Suhaib Webb – Uqud alJum’an of Sheikh alIslam, Selim alBishri (lesson Two) God In Islam

Suhaib Webb
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The importance of the book Uqu t Juman by Sheikha granted by the speaker is discussed in a research approach to theology. The approach uses various methods, including godhood, research, and personal experiences, emphasizing the importance of understanding everything in existence and reliance on the word "med strict" to describe the creator. The speaker discusses the importance of the shayhi statement in Islam, stating that the shambling argumentation is rooted in the fact that nobody is trying to apply a material understanding to God and that everything is temporary and impossible to create itself.

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			Assalamu
		
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			alaikum Wa Rahmatullahi
		
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			wabarakatuh welcome back to now our reading of
		
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			the book Uqurul Juman
		
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			by Sheikha Islam Salim al Bishri
		
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			Al Madiki Al Azhari Rahimohu
		
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			Tala.
		
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			Sheikh Salim al Bishri dies
		
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			13/35
		
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			after Hijri, and this book is really important
		
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			for those of you taking courses with Mia
		
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			Swiss because it's going to start to scale
		
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			some of the terminology and ideas and methods
		
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			that are going to build on greater things
		
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			that are around the corner. Alhamdulillah Insha'Allah as
		
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			far as your studies of theology go.
		
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			Another reason why this text is important is
		
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			going to introduce you to Usul ad Din.
		
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			Usul ad Din is the kind of normative
		
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			mainstream
		
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			title used for the study of 3 important
		
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			things. Number 1, ilahiet,
		
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			right, which deals with God, godhood if you
		
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			will. Right? Number 2, Anubuwet,
		
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			prophethood.
		
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			And number 3, Assemayat,
		
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			Assemayat
		
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			are those things that you have to hear,
		
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			meaning it has to come through revelation
		
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			either from the Quran
		
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			or from the Sunnah of the Prophet Sallallahu
		
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			Alaihi Wasallam. So now as we move through
		
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			Al Aqidah Tawhidia of Sheikh Ahmed al Dardir,
		
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			as we read the masses creed of Sheikh
		
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			Imam Ahmed al Marzukri,
		
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			Now we're moving on to this text and
		
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			slowly starting to build on vocabulary and ideas.
		
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			And my goal again is I believe in
		
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			a drip process of learning. I don't I
		
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			don't believe that learning is an event.
		
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			Learning is a process and it takes time.
		
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			It has to kind of age if you
		
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			will in a graceful way. So Alhamdulillah, I
		
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			think you're really gonna like it. The third
		
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			important reason that we wanna study this text
		
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			is that it's going to
		
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			offer you a different approach,
		
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			to what you've seen when studying Tawhid
		
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			an approach that was adopted by the mainstream
		
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			Sunni community up until around 75 years ago
		
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			until it was flooded with a different approach.
		
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			And I think what you'll like about this
		
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			approach, especially if you live around non Muslims,
		
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			it's going to engage in a set of
		
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			arguments that make people think,
		
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			And it almost kind of like prepares them
		
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			for the Quran. Because you and I, I
		
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			grew up around non Muslims. I accepted Islam
		
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			and had non Muslim family members. And I
		
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			know when I would quote Islam sacred texts,
		
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			they were like, I don't believe in it.
		
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			So then I would have to find other
		
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			tools in the toolbox, if you will.
		
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			This is the way of the prophets.
		
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			We find, for example, in Surat and A'am,
		
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			when Sayna Ibrahim, he saw the stars, he
		
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			saw the moon, he saw saw saw the
		
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			sun, and he used those as a means,
		
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			as an instrument to make his people think.
		
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			And Saydna Imam al Razi Fakhruddin al Razi
		
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			in his tasir Kabir has an incredible
		
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			discussion on this issue
		
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			which is fantastic
		
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			in talking about these different methods.
		
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			So, a sheikh Salim,
		
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			Bishri
		
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			is going to use this approach in this
		
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			text. So you can kind of take his
		
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			arguments and perhaps
		
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			reformat them or regurgitate them in ways that
		
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			are best for the people around you.
		
