness and badness of some actions. Therefore, this judgment is from the nature of human beings.
2. If goodness and badness were defined by religion. It implies that there is no goodness and badness without religion. What is implied is false because those who do not believe in a religion still hold some actions to be good and some bad. Therefore, what is implied is wrong and what implies is also wrong as a result.
3. If intellectual goodness and badness is rejected, it necessitates the rejection of religious goodness and badness. If telling a lie is not bad, and God might tell a lie then how can we understand what He has said is truth? We would totally lose our trust in what God has said.
However, we cannot understand the goodness and badness of all the actions by our intellect alone and that’s why we need religion.
The second discussion is that we human beings have free will. This is self-evident.
Otherwise, it is meaningless for God to command us when we have no choice. It would also be morally wrong and unjust if God creates bad actions in us and punishes us for what He has created in us, without us having any choice. Therefore, in order for the divine commands and justice to have meaning, we must be free in our actions. The scripture based arguments also indicate that we are free.
Ash‘arites believe that God’s servants (Humans) have no actions and all the actions have been created by God. Humans are mere subjects in which God has created the actions. Some of them have argued that the essence of actions is from God and humans commit them as acts of obedience or disobedience. This theory is called Kasb.
Mu‘tazilites and Shi’as have argued that actions, their qualities, and the Kasb that was mentioned are all issued by the will and power of God’s servants. The servants are not forced to do them, but they can choose to do or not to do them.
1. There is a distinction between actions committed by us with intention such as coming down from a ladder and some acts we do without an intention like falling accidentally. Therefore, because there is a clear distinction between chosen actions and accidental ones, we can see that in one we have an ability to choose and are therefore free.
2. If humans do not create their actions, it would be impossible to impose obligations or prohibitions on them because it means imposing on them obligations which they cannot do.
3. If the servants of God are not free in their actions, God would be the most unjust. If bad actions of the servants are created by God, it is morally evil and unjust to punish the servants because they had no choice in doing them.
4. The Holy Quran is full of verses that attribute actions to the servants, such as:
“So, woe to them who write the Book with their hands and then say, ‘This is from Allah’.” (2:79)
“Whoever commits evil shall be requited for it.” (4:123)
“Every person is hostage to what he has earned.” (52:21)
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? Ash‘arites believe that Allah has created all beings good or bad and because He is the creator it indicates He wants them to be so. Therefore, good and evil are all from Allah. Mu‘tazilites say it is impossible for God to will anything bad. To will something which is immoral is immoral itself. Is Everything Done by God for a purpose? Purpose for God’s Actions 2. Rational argument: God’s purposes are to benefit the servants, not to harm them, because harming others is also morally wrong according to rational people. The best benefit for the servants is to give them reward and reward is not possible without giving them ‘Taklīf’ (Obligations) so the rewards are meaningful as results of performing good deeds as in obedience.
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
The second argument is that if it was possible for God to commit bad acts, it would not be possible to prove the prophecy of the prophets. The reason through which we can prove the prophecy of the prophets when they do miracles is to say that it is morally bad for God to give the power of miracles to someone who is not a prophet.
The fourth discussion is that God does everything for a purpose because the Quran proves it. If we don’t acknowledge this, it implies that He is in vain. The purposes set by God are not for harming the creation, rather they are for the benefits of creation. Therefore, there must be Taklīf (Duty) which technically means pushing someone towards a difficulty and Taklīf must be declared.
Ash‘arites believe that He doesn’t do anything for a purpose. Otherwise, He would have been imperfect and would want to gain perfection through purposes.
Mu‘tazilites believe God’s actions are for purposes, otherwise He would be in vain. The Shi’as believe the same. The reasons are:
1. Scripture-based:
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
“Did you suppose that We created you aimlessly, and that you will not be brought back to Us?” (23:115)
If God’s actions are without purpose, they would be in vain. Doing things in vain is morally wrong and it is impossible for someone who has wisdom to do what is morally wrong. Therefore, God must have a purpose for his actions.
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 Necessity of Compensating Pains These types can occur by God or by us. There are two requirements for the pain that God causes for us to give us extra reward; the first is that God must compensate, and the compensation must be more than the pain itself, as much as every rational person is pleased with, because it is immoral to make someone suffer then give him compensation with nothing extra. Few essential Points:
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.
