Part 2

(Timestamp created with Deep Seek)

00:00:00 – Introduction: The problem of evil as a theological challenge (Quran 4:165: “Messengers as warners to leave no excuse for humanity”).
00:02:15 – Free Will Defense: Evil results from human choice, not God’s will (Quran 18:29: “Let whoever wills believe, and whoever wills disbelieve”).
00:05:40 – Trials & Growth: Suffering cultivates patience and spiritual elevation (Quran 2:155-156: “We test you with fear and loss… but give glad tidings to the patient”).
00:08:20 – Divine Wisdom: God permits evil for greater purposes beyond human comprehension (Quran 2:216: “You may dislike something that is good for you”).
00:11:50 – Natural Evil: Disasters as reminders of human fragility (Quran 30:41: “Corruption has appeared due to what humans’ hands have earned”).
00:15:30 – Hereafter Justice: Ultimate redress in the afterlife (Quran 99:6-8: “Every soul will see its deeds”; Hadith: “The oppressed will take the deeds of their oppressors” [Bukhari]).
00:18:10 – Human Role: Obligation to alleviate suffering (Quran 5:8: “Stand firm for justice”; Hadith: “Remove harm from the path is charity” [Muslim]).
00:21:25 – Moral Objection: Atheist critique vs. Islamic teleology (Quran 45:22: “Allah created all things with purpose”).
00:24:50 – Conclusion: Trust in divine wisdom (Quran 64:11: “No calamity occurs except by Allah’s permission”).

https://www.youtube.com/watch?v=jyO18FyrJVs

Part 3

(Time stamp Created with Notegpt and DEEPSEEK)

00:00:13 – Introduction to the problem of evil/suffering in creation. Questions why God allows apparent cruelty in nature. (Quran 21:35 – “We test you with good and evil as a trial”)

00:01:16 – Explanation of free will vs animal suffering: Humans have moral agency while animals don’t. Raises question why animals suffer. (Quran 18:29 – “The truth is from your Lord; let whoever wills believe”)

00:02:03 – Human consumption of animals as food is divinely permitted (Quran 16:5 – “And livestock He created for you…”) but requires ethical treatment.

00:04:19 – Quran indicates all creation has consciousness (Quran 17:44 – “There is nothing that does not glorify Him”), raising questions about our treatment of nature.

00:08:01 – Story of Khidr (Quran 18:60-82) teaches that human perspective is limited; divine wisdom governs creation beyond our understanding.

00:11:47 – Proper approach: Seek knowledge within human limits while trusting divine wisdom (Quran 20:114 – “My Lord, increase me in knowledge”)

00:15:20 – Pain/suffering serve purposes: Childbirth pain leads to humanity’s continuation. (Quran 2:155 – “We test you with fear, hunger, loss…”)

00:17:34 – Revelation answers fundamental questions about Creator and purpose, not all cosmic mysteries (Quran 67:26 – “Knowledge is only with Allah”)

00:22:39 – Islamic slaughter rules emphasize sanctity of life – must take life only with God’s permission (Quran 6:118 – “Eat of that over which Allah’s name has been mentioned”)

00:30:09 – Ethical treatment of animals mandated (Hadith: “A woman was punished for starving a cat” Bukhari 3318)

00:32:09 – Prophet’s teachings balance animal rights with human needs (Hadith: “Whoever is kind to creatures is kind to himself” Muslim)

https://www.youtube.com/watch?v=KjWwwDG6zvU

PArt 3

(Created with Notegpt and deepseek)

00:00:34 – Introduction to Emotion vs Reason: Discussion begins on whether religious connection should be emotional or rational. (Quran 30:30 – “Fitrah of Allah upon which He created mankind”)

00:01:24 – Human Nature: Emotions and desires are inherent parts of human creation – cannot be negated in religious experience. (Quran 91:7-8 – “By the soul and He who proportioned it”)

00:02:38 – Understanding vs Feeling:

• Understanding religion requires reason

• Practicing religion involves emotions
  (Quran 2:164 – “Signs for people who reason”)

00:04:14 – Practical Application: In daily practice, both intellect (aqal) and emotions (jazbaat) interact. (Hadith: “Actions are by intentions” – Bukhari 1)

00:07:00 – Questioning Process:

• Questions arise intellectually

• Seeking answers requires emotional motivation
  (Quran 16:78 – “Allah brought you forth from your mothers’ wombs knowing nothing”)

00:09:27 – Common Believers: Most believers connect emotionally first; intellectual analysis comes later for few. (Quran 12:108 – “This is my way – I invite with insight”)

00:12:37 – Divine Love: Quran commands love for Allah (emotional) after establishing His Lordship (intellectual). (Quran 2:165 – “Those who believe are stronger in love for Allah”)

00:15:28 – Companions’ Example: Sahaba had both – intellectual conviction AND emotional connection with Prophet ﷺ. (Quran 48:29 – “Muhammad is Allah’s Messenger and those with him are firm against disbelievers, merciful among themselves”)

00:17:35 – Conversion Stories: Varied paths to Islam – some through instant emotional connection, others through prolonged intellectual struggle. (Quran 39:9 – “Are those who know equal to those who do not know?”)

