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ʿAqil Azme
Приєднався 7 жов 2013
Personal and private archive. An atom upon the Muḥammadan ﷺ path.
Taha Abderrahmane: The Prophetic Biography and the Foundationalization of Ethics
Notes:
1) The book that Taha is referring to throughout this lecture, which this lecture is based on, is his latest work, ‘Su’āl al-Sīra al-Falsafiyya’.
2) Taha’s distinction between contemplation [tafakkur] and (mere) thinking [tafkīr] is further elaborated upon in his other lecture, “The Distinction Between Contemplation and Thinking”.
3) A Sign [āya] for Taha is something that combines ontology and ethics together, as opposed to a phenomenon which is mere ontology. This is a response to Hume’s Is-Ought Problem which states that one cannot derive prescriptive statements (what ought to be, i.e. ethics) from descriptive statements (what is the case, i.e. ontology). See Hume’s A Treatise of Human Nature (Book III, part I, section I) for more details. For Taha’s more direct critique of this, see his work ‘Su’āl al-Akhlāq’.
4) For a more metaphysical explanation of the Covenant of Testimony [mīthāq al-ishhād], viewers might find it helpful to peruse Syed Muhammad Naquib al-Attās’ work ‘Islam: The Covenants Fulfilled’.
5) To understand Taha’s paradigm of ‘trusteeship’ [i’timānī], see his work ‘al-Ta’sīs al-I’timānī li-ʿIlm al-Maqāṣid’, or a secondary work on the topic in English, ‘Islamic Ethics and the Trusteeship Paradigm’.
6) ibn al-Nafīs’ work on the Prophetic Biography referred to is the ‘al-Risāla al-Kāmiliyya fī ‘l-Sīrah al-Nabawiyya’ which was translated into Latin as the ‘Theologus Autodidactus’, which is a philosophical novel.
7) The ethicization of intellect that Taha is referring to is related to the transformation from denuded reason [ʿaql mujarrad] to enhanced reason [ʿaql mu’ayyad]. See his work ‘al-ʿAmal al-Dīnī’ for more information on the different levels of reason.
8) The word for “ḍāll” in the verse 93:7 has been rendered as “searching”. One of the literal meanings of “ḍāll” is ‘astray’ as ibn Manẓūr says in ‘Lisān al-ʿArab’: “the opposite of guidance [hudā] and right path [rashād]”. However, as Abū Ḥayyān al-Andalusī says in his commentary of this verse in his linguistic exegsis ‘al-Baḥr al-Muḥīṭ’: “This cannot be interpreted as the misguidance that is the opposite of guidance [hudā], for the prophets are infallible from that. Sayyidunā ibn ʿAbbās’ (may God be pleased with him!) opinion is that it refers to the Prophet being lost as a child in the valleys of Mecca, then God returned him to his grandfather ʿAbd al-Muṭṭalib. It has also been said: His ﷺ being lost from Ḥalīma, his wet nurse, and another opinion is that he got lost on the way to Shām when Abū Ṭālib took him out. Some commentators have expressed opinions that include things that should not be attributed to the prophets, blessings and peace be upon them.”
And God and His Emissary ﷺ knows best.
Lecture delivered by Prof. Dr. Taha Abderrahmane in Istanbul, July 31 2024.
Full video originally uploaded by Islâm Düşünce Enstitüsü [IDE].
1) The book that Taha is referring to throughout this lecture, which this lecture is based on, is his latest work, ‘Su’āl al-Sīra al-Falsafiyya’.
2) Taha’s distinction between contemplation [tafakkur] and (mere) thinking [tafkīr] is further elaborated upon in his other lecture, “The Distinction Between Contemplation and Thinking”.
3) A Sign [āya] for Taha is something that combines ontology and ethics together, as opposed to a phenomenon which is mere ontology. This is a response to Hume’s Is-Ought Problem which states that one cannot derive prescriptive statements (what ought to be, i.e. ethics) from descriptive statements (what is the case, i.e. ontology). See Hume’s A Treatise of Human Nature (Book III, part I, section I) for more details. For Taha’s more direct critique of this, see his work ‘Su’āl al-Akhlāq’.
4) For a more metaphysical explanation of the Covenant of Testimony [mīthāq al-ishhād], viewers might find it helpful to peruse Syed Muhammad Naquib al-Attās’ work ‘Islam: The Covenants Fulfilled’.
5) To understand Taha’s paradigm of ‘trusteeship’ [i’timānī], see his work ‘al-Ta’sīs al-I’timānī li-ʿIlm al-Maqāṣid’, or a secondary work on the topic in English, ‘Islamic Ethics and the Trusteeship Paradigm’.