Types of God’s Lutf
1. God’s obligations; acts that God must do in order to fulfill his wisdom and purpose.
2. Servants’ obligations; acts which humans must do in order to fulfill their purpose and reach what God intends for us.
3. A servant’s obligation towards another servant; acts which humans must do for other human beings in obedience to Allah e.g. Parents must take care of their children because of Allah.
It is necessary for God to create all three forms in order to fulfill the purpose with which we have been created for, as without these we cannot reach our purpose and therefore our purpose would be impossible and this is against the wisdom of Allah. It is also rationally absurd to expect a result from us that is impossible to achieve.
The sixth point in this chapter is that it is necessary for God to compensate for pains that are created by God, otherwise He would be unjust. This compensation should be more than the pain, otherwise it would be in vain.
The pain that is from an immoral act is not caused by God, but is caused by us.
However, there are pains which are caused by God because it is good for the following reasons:
1. When people deserve pain as punishment due of their own actions as per the law of cause and effect.
2. When it involves benefit that is more than the pain and this benefit is for the one who has suffered the pain.
3. When it is due to customs e.g. standing in a cue.
4. When pain involves something, which is needed to protect from greater harm.
The second requirement is that it must involve God’s grace. The one who is in pain must benefit from it or another person must.
1. Compensation is a kind of benefit which is deserved and not with praising. With the qualifier of being deserved favor is excluded. With the qualifier that it should be with no praising, reward is excluded.
2. Compensation should be greater than the pain itself, either by being continuous or at least remaining for a long period of time.
3. It is not necessary that the compensation happens in this world.
4. The one who receives the compensation in the hereafter is from those who receive either reward or punishment. If he is from those who receive reward, he might be given the compensation gradually or receiving something like it.
If he is from those who are punished, part of the punishment would be forgiven, but the punishment would not be stopped.
5. The pain that we have caused because God has asked us to do or He didn’t prohibit it at least, or the pain that is caused by irrational being like animals or the pain that is caused by God by not letting us benefit from something because He wants someone else to benefit from it, or grief and sorrow that happens to you without you causing them, all will be compensated because of either His justice or His generosity.
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 Necessity of Sending Prophets Regarding life in the hereafter, eternal happiness would not happen except with perfection of the soul. This perfection or at least part of it occurs by knowledge and righteous deeds. Attachments to this world causes doubts, illusions and allures the human towards evil deeds. Therefore, human beings need a person who can explain, bring proofs, remove doubts, and teach them what they would not be able to learn themselves. Only a prophet can be such a person. Infallibility of Prophets Different Views on the Extent of a Prophet’s Infallibility Arguments for the Necessity of Complete Infallibility of the Prophets According to Shi’as, prophets are infallible from the beginning of their lives till the end because hearts of people would not be attracted to someone who has a history of committing sins. Other Islamic sects believe that prophets were not infallible before their prophethood except for disbelieving and insisting on sins. What is in the Quran and some Hadīth that may suggest that prophets committed sins should be interpreted in a way that they mean the prophets didn’t do their best. Prophets have to be the best people of their time because it is not acceptable to choose the one who is lesser instead of the one who is better. They also need to have parents who were free from something which has no respect and impurity. Prophets also should not have any moral or physical deficiency because it lowers their position in the heart of people.
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.
To have prophets for guiding people is good and anything good for the guidance of people is necessary for God to do. However, the Barāhina disagree because they do not believe prophethood has benefits. Likewise, Ash‘arites also disagree because they don’t believe in the necessity of sending prophets.
Since the purpose of creating people is to make sure that Maslahah or benefit reaches them, helping them to reach that benefit and taking them away from what might harm them becomes necessary. It is necessary in two areas; their worldly life and their life in the hereafter.
Necessity causes human beings to live as a society. Living as a society causes conflicts among humans. Wisdom requires that there must be justice among them. To bring justice, a code of law or Shar‘, applicable to all members of the society, is required. In order for the code of law to be functional, the members of society must abide by it.
Then if that code of law is created and administered without any prophets, everyone would have different opinions and desires; resulting in more conflicts on what the code must be. Therefore, it is necessary to have impartial administrators and drafters. In order to be impartial, the drafter and administrator must have no worldly desires. Only the Prophets have proven that they are impartial, and their code of laws are the best for humans as it is from the creator.
