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🌟 Welcome to the Centre for Interdisciplinary Islamic Studies and Research (CIISR) with Dr. M A Mufazzal! 🌟
📚 At CIISR, we embark on a journey of discovery, delving deep into the rich tapestry of Islamic thought, culture, and heritage. From the annals of history to the forefront of contemporary discourse, we explore the multifaceted dimensions of Islam through an interdisciplinary lens.
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🚀 Subscribe now for a transformative journey with CIISR. Let's illuminate minds, bridge cultures, and chart a course towards a brighter future.
📚 At CIISR, we embark on a journey of discovery, delving deep into the rich tapestry of Islamic thought, culture, and heritage. From the annals of history to the forefront of contemporary discourse, we explore the multifaceted dimensions of Islam through an interdisciplinary lens.
🔍 Led by Dr. Mohammad Abul Mufazzal, affectionately known as Dr. M A Mufazzal, our channel is a beacon of scholarship, inquiry, and dialogue. With a passion for unraveling the complexities of Islamic studies, Dr. Mufazzal brings decades of expertise and insight to every discussion.
💡 Through thought-provoking lectures, engaging discussions, and insightful analyses, we seek to foster a deeper understanding of Islam's profound contributions to humanity.
🚀 Subscribe now for a transformative journey with CIISR. Let's illuminate minds, bridge cultures, and chart a course towards a brighter future.
From Northern Iran to Yemen : How Muʿtazilism Shaped Zaydism (P-8)
Title:
From Northern Iran to Yemen : How Muʿtazilism Shaped Zaydism (P-8)
Description:
In this episode, "From Northern Iran to Yemen : How Muʿtazilism Shaped Zaydism (P-8)" we explore the fascinating intersection of Zaydī and Bahshamite Muʿtazilite theology. Focusing on Zaydī scholars from northern Iran and Khurasan, we explore how they adopted and adapted Muʿtazilite thought, particularly through influential figures like Abū ʿAbd Allāh al-Baṣrī and al-Ḥākim al-Jishumī. The episode highlights the pivotal role of the Buṭḥānī brothers in spreading Bahshamite ideas and the evolving influence of this theology on Zaydī scholars in Iran and Yemen, emphasizing the dynamic theological exchanges acro...
From Northern Iran to Yemen : How Muʿtazilism Shaped Zaydism (P-8)
Description:
In this episode, "From Northern Iran to Yemen : How Muʿtazilism Shaped Zaydism (P-8)" we explore the fascinating intersection of Zaydī and Bahshamite Muʿtazilite theology. Focusing on Zaydī scholars from northern Iran and Khurasan, we explore how they adopted and adapted Muʿtazilite thought, particularly through influential figures like Abū ʿAbd Allāh al-Baṣrī and al-Ḥākim al-Jishumī. The episode highlights the pivotal role of the Buṭḥānī brothers in spreading Bahshamite ideas and the evolving influence of this theology on Zaydī scholars in Iran and Yemen, emphasizing the dynamic theological exchanges acro...
Просмотров: 390
Видео
Multilingualism and Global Citizenship | My Words at United Nations General Assembly (UNGA)
Просмотров 79День назад
Title: Multilingualism and Global Citizenship | My Words at United Nations General Assembly (UNGA) Description: "Multilingualism and Global Citizenship | My Words at United Nations General Assembly (UNGA)" features a powerful speech on the importance of embracing linguistic diversity to foster global understanding and cooperation. It highlights how the Quran endorses multilingualism and diversi...
Zaydism Meets Muʿtazilism: Intellectual Shifts in 9th-Century Northern Iran (P-7)
Просмотров 46421 день назад
Title: Zaydism Meets Muʿtazilism: Intellectual Shifts in 9th-Century Northern Iran (P-7) Description: In this episode, "Zaydism Meets Muʿtazilism: Intellectual Shifts in 9th-Century Northern Iran (P-7)"we explore the intersection of Zaydism and Muʿtazilism in 9th-century Northern Iran, focusing on the pivotal scholarly center of Rayy. Discover how figures like Abū Zayd al-ʿAlawī shaped debates ...
How did Abu'l-Husayn al-Basri Challenge Classicsal Muʿtazili Doctrines? (P-6)
Просмотров 527Месяц назад
Title: How did Abu'l-Husayn al-Basri Challenge Classicsal Muʿtazili Doctrines? (P-6) Description: In this episode, " How did Abu'l-Husayn al-Basri Challenge Classicsal Muʿtazili Doctrines? (P-6)" we explore the life and contributions of Abū l-Ḥusayn al-Baṣrī, a prominent Mu'tazili thinker who challenged his teacher, ʿAbd al-Jabbār, and reshaped key theological Mu'tazili doctrines. We examine hi...
