 Assalamu alaikum warahmatullahi wabarakatuh Welcome to another episode of the Life Faith Book A Journey Through Ideology I want to remind the viewers that this show is especially to prove and discuss the five principles of monotheism Which is basically what the whole religion of Islam is based upon We did prove the existence of God in previous episodes So if you want to look at how our esteemed guest does prove the existence of God Then you can go ahead and watch those videos Last week we looked into the chapter of Tawheed Which is the first principle that our esteemed guest would like to look at And inshallah this week we will look at the second part of the chapter of Tawheed in the book Haqq al Yaqeen by Sayyid Abdullah Shabbar Before I welcome on our esteemed guest I would like to send our deepest condolences to the Imam of our time For the death of Imam Al-Jawad and Imam Al-Baqar Without further ado, I would like to welcome on our esteemed guest Sheikh Mohammed Abbas Panjeh, Sheikh Al-Assalamu alaikum Wa alaikum salam warahmatullahi Alhamdulillah wa shukar As always it's an honor to be with you for the show Thank you very much So Sheikh, last week we began the discussion on the correct understanding of Tawheed And we were dissecting and analyzing the Hadith of Amir al-Mu'mideen al-Assalam Narrated by Sheikh al-Sadduq in the Kitab, Kitab al-Tawheed And the Hadith outlines four possible meanings of Tawheed Two of which are correct and two are incorrect So Sheikh, can you go further into this? Absolutely, this is I guess where we had begun the discussion towards the end of the show last week And one thing that we can take straight off the bat is that When we as monotheists, Muslims, Shi'a When we say that we believe in the oneness of God Or we believe in the concept of Tawheed This in itself is not sufficient As a claim, this is not sufficient When I say I believe in one God The entire discussion The Hadith of Amir al-Mu'mideen al-Assalam Which is narrated by Sheikh Sadduq which we are discussing is Revolving around understanding the terminology Or the definition of this three letter word one What does it mean when you say God is one? This is the entire basis upon the discussion of this Hadith For Amir al-Mu'mideen al-Assalam says There are four possible meanings of the word Tawheed When you say God is one Two of these understandings are incorrect And two of these understandings are correct So you can begin to understand the depth which is required When we come and we say God is one Ashhadu Allah ilaha illallahu wahdahu la sharika lah For example, Ashhadu Allah ilaha illallahu This shahada, the primary basis upon which Our entire deen revolves What does it mean? A deep understanding Which is what Amir al-Mu'mideen al-Assalam points to edge So as we were discussing last week You find over here Amir al-Mu'mideen al-Assalam says Fa amma al-ladhan la yajuzan alaih fa kaulul ka'il The two understandings of Tawheed Which are incorrect are as follows Wahid yaksud bihi ba'bul a'dad fa hadama la yajuz He says if your understanding of Tawheed Which say God is one Is exclusive to a numerical understanding of the word one Yani looking at the number one From a numerical perspective If this is my understanding of God He says it's incorrect Why? Because numerically speaking One can be multiplied From one you are able to add another one In order to gain two And add one to get to three And add one to get to four And so on so forth Fa Amir al-Mu'mideen al-Assalam establishes through this tradition That the numerical understanding of the number one Cannot be restricted in our understanding of Tawheed Tawheed is something much more deeper As we will come to understand From the two dimensions that are acceptable But this is one which is incorrect The other one he says Wa qaulu l-qa'il hu wa wahidun min al-nas You read bihi and know min al-jinns Now you find over here that This is an introduction to the science of logic Because of the terminologies that are used Basically Amir al-Mu'mideen al-Assalam says The understanding of the word one Tawheed oneness cannot be From the dimension of a jinns Or the dimension of a no So ascribing male, female to Allah Not necessarily Jinns linguistically speaking Yes, male and female Correct, however in the science of logic The word no and the word jinns Applies to a definition Which is regarded as the genus or the species So when you come into the world of logic The science of logic You find that within the books of Islamic logic There is a chapter which is known as Quliyat al-Khamsa Quliyat al-Khamsa ya'ani It's a field of logic that talks And discusses about the five universal concepts That exist Five universal concepts It could be you can replace the word Concept with the word universal realities Or universal truth So anything which is a concept Or a truth or a reality In itself five major universal Or the five universal concepts Truths or realities Now, before we delve into this definition You find that within these universal realities With the jinns and the no The species and the genus This is the species as a universal concept Is a type of