Video Creator’s Channel Jordan B Peterson
I Understand That And Im Not Even
saying that there’s something exceptional in that regard about Islam, Although the rate at which it happened was quite remarkable, but it still it presents us with a problem doesn’t it. I mean everyone it presents everyone with a problem and the problem is well. For example, the problem is reconciling the idea of turning the other cheek with the idea of a just war a defensive war or an expansive war for that matter and of course that issue is relevant to Islam because Islam exploded outward and produced the biggest empire the world had ever seen in in the in the space of a few short centuries so that well so then you ask well what’s the spirit what is the spirit that animated that and is that attributable to the Islamic doctrines themselves. I don’t know the answer to that. Now let me tell you the answer to that okay, and this is what I want to tell you conclusively and this will help build bridges honestly because we can maintain the warlord thesis.
We Can Maintain The Expansionist Thesis,
but here’s what I’ll tell you. Islam has a has a capability to be expansive and it also has a capability of making peace treaties and it does and it should do whatever is in his best interest Just like every country should do whatever’s in his best interest Hello everyone I’m pleased today to have as my guest discussant Mammad hijab and this discussion has been postponed a number of times because of illness and i’m very glad that we’re able to do it today and I thank him for his patience in continuing to pursue this and being willing to talk to me, despite I think being. Delayed three times, which is one more time than is unforgivable, but in any case. Mammad Hijab is an author, a student of comparative religion and a philosopher of religion. He’s the co-founder of Sapience Institute and is a researcher and instructor for that organization.
He Has A Ba In Politics And A
master’s degree in history. He’s acquired a second masters in Islamic Studies from the School of Oriental and African Studies. Hijab has also completed a third Master’s degree in Applied Theology from Oxford” target=”_blank” rel=”noreferrer noopener”>the University of Oxford, where he focused on the philosophy of religion in applied settings. He’s now doing his PhD in the philosophy of religion on the contingency argument for God’s existence and many people. I was looking a while back for people to talk about Islam with and many people recommended that I talk to Mammad Hijab and so I talked to mustafa Akhil.
Couple Of Weeks Ago Hes Known More I
would say on the liberal front and so I’m very pleased to be able to talk to Mohammed hijab today thank you very much for joining me today it’s very good of you to put up with the delays so no no no no thank you for having me honestly. It was a pleasure well so I’m going to ask some some really basic questions because the the it’s very difficult to understand another culture from the outside um you and you also have for as an outsider. You have no idea how much you don’t know about what you don’t know even you’re blind to your own ignorance and so I’m going to start with basic questions. I don’t. I wouldn’t say that I have a tangible understanding of Islam.
I Mean I Have Some Understanding Of Christianity.
I’ve been able. To get the sense of Christianity at a reasonably deep level, I would say at least compared to other things. I know and I’ve kind of felt the same way about certain aspects of Buddhism and Taoism, But as a religious system, a system of thought Islam has remained relatively opaque to me. Despite the fact that I’ve done a reasonable amount of historical reading and so what do you what what is it? What is it in terms of practice and belief that are absolutely core as far as your concern to practicing the Islamic faith well.
The First Thing Is I Think We
should start with the bare bones basics and the bare bones basics is first to say that we believe in God and the kind of God. We believe in is one God worthy of worship. In fact, the Quran makes a series of arguments rational. arguments for why we believe in the type of God that we believe in? For example, in chapter 52 verse 35 of the Quran, it says where they created from nothing or by nothing or were they themselves the creators of themselves did they create the heavens and the earth They have no certainty. In other words, the Quran is hinting here at the fact that it’s impossible for something to come from nothing and it’s it’s impossible also for something to give rise to itself and so the universe.
For Example, If We Take This As An
example, couldn’t have come from nothing and it couldn’t have created itself. It couldn’t be self–generating and or self–maintaining and they can’t be a world. In fact, the Quran would indicate there cannot be a world with only dependent things things that require other things in order to exist, Ad infinitive and. Outside of the series of dependent things is something which is independent which all things depend upon and which itself depends upon nothing. And this is what the Quran refers to as Asamat or the idea of God being self–sufficient um and independent, So the idea of a prime movement.