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			So
		
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			he says the research or the study of
		
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			godhood in Islam, and for those of you
		
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			who watch this and aren't Muslim,
		
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			this will really make clear to you,
		
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			how Islam is very different in its conception
		
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			and understanding
		
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			and beliefs in God.
		
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			He says
		
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			We ask Allah Subhanahu Wa Ta'ala to make
		
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			his knowledge,
		
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			knowledge of the Sheikh beneficial to us,
		
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			in this life and the next.
		
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			Whenever you read a classical text and a
		
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			scholar is saying it means pay attention.
		
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			Means you must know.
		
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			You must know. Right?
		
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			Means something super important. In fact, there should
		
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			be a a colon here in English if
		
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			you're gonna translate it. And that way it's
		
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			like, woah, something serious is going down.
		
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			That indeed
		
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			Allah the transcendent the blessed
		
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			that Allah his existence
		
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			is an obligation.
		
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			Obligation from the point of Sharia,
		
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			we are commanded to believe in Allah.
		
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			Oh, you believe, believe
		
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			in Allah,
		
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			but also
		
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			right, from the perspective of the of of
		
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			logic.
		
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			Allah subhanahu wa ta'ala's existence is also
		
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			a necessity.
		
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			Right? It's impossible to believe that there's no
		
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			creator.
		
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			Meaning that Allah
		
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			his existence
		
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			is self sustaining.
		
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			He doesn't need anything to exist.
		
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			He doesn't
		
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			require any conditions
		
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			nor does he,
		
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			you know rely on anything
		
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			Subhanahu Wa Ta'ala. And so this is the
		
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			argument
		
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			that all matter that we know requires something
		
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			to exist, whether it's oxygen, whether it's gravity,
		
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			right, whether it's it's, you know traveling through
		
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			space, whatever exists
		
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			it relies on something to exist.
		
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			And in fact we as human beings we
		
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			rely on numerous things Our blood pressure, for
		
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			example, the oxygen that we breathe,
		
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			our organs functioning correctly.
		
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			And some of that is by choice
		
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			and some of that is beyond our own
		
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			control to remind us that we are not
		
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			in complete control of everything. SubhanAllah.
		
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			That's why Allah
		
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			says
		
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			look into yourself,
		
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			don't you perceive something?
		
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			So here's this argument
		
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			made by the scholars of Kalam.
		
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			Because
		
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			everything that exists
		
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			is not self
		
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			existent,
		
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			not relying on itself. It relies on something
		
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			else, and the argument of Islam is that
		
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			that reliance
		
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			to exist
		
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			and
		
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			that existence
		
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			comes from Allah,
		
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			comes from the creator,
		
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			and that creator cannot be like the material
		
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			world.
		
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			It's a very very important thing.
		
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			Allah says in the Quran
		
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			in Sururad
		
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			verse number 16
		
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			Allah
		
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			Allah has created all things.
		
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			Allah Subhanahu Wa Ta'ala says in the 25th
		
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			chapter of the Quran
		
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			verse number 2
		
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			he has created everything and decreed for it
		
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			a measure
		
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			He says in the proof for this and
		
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			he's going to now after quote the Quran
		
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			he's going to move on now to like
		
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			a logical argument for this.
		
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			That all things that exist,
		
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			all things that exist,
		
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			their existence is probable.
		
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			What does it mean by moenkin? It means
		
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			that they have a beginning and they have
		
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			an end. It's not something which is consistent.
		
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			It's not something that's always there. You can
		
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			accept the fact that one day I won't
		
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			exist. I can accept the fact that one
		
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			day you won't exist.
		
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			So that means
		
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			subhanAllah,
		
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			that
		
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			we are created
		
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			and we are going to perish
		
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			and this is the case of all matter
		
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			so therefore there's something beyond all matter that
		
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			has created matter. This is his argument.
		
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			So he says that
		
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			the evidence for this is that all things
		
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			in existence
		
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			are
		
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			probable in their existence.
		
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			Meaning,
		
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			as I said earlier,
		
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			Right? We're going to pass on.
		