reality A type of concept whereby by definition A no for example So a universal concept Like for example the human being This definition human being is a universal concept As a universal concept There are many individuals That resemble or impersonate this reality So for example under human beings You have Ali, you have Zaid, you have Hassan You have Mortada, you have Minhal You have Amirida, you have so on so forth Each one of us are human beings We may differ in secondary attributes Such as color, length, height, so on so forth But our reality as a reality is one That we are human beings So you have a concept known as human beings A universal concept Whose manifestation or impersonation Is actualized through multiple human beings Okay, understood So you're putting into sub-topics basically Sub-categories you can say Not categories but manifestations Fair enough, okay, yeah Manifestations, you have a concept Known as the concept of the human beings The manifestation of these human beings Are through the different number of individuals Such as you and I Right? Jins on the other hand Is another type of universal concept Of reality, the genus, okay The manifestation of this universal concept Is different in essence So for example the terminology of the term mammal Mamel, the mammal is a universal concept However the impersonation Or the manifestation of the term mammal Is through a different number of beings Or realities that are in essence different from each other So for example under a mammal You have the example of a cow You have the example of a camel You also have the example of a human being But the reality of the human being From the reality of the camel And the reality of the cow Is totally different Even though they all come under one universal concept Known as mammals Now, Kuliyat al-Khamsa These definitions by the way I have taken them from This is by Nalqausayd Between the brackets I have taken these from the book A summary into the science of logic Which was authored by Saydel Marja Atul al-Ozma, Sayed Sadiqa Shirazi Hafidahullah, may Allah grant him And all our virtuous Marja Along in a healthy life And an interesting point on this Is that Saydel Marja had authored this book In the very early days of his life While he was in Karbala al-Muqaddas This is before moving to Kuwait And then from Kuwait on to Qum And he moved to Kuwait first And this was due to the pressures And due to the threat That was imposed on them by the Ba'ath regime As you know the family The Bayt al-Shiraziya The house of the Marjaia Was very active from Karbala Not only being the source Of global Marjaia But it came to implementing the teachings of Islam So for example from an economic perspective From a political perspective From a social perspective There was a lot of communist influence That was coming in There was a lot of dictatorial rule That was coming in for example And because the house of the Sayed Opposed this type of injustice Upon the people of Iraq They were seen as a threat towards the regime And they were forced into exile But Sayed al-Marja had written this book An introduction or a summary Into the science of logic During his very young age Now before we go on to the completion Of this hadith You know a sub discussion That sprouts out from this Sometimes the viewer might Might be sitting across tuning in Listening to this discussion And might say well all these terminologies Don't really make sense to me Kondiyat al-Khamsa and the know And the Jains and using the species As a human being in subcategories Where is all this leading to? The point over here is to To try and make us understand The importance of the science Of logic in our lives What is the importance of logic? What does logic actually mean? Fair enough Many times we make disastrous decisions In regards to our life In regards to our religion Because we do not understand Number one and number two We do not implement the principles Of logic in our thought process And you find that logic Logic actually by definition is what? It's a science That allows us to formulate The right arguments In order to deduce the right conclusions The right manner The right way in which we formulate arguments The right way in which we arrange these arguments In order to deduce a correct conclusion This is in summary The definition of the science of logic People don't understand this In this day and age People think that whatever makes sense to me is logic Ya Aki, this is wrong Who said this is the definition of logic? And I have seen in my time Disastrous decisions That are made in the field of tabligh By people claiming to use logic When they have aslan Nothing to do with nothing when it comes to logic Two examples, this is just by the way To show us the importance for myself Habibi Minhal for yourself For our mushahideen The importance of studying logic When it comes to understanding decisions Or taking stances Be it in religion Be it in our personal lives Be it in our business lives Be it in our political stances that we take I remember in one of the centres that I was serving A person came And these were people from the