Mu'tazilism and Jewish Connection: A Bridge Between Bahshamiyya, Shi'ism and Jewish Karaites? (P-5)
Просмотров 756Месяц назад
Title : Mu'tazilism and Jewish Connection: A Bridge Between Bahshamiyya, Shi'ism and Jewish Karaites? (P-5) Description: Mu'tazilism and Jewish Connection: A Rationalist Bridge Between Bahshamiyya Shi'ism and Jewish Karaites - In this episode, we explore the intellectual cross-pollination between Mu'tazilism, particularly the Bahshamiyya school, and Jewish Karaites. We examine how the rationali...
Basra vs. Baghdad: The Muʿtazilite Shaping Islamic Thought (part4)
Просмотров 324Месяц назад
Title : Basra vs. Baghdad: The Muʿtazilite Shaping Islamic Thought (part4) Description: In this episode, "Basra vs. Baghdad: The Muʿtazilite Shaping Islamic Thought (part4)" we examite the scholastic phase of the Mu'tazila movement, exploring the development of systematic doctrines by the Basra and Baghdad schools. Key figures like Abū ʿAlī al-Jubbāʾī and Abū Hāshim shaped Islamic thought throu...
The Islamic Science of Free Will (Mu'tazilite Theology) | P-3
Просмотров 2682 месяца назад
Title: The Islamic Science of Free Will (Mu'tazilite Theology) | P-3 Description: In this segment of "The Islamic Science of Free Will (Mu'tazilite Theology) | P-3", we explore the doctrinal and theological positions of the early Mu'tazilites, focusing on their interpretations of divine justice, human free will, and God's attributes. We examine how they reconciled God's power with human agency ...
The Muʿtazilites: How They Shaped Islamic Atomism and Theology | Part-2
Просмотров 2572 месяца назад
Title: The Muʿtazilites: How They Shaped Islamic Atomism and Theology | Part-2 Subtitles: The Rise of Muʿtazilism in islamic theology | Parr 2 Unveiling Muʿtazilites: Atomism & Theology Description: In this Talk on " The Muʿtazilites: How They Shaped Islamic Atomism and Theology | Part-2" we explore the following themes: Muʿtazilite Theology : Atomism, Causality & Islamic Thought Exploring Muʿt...
The Untold Story of the Muʿtazila: Founders, Doctrines, and Debates | P-1
Просмотров 9602 месяца назад
Title: The Untold Story of the Muʿtazila: Founders, Doctrines, and Debates | P-1 Subtitles: Early Islamic Theology: The Mysterious Beginnings of the Muʿtazila Who Were the Muʿtazila? Exploring the Roots of Islamic Rationalism Reason vs. Literalism : Kalam and early islamic theology Wāṣil b. ʿAṭāʾ & ʿAmr b. ʿUbayd: Founders of the Muʿtazila Explained Description: In this episode, " The Untold St...
Ibn Rushd vs. Al-Ghazali : A Battle of Reason and Revelation | Epi-3
Просмотров 6882 месяца назад
Title: Ibn Rushd vs. Al-Ghazali : A Battle of Reason and Revelation | Epi-3 Subtitles: Ibn Rushd vs. Al-Ghazali: A Battle Over Reason and Revelation Averroes and Averroism The Great philosophical Debate: Ibn Rushd on the Limits of Human Reason From Aristotle to the Koran: Ibn Rushd’s Defense of Causality and the Divine Rationalizing the Divine: Ibn Rushd's Philosophical Response to Al-Ghazali D...
The Philosophical Method of Ibn Rushd | Harmonizing Reason and Revelation | Literalism | Averroism
Просмотров 4502 месяца назад
Title : The Philosophical Method of Ibn Rushd | Harmonizing Reason and Revelation | Literalism | Averroism Subtitles : The Great Philosophical Debate: Al-Ghazali vs. Ibn Rushd! Description: Presented herein the episode of " The Philosophical Method of Ibn Rushd | Harmonizing Reason and Revelation | Literalism | Averroism" how Ibn Rushd (Averroes), a towering figure in Islamic philosophy, endeav...