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			In the Quran, everything will perish.
		
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			And also there was a time we didn't
		
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			exist, so our existence is limited.
		
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			You can also also understand
		
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			that
		
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			everything in the material world, its existence
		
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			is limited.
		
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			So therefore something
		
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			created us.
		
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			Something caused us to come into place, into
		
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			being.
		
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			It's not possible I created myself, I know
		
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			that.
		
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			Did they create themselves?
		
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			Were they created from nothing or did they
		
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			create themselves?
		
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			Sheikh says, that's very clear.
		
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			We have no business in any of this.
		
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			In fact, we don't even really know when
		
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			we don't know when we're gonna die.
		
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			SubhanAllah
		
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			And also,
		
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			we are not,
		
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			self reliant because we are actually made of
		
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			different parts as as I alluded to earlier.
		
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			We need different things to function and to
		
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			live
		
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			internally, meaning in our own
		
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			bodies,
		
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			hearts, and minds,
		
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			and also
		
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			around us. For example, like love, nourishment.
		
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			People taught us how to walk, how to
		
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			talk,
		
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			to change our clothes,
		
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			who cleaned us.
		
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			So
		
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			we are impoverished,
		
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			while Allah subhanahu wa ta'ala is
		
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			self subservant,
		
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			self
		
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			created. He doesn't need anything, subhanahu wa ta'ala.
		
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			Then he says
		
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			Meaning that we
		
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			do not have
		
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			like true true authority
		
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			and true utility
		
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			and true ownership of actions.
		
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			As as I said earlier,
		
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			that the one that causes all things to
		
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			happen and all things to change and all
		
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			things to occur
		
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			is not us.
		
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			It's not the material world.
		
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			So therefore, the one
		
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			who did all this does not have the
		
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			attributes or qualities
		
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			of anything
		
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			that we know of. The qualities of that
		
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			will be divine, subhanAllah.
		
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			The qualities of that will be transcendent,
		
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			subhanAllah.
		
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			The qualities of that are beyond anything
		
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			that we can imagine or see in the
		
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			material world,
		
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			and now you can understand why Islam
		
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			is so
		
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			strict against idolatry
		
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			and Allah Subhanahu Wa Ta'ala says in the
		
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			Quran
		
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			There's nothing like Allah Subhanahu Wa Ta'ala
		
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			So this kind of argument, the syllogism, and
		
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			I don't want to talk about syllogism now,
		
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			that's a kind of an ancient style of
		
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			argumentation,
		
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			but the fact
		
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			through this argument is that creation
		
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			cannot create itself. So, therefore, whatever created it
		
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			is beyond creation because we know we exist.
		
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			That's a proof. That's a Dalil.
		
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			And the proof of our existence
		
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			also
		
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			contains
		
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			the fact that we did not create that
		
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			existence.
		
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			So therefore
		
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			something brought us into being
		
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			from the perspective and the belief of Islam
		
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			that is Allah Subhanahu Wa Ta'ala and coming
		
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			out of this is that nothing
		
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			in the material world
		
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			is like God and God is like nothing
		
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			in the material world
		
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			and this is going to take us into
		
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			our major
		
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			argument with Christianity
		
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			and with any forms of idolatry.
		
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			Then the sheikh he says,
		
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			and that Allah subhanahu wa ta'ala is described
		
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			meaning that Allah Subhanahu Wa Ta'ala is described
		
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			in his book and through the words of
		
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			the prophet and the prophets
		
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			with attributes which are beyond time,
		
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			which are transcendent
		
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			and are
		
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			incredibly beautiful and sublime.
		
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			And then he begins to break down what
		
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			are called
		
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			the foundational qualities that we as Muslims believe
		
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			about God, these 20 important attributes
		
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			or qualities.
		
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			The first he says
		
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			the first is he exist and we kind
		
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			of already talked about that a second ago
		
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			He introduces a term called hadith and hadith
		
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			means something which is temporary that's why when
		
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			you speak it's called hadith it has a
		
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			beginning and an end.
		
