 سلام عليكم ورحمة الله وبركاته مرحباً في المشاركة المنطقة تتحدث عن تحديث بشكل مجموعة وصوصاً ثلوجي وصورة من هذا الحق الجديد أنا من المنطقة المنطقة ومتاقظني أشيخ محمد أبا أسبانجو السلام عليكم شيخنا وعليكم سلام ورحمة الله حبيب شيخ سيخنا last time ونحن نتحدث فيها في آخر أبسان ونحن نتحدث عن تلوات مجموعة وراء مجموعة وراء مجموعة من مجموعة تورد تورد من حديث أمام عالية سوف نتحدث عن هذه المتحدة أولا أحتاج أن أسألك كيف كانت أيد مباركة لشيخنا السلام عليكم أبو الله أيد مباركة لكي تفاعلك لأسفة أمام حسين تيو بي ومعرفة أحلو البيت أيد في نفسه هو مجموعة مخصوصة مجموعة من الإسلام ومجموعة من أيد ومجموعة عودة وراء مجموعة لأسفة الله ومجموعة ومجموعة أن كل أيد هو مجموعة مع مجموعة مجموعة هناك مجموعة مجموعة that overshadows كل مجموعة وفي مجموعة أيد الأضحاء لأنك تجد مجموعة لأيد الأضحاء يعني the day of Arafa you have two major events you have number one the martyrdom of أمام مسلم بن أكيل the ambassador of say the shuhada and the first Shahid from Bani Hashim from the shuhada of Karbala was martyred after being deserted in the city of Kufa and you have also as per the recording and as per the words of the historians in regards to أمام الحسين say the shuhada leaving Makkah on the day of Arafa having abandoned the Hajj to leave towards Kufa and this was as a result of يزيد اللعين having sent a number of assassins disguised as a Hajj to come and spill the pure blood of أمام الحسين in Makkah this is something that is sometimes not spoken about as much and needs thorough investigation that they were assassins sent to kill Iman Hussain in Makkah before Karbala even happened it was a plan from way way before of course and insha'Allah perhaps in our programs that we have for Shahrum Muharram insha'Allah exclusive for Shahrum Muharram and on Imam Hussain TV we shall explore this in further detail but to add on to what you said and to endorse what you just said it was the plan of Bani Umayyah to spill the blood of Imam الحسين from day one from Madina because Marwan Ibn Hakam اللعين is sent with a command from Yazid اللعين in Muawiya at that time from day one يعني in the days of Rajab 60 AH that if Hussain Ibn Ali does not give by Ato Yazid then behead him from Madina which is why Imam الحسين was forced to migrate from Madina towards Makkah and when we say forced to migrate not fleeing out of fear but this was the first step of a very large revolution that Allah Azawajal from the very top of the Arsh had planned out for Imam الحسين شا الله أيراني كتيلة Imam الحسين in order for Islam to be saved and to be revived through the sacrifice of Karbala and you find that spending the day of Eid in a state of grief and remembering the grief of Ali Muhammad is from the ways of commemorating Eid as per the Ahlul Bayt we live at a time of great فتنة and facade and you have a lot of doubts that are planted within the minds of the people and it was just a couple of days back where I came across a clip where there was a question answer and the person asks this so called scholar from the host and he says that people now start to grieve on the days of Eid what is your opinion when he comes forward he is supposed to be a scholar and he says that this is from the plot of the enemies of Islam the enemies of Islam are the ones who propagate grief and azadari on the days of Eid سبحان الله we have hadith that has reached the level of Tawatur and there are different levels of Tawatur which we don't want to enter into this is actually a talk on Eid where the talk is on أحل البيت and the words of أحل البيت because we have hadith for example in إكبال الععمال سيد إبن تاووس and similar hadith in كتاب وصائل الشيئة and in كتاب الكافي where you have this one in إكبال الععمال the narrator is أبداللع بن دينار where he the day of Eid يا عبداللع مع من عيد للمسلمين أضحة ولا فتر إلا وهو يتجدد لآلم محمد فيه حزن يا عبداللع there is not a single Eid for the Muslims بإت إيد العضحة لا إيد الفتر اليوم today is what إيد العضحة he says there is not a single Eid نيد العضحة he renews the grief for آلم محمد يتجدد this grief is re-invoked again يعني عبداللع says كلت لما why يبن رسول الله day of Eid day of celebration why grief قال عليه السلام he said لأنهم يرون حقهم في يدي غيرهم because on this day of Eid they see that their right is in the hands of other than them their right has been us up till today and from here we have a deep understanding that the day of Eid is connected to the day of the day of Eid in its essence cannot be separated from the day of in all its perspective فأحنا we have hadith from the day of the day of Eid is also a day of grief we don't say don't celebrate we don't say don't get together with your families for dinner and everything but do not attack those people or condemn those people who also mourn and do azadari for Imam al-Husayn on the day of Eid come up with arguments that this is from the strategies of the enemies of when did the enemies ever want you to mourn for Imam al-Husayn but inshallah before we go to our main discussion for this program just a couple of lines on مسلم بن أكيل what was his relationship like with Imam al-Husayn also he was the first cousin as in his father was the brother of Imam Ali if I'm not mistaken his father أكيل عليه السلام the elder brother of Amir al-Mu'min and sufficient it is for the status of مسلم بن أكيل Imam مسلم بن أكيل Imam by the word qa'id leader from its linguistic meaning when