The Rise of Averroism | The incoherence of the incoherence | Ibn Rushd | Aristotelianism | EPI-1
Просмотров 2823 месяца назад
Title : The Rise of Averroism | The incoherence of the incoherence | Ibn Rushd | Aristotelianism | EPI-1 Description: In "The Rise of Averroism | The incoherence of the incoherence | Ibn Rushd | Aristotelianism | EPI-1," we explore the life and enduring influence of Ibn Rushd, known in the Latin West as Averroes. Born in 1126 in Cordova, Ibn Rushd emerged as a key figure in Islamic philosophy, ...
The Incoherence of the Philosophers | Al-Ghazali'sTakedown of Al-Farabi and Avicenna | Epi-2/2
Просмотров 4963 месяца назад
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Al-Ghazali's Intellectual Assault : The Bold Critique (The Incoherence of the Philosophers)
Просмотров 1,1 тыс.3 месяца назад
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Origin and Development of Islamic Theology (Kalam) | Atom | Accident | Nature of Existence | EPI-3/3
Просмотров 6563 месяца назад
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Mashallah
ماشاء اللہ
Did he say God's knowledge does change?
Regardless of their supposed “untold story” or not, what is absolutely clear is that the Mu’tazilah are from among the people of heretical innovations in Islam (Ahlul Bid’ah).
What did the Non Mutazili Zaydis differ with?
Thank you very much, brother, for your engagement. As for your question about early Zaydis who were not aligned with Mu'tazilite thought, there are several prominent scholars and imams from the formative period of Zaydi history. While Zaydi theology eventually incorporated elements of Mu'tazilite rationalism, many early figures remained largely independent of its influence. Here are a few noteworthy examples: Imam Zayd ibn Ali (d. 740) - The founder of the Zaydi movement, Zayd ibn Ali was a grandson of Imam Husayn and brother of Imam Muhammad al-Baqir. While his teachings emphasized the importance of justice and leadership (Imamate) being held by a qualified descendant of Ali, his theology was not fully aligned with Mu'tazilism. Imam Yahya ibn Zayd (d. 743) - The son of Zayd ibn Ali, Yahya continued his father's revolutionary movement. While his influence was more political, he was also a significant figure in early Zaydi thought, focusing on the legitimate succession of the Imamate. Imam Al-Qasim ibn Ibrahim (d. 860) - Known as Al-Qasim al-Rassi, he is regarded as one of the foundational theologians of Zaydi thought. Although later associated with Mu'tazilism, Al-Qasim's theological positions were often a mix of traditionalist views with some early rationalist influences. He emphasized the necessity of a just and knowledgeable Imam. Imam Al-Hasan ibn Ali al-Utrush (d. 917) - Also known as al-Nasir al-Kabir, al-Utrush spread Zaydism in northern Iran and established a Zaydi state in Tabaristan. His theological positions were closer to traditionalist lines rather than the more rationalist Mu'tazili interpretations that some later Zaydis would adopt. Imam Al-Hadi ila'l-Haqq Yahya (d. 911) - Founder of the Zaydi Imamate in Yemen, Al-Hadi laid the foundation for much of Yemeni Zaydi jurisprudence and governance. Though he engaged in intellectual discussions with Mu'tazilites, his primary focus was on legal and political aspects rather than pure theology. These early Zaydi figures helped shape the movement, and while some later Zaydis would adopt Mu'tazilite theology, these individuals largely focused on the political and legal aspects of Imamate without fully embracing the rationalist theology of the Mu'tazilites.