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			Hadith also means something in the material world
		
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			that has a beginning and end like I'm
		
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			hadith you're hadith. An accident is called haditha
		
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			because it doesn't last forever,
		
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			it's something that just kind of comes and
		
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			goes.
		
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			We believe that everything except Allah subhanahu wa
		
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			ta'ala is hadith.
		
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			Sayedna Imam Ahmad Arudardir
		
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			he says
		
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			in Al Kharida
		
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			Adam.
		
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			That Huduth is the fact that we existed
		
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			after we didn't exist. Allah says in the
		
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			Quran
		
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			Right the Quran says there was a time
		
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			when you didn't exist.
		
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			So something brought you into existence,
		
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			into existence.
		
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			So he says the Sheikh
		
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			Exactly. That everything else is temporary
		
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			and its existence
		
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			is
		
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			right has a limit to it
		
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			so therefore we have to have something that
		
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			brought us into existence
		
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			The second quality is that Allah has no
		
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			beginning
		
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			meaning he has no starting point
		
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			because a starting point is a measurement and
		
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			a measurement is a physical quality and a
		
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			physical quality is the quality of the material
		
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			world and Allahu Subhanahu Wa Ta'ala
		
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			is beyond that.
		
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			SubhanAllah.
		
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			Allah.
		
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			As I just said the Shaykh he says
		
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			in the evidence for this
		
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			is that
		
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			if
		
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			Allah had a beginning he would be hadith
		
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			he would be temporary
		
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			and if he was temporary he couldn't be
		
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			the object
		
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			of true worship whose existence is obligatory
		
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			because he has a beginning and an end,
		
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			and if that's the case
		
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			then he's like creation again you see this
		
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			doesn't make any sense so he says
		
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			Allah Subhanu wa Ta'ala has no ending
		
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			meaning that
		
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			his existence just that it has no beginning,
		
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			it has no ending. That's what we mean
		
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			by wajibulwujud.
		
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			And a hadith
		
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			alwujud.
		
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			I exist but my existence is Mumkin Al
		
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			Wujood maybe maybe not.
		
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			Allah is
		
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			Quran Quran says he has no beginning and
		
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			no ending
		
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			subhanahu
		
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			wa ta'ala and again a fundamental
		
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			difference between us and Christianity
		
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			is to say that God died,
		
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			that God was born,
		
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			that God walked on earth, that God breathed,
		
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			that he had a son.
		
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			These type of qualities are the qualities of
		
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			the material world which is temporary.
		
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			But in Islam
		
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			God is beyond
		
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			all of that.
		
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			Subhanahu Wa Ta'ala.
		
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			Because when you start to apply
		
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			the qualities of the material world
		
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			to what is perceived as God,
		
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			whatever those qualities are will be used to
		
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			invoke supremacy and superiority
		
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			amongst the material world.
		
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			So
		
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			the Tawhid of Islam
		
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			if accepted and understood correctly
		
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			should create this vertical understanding of humanity
		
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			and our common
		
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			subhanAllah relation
		
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			is not through our DNA,
		
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			not through our color, not through our nation,
		
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			not through our tribe.
		
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			Our common ancestry is that we are
		
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			that Allah created us
		
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			and that as the Quran says
		
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			that the
		
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			differences
		
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			in our languages
		
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			and in our hues and tones are all
		
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			a sign of Allah's rahmah
		
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			subhanahu wa ta'ala.
		
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			So subtle idolatry
		
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			appears an explicit idolatry in many different forms,
		
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			but always
		
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			is rooted in the fact that someone is
		
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			trying to apply
		
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			a material
		
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			understanding
		
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			to
		
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			Allah
		
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			to
		
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			God.
		
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			Meaning that he has no ending.
		
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			Allahu Akbar.
		
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			The shayhi says and the evidence for this
		
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			is that if it was possible that Allah
		
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			would experience a'udhubillah,
		
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			death or non existence,
		
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			Then he would be subjugated to someone else's
		
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			rule
		
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			because someone decreed that he would die,
		
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			or someone decreed that he wouldn't exist
		
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			so therefore he's not the sole controller of
		
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			the universe.
		