Imam al-Husayn sends him to Qufa as his ambassador he sends him with a letter where he introduces سيد الشحدا introduces Imam مسلم بن أكيل by saying أخي وابنو أمي وثقة من أحلي بيت I send to you my brother this is سيد شباب أهل الجنة ابن فاطمة الزهراء عليه السلام he describes مسلم بن أكيل saying my brother and then the lineage my cousin as in respect to the relationship of Akeel with Amir al-Mu'min وثقة من أحلي بيت my most trustworthy my most trusted individual from my أحلي بيت and you know when مسلم بن أكيل Imam مسلم بن أكيل came to Qufa he was not only there to see how loyal the people were he had a mission and that mission was to induce a revolution before Imam al-Husayn comes to Qufa يا سبحان الله Imam مسلم بن أكيل induced a revolution and planned a revolution before the coming of Imam al-Husayn this revolution was a prerequisite for Imam al-Husayn to come back and there is a lot of and and historical that leads us to this conclusion apart from what the the scholars of history have put forward to us but you find that in part of this from the status of مسلم بن أكيل and sufficient this is for the status of مسلم بن أكيل that in order for the people of Qufa to pledge their allegiance and loyalty to Imam al-Husayn they had to give their bay'a to Imam مسلم بن أكيل is equivalent to bay'a to Sayyid al-Shuhada and this in itself this in itself shows you the status of مسلم بن أكيل let us continue from last week's episode last week's conversation in regards to the Hadith by Amir al-Mu'mineen that the four meanings of the word Tawheed let's have a little recap so last week and the week before we were talking about the concept of the oneness of God what does it mean when you say that Allah is one what does the word Tawheed what does it mean when I say لا إله إلا الله or when I say as a Muslim or as a Shi'a I profess the oneness of Allah what does this term actually mean oneness of Allah is it something that we just utter from the tongue do we even know what this word oneness actually means لا لا so we had a look at the Hadith from Kitab al-Tawheed of Amir al-Mu'mineen where during the battle of Jamal he was asked about Tawheed and Amir al-Mu'mineen outlined four meanings of Tawheed two of which are incorrect and two of which are correct يعني you could be a believer in Tawheed but your understanding of Tawheed is incorrect and we went through this over the last two weeks having said that having understood what this term Tawheed means the oneness of Allah today our discussion revolves around establishing the necessity of a single creator so you find that in the book Haqul Yaqeen by Alama Shabbar there is a chronology and this chronology is followed by majority of the Ulama the Mutakallimin from the Ulama of Ilmul Kalam there is a logical chronology in that you prove the existence of a creator يعني there is a creator a superpower deity that exists that brought this entire realm of existence into existence once this is established then we come and we establish the unity the oneness of this superpower in this creator do you think that this is the same methodology that is used today in the Hausa and today when we have debates theological debates with people who don't believe in God or other schools of thought do we still use this methodology that first we establish the existence of God then we establish the unity if he is like many or if he is one the monotheistic value of this God and then we continue with that is this still implemented today the mainstream books of Ilmul Kalam as far as I know mainstream books of Kalam have always followed this chronology because it is a logical chronology one conclusion leads you to a second conclusion to a third fourth and so on so forth in regards to debates we wish and we hope and we have great hope in all our brothers and sisters who take upon this noble task of representing حلول بيت within their universities and their workplace and in their schools that they follow within this manhaj because this is a manhaj that has been tried and tested warranted and approved and whose statistically speaking success rates are they speak for themselves so having understood today our aim is to establish the oneness of Allah what is having understood the definition of توهيد is it possible for there to be more than one God is it possible for there to be two Gods or three Gods or four Gods so on so forth multiple Gods or like for example within philosophy that emanates from the Far East and Greek philosophy to a certain extent where there were theories that you have a God of good and you have a God of evil you have the God of light and you have the God of darkness the power that resembles purity and the power that resembles evil can they be two creators or multiple creators that exist at the same time now there are a number of ways in which we can tackle what I want to do for today is that I want to refer back to the Quran and you find over here that رحمة الله عليه in the second chapter of توهيد يعني the sub chapter when he speaks about توهيد with all the arguments from the Quran and from the أحل البيت you find that one of the verses that he makes a reference to is سورة العنبياء verse number 22 where he says بسم الله الرحمن الرحيم حتى هد there been more than one God or had there been a God other than الله this would have resulted to فساد of this existence