Prophets need to be infallible. Infallibility is an implicitly divine grace which Allah provides Mukallafs with. In a way that they would have no motivation to act disobediently.
If they were not infallible, people would not be able to trust or rely on them due to the possibility of sin or mistakes.
Those who are infallible receive from the grace of Allah that which brings them closer to God. However, they receive more from Allah because of some established qualities of their soul such that they would not will or choose to be disobedient.
All the Islamic sects believe that prophets were infallible in delivering the message of God. However, some believe that they were not infallible in their personal lives such as the Khawārij, who believed that they commit sins. Hashwīyyah believed that they commit minor sins but when it comes to major sins they don’t commit them unless unintentionally. Ash‘arites believed they don’t commit major sins at all but they do commit minor sins unintentionally.
Shi’as believe that infallibility is necessary regarding any sins either major or minor, intentionally or unintentionally for two reasons:
1. If the prophets were not infallible, the purpose of prophethood would be lost. If it was possible for them to commit sins, there wouldn’t have been a way for people to trust them since it would’ve been possible that they were telling lies. It is impossible to imagine that God would sent prophets whom cannot be trusted.
2. If there is a prophet who commits sins, people have to follow them because the scripture commands us to follow the prophets. However, the scripture also prohibits committing sins. So, it is impossible for prophets to commit sins.
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. Since interest of people vary according to different situations and times, prophethood and codes of laws were different in every era. It continued till the time of Prophet Muhammad (s), after whom God’s religion is complete and the code of law remains the same till the end of time. Prophet Muhammad (s) Quran: Prophet Muhammad’s (s) Most Important Miracle Chapter Six: Imamate
The next point is about the prophethood of Prophet Muhammad (s). He had some miracles like the Quran, splitting the moon, feeding many people with little food etc. He also claimed he is a prophet and whoever brings miracles and claims prophethood is a prophet.
The fact that he claimed his prophethood is established by consensus. No one has ever said that he didn’t claim prophethood. Miracles are extraordinary acts which are complied with the claim and accompanied by challenging people, and it is impossible for people to bring miracles like them. There is no doubt that some miracles were shown by Prophet Muhammad (a).
The most important one is the Quran because people were not able to bring anything like it as the Quran has challenged. As a result, they started attacking the prophet. Their wars against him are signs of their incompetence to bring something like the Quran. This miracle doesn’t become tedious, it catches the listener and reaches the hearts. It doesn’t become out dated.
Also, if the Quran had been anything but divine then there would have been contradictions within it. Despite the Quran being so vast, its depth being unreachable and since its revelation till today is still giving fresh teachings, there is not a single contradiction within it. If it had been a human creation, after 14 centuries there would have been found some mistakes or contradictions, but this is not the case with the Quran.
The sixth chapter is on Imamate. Imamate is leadership in both worldly and religious affairs. It is the leadership of Muslims after the Prophet (s). It is rationally necessary to have such leaders because it is Lutf and whatever is Lutf is necessary for God to do.
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 Necessity of Imamate Necessity of Appointing Imams by God Conditions for Imamate 2. Another reason is that if imam is fallible and it is Wājib to sometimes oppose him. As a result, he would lose his reputation among people and the benefit of appointing him would be ruined. If it is not Wājib to protest against his sins and wrongdoings, then we should say that enjoining good and forbidding evil is not Wājib.
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.
Prophethood is also excluded in the definition because we said Imamate is for the successors to the Prophet.
There are different opinions regarding the necessity of leadership. The Khawārij believed it is not needed at all. Ash‘arites and Mu‘tazilites said that it is necessary for people to choose imams. According to the Ash‘arites, the reason is scripture-based. The Mu’tazilites believe in a rational argument. We believe that it is necessary for Allah to appoint such leaders as reason dictates because it is Lutf and every Lutf is necessary for God to do.
As explained before, everything which brings servants closer to obedience of God and distances them from disobedience is Lutf. Everyone knows that if people have a leader who guides them, organizes them and stops oppression, establishes justice, helps people do their responsibilities, guides them away from mischief which damages the society and their worldly life and ruins life in the hereafter; as a result, they would be closer to obedience of God. Therefore, leadership is a Lutf. The reasons for necessity of Imamate is the same reasons for the necessity of prophethood because Imamate is successor-ship of the prophet. The only difference is that prophets receive revelation and imams do not receive revelation.