Idara These were people from management He comes and he says Shaikhuna, for example This maraseem that we have For example at the end of Majlis For the Muhadara, the istishhad The programs for the istishhad of Ahlulbayt Why should we have the shabiha of a taboot For example in our majalis And in the culture of Ahlulbayt And in the teachings of Ahlulbayt To simulate historical realities Is something which is necessary And is something which is encouraged So they used to come and say Why should we have a taboot The replica of a taboot And then people come and touch it And kiss it for baraka When it represents nothing But it's just a replica It means nothing This is something more cultural We're taking people backwards We should get rid of it I said to him get rid of it Why? He says logically it doesn't make sense to me He played the logic card He played the logic card Before you say logically It doesn't make sense Let me ask you What is the definition of logic? See the people use logic Sometimes they use words I mean everyday people They will use words They don't know the meaning of And they expect you to understand What they mean To be like logically That doesn't make sense You ask him what's the definition of logic Ahsan So what has happened is We've started using the word logic To what makes sense to me This is an injustice on the term Logic in itself Or logic Has become another term For my personal opinion Hence it becomes very important And this is the same thing When it comes to debates Debates about emama Debates about tawhid of Allah Or it's not a logical argument Like for example the argument of the atheist Where when you say Ah the existence of God Or saying that God is the superpower Is not logical Because it forces us to live life By a set of rules This is a very common argument Rebuttal that is put out by the atheist What is the definition of logic That you are using in order to Denuse this conclusion For a point Logic is a science That teaches us How to formulate arguments Organize those arguments In a manner that is correct In order to deduce the correct conclusions A mental process In which there are guidelines In which there are rules And there are regulations Which is why we say to the people It's extremely important To study the science of logic Even generally Not only from the field of religion But as individuals ourselves So you find over here that When Amir al-Mu'mineen says That when we say God is one But not one From the aspect of a universal Concept like a A species or a genus Why? Because the word human being Is one The concept human being Does it apply to any other creation Except for Just human beings So the term And this is what Amir al-Mu'mineen is pointing towards The term human being Is one Is applicable only on One But the manifestations Of human beings Are how many? Multiple Six billion of us Seven point, nearly eight Nearly eight Ahsanto Six, eight Eight billion of us Now this is an important point Over here Ya'ani The oneness of Allah The reality of Allah Azza wa Jal Is one reality And that reality The manifestation of that Reality cannot be captured Through multiplicity Because there is a Philosophical concept That also tries to talk about The oneness of God But oneness of God Through multiplicity So for example They say there is one Philosophical concept Ah, it comes forward And it says That each and every one of us Everything within the creation Is a manifestation Of the reality of that one God Ya'ani God is one Baba, they don't come and tell you That God is five or ten They don't say God is two or three La tawheed It says God is one But the essence of God Is manifested through each and every one of us Each and every one of us Has a part of that one God Is that a certain religion that says that? This is a thought which is Propagated within Islam This is a thought Because there's another religion out there That says That they believe everyone on this earth Including animals Anything, anything is part Is actually exactly what you're saying right now These are thoughts and insha'Allah If we have a program that Focuses on particular this aspect of tawheed You will find that we have a lot of Greek philosophy And a lot of Muslim scholars, philosophers Were influenced by this Greek philosophy When it came to understanding The concept of tawheed So you find that these are ancient philosophies They're not anything new And you have a number of Muslim philosophers Ya Akhi, we have more than that We have a number of Shi'a scholars Who believe in the multiplicity of God That is a representation Or a denotation of His oneness And the term is Unity through multiplicity Now if we were just to stop here Unity through multiplicity Let us look at it again from the science of logic Can you have the concept of unity And the concept of multiplicity Two opposing concepts Two totally conflicting concepts A single unit Cannot be a multiple unit at the same time A multiple unit cannot be a single unit At the same time So how can you have two conflicting concepts Come together to be one True, true, very true Multiplicity negates unity And unity negates