6) ibn al-Nafīs’ work on the Prophetic Biography referred to is the ‘al-Risāla al-Kāmiliyya fī ‘l-Sīrah al-Nabawiyya’ which was translated into Latin as the ‘Theologus Autodidactus’, which is a philosophical novel.
7) The ethicization of intellect that Taha is referring to is related to the transformation from denuded reason [ʿaql mujarrad] to enhanced reason [ʿaql mu’ayyad]. See his work ‘al-ʿAmal al-Dīnī’ for more information on the different levels of reason.
8) The word for “ḍāll” in the verse 93:7 has been rendered as “searching”. One of the literal meanings of “ḍāll” is ‘astray’ as ibn Manẓūr says in ‘Lisān al-ʿArab’: “the opposite of guidance [hudā] and right path [rashād]”. However, as Abū Ḥayyān al-Andalusī says in his commentary of this verse in his linguistic exegsis ‘al-Baḥr al-Muḥīṭ’: “This cannot be interpreted as the misguidance that is the opposite of guidance [hudā], for the prophets are infallible from that. Sayyidunā ibn ʿAbbās’ (may God be pleased with him!) opinion is that it refers to the Prophet being lost as a child in the valleys of Mecca, then God returned him to his grandfather ʿAbd al-Muṭṭalib. It has also been said: His ﷺ being lost from Ḥalīma, his wet nurse, and another opinion is that he got lost on the way to Shām when Abū Ṭālib took him out. Some commentators have expressed opinions that include things that should not be attributed to the prophets, blessings and peace be upon them.”
And God and His Emissary ﷺ knows best.
Lecture delivered by Prof. Dr. Taha Abderrahmane in Istanbul, July 31 2024.
Full video originally uploaded by Islâm Düşünce Enstitüsü [IDE].
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Відео
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Ṣalāt al-Tāj (Salutation of the Crown) (Arabic and English Translation)
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Ṣalāt al-Tāj (Salutation of the Crown) (Arabic and English Translation)
Have been reciting this dua almost daily for a year but could never guess what this line refers to: وَاجْعَلْ بِصَادٍ وَبِقَافٍ وَبِنُوْنُ Do you know?
@@falahlyel The author is referring to the solitary letters at the start of chapters Ṣād, Qāf and al-Qalam respectively, which only God knows the true meanings of (like Alif-Lām-Mīm, and so on). The author is using them because there are secrets/mysteries (asrār) in them which God bestows upon His knowers, whatever they might be. For example, sīdī ibn ʿAjība in his commentary of the Qur’ān mentions some possibilities of what they might mean, such as Ṣād being the key to the Divine Name al-Ṣādiq, al-Ṣamad, Qāf meaning al-Qādir, al-Qāhir, al-Qarīb, Nūn meaning Nāṣir and Naṣīr, etc. Thus, whatever Divine Names they might be referring to, one is making du’ā through those names. God and His Emissary ﷺ knows best
@@aqilazme😭😭 thanks!!
@@aqilazmeOne more question (if it's no trouble to you ofc). Just a couple of lines further down there are these words- Qutb, Awtad, Jaras, Afrad, Akhyar, Nujaba, Abdal, Nuqaba. Are these hisrorical figures, events or something else entirely?
@@falahlyel They are different categories of God's righteous servants. There is a hierarchy of God's saints (Awliyā'): at the top is the Qutb ("The Pole/Axis"), and one lives in every era. They are called that because they form the focus of God's supervision upon the world. (Of course the Pole of Poles, i.e. Qutb al-Aqtab is the Prophet Muhammad ﷺ). The awtād ("The pillars") are four of God's righteous servants who exist in every age, their stations are the four corners of the world. The afrād ("The solitaries") are God's righteous servants outside of the supervision of the Qutb, and whose leader is the Prophet Khidr peace be upon him. The Nujabā' ("The Nobles") are forty of God's servants who live in every age who are occupied with carrying the weight of Creation, i.e. they are not free to act except in service to God's creations. The Abdāl ("the substituted ones") are likewise seven righteous servants with specific functions, and the Nuqabā' ("The Examiners") who are able to draw out hidden realities from people's selves, mostly in order to rectify them as a spiritual guide. "Jaras" is the ringing of the bells, referring to some moments of the Revelation being sent down upon the Prophet Muhammad ﷺ who described it as sounding like the ringing of bells in a ḥadīth due to its overpowering nature, as it comes with a Divine Force. And God and His Emissary ﷺ knows best.