realm of creation could you give us an example of what's so of فساد فساد يعني in the context of this verse and if we were to translate in English by meaning in order to meaning across corruption anarchy lack of coordination lack of perfection يعني if there were multiple creators the perfection within the system of creation would cease to exist this is from the Quran سورة العنبياء now how do we prove this or what is the proof for this سانتم so what is the proof for this you find over here that referring back to the تفسير of the Quran you have explanations and these explanations are made clear to us again from the حديث of أحل البيت so that is supporting حديث of أحل البيت in regards to this but I want to run through you today in regards to this verse of the Quran see the reason why we are paying importance on the verse of the Quran as we said from the beginning that the goal is to understand your أكيدة understand your أسول الدين through the Quran and أحل البيت rather than going through means that are not pure and divine a person might say I want to use my أكل which is fine but we also say to them يا أخي the Quran talks to the intellect the خطاب of the Quran the message of the Quran is directed towards the intellect it's supposed to prompt the intellect to think the mind to think and to and to deduce the right conclusions therefore there is no contradiction between Quran and أكل in that sense in fact the Quran strengthened the intellect and corrects the mind where it is prone to making mistakes طيب so the تفسير that I want to go through when it comes to this verse such that we are able to establish the oneness of Allah and negate the multiplicity of creators the تفسير that I want to refer to today is the تفسير known as تقريب القرآن إلى الأضحان this is a تفسير of the Quran that was authored by the late مرهوم سيد محمد حسيني الشيرازي عايتولا الشيرازي the deceased elder brother of a current مرجة تكليد well known well respected عايتولا الأضماء سيد صادق الشيرازي may Allah grant him and the rest of our virtuous مجتهدين and مراجع along in healthy life for you find that from one of the 1400 writings of 1400 writings of عايتولا سيد محمد الشيرازي in fact from what I understand from the family members of the مرجع is that even the publishers and the people who had taken it upon their tasks to collate the writings of the late مرجع and to send them to the publishers they could not keep up with the number of writings I think I may have mentioned this for منحال a couple of weeks back maybe I mentioned it or not but even you see that during the end of his life عايتولا سيد محمد الشيرازي when he would write you would see the manner in which he holds his pen you would see that some of the pictures that are there and some of the witnesses who actually saw this they would see him holding the pen in a very strange way something like this always being within the finger always being in a state of writing he had somehow damaged those tendons or their muscles such that he was not even able to straight to bend his finger anymore they were straightened like this and from these I say for us are lessons from our أولاماء and our فقحاء who sacrificed everything they have in order to serve أحل البيت in order to ensure that you and I are able to seek guidance from the material and the literature and the legacy left behind for us by أحل البيت and it is important for us to acknowledge these efforts and to acknowledge this جهاد أسلان of the أولاماء before us do we have enough time for the break or before the break or should we dive in إن شاء الله with your permission we will continue with the Tafsid إن شاء الله join us after the break where the sheikh will continue the lesson if you can at the Tafsid until then السلام عليكم ورحمة الله وبركاته and see you after the break سلام عليكم ورحمة الله وبركاته welcome back to the Facebook where we will be discussing theological arguments from the book and the Baa Spanjou سلام عليكم سلام عليكم ورحمة الله وبركاته سلام عليكم ورحمة الله وبركاته would you please continue of course فا the verse of the Quran that we are referring to صورة الأنبياء verse number 22 and the verse reads بسم الله الرحمن الرحيم لو كان فيهما أاليهة إلا الله لفسدتها فالصبحان الله بالعرشة عما يصفون فا the translation of the first part of the verse هد there been for this creation for this realm of existence a lord other than الله then it would have led to it would have led to corruption corruption meaning that had there been a god in addition to Allah there would have been chaos anarchy lack of coordination and lack of perfection within the realm of this existence طيب prove to me how how does this happen this is an ادع this is a claim that is made within the Quran so we need to we need to analyze this very carefully to understand the accuracy of this claim within the Quran just a quick reminder to our view is that this is a live show when you can call in if you have a question in regards to today's lesson you call us on 0203 515 0199 or alternatively you can whatsapp us the number should be at the bottom there شكرا please continue طيب so how do we begin this analysis say the in the commentary of this verse comes forward and says that in regards to this style of making the claim or this style of advocating a reality the style is known as استدلال يعني استدلال من المعلول الى الا the reasoning