multiplicity So two concepts that Essentially negate each other Can they be considered to be one? No Can you call them polytheistic Muslims? You will be surprised Because the Prophet was against 365 idols But when you say the manifestation Of God or the unity of God Is manifested through multiplicity And each and every one of us Has a part of Allah within us The Prophet condemned those people Who had 360 idols in the Kaaba This guy, Ya Subhanallah Has come and created 6 million loads Because each and every one of us Is supposed to be a part of Allah The concept of tawheed It is not sufficient For a person to come and say Oh, tawheed and Allah is one And hence anything and everything That comes out from his mouth Is gospel and that's something That we submit to What is meant by tawheed What is meant by the number one Oneness of Allah as the Wajal So is that like for example The religion of Christianity When they say in the Quran Allah tariffed Salat or something like that So is that the same way Is that they are trying to manifest Allah In a Holy Spirit, in a father, in a son It is a form of manifestation On one hand, on the other hand Ahsan, it's more of multiplicity Manifestation is different Manifestation in that that That of Allah as the Wajal Is manifest within each and every one of us With what we are able to understand Or what I am able to understand The multiplicity of God Which is talked about over here That one becomes into three Or the divisibility Of three Of one into three parts This in itself is also marfud This is something which is rejected In itself over there So you find over here that Amir al-Mu'minin, salamullahi aleyhi When he speaks about the two aspects Of tawheed that are incorrect The first one is the one that is Exclusive from a numerical figure And number two The fact that when we say God is one That he belongs to Or the oneness of God Is not from the category Of a universal concept That has multiple manifestations Like for example, the most simplest Way to say it is one of a kind The expression one of a kind If my understanding is that When I say God is one But with the understanding One of a kind The understanding is incorrect So these are two aspects of tawheed That are incorrect Coming to the two aspects of tawheed That are correct You find that Amir al-Mu'minin aleyhi salam Makes the clarification Ammal wajhan alladhan yuthbitan fihi Fa qaulul qa'il Huwa wahidun Lei salahu fil ashiya shabiha Qadalika Rabbuna The aspect of tawheed When we say God is one Which is correct Is the understanding that God is one Wahidun Lei salahu fil ashiya shabiha There is nothing That can resemble Allah subhanahu wa ta'ala That's the meaning of one This is the meaning of one So in this sense over here Unique One in the sense that unique This one God There is no other entity No other concept Nothing else that Can be like him Or that can be used To understand him This is taken from The verse of the Quran There is nothing like him Nothing For shabha or shabi There is nothing like him Meaning that You cannot use Any other concept Or any other sort of Understanding To understand Him As-Zawajal Subhanallah Down funding Baffles the intellect Sahih Because the intellect is baffled We submit to his grandeur Our brains are limited You can't understand Allah Like that And this is very important To understand the words Of Amir al-Mu'mineen Salamullahi alay Such that we do not enter Into any form of Deviated understanding of Tawheed Thank you very much After the break We will go into the two Accepted versions I would like to remind the viewers If you do want to send in your questions to the sheikh The number is down below on your screen And inshallah we will see you in the next segment Salam alaykum and welcome To the second segment of The life phase because journey through ideology We are looking at the second It was the second episode of the chapter of Tawheed So sheikhna before the break You were talking about the two Concepts of Tawheed Which are not accepted Now you were going on to So you touched a little bit upon the Two that are accepted Sheikhna I just wanted to ask you From a personal perspective You said that One of a kind Is not accepted But then you talked how In the ones that are accepted Unique being accepted For the viewers out there Some may say, some may argue That unique is the same Or has the same interpretation As one of a kind So do you want to distinguish between those two points? Sure, so what is understood Over here is that If you are using the word Unique It all boils down to Definition of the words that we are using If I am using The understanding that God is one unique In that one of a kind Unique, then yes this is Incorrect But when I use the word unique In the context That lays a committee Sheikhna There is nothing like him In that this one Reality This one Allah The essence Of this one God Is something that Aslan cannot be understood Through any sort of Example Through any sort of Likeliness That one Which is the ultimate one That unique In the true sense of the meaning Unique That this oneness Of the kind And the uniqueness That