- issue relevant islam
- islamic paradigm seen problematic
- islam exploded outward produced
- tell islam capability expansive capability
- spirit animated attributable islamic doctrines
Its A Prime Mover Argument And
you think it’s a kind of prime mover a lot of why do you think that why do you think that the same argument that you put forward in relationship to the generation of the universe can’t be put forward as an objection in relationship to God you know because you’re you you make a logical case that something can’t come from nothing and something can’t create itself, but you move you from a philosophical perspective. This isn’t a religious critique from a philosophical critique perspective you just move the problem back one step. Do you think there are to moving the problem back one step or am I mischaracterizing it well? I’ll tell you what Dr John Peterson, what you’ve said is very similar to what Richard Dawkins said in a debate with the Archbishop of the then Archbishop of Canterbury, and he said that well if you if you have, and he said this debate. He made this argument in Oxford and and he said that if you look at the universe well if you’re saying that God has made the universe in this way, then your God who’s more complicated and he would add this layer of complexity. Yes this your god is more complicated would require it even greater he would require even greater explanation greater God yeah yeah so really interestingly Anthony Kenny, who who’s um an agnostic himself, he’s a philosopher, an agnostic.
He Came In And He.
said well actually take a look at this you’ve got an electric razor which is made up of many different component parts and you have a cut throat razor which is made up of one part, and he said, Although the the electric razor is more complicated, it’s it serves less functions than the cutthroat razor. Because the cutthroat razor can cut your throat and it can also cut an apple. For example, and so it’s a fallacy to assume that just because something is complicated or that something has many features and attributes that that thing itself requires an explanation and in fact if we had an infinite regress of such explanations and obviously that would lead to a kind of absurdity. So even you know well-meaning atheists and agnostics in the field realize the redundancy and the philosophy and the argument that is put forward by the likes.
Richard Dawkins, Who Who Said That Kind
of thing and I would also add to that one point the argument from composition, which is usually a corollary to the composite to the contingency. Argument usually is made in the following way that everything that is made of parts is contingent that the universe or say a multiverse is made up parts Therefore, a universe or the universe, and all the multiverse is contingent the the parts that we are talking about neurologically are things that can be attached and detached so that doesn’t apply to God. Classical season doesn’t say that God is made of parts the same way as human beings are or as universes are or multiverses are and so and in fact the Quran hints at this itself. It says that the one who created you and composed you and configured you in any form that he wished he put you together and so The fact that you have such configuration in the universe indicates that the fact that you have an external sorting agent has has particularized the universe. in a certain way and that has composed the universe in a certain way? So the the argument really is that things which are made of attachable and detachable parts that those things are contingent that doesn’t apply to God on any theistic paradigm now what we would say, though sorry to kind of drag this on a little bit is that this would disqualify something like the Trinity from being true and in fact the Quran.
This Is The Islamic Position Is
vehement in its opposition towards a triune God. So, for example, in chapter 23 verse 91, it says that God hasn’t taken a son, and he doesn’t have any gods with him. If that had been the case each God would have taken what he has created and they would have tried to dominate one another. The idea therefore that there can be more than one all-powerful. is an inconceivable and unintelligible idea from the Islamic paradigm, so it’s seen as problematic to say the least or conceptually impossible to say even more to suggest that something like a trinity can be true when it’s talking about for example, Mary and Jo Mary and Jesus.
It Says Something Very Simple Yet Anytime That
both of them used to eat food so In other words, the impossibility of something limited like Jesus, a man being God at the same time being unlimited because the definition of God is that he’s unlimited is open do you think that there’s a divine spark in human beings no but we don’t think there’s any kind of divinity at all. Islam is categorical about this because the way we define divinity is extremely strict. We say that the divine attributes of God are specific only to God so what’s the characteristic element. of the human relationship with God, so what’s the central? What’s the central? What’s the central ? You say structure of value within the human being that makes them worthy of respect say in the sight of God or worthy of value in the sight of God, the Quran says we have we have dignified the child of Adam so that we do believe in something called human exceptionalism.
We Do Believe That Human Being Has Been
specialized or specified among all other things in creation to be to have free will, for example, to to have a personal relationship with God to have a loving relationship with God people. Don’t realize this especially from the Christian tradition, but one of the names of God from the Islamic tradition is that he’s the loving one Al–wadud in Arabic in the Quran as well. So we believe that the relationship that.
Mammad Hijab is an author, a student of comparative religion and a philosopher of religion . He is the co-founder of Sapience Institute and is a researcher and instructor for that organization . Islam exploded outward and produced the biggest empire the world had ever seen in in in the in the space of a few short centuries so that well so then you ask well what’s the spirit what is the spirit that animated that and is that attributable to the Islamic doctrines themselves. I don’t know the answer to that. I understand that and I’m not even saying that there’s something exceptional in that regard about Islam, Although the rate at which it happened was quite remarkable, but it still it presents us with a problem doesn’t it . Islam has a capability to be expansive and it also has the capability of making peace treaties and it does and it should do whatever is in its best interest. Just like every country should do what’s in his best interest, but here’s what I’ll tell you….. Click here to read more and watch the full video