the procedure or the logical approach is the logical approach is establishing the validity of a cause by looking at the effects sometimes you are able to recognize the cause by looking at the cause sometimes you are able to recognize the reality of the cause by looking at the effect so we have a rule everybody knows in physics and in life the law of cause and effect fire causes smoke for example cause and effect so over here the logical approach used by the Quran is that we are able to establish the reality of the cause by looking at the effect so applying this to the verse we are able to establish the cause which is the reality of the cause which is the oneness of Allah how by looking at the معلول which is the creation يعني the corruption of the creation or anarchy within the creation creation being the effect of a creator the anarchy within the creation which is the effect establishes for us the reality of the cause which is the oneness of the creator now this is the logical approach used by the Quran again because it is almost like we are talking in code language because I am getting a little confused let me get this right you can say the limitations or the effects or the limitations of the effect of the human being and anarchy and chaos that human beings cause shows that the original cause the original creator is one no what we are saying is had there been more than two gods they would have been anarchy in the system of creation we got some now within the system of creation so we said in the previous series that in order to establish one of the ways through which we establish the existence of Allah is perfection within the creation you see how there is a proper chronology and a system of interdependency between the level of oxygen in the air and the necessity of oxygen for man to live and the interdependence between the animal kingdom and plant kingdom and the water cycle and the sun rise and the weather this perfection would have been disrupted had there been more than one creation now we are getting somewhere so anarchy in that creation right would or perfection of that creation leads us back to the existence of one god had there been multiple gods they would have been anarchy within the perfection of that creation so lack of anarchy within the system of creation or lack of anarchy or no anarchy within the system of perfection leads us to the conclusion of the oneness of god so you are looking at the end to get to the beginning so would it be fair to say that if there were more than one god then there would be two or three each god would have its own sun its own moon its own weather patterns and they would clash so now this is what we are getting to edge look at what the sayid comes and says again how can we prove that had there been theoretically speaking had there been two gods it would have resulted in anarchy within the system of creation maybe one would have wanted oxygen to be 50% of air and the other gods is not 20% for example how can we prove that there would have been anarchy the sayid comes forward and says in that multiplicity of gods multiplicity the occurrence hypothetically speaking the multiplicity of god can necessitate or can happen from one of two perspectives number one من ناحية ذات and number two من ناحية اللوازم from the essential dimension number one and number two from the circumstantial dimension what is the essential and what is the circumstantial the essential dimension من ناحية ذات يعني he says if there were going to be two gods on the assumption that there were two gods these two gods must have certain characteristics right that are shared between them that allows them or that qualifies them to be god to begin with there must have certain characteristics within them like all powerful and hakim and all this one number two they must also have characteristics that distinguish them from each other because we have two gods يعني each god has a separate identity in order to have a separate identity meaning what you have a characteristic that separates you from me and this is how the mind will then be able to understand that we have two gods and distinguish one god from the other look at the logical sequence so we have for each god god A and god B characteristics that are similar to both of them all powerful all encompassing everything of that sort but they also have features that distinguish them features or characteristics that distinguish god A from god B يعني characteristics that distinguish the sovereignty of god A from the sovereignty of god B otherwise had it not been for this distinguish distinguishable if that's a word if had it not been for this distinguishable characteristic we would not be able to distinguish or separate between these two gods correct look at the say the if this is the logical assumption that each god A and B has characters that are similar but at the same time have characters that distinguish one from the other then that means that each god is dependent on that character that distinguishes him from the other god and the moment you have a god that is dependent on a character that distinguishes him that god is no more all powerful because he is so if the god is this cancels out the theory that there exists two gods because our claim is that this god has to be all powerful and is not dependent on anything