cannot be understood Through any other unique Identity Or entity If there is one of a kind car You can still understand This is a car made of this When you say one of a kind car There are many other cars that exist But this one is You can still understand the car Even if it is one of a kind Understanding is incorrect If it is applied to Allah When you say the car is one of a kind Yes, it might be a car better than All other cars It may be a car which is the best Of all cars The problem is not in the best The problem is not in that it is the most supreme The problem is That you have compared that car And put that car In comparison to other cars That comparison in itself is inaccurate If you want to apply it to Allah When you want to apply it to Allah In fact, this discussion just brought Something into my mind If I am not mistaken This is a hadith from Qatab al-Kafi And It goes along the lines Where the Blessed Imam Is asked in regards to The meaning of Allahu Akbar What does Allahu Akbar mean? Allahu Akbar means Allah is greater than We usually translate it And we say that Allah is the greatest But Allahu Akbar Allah is greater than So the Imam asked him Allah is greater than what He said Allah is greater than Everything that can be perceived Or everything that there is in the world Everything that can be perceived The Imam said the understanding is incorrect Of Tawheed Isn't that in itself The hadith is Why? When you say Allah is greater Than everything else The fact that you are comparing Him to other things Even though you acknowledge His greatness But that greatness Is acknowledged At the expense of Comparing Him With other things This in itself is inaccurate Injustice to Allah Allah is greater This is the meaning of Tawheed This is the meaning of Allahu Akbar Ya Habibi Takbiratul Ahram Is the iftitahu s-salat Now if my iftitahu s-salat The understanding of the phrase Allahu Akbar is incorrect Ya Aki who am I praying to What am I praying to? So See the Amirul Mu'minin How daqeeq He is When it comes to the understanding of Tawheed So the first Aspect of the Tawheed Is that There is no comparison There is nothing similar To nothing that can Be compared to Allah Meaning that even when we want To understand Allah As-Dawajal We cannot use examples Of Things or realities Or entities or concepts That exist in order to understand Allah. This is wrong Because I remember There are so many It is also important for our madrasa Teachers to understand this Because sometimes when we teach Tawheed To the younger children How are we Understanding how are we teaching them How are we making them understand Tawheed I remember One of the madaris that I was involved I come across one of the Exams or the tests That we are talking about Tawheed And the student comes and writes That understanding The relationship between the creator and the creation That they are two separate entities And one is the creator And one is the creation The relationship between the creator and the creation Is like The white part and the yolk of the egg The white part and the yolk Both of them are separate It's not what they used to teach This is one of the answers that the student wrote They said that the Relationship between the creator And the created is like The egg Where you have the whiteness of the egg And you have the yolk of the egg The creator is separate from the creation Like the way the yolk is separate from the whiteness But all in all They come under one The unity between the The relationship between the creator and the created This was the answer of the student Ajeeb What was even more strange than that Was the comment of the teacher Very good analogy You blame the teacher, you blame the student You want to use the example And you want to understand Allah By comparing him to the yolk Of the egg What's wrong So we have to understand the Tawheed In the right manner But how would someone answer that How would someone answer the relationship between Allah and His creation The creator Is Separate From the creation The creator Is responsible For bringing the creation into Existence The essence Of Allah In fact we have got That prohibitus Prohibitus To speak about the essence of God Because it is misleading You are entering into a realm Which The human mind cannot comprehend Which is why You find that in the beginning Of this entire text From the Hadith of Ahlul Bayt And from the verses of the Quran How did we understand Allah as the Wajal None of these verses when we were Proving the existence of God None of them came to prove the existence of God By trying to understand the That Of Allah, the essence of Allah It was about understanding Allah From his actions And through the traces of his creation We understand Allah through His Sifat Not through his that Ancient Greek philosophers Try to understand God through their essence And this is where they fell A lot of Muslim philosophers Try to understand Allah through His essence through the that And this is where they have failed And have come up with deviating theories And you find that This is in addition to the Hadith If I am not mistaken by Imam Rida