Suhaib Webb – The Masses Creed 7 The Mind & Allah
AI: Summary ©
The speaker discusses the three methods of proving the existence of god, including habit, sharia, and mental conclusions. They explain that the third method is impossible to affirm the existence of god, and that each method falls under a self evident or necessary. The speaker also emphasizes the importance of affirming the existence of god through the discussion about faith, issues of the unseen, and the logical ruling decisions applied to affirming the existence of god.
AI: Summary ©
Last,
last,
time, the 6th,
lesson, we were talking about the types of
conclusions and rulings held by mainstream
orthodoxy, mainstream scholars. And we said that there
are 3. Right? Mental,
those related to habits, and those related to
Sharia. What do we mean by mental? That
the mind affirms something's existence or nonexistence.
So, for example, I could say, the sun
is out today. If you looked out outside
and you saw the moon, you would intellectually
conclude that that's impossible.
Right? That's not true. You would you would
deny it. Right? That's called muhal. If you
saw that the sun was out, then you
would affirm it. The second is,
habits. So habits will be a determining factor,
in the presence and existence of something. So
if we were to say, you know, if
you go outside and it's cold and you
don't cover your hair after taking a shower,
you're probably gonna be get get sick. Right?
Habit informs you that that's the case. You
can ask thousands of people who've gotten sick,
who've done that, and there you go. The
3rd is sharia, and this is really cool.
Check this out. It'll help you understand Islam
better. Sharia rulings, we suspend
these 2. Right? And we leave it to
Allah
for the most part. So for example, salah.
Salah is 5 times a day. I don't
bring my mind into it and say, you
know what? Why it's not 3? Or I
don't bring my mind to it and say,
you know what? It's hot outside. I shouldn't
pray.
I submit to
Allah and that's why it's called Islam.
I submit to
those rulings. Now at times, there'll be intersectionality
between between the 3. Let me give you
one example,
between habits and Sharia.
You know, one of the major axioms of
Islamic law, we'll talk about this in another
course, is al Orf
Muhamkam.
And what that means is that
the the customs of people
at times can be deciders and take precedent
on issues. We'll talk about it in the
future. The first PhD done in Al Azhar
in 19 in the 19 twenties was on
this topic. But let me give an example
of the intersection
between habit and sharia. You'll never find in
any book of fit that says a woman's
menstrual cycle has to be a set number
of days.
It's always left to.
It's always left to. In the Maliki Medhat,
they say that, you know,
taking a break, why in the middle of
making wudu, what determines if you have to
start your wudu over again or not is
the of where you live if your if
your limbs dry, for example, because of hot
weather or cold weather or whatever. The point
is that I'm I'm trying to show you
that sometimes those 3 will will have intersectionality.
But our discussion now
and that's why the sheikh says
in line 5,
is on mental conclusions
mental conclusions.
And the grammar
to help our minds think properly
is logic.
What grammar is to reading and writing and
speaking,
logic is to conclusions. And that's why one
of the 11 major subjects
or core subjects of Islam is mantak,
is logic. We don't have time to study
mantak now. We'll do it in the future.
But when we're talking about the mind's conclusions,
we're talking about 3 possibilities
that I want you to think about.
And the sheikh, he mentions them here. Ibn
Asher says,
He says that the types
of conclusions related to the mind are related
are are restricted to the following,
So I'm reading this right here, guys.
It's not there's a different in Quran.
Sorry. This is but there's also
But here
which means
self evident
inconceivable
conceivable
So he's saying that the mind's conclusions are
really 3.
Number 1 is.
What does mean? Doesn't mean.
It means here intellectually based on logic.
He says that
is what does not accept negation.
So for example, could you deny that I'm
speaking right now
if I was standing in front of you
and talking,
right, for the most part, it would be
impossible for you to negate that. So that's
called.
If you were to look up and see
the sun above you,
the fact that you're alive is.
It does not accept negation.
So that means you have to affirm
its existence.
Remember this.
The underlying discussion here is about Adam
and.
Something does not exist or something exists based
on the mind's conclusion.
So the first
is It does not accept negation.
The second is called
Muhal.
Right? And he says,
What that means is it's inconceivable.
It's impossible for you to affirm it. So
if I said, you know, I have wings
and I can fly,
how that's impossible,
that you're not alive right now,
it's impossible.
Right? Those are called
You you you you
you have to affirm the fact
that they do not exist. It's inconceivable.
And the last are conceivables.
What its existence is conceivable
or not. It's called
So the sheikh, he says
It can accept either
one of the two issues. And what he
means by the two issues here
is existence or nonexistence.
And this line right here is where we're
gonna stop, we're gonna pick up next time,
but I want you to remember this, that
each one of those 3,
inconceivable or conceivable,
all fall under 2 methods, 2 methods of
proving their existence or nonexistence.
He says,
which means that there are some which are
self evident
or necessary,
Right? And there's others that require proof.
Now this is important as we lead into
a discussion
about the existence of god
and how classical scholars, as I hope you're
seeing now,
married the sacred
with the intellect.
What I want you to take from this
is that the mind's conclusions. Right?
Comes about through
1 of 3 ways, something which is wajib.
You have to conceive it. There's it's just
you don't give it a second thought. Right?
Number 2,
inconceivable.
Right? It's impossible to affirm it.
And then the third is conceivable. Maybe it
exists. Maybe it doesn't exist. So
its existence is an obligation.
Its existence is impossible.
It's possible or not possible.
And each one of those
falls under
a self evident,
or needing.
Remember that word,
needing proof. The next slide, Inshallah,
we're going to talk about
how all that plays out in the discussion
about god, about faith, about issues of the
unseen,
and what is the
logical ruling scholars applied
to affirming
the existence of God?