this is number one number two if the god is made up of characteristics that distinguish him from other gods then this means that this god is made up of characteristics and his existence is dependent on those characteristics these characteristics that distinguish him and characteristics that are also similar these characteristics make up that god that means what we have done is we have divided god into parts the essence of this god is comprised of characteristics that are shared and characteristics that are exclusive each one depends on the other and needs the other in order to come up with the whole make up the sum so that means that god is again made up of multiple parts and each multiple part needs another part which means your god is a god that is dependent rather than a god that is independent logically what you have done is you have demolished the theory that or the hypothesis that there can exist more than one god this is one form of any questions or comments can we say that the way you explained it can we look at it as like a pie chart where certain pieces or parts of the pie chart represent what makes god and then other small bits or whatever that make him to differentiate him from to separate him from other types of gods so you have different pieces to the puzzle is this the right idea this is one way in which a person could think about it but the fact that our main point here is that the fact that you have a god that needs a character that distinguishes him from another god this need the cancels out his qualification or nullifies his qualification in order to be that ultimate super power okay I see where you come from so basically this is to show that if there were two or three gods the differences between them show that there's one superior over the other now if there's a god that is inferior that can't be god now this comes now this comes what you have said comes under the second type of proof which is the circumstantial perspective from the essential perspective what we are saying is the fact that this god has a character that he depends upon that he is dependent upon in order to distinguish him from any other god that characteristic and his dependency on that characteristic nullifies his qualification to be the ultimate god and super power over everything within creation because if you were to remove that that distinguishes him from any other god then there is no way to differentiate between the two صحيح so in order to recognize that there are two gods or three gods they have to have that صفات in between them and this is what we are disproving tell you the second way of understanding this verse of the Quran look at the مارف look at the depth that comes out from the words spoken by Allah people who understand philosophy and people who have studied logic these are arguments they hit the intellect to its very core لو قان فيهما أاليهة لفصدتا the second way of analyzing this is by looking at the circumstantial perspective circumstantial perspective يعني the say it goes to say over here that there are under circumstantial perspective there are two possibilities from the two possibilities the first possibility has three possible cases إن شاء الله maybe next time we can have a white board and we can draw a chart to make sure that the Mutabi'in are not confused we've got a call on the line we'll take it through to them السلام عليكم السلام عليكم السلام عليكم شكرا شكرا how do we establish the oneness of God to an atheist إن شاء الله this is what we are trying to do right now إن شاء الله if the viewer was able to look into this verse of the Quran and this way we are able to prove the oneness of God this is for people who believe Surah Anbiya verse number 22 إن شاء الله this is in regards to proving the oneness of God for a person who may believe in the existence of multiple gods the God of rain and the God of sun and the God of night the God of wind and so on so forth for the brothers question from Haal proving the existence of God to an atheist is a different ball game in that over here you are speaking with people who already believe in the existence of a super power the difference is they believe in a number of superpowers and we believe in one super power so the idea is to move them from multiplicity to unity from shirk towards the ohed however with the atheist we are steps back it's a different ball game altogether the atheist doesn't believe in a creator to begin with which is why we would say to the brother إن شاء الله if you were to look at the previous series and this is the rule of thumb to debate with the atheist is this and this is something that we have repeated many times perfection contemplation over the perfection within the system of creation is the greatest proof to the existence of a God because if somebody was to tell you it happened by chance by chance mathematically speaking perfection on multiple fronts cannot happen by chance mathematically speaking it's an impossibility the probability of everything within creation coming into existence by chance mathematically it's impossible this is number one number two that came and created everything who is mother nature what is mother nature does it have إرادة is it غني is it قادر على كل شيء what exactly is this mother nature where did it come from many times many times if and this is something