Mu’tazilites argue people have a responsibility to appoint leaders so that they can secure themselves against harm. However, we believe that appointment is only from God because disagreements would occur among people regarding who the leader must be. This disagreement is by itself a harm to the unity of people and it may even lead to civil wars, coup de ta and appointing a lesser human being as ruler above better humans.
Another reason is that Imams must be infallibles and only God knows who is infallible.
The next discussion is about the conditions required for Imamate.
1. Infallibility
The first one is infallibility. Imams must be infallible, otherwise it would lead to endless series of imams.
Arguments for the Necessity of Infallibility
1. One of the reasons for the necessity of having an imam is to stop the oppressors from oppressing people, and to help the oppressed people. If the imam himself is a person who is sinful and oppressive, we would need another imam to stop him. Therefore, the result would be a mockery and against the wisdom of Allah (swt).
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 There are many reasons why Qīyās or making analogy between rules is wrong. So the imams are the protectors of the Sharī‘ah and he has to be infallible; otherwise, there would be a possibility that religious rules are changed because he might make mistakes. 4. The fourth argument is that the one who is not Ma‘sūm is Ẓālim or unjust and an unjust person cannot be qualified to be the imam. Ẓālim is the one who puts things in wrong places. Allah said: The Second Condition of Imams: Divine Appointment The Non-Shi’a view Regarding Divine Appointment
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.
Consensus is also not enough because first of all, in most of the cases it is impossible to reach consensus. Secondly, even if we have consensus, on the assumption that Ma‘sūm is not among those consenting; this consensus is not valid because it is possible that they all may be mistaken. Qīyās, Khabar Wāhīd, and Istishāb all bring only Ẓann (conjecture).
وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا
“And conjecture is no substitute for the truth.” (53:28)
لَا يَنَالُ عَهْدِي الظَّالِمِينَ
‘My pledge does not extend to the unjust.’ (2:124)
What is meant by ‘pledge’ is Imamate as per the previous verses.
The next condition for Imam is that he must be appointed by God and introduced by clear declaration, because infallibility is something hidden which only Allah knows. So we need someone who is infallible and introduced by Allah through declaration or miracles.
Sunni Muslims believe that when the Ummah pledges allegiance to someone who’s potential and capability is known by them and then he takes control and power, he is the imam.
Zaidiyyah believe that the imam has to be the descendent of Lady Fatima (a), knowledgeable and righteous, rises with sword and claims Imamate. This is incorrect because first of all, an imam is a vicegerent of Allah. Therefore, Imamate cannot happen except with the will of Allah and the declaration of the prophet (s).
Secondly, if we say that Imamate is established by paying allegiance or by conquest; it can cause Fitnah because each group of people can pay allegiance to any descendent that is seen as knowledgeable, righteous and rises with sword to claim Imamate.
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 Of course, it doesn’t mean that Imam Ali (a) was equal to the prophet (s). The verse indicates Imam Ali (a) is exactly like the Prophet (s) in his character and he is the dearest to the Prophet (s) and because the Prophet (s) is the best of mankind, therefore Imam Ali, who is closest and most similar to him, is the best after the Prophet. Prophet Muhammad (s) needed Imam Ali (a) during Mubahila because only people who are responsible for the message of Allah (swt) should risk suffering a curse in defense of religion; Mubahila was a means of showing where the pillars of religion rest after the Prophet and that being his Ahl ul-Bayt because they were brought to invoke the curse of Allah upon the liars.
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.
The First Imam: Imam Ali (a)
The imam after the prophet Muhammad (s) was Ali (a) because:
1. We have narrations from the Prophet frequently in all generations.
2. He was the best of the people of his time after the Prophet (s) because Quran says about him:
وَأَنفُسَنَا وَأَنفُسَكُمْ
“Ourselves and yourselves” (3:61)
3. The imam has to be Ma‘sūm (Infallible). Among the companions of the prophet (s), Imam Ali (a) was the only one for whom infallibility was claimed. This is according to consensus.
4. He was the most knowledgeable because the companions would always refer to him for guidance, whilst there is not one case of him referring to another. Theologians, Quranic exegetes, Mu‘tazilites, Ash‘arites, and Shi’a scholars all referred to him or to his students. There is a Hadīth from Prophet Muhammad (s) about Imam Ali (a) stating “He is the best judge among you” and judgment needs knowledge.