In response to this query, I would highlight several key points to distinguish between Zaydī Muʿtazilis and other Mu'tazila groups: Imamate and Political Theory: Zaydī Muʿtazilis hold a distinctive view on the Imamate, which is central to their belief system. Zaydīs believe that the leader of the Muslim community (Imam) should be a descendant of ʿAlī and Fāṭimah (the family of the Prophet Muhammad) but should also be chosen based on his knowledge, justice, and ability to lead a rebellion against tyranny. This is different from other Mu'tazila groups, who generally did not emphasize the concept of an Imamate based on descent from ʿAlī. Additionally, the Zaydīs accept a more activist approach, believing that the Imam has the right to revolt against unjust rulers, which aligns with the revolutionary stance of the early Zaydī movement. Theological Differences: Anthropomorphism (Tashbīh): Both Zaydī Muʿtazilis and other Mu'tazilis reject anthropomorphism (attributing human-like qualities to God), but the Zaydīs have sometimes been seen as stricter on this matter, integrating it more deeply into their Shi'ite theology, which is influenced by the teachings of ʿAlī and early Imams. The Question of Free Will and Justice: Both groups agree on the principle of human free will (as opposed to predestination) and God’s justice. However, the Zaydī Muʿtazilis sometimes emphasize more strongly that God’s justice must be balanced with His mercy, due to influences from Shi'a traditions. The Influence of Shiʿism: Zaydī Muʿtazilis integrate more Shīʿite elements into their theology. For instance, they view ʿAlī as the most rightful successor to the Prophet and hold a special status for his descendants. In contrast, mainstream Muʿtazila generally did not emphasize the role of ʿAlī and his descendants in the same way, focusing more on rational theology without the specific Shi'ite political dimension. Law and Jurisprudence: Zaydī Muʿtazilis are influenced by Zaydī legal theory, which has both Sunni and Shīʿa elements. While Mu'tazila theology primarily focuses on creed (ʿaqīdah), Zaydī Muʿtazilis are more involved in developing legal frameworks, balancing rationalist Mu'tazili principles with the jurisprudence derived from their Imams. In summary, while Zaydī Muʿtazilis share many theological principles with other Mu'tazilites, their distinct Shi'ite perspective-especially regarding leadership, the Imamate, and some legal aspects-sets them apart. Their synthesis of Mu'tazili rationalism with Zaydī political and religious views created a unique school of thought within the broader Mu'tazilite tradition.
Thank you so much for your thoughtful comment and queries! I really appreciate your engagement. While we may have some differences in our responses, I value the opportunity for dialogue and discussion. Your insights are important to me!
@@CIISR I understand you but I view all these scholars as Mutazili because they uphold the Usul al-Khamsa, They completely embrace Divine unicity, they embrace divine justice, the negation of tajseem, rejection of seeing allah, rejecting of fatalism and the acceptance of free-will and enjoining good forbidding evil politically etc
@@CIISR Yes I agree with these, that is why I say that the Zaydis are Mu'tazila with an extra emphasis on Ahlulbayt and the Imamate. So, their theology is almost identical
Salam brother thank you for this, can you list some non mutazili early zaydis
Are you Mutazili?
To an extent
@@CIISR we are as well, keep up the good work
@@ImamZaydInstitute I've had a chance to check out your work, and it's truly amazing. I couldn't resist subscribing. Keep up the great work. Thank you!
@@CIISR thank you dear brother, this is our duty! So May Allah guide us and aid us and allow the believers to unite in good against all wrongdoing
Sir ! Are you only a Muslim or do you recognise yourself as shia or sunni?
I don't put myself in any particular bracket! Thank you for joining
@@CIISR So, sir recognising ourselves as only Muslim and not indulging in any sects, is putting ourselves in bracket ? Being just a muslim is a bracket ? I was asking this because whatever you are uploading on your channel, I like that work and I have interest in these things.
Great going
Waiting
Candida Point
Hope you mention references in next videos
Al Usul Al Khamsa By Al Qadi Abdul Jabbar Al-Mutazili (D.1024): Then if it is asked:What is the proof that God does not do that which is ethically wrong ?Say to him:Because He knows the immorality of all unethical acts and that He is self- sufficient without them, and it is impossible for Him to do them. For one of us who knows the immorality of injustice and lying, if he knows that he is self-sufficient without them and has no need of them, it would be impossible for him to choose them, in so far as he knows of their immorality and his sufficiency without them. Therefore, if God is sufficient without need of any unethical thing it necessarily follows that He would not choose [the unethical], based on His knowledge of its immorality. Thus every immoral thing that happens in the world must be a human act, for God transcends doing [immoral acts]. Indeed, God has distanced Himself from that with His saying: "But Allah wills no injustice to His servants"(Q.40:31), and His saying: "Verily Allah will not deal unjustly with humankind in anything" (Q. 10:44). And even if we allowed that He did what was unethical, we would not believe that He punished the prophets and the righteous ones (al-salihin) and sent them to the Hellfire (al-nar), and we would not believe that His word was a lie and an order that could be nullified, for that, then, would necessitate that we [could] not trust in His promise and threat. And we do not believe that He sends prophets to the Hellfire and enemies and unbelievers to Paradise. Anyone who did such things would not command our obedience to Him because we could not be safe from His evil, and by obeying Him we would create the utmost havoc. And it would necessitate the possibility that God could send to humankind one who called them to unbelief and deception, and manifest through him miracles and proofs. For if it were possible for Him to do what is unethical, what would prohibit Him from doing all of [what we have just mentioned]? And saying this would lead us not to trust in the Book and the Sunna, and not to know the Shar'ia.And it would lead us to be unsure [whether] what we do is straying (dalal) [from the Right Path] and what unbelievers do is truth. Whoever reaches this point, his error (khata'uhu) is detestable and his infamy is great.