that we have seen and things that we have seen things that we have heard through credible people those who actually believed in mother nature or who claimed that mother nature is what brings everything into existence mother nature is another word they subconsciously don't realize but they are using the word mother nature but in essence referring to الله عز و جال there just needs to be a little bit more معرفة a little bit more conviction a little bit more encouragement to push the argument two or three steps further and they reach towards the way in any case because what is mother nature and the benefit that they give to mother nature they are actually what stops them this is a different discussion all together but this is what I would say to my brother in short contemplating over the perfection within the system of creation necessitates in the conclusion of the existence of a creator Insha'Allah coming back to the verse of the Quran المعالي هتون إلا الله لفسدتا the second proof for the impossibility of the multiplicity of creators circumstantial perspective the sayid goes on to say if on the supposition on the hypothesis that there existed more than one god say there were two gods is it possible logically speaking in the world of hypothesis is it possible to claim is it possible to make the supposition that these two gods would have differences of opinion yes or no they probably would yes is it a logical probability in the world of logic in the world of our mind is it a possibility that we can perceive in our mind that if there were two gods that they would differ from each other in opinion most likely it is possible so within the world within the realm of intellectualism when you have two gods there are one of two possibilities either there is a probability that they can differ with each other in opinion or there is a probability that they don't differ with each other is there any third probability that they can come out from this no within the world of logic there is no third probability if there is a probability we ask from the مشاهدين please call us and educate us and enlighten us within the world of intellectualism and within the world of logic can there be a third possibility out of this no so let us work on the assumption that you have two gods and it is intellectually possible for us to suppose that these two gods could have a difference of opinion if they have a difference of opinion is it possible for two gods to have a difference of opinion if we say yes then one of three things can happen so let us take an example over here God A in regards to giving life and death full on مشاهدين I am a risa I have one believer in God by the name of Amir Riza God A says I want to take his life God B says I want to extend his life what can happen from here one of three things can happen either the will of God A happens and the will of God B happens simultaneously if this happens simultaneously logically it is an impossibility why because God A wants to give Amir Riza life God B wants to take life away from Amir Riza you cannot have Amir Riza dead and at the same time be alive you can neither have him neither dead nor alive at the same time Sahil Allah so this cannot happen so the only other option that is remaining is what that one God overpowers the other one if we say it is possible for one God to overpower another God that means the less stronger God doesn't deserve to be God because one of the sifat of God is that he is all powerful and does what he wants when he wants however he wants we have the verse of the Quran just after this Surah Al-Abbia verse number 20 24 is God Allah عز وجل the creator of the universe it is not asked cannot be interrogated or be taken into any form of accountability does not have to compromise or anything doing so you see that again this verse of the Quran if we want to contemplate upon it the way the Mufassir of this verse of the Quran I told Ashirazi makes clear for us you find that there is a very strategic logical approach into understanding this verse of the Quran and you look at the depth that is extracted or that can be found from within this verse of the Quran this was one case let us say again within the realm of logic is it possible that these two Gods do not conflict with each other very possible so we took into consideration the two Gods conflict with each other yes we said that they can have a difference of opinion one would have a power and we said if they were to have a difference of opinion only one of three possible things can happen within the field of logic but actually not necessary that two Gods conflict it could be that both of the Gods do not conflict with each other if we were on a supposition that there exists two Gods and they do not conflict with each other then we ask ourselves why do they not conflict is it because they don't have the ability to conflict with each other or is it because they have the ability to conflict with each other but decided to cooperate if we say that they do not have the ability to conflict with each other a God who does not have an ability is a God that is Narciss has a shortcoming is incomplete and is not all powerful if the God is not all powerful it doesn't deserve to be a God so that thing is out so we come to the second option that no they have the power to conflict