5. He was the most ascetic person in a way that he divorced Dunyā three times without marrying Dunyā. The one who is more detached from Dunyā is the best.
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 Hadith Ghadīr Hadīth Manzilat The Verse of ‘Ulul ‘Amr
“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)
Points in the Verse
1. Innamā is a term which brings exclusivity and it translates to “Only”.
2. Walī can mean either the one who is in charge of making decisions i.e. guardian, or a helper. ‘Helper’ is also wrong here because we cannot say that the only helper is Allah, the prophet and the believers because we can get help from non-Muslims, non-believers etc. Therefore, only the first meaning of ‘guardian’ makes sense and other meanings are inapplicable here.
3. The third point is the pronoun وَلِيُّكُمُ which means ‘your guardian’. It refers to the believers. While their Walī according to the verse is Allah, the prophet and ‘alladhīna Āmanū’ (Those who have believed). Does it mean that all believers are their own Walī? No, what it meant in the verse by ‘Alladhīna Āmanū’ is some of the believers, not all of them for two reasons:
Had it not been that it meant some of the believers not all of them, each one of the believers would be his own Walī. This doesn’t make sense.
Allah has described them with the quality which is not suitable with all of them. This quality is paying zakat while they are in Rukū‘. This refers to a particular incident.
4. The fifth point is that the only one who gave Zakah whilst in the state of bowing was Imam Ali (a). For whom this verse is alluding to, according to many narrations from different Islamic sects.
The second scripture-based argument is Hadith Ghadīr. When prophet (s) was returning from Hajj, he asked people to stop in a place called Ghadīr Khum. Then he called Imam Ali (a) and raised his hand and said “O people, do I not have more authority over you than yourselves?” They said “Yes” then he said, “Whoever I am his Mawlā, then this Ali is his Mawlā.” Mawlā has different meanings in Arabic such as neighbor, one who frees slaves, friend, etc. however for the tradition the only suitable meaning is guardian.
Another reason is Hadīth Manzilat. The prophet (s) said to Imam Ali (a) “O Ali, you are to me as Harun was to Musa except that there will be no prophet after me.” Harun was the appointee and minister of Musa when he was not present among his people.
The fourth reason is this verse:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ
O you who have believed, obey Allah and obey the Apostle and guardians of the affairs among you. (4:59)
About ‘Ulul ‘Amr (guardians of the affairs), some people say anyone who is in charge and has power is ‘Ulul ‘Amr.
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 يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّـهَ وَكُونُوا مَعَ الصَّادِقِينَ When Allah refers to someone as “truthful”, it means that person must be 100% truthful. If that person be 99% truthful then Allah has lied about the 1% by calling him “truthful” and it is impossible to attribute lying to Allah (swt). Therefore, when Allah calls someone ‘truthful’ they have to be so fully, this would mean they are infallible because all of their sayings have to be correct as any incorrect statement is a form of lying and it is impossible for Allah to call a partial liar “truthful”. “The truthful” is also definite, meaning there are certain chosen individuals that this verse refers to. It is plural meaning there must be more than one, this would mean there has to be other besides the Prophet (s). Therefore, other than the imams there cannot be any other intended by verses such as this one as they were the only ones who were infallible, and no credible evidence can be found that may bring doubt regarding their truthfulness. The Sixth Reason: Prophet Muhammad’s (s) Wisdom Secondly, the prophet was very kind and considerate about his nation and their guidance, so he could not keep silent about such a fundamental issue. The dispute for succession is between Imam Ali (a) and the first caliph. For Imam Ali (a), there are lots of narrations in which the prophet (s) had designated him. However, for the first caliph, there is nothing. Moreover, if the first caliph was designated by the prophet (s), why was he doubtful about it before his death and said, “I wish I had asked the prophet (s) if Ansār had any right over this issue or not.” Also, why did the prophet (s) want to send him with the army of Usāmah away from the center of authority at the end of his life if the first caliph was to be his successor?
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).
Scripture-based Arguments
The fifth reason from the scripture is:
Allah’s command “Be with the truthful”:
“O you who have believed, be wary of Allah and be with the truthful.” (9:119)
The sixth reason is, how is it possible that Islam commands Muslims to write a will informing people of actions to be taken after the deceased’s death yet the Prophet (s) himself doesn’t follow the verse 2:180 of the Quran?
