Suhaib Webb – The Masses Creed 7 The Mind & Allah

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?