decide not to when we say but decide not to what does it mean that means that each God may have a difference of opinion but each God decides to compromise and to restrain the power to exercise or restrain the ability to exercise his power to establish his rule the minute the God compromises meaning that he is limited in the execution of his power as a creator we say that he doesn't qualify to be a creator because you can't really compromise in the same sentence it doesn't make sense which is why you find that this verse of the Quran is extremely important in understanding the unity and the oneness of Allah and with this we are able to nullify all the arguments that are brought forward into the multiplicity of a creator and through this as well if we were to drag this argument again a notch or two we are able to nullify the theory which is propagated within the Shia circles of the unity of God through multiplicity of God and we don't want to enter into that debate Insha'Allah we will have a particular theories towards this and how Ahlul Bait actually nullified those theories that are taught within the schools of muslim philosophy at the moment for example or important from Greek atheistic philosophy but in any case you find that this verse is important in proving the existence of one God and we come back again to end our series over here or the Qalaam for today the importance of using the Quran to understand the Tawheed and the importance of using the Tawheed in order to understand the Tawheed our madaris the madrassas that we have around the world the books that we have for Aqa'id the books that we have of Usuluddin rather than depending on the mind which is fallible and using arguments deduced by the mind which could be prone to mistakes is there anybody who can tell us that the mind is not prone to mistakes nobody can claim that the mind is exempt from mistakes not everything that you deduce academically is correct just because you deduced it academically the mind has the capacity to understand Allah but the mind also has the capacity through its nature to make mistakes in understanding Allah and this is something that we understood and we took home from the Hadith of Amirul Mu'mineen that it is not necessary that just because you believe in Tawheed that you are on the right path and going to Jannah your understanding of Tawheed could be wrong hence the manhaj of the Quran and the manhaj of Ahlul Bayt is so important to understand the fundamental tenets of our Deen using the Quran and using the Hadith of Ahlul Bayt today within the Madrasa if I am teaching Usulud Deen I as a teacher I need to prepare the curriculum and the syllabus of Usulud Deen particularly the issue of Tawheed using the Quran verses of the Quran and you can look at the depth of it and this is a very condensed understanding of what could be extrapolated from this verse in the Quran it's important that within our curriculums within the Madrasa that we use the Quran and we use the Hadith of Ahlul Bayt to teach our children to educate ourselves on what the true Islam is and the reason that we emphasize on this you probably agree with me on this or you have a different opinion but you find that many times even in the Madrasas that we are affiliated or associated with or we hear about you find that there is this surge at the moment of refining and reinventing Madrasa curriculums in the manner in which we will teach Usulud Deen to our children a manner which is compatible with the 21st century and there is nothing wrong with that but the problem is that when we use this as an excuse to use non in fallible text or fallible texts or arguments from fallible individuals and abandon them I think there was a time back in one of the centers that I was affiliated with they said yeah we don't really discuss and debate Islam with the atheist by using the Quran we come up with other arguments and we look at other people's argument I said why the Quran the Quran is not suitable for this they said yeah but they are not Muslims as soon as we tell them we believe in the Quran they say we are not Muslims the Quran is talking towards the intellect addressing the intellect regardless of what you believe in or who you believe in Rasulullah was debating with the mushrik using the Quran I mean the Quran itself this is where it actually tests the human this or is it like that it questions the human being countless times especially when it came to people were thinking that this Quran isn't real or this Quran was man made on the lines of it tests the human if it isn't then write a book like this or write a chapter like this or reverse like this if this is not from Allah SWT and you look at it even within the philosophers who concentrate on these those of معرف in understanding the existence of the Creator come with arguments as solid as these from within the Quran you will find that it's perhaps not possible but to ending statement our message for ourselves and for our beloved viewers it is extremely important that we incorporate the Quran we understand Allah and we will need from the Quran and from the أحل البيت I can't thank you enough for today's lesson and insha'Allah the sheikh will be back next week insha'Allah with the new lesson in terms of theology from the book until next time السلام عليكم ورحمة الله وبركاته