The truth is he was wise, and a wise person is careful about his followers and his family and the prophet definitely practiced what he preached. Therefore, it is impossible for him not to have appointed anyone as his successor before his death.
Therefore, it is not befitting of a prophet to not act upon his own religion. He is also wise, and wisdom dictates he appoint a successor in order to save his nation from a civil conflict. Therefore, he must have appointed someone and all the narrations as well as the Quran clearly shows Imam Ali (a) was appointed.
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) Imam Mahdi (a) Chapter Seven: Ma‘ād وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ خَلْقَهُ قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
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.
Arguments for the Imamate of other Imams
1. Jabir said when the verse of ‘Ulul ‘Amr was reveled, I asked the Prophet (s) “O messenger of God, we know God and obeyed Him. Also, we know you and obeyed you. So, who are the ‘Ulul ‘Amr whom Allah asked us to obey?” He (s) replied “They are my successors and in charge of the affairs after me. The first one is Ali then his son Hasan then Husayn then Ali the son of Husayn, whom you will see. When you meet him, say my Salām to him. Then Muhammad ibn Ali then Ja‘far ibn Muhammad then Musa ibn Ja‘far then Ali ibn Musa then Muhammad ibn Ali then Ali ibn Muhammad then Hasan ibn Ali then Muhammad ibn Hasan.”
2. Also, every single imam mentioned frequently who the next imam would be.
3. The third argument is that the imam must be infallible and we have mentioned the reasons before. There is a consensus that after Imam Ali (a), Imam Hasan (a) was infallible. Such a consensus doesn’t exist about anyone else.
4. In every age, they were the best people of their age. So, they must be the imams because it is morally wrong to appoint the one who is lower over someone who is higher.
5. All of these imams claimed Imamate and they had some extraordinary acts or miracles as evidences. We have explained before that whoever claims Imamate and has miracles is the imam because Allah would not let anyone have miracles to misguide people.
The next discussion is on Imam Mahdi (a) who is alive physically since the time when he was born in 256 AH. In every age there must be an Imam and we there is no one else infallible. Therefore, the only possible imam after the 11th is this one.
It is logically possible to live such a long life because it has happened in the past by the will of Allah, although it is not something ordinary. The reason why he is hidden from us is probably for a reason we don’t know yet; it may be due to the danger of being martyred, lack of helpers or humans not being ready for his presence.
The seventh chapter is on Ma‘ād meaning resurrection. Ma‘ād’ can mean the place of returning or the time of returning, or returning itself. The technical meaning is the second existence of beings.
Arguments for Ma‘ād
1. Consensus of all Muslims about resurrection
2. If Ma‘ād didn’t exist, Taklīf would be wrong. Taklīf is difficult and requires to be compensated. This compensation does not happen in this world. So there must be another world in which reward and compensation will happen.
3. Resurrection is possible and truthful people, including prophets, have informed us about it. It is possible because the scattered parts of a body can be put together and given life. Otherwise, it would not come to existence for the first time because Allah knows all the things that can be known and can bring them together because it is possible.
4. Quran also testifies clearly for Ma’ād and those who deny it should prove their claim. The Quran says:
“He draws comparisons for us, and forgets his own creation. He says, ‘Who shall revive the bones when they have decayed?’” (36:78)
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 Important Points:
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.
Punishment and Reward
Among the reports of the Prophet (s) about Ma’ād is punishment and reward and the details are explained in the Shar’. Mu‘tazilites said punishment is necessary for the Kāfir, and those who have committed major sins. Shia believe that rewarding is necessary because Allah has promised it, but He may forgive and not punish some of the criminals; although punishment itself involves grace.
1. A Mukallaf deserves praise and reward for performing, with sincere intentions, Wājibāt, Mustahabbāt, enjoining good and forbidding evil and not performing what is Haram. On the other hand, by doing bad actions, enjoining evil and forbidding good has punishment.
2. Reward and punishment must endure forever because the one who dies with Īmān, must be praised always and the one who dies with Kufr must always be blamed unless if he receives forgiveness because of his ignorance or if his punishment is carried out and he is purified. The reasons are:
What they have done deserves continuous punishment.
The punishment of a crime is not necessarily equal in length of time e.g. a person kills someone instantly, but his punishment is a life sentence.