@@aqilazmeThanks a lot really for sharing these meanings. May we all find joy in taking refuge in this dua
JazakAllah brother.
good work bro
May Allah bless you and Mufti Saleh Baseer for introducing me to such an intellectual giant. Your brother from Bangladesh🪷
May Allah ﷻ reward you for the translation
Beautiful ma-sha-Allah ,this is my version ua-cam.com/video/Yb9fBO5bahU/v-deo.htmlfeature=shared
اللهم صل على محمد وآل محمد الطيبين الطاهرين
salaam brother, i believe instead of بِفَضْلِكَ كُلِّهْ it is بِفَضْلِكَ كن لي "by Your Grace, be for me!" Allah reward you for your translation work
@@N.K-s2y Wa’alaykumussalam, thank you! Will fix it soon
Well done brother 🤲
Shukran ya Aqil
An excellent and insightful lecture. Subhanallah! Yet, I can't help but come up with the following question: if the ethicizing of Intellects of Companions in Makkah and ethicizing of their wills in Madina are taken as established, how can we understand the many conflicts that emerge between them in our sacred history? Yes, us Sunnis would call them ijtihadi issues but the issues remained nonetheless, especially in the Political Realm, and led to many serious disputes and fights. So, on face value, this extremely profound and remarkable theory doesn't seem to gel well with the actual practical realities that we see arise amongst the Companions. How would Shaykh Taha respond to that, I wonder?
May Allah reward you for your efforts in eliminating barriers on the frontiers of knowledge
May Allah reward you immensely for bringing this to us! ❤
MashaAllah Bro Aqil, jazakallah khayr for sharing and providing the translation. Truly appreciated. May Allah reward you generously for it.
JazakumUllahu Khayran for this service! May Allah bless and preserve you, Aameen
Very good job! To translate his works is an important Fard Kifayah that will benefit the whole Ummah inshaAllah. May Allah bless you!
So you seem to be translating 1 lecture per 2 weeks, nice 👍
Is not the concept of 'absolute evil' extremely problematic in our 'aqida? We are a people who believe in the Decree, the good and evil of which are from Allah.
@@AbdassamadClarke Positing the existence of absolute evil does not negate that. Note the definition of Absolute Evil given by Mawlay Taha in the lecture: «it is not possible for us to understand the meaning of ‘utmostness’ [aqṣawiyya] in Absolute Evil unless we link it to a Divine Attribute, which is Perfection, such that the Absolute Evil is the evil that contradicts Divine Perfection». This does not imply that Absolute Evil has an independent existence-it is still ultimately from God but manifested in this lower world in the form of it being *consciously* acted out by human agents to go against the Divine Kamāl. The «absoluteness» [iṭlāq] of the evil is not related to its nature of existence, but to its purpose and form in it being manifested and carried out.
@@aqilazme Thank you. That is very helpful.
@@AbdassamadClarke My pleasure! May God bestow upon us all understanding and gnosis, amen
@@aqilazme Ameen
JazakAllah Borther for the translation
Thank you Habibi, keep it coming ❤
Salam 3aleykoum Sidi 'Aqil, is the full gathering audio available to share? Barakallah fikoum
This is the first lecture of Taha Abderrahmane that I’ve listened to and mā shā Allāh, I’ve never heard anyone elucidates the metaphysics of the Palestinian plight the way he does. Keep up the great translation works sīdī.
It is a piece of appreciation that contains psychological, spiritual and politically element. It will resonate in everyone who reads it. Thank you very much much. The Ghazans in particular, and Palestinians in general are model of résistance
Randomly showed up and I watched it, very beautiful lecture.
Barakka Allahoefiek for your effort to translate this is amazing lecture. So beneficial
Thank you for this beautiful lecture, jazakamu Allahu khairan.
Shukran die this Habibi
Masya Allah with translation, it's very rare to get speeches of this great scholar in English, thank you!
Do keep uploading these translations ya Sidi, I’ve found great khair and barakah in these lectures. الله يسر امورك وتقبل منك
Terima kasih saudara atas perkongsian ni, memang minat sheikh taha tapi tak boleh access buku-buku dia yang kebanyakan dalam bahasa arab. Semoga dipermudahkan urusan untuk menyebarkan lagi ilmu beliau
Good Job for translating this
Great work brother Aqil Azme. May Allah bestow his Ma'arifa on you! Amin. Thank you Aqil Azme!
JazakAllahu khairun for uploading this talk. My Arabic is not there yet to understand the lecture without subtitles. 😊
🌷
Tahniah