That he Explicitly Rejects and prohibits Any one of his companions To speak about the that of Allah No? Understand him to the Sifat So you have our discussion was In regards to There is nothing like him This is the first understanding of Tawheed which is Correct Number two A hadiyul ma'na He is One in meaning Ya'ni Bi'i anhu la yenqasim fi wujud Wala akal wala wahm Kadalika rabbuna In that Allah is one This one Which is undivisible In its understanding And its meaning One Which cannot be Divided Is undivisible Allah is not this one Or it is not one Which is composed Or Is not composed of Is not made up of multiple parts Sometimes You can have multiple parts That get together To form one For example Inta minhal You are one Your body Is one insha Allah Body is one But you as an individual Are made up Of a number of limbs Your right hand Your left hand Your left leg Your nose Your everything Is made up of A number of organs In its interior That all work together Towards your functioning You are made up Of a number of organs And limbs collectively That make you one Ahna we say When we say Allah is one The understanding of One is that He is not made up Of components Is not made up Of different Aspects that when put together Compose or compromise Or make up this one Is not made up Of divisible entities There is a logical conclusion For this For the human being The body which is one Is dependent as we said And multiple organs In order for this one Body to function This one body to function It is dependent on The limbs And the organs to function Correctly And they are dependent on something else Ahsantum And it keeps going There is a chain of dependency To say that this one Is dependent on the Components that make it Up in order to function Or to exist This means this load is dependent On something If the load is dependent He is not He is not all-powerful Of course And from the Sefat of Allah Is that he is all-powerful So the essence or the meaning That he is all-powerful Is nullified The understanding of God Is that he is made up Of a number of components And a number of parts That are put together to form this one So a one In which there is no other Likeliness There is no other resemblance A one that is not Composed of different Components that is Undivisible or undivided Is this one The understanding of Tawheed This is from the Hadith of Amir-ul-Mu'minin I have some questions Coming in through WhatsApp right here Sarah from Canada says What is your advice to anyone Who doesn't believe in God Right So you talked about last week The week before you said That someone who says I don't believe in anything Is actually a contradiction You don't believe in something So what's your advice on someone Who doesn't believe in God A person who doesn't believe in God My question to them would be Reverse the question Why should you not believe in God Reverse the question to them When they come in they tell you I don't believe in God Sit them down and ask them Why don't you believe in God Some people say I don't I don't want to believe in I don't want to deal with my five senses And how can I just Believe that there's just Some sort of higher power That I can't communicate with I can't see We can communicate with them And like the way Amir-ul-Mu'minin A.S. said You don't see them with your eyes You can't see Allah with your eyes But you can see him with your Heart The person came and asked Can you see your Lord? Ameer Mu'minin, alaihi salam, said, how do you expect me to worship a Lord that I cannot see? They said, Ameer Mu'minin, you see your Lord with your eyes? Ameer Mu'minin said, why, huh? He said, we'll be upon you. I didn't mean that I see him with my eyes. I see him through my heart. Yani his existence is so manifest through the creation that I cannot deny his existence and his grandeur and his power. What I would say to the sister is two things. Number one, contemplate over the creation of this universe and ask yourself, how did all of this come into existence? More than that, look at your own existence, your own body, and my advice would be refer back to Kitab, Tawheed al-Mufaddal by Ameer Masadik, alaihi salam, Tawheed al-Mufaddal. Look at the beauty with which your body was created and then ask yourself, why was I created? Yeah. If you can do these three things, your natural fitra will take you to all the belief of God. This is my answer for the sister. Ma'sha'Allah, Ma'sha'Allah. Shaikh al-Isd, anything you wanna add before we end? Tawheed, insha'Allah, next week we will talk about how the Imam used the hadith to show that you can only have one God rather than two gods. And this is an important aspect for us to discuss before we enter into the Sifat of Allah, as-Zawajjal. Definitely, definitely, as-Sentus, Shaikhna. I'd like to thank the viewers for tuning in and I'd like to thank the Shaikh for taking the time out of his day to sit with us and discuss the chapter of Tawheed, the second part. Stay tuned for next week's episode because I'm very excited for it, insha'Allah, you are. And insha'Allah, we will see you next week. Wa-salaamu alaikum wa-rahmatullahi wa-baratuh.