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			For us this is impossible.
		
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			And the same thing applies if he was
		
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			subjected to gravity. If he walked
		
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			and was subjected to needing food or shelter
		
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			from the sun or rain or a place,
		
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			it's impossible for us to believe.
		
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			As one lady told me one time, she
		
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			was an evangelical Christian and she read a
		
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			book I translated years ago by Sheikh Ahmed
		
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			Dardier in theology on Godhood and Islam and
		
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			she said we Christians we worship Jesus
		
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			but you guys you guys worship God. And
		
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			then she said did I just say that?
		
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			I said yes you did.
		
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			The 4th
		
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			Allah is
		
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			in opposition to all temporary things to all
		
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			creation
		
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			and all creation is in opposition to him.
		
00:22:18 --> 00:22:19
			What are you Safoo?
		
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			And I want especially Christians
		
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			and people who may worship, you know, idols
		
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			to listen to this very carefully.
		
00:22:40 --> 00:22:42
			The sheikh, he says that Allah Subhanahu Wa
		
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			Ta'ala is an opposition to all created things
		
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			which means
		
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			that nothing is like him in any way
		
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			shape or form
		
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			So therefore Allah Subhanahu Wa Ta'ala doesn't have
		
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			a body
		
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			nor as he described
		
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			like as having the attributes of a of
		
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			a body
		
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			here particularly a human body.
		
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			Is not described as being in a direction
		
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			or in a
		
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			place,
		
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			or restricted to a time or era,
		
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			he has no physical form,
		
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			and no physical measurement,
		
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			and no physical shape,
		
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			he's not described as being big, or small
		
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			or tall or short
		
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			or with like a distance and like a
		
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			horizontal space
		
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			as being like deep or inside something.
		
00:23:38 --> 00:23:40
			The nesheikh he says
		
00:23:42 --> 00:23:44
			in summarizing and kind of encapsulating all this,
		
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			he mentions a very beautiful axiom in theology.
		
00:23:56 --> 00:23:58
			Also this axiom I heard from Sheikh Habesh,
		
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			meaning
		
00:24:04 --> 00:24:05
			anything you can imagine
		
00:24:06 --> 00:24:07
			even in your mind
		
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			lies in opposition of that.
		
00:24:13 --> 00:24:16
			And this really is what encapsulates and brings
		
00:24:16 --> 00:24:16
			together
		
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			this idea that he's in opposition to creation,
		
00:24:22 --> 00:24:24
			creation is opposition to him, they're not like
		
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			one another in any way shape or form.
		
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			Whether it's partially
		
00:24:29 --> 00:24:30
			or completely,
		
00:24:30 --> 00:24:32
			whether it's tashbih or tamthil,
		
00:24:32 --> 00:24:33
			no.
		
00:24:35 --> 00:24:38
			There's a reason that the verse uses the
		
00:24:38 --> 00:24:39
			indefinite article.
		
00:24:44 --> 00:24:45
			In no way she performed.
		
00:24:49 --> 00:24:49
			Nothing
		
00:24:50 --> 00:24:53
			absolutely is like him and he is not
		
00:24:53 --> 00:24:53
			like creation.
		
00:24:54 --> 00:24:57
			Subhanahu wa ta'ala, so a sheikh he says
		
00:25:03 --> 00:25:04
			to that
		
00:25:13 --> 00:25:14
			It's
		
00:25:14 --> 00:25:16
			It's a really nice axiom you should memorize
		
00:25:17 --> 00:25:19
			that the knowledge of to toheed
		
00:25:20 --> 00:25:22
			is is to affirm the existence of something
		
00:25:26 --> 00:25:28
			but which is not like any other existence.
		
00:25:32 --> 00:25:33
			Nor do we dismiss
		
00:25:34 --> 00:25:34
			any
		
00:25:35 --> 00:25:36
			of the attributes
		
00:25:36 --> 00:25:38
			by which Allah Subhanahu Wa Ta'ala
		
00:25:38 --> 00:25:40
			has described himself.