The effect of an action is also not necessarily equal in time length to the time of the cause e.g. someone may cut himself in an instant yet live with a scar forever.
Hell, and Heaven are results of our actions, those who become companions of the fire by their actions have made their nature so. Therefore, the only possible end for them is what their nature has accustomed itself to, by what they did in this world.
There is no middle position between blame and praise. When someone is not blamed, he is praised and vice versa.
Reward and punishment should not be combined together, because giving reward in a painful way is not a reward.
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.
Permanent Reward and Punishment
Those who have faith and don’t mix their faith with injustice deserve reward and the reward will be everlasting. Those who disbelieve and die while they are disbelievers deserve everlasting punishment. Those who have faith and their actions are mixed of good and bad; if their bad actions are little, they may be forgiven, according to a consensus. However, if their bad actions are plenty and they repent, they may be forgiven too. If they don’t repent, there are two possibilities:
1. They may deserve reward for their faith. It is false to say that they won’t deserve any reward for their faith, it is against the Quran. For their bad actions, either they may be rewarded and then punished; which is wrong because this is baseless and against Quran and narrational reports. However, it is possible to be punished and then rewarded.
2. Shafā‘at of the Prophet (s) and Imams (a) may intervene according to the Quran and narrations because the one who commits sins while having ‘Imān is someone who tries to follow the infallibles (a). Righteous deeds are not part of ‘Imān but it has been repeated in the Quran as a necessity besides faith for heaven.
3. It is necessary to acknowledge and affirm what the Prophet (s) informed us about the hereafter such as details on reckoning, the conditions in the heaven and hell, different types of reward and pain, etc.
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 2. Are these two obligatory on all Mukallafīn as individuals or is it obligatory on Muslims as a whole, such that if some people do it then the others are freed from this obligation? Sheikh Tūsī has argued for the first opinion with Quran: كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّـهِ وَلْتَكُن مِّنكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَأُولَـئِكَ هُمُ الْمُفْلِحُونَ 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
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.
Reasons for the necessity of Tawbah
The intellectual reason is that Tawbah protects us against harm. Even if the harm is probable it is necessary to protect ourselves against it. We must regret our bad actions because they are bad, not because of the fear for the punishment.
Different types of Tawbah:
1. The sin is either with respect to the right of Allah or to the right of people. If the sin is in violation of Allah’s right over us without harming anyone; it is enough to regret and make a decision not to repeat it.
2. If the sin is in violation of people’s rights and causes misguidance among people; the Tawbah is to inform them about the mistake. If some rights of people are disregarded or an injustice is committed; the Tawbah is to give the rights or ask for forgiveness.
Enjoining Good and Forbidding Evil
‘Amr which means to enjoin is technically to ask something from another person. Assuming you are better. ‘Nahy’ means forbidding, it technically means to ask someone not to do something; assuming that you are better. ‘Ma‘ruf means what is known and defined by Islam. Munkar is what is denied by Islam. There are few discussions here:
1. Is the obligation for Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar by the intellect or the scriptures?
Sheikh Tūsī believed they are obligatory by the intellect because ‘Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar are Lutf. Therefore, they are necessary. However, some argue that if it is Wājib intellectually, it means that it would be Wājib for every intellectual being including Allah. If it was Wājib upon Allah, then no evil would occur since He wills for everything to occur.
However, in response it may be said Allah’s command is not Takwini. The reasons for the necessity of ‘Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar are plenty in the Quran and Ahadīth.
“You are the best nation brought forth for mankind: you all command to what is recognized and forbid what is denied, and you have faith in Allah.” (3:110)
However, Syed Murtadha argued for the second opinion by this verse:
“There has to be a nation among you inviting to the good, commanding towards the recognized and forbidding what is denied and they are those who are the felicitous.” (3:104)
There are some conditions for the Wujūb of ‘Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar:
The one who performs it should know what Ma‘ruf and Munkar are.
This should be done with respect to what is to happen in the future, not what has happened in the past.
Those who command or prohibit must think whether it will have an effect on the person. If they think it won’t then it is not obligatory.
Those who command or prohibit should feel safe with respect to harms which might be caused by commanding or prohibiting.
The first level of ‘Amr bi al-Ma‘ruf and Nahy ‘an al-Munkar is in heart then by speech then by physical actions. If talking is beneficial there is no need for further actions.