Then if it is asked: What is the proof that human acts are not created by God, but that they are done with His knowledge?Say to him:If they were done by God then what good would there be in His commanding those that are ethically good and prohibiting those that are ethically bad, and praising and rewarding obedience, and blaming and punishing disobedience? In the same way, it would not be good for Him to command His acts in us. such as color, shape, health, and sickness, and then to prohibit such, or lay blame for such. Moreover, if God were the agent of our acts then they would not have happened according to our purposes and motivation, And moreover, [even] a wise man cannot create his own abuse, or condemn and vilify [himself] for how could it be said that every abuse and vilification [addressed] to him is of his own doing?" And moreover, who ever commits injustice and transgression must be unjust and a transgressor. Thus, if God committed injustice He would be unjust, just as if He acted justly He would be just, and whoever says [otherwise] is an unbeliever. He has said: "You will see no disharmony in the creation of [God] the Beneficent" (Q. 67:3), and: "He who has made everything that He has created good" (Q. 32:7), and: "[Such is] the artistry of Allah, who disposes of all things in perfect order" (Q. 27:88).[These verses] indicate that these ethically bad acts are not created by God but that they are human acts, and on that basis they deserve blame and punishment. How can it be possible for God to create erroneous behavior in them and then punish them, thus saying: "Why do you disbelieve?" Isn't that the same as someone commanding his slave to do something, then punishing him for it? And that would clearly be corrupt.
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Mutazilites critical approaches to each other should not be seen as a lack of respect for their masters, Criticism from disciples was stimulated by the Mutazilite masters. This may be a corollary of the great importance the mutazilites attached to independent thinking and reflection as a way to finding the truth about God and the world. Qadi Abd al Jabbâr strongly disapproved of uncritical adherence to the opinion of another person or to the doctrine of a school. He certainly also applied this to his own disciples and his fellow Mu^tazilites. He shows this attitude at the end of the Mughni where he invites his fellow Mutazilites to correct the mistakes they may find in the Mughi: But nevertheless I ask from our fellow [Mutazilites] may God give them success in achieving the good things who study this book, that they correct the incorrectness in it, if it appears and becomes evident, since return to the truth is the way of the faithful (Mugnl XX/2, 257: 12-14).
❤❤
Mashallah ❤
@@abdurahman8729 thank you
ماشاء اللہ
بہت شکریہ💐
Nice!
Thank you💐
You are doing such a wonderful job man, amazing
@@Optimistic2345 thank you so much
Narrated beautifully ❤
@everyone❤
Al tusi wasnt even a muslim he was a a shia kafir who assisted the mongol in defeating abbasid alongside ibn alqami another shia
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Keep going
@@kwurup thank you 😊
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@@Dr_Faisal_Nazir 🤲♥️
Very nice work...keep it ip
@@naseemakhter3717 thank you so much
❤
@@abdurahman8729 🤲🤲💐
great work
@@GoodOne4All Thank you so much
deepened my understanding of Islamic theology. Looking forward to more content like this!
Absolutely fascinating episode! The exploration of the Muʿtazila's origins and their profound impact on Islamic theology was both insightful and engaging. I especially appreciated how you delved into the key figures and their doctrines, making complex ideas accessible and compelling. Can't wait to learn more about their approaches and further discussions in future episodes. Please keep these deep dives into Islamic thought coming-this content is truly invaluable!"❤
Really appreciate 🎉
Wow
@@Optimistic2345 thank you
well structured, well delivered
Indeed
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Great to have this wonderful talk, more awaited plz 🎉
@@MSchaudhary-b2m I appreciate your feedback, thank you
Extremely well explained, Can I use your images on my RUclips channel please
Thank you for your kind words! You are welcome to use my images on your RUclips channel. However, I strongly recommend providing proper credit. This is not my preference, but it helps avoid any potential issues that RUclips might raise, which could negatively impact your channel.
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Great way of presentation, congratulations!
@@madrasacafe7799 thank you so much
Can you please recommend some books which were written in Islamic period with respect to biology, physics, chemistry and philosophy... In Arabic mostly I want but the English language will be too okay 👍👍👍
Brother …it would be nice you improve your pronunciation. Why don’t you talk in your own language?
Greatly elaborated and points raised are wroth noting, however more to be done on the topic. Thanks