00:19:21 – Modern Approach:

• Scholars provide intellectual framework

• Individuals must cultivate personal emotional connection
  (Quran 13:28 – “Verily, in the remembrance of Allah do hearts find rest”)

https://www.youtube.com/watch?v=knfgkgZwnDQ

Part 4

(TImestamps created with Notegpt and Deepseek)

00:00:13 – Introduction to the problem of evil: Questioning why God allows apparent cruelty/inequality in creation (Quran 21:35 – “We test you with good and evil”)

00:01:18 – Prayer vs Divine Plan: If God doesn’t intervene daily, why pray? (Quran 40:60 – “Call upon Me, I will respond”)

• Explains two types of divine decrees:

1. Fixed laws (Qadar Mubram)

2. Contingent matters (Mu’allaq) affected by prayer

00:02:08 – Contemporary suffering example: Why doesn’t God stop wars where children die?

• References Quran 2:155 (“We test you through fear/hunger/loss”)

• Distinguishes between:

• General laws of trial

• Exceptional divine interventions (like for prophets)

00:03:37 – Divine Intervention Mechanics:

• Special interventions only when:

1. Complete proof established (Quran 4:165 – “Messengers as warners”)

2. Ultimate justice served (Quran 11:117 – “Allah would not destroy unjustly”)

00:05:41 – Prayer’s Function:

• Doesn’t violate natural laws

• Works within “suspended matters” (Mu’allaq)

• Hadith: “Prayer changes destiny” (Tirmidhi 2139)

00:10:14 – Special Prayer Times:

• Like night prayers (Quran 17:79 – “Night prayer as additional duty)

• Not about changing God’s attention, but human spiritual focus

00:12:28 – Wealth Distribution Question: Why do non-believers prosper?

• References Quran 17:18-20 (Worldly life vs eternal reward)

• Quran 3:185 – “Every soul will taste death”

00:14:10 – Purpose of Suffering:

1. Moral development (Quran 29:2 – “Do people think they won’t be tested?”)

2. Civilizational progress (Hadith: “Allah loves skilled believers” – Bayhaqi)

00:15:12 – Curses/Prayers Against Oppressors:

• Quran 8:38 – “Tell disbelievers if they cease, past will be forgiven”

• Example of Prophet Noah’s curse (Quran 71:26) accepted after 950 years of preaching

00:18:57 – Problem of Illness: Why painful diseases?

• Quran 57:22 – “No calamity occurs except by Allah’s permission”

• Medical progress as part of human test (Quran 2:286 – “Allah burdens not beyond capacity”)

00:22:51 – Pandemic Example: COVID as dual test –

1. Scientific response (Quran 67:15 – “Walk through earth’s pathways”)

2. Moral response (Hadith: “Visiting the sick is a right” – Bukhari)

00:25:36 – Atheist Alternative: Without afterlife justice, suffering remains meaningless

• Quran 45:24 – “They say nothing but illusions”

• Contrasted with Quran 99:7-8 – “Whoever does atom’s weight of good will see it”

00:27:58 – Ultimate Justice:

• This world for testing (Quran 67:2)

• Next world for justice (Quran 39:69-70 – “Scales of justice”)

• Hadith: “If you knew what I know, you’d laugh little and weep much” (Bukhari)

00:30:31 – Human Limitations:

• Quran 18:68 – “How can you be patient with what you don’t comprehend?”

• Story of Moses/Khidr (Quran 18:60-82) shows limited human perspective

https://youtu.be/y-BdndKz2vk

Part 5

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• 0:08-0:13: Introduction to the program Al-Muhkamāt with Islamic greetings.

• 0:16-0:30: Host Muhammad Hasan Anas poses the theological question: “Is God unjust for allowing suffering?”

• 0:33-0:44: Introduction of guest Javed Ahmad Ghamidi; discussion transitions to divine justice and theodicy.

• 0:48-1:10: Reference to Prophet Ibrahim’s (Abraham) test of sacrificing his son (Quran 37:102-107) as a case study on divine intervention.

• 1:13-1:20: Explanation of Islamic ritual sacrifice (Qurbani) as a commemoration of Ibrahim’s obedience.

• 1:22-2:07: Debate on free will vs. divine decree; death as part of Allah’s universal law (Quran 67:2).

• 2:10-2:29: Allah’s control over life and death; angels execute divine will (Quran 32:11).

• 2:52-3:16: Natural causes (disease, disasters) as manifestations of Allah’s command.

• 3:21-3:56: Human agency in death (e.g., judicial rulings, war) aligned with divine justice (Quran 2:179).

• 4:02-4:19: Just war (Jihad) and capital punishment as divinely sanctioned actions.

• 4:34-4:58: Rejection of objections to divine will; Allah as Creator has absolute rights over creation (Quran 3:26).

• 5:01-5:23: Humans have no inherent “right” to life; all blessings are Allah’s gifts.

• 5:36-6:00: Clarification: Ibrahim’s sacrifice was a vision (dream), not a direct command (Quran 37:102).

• 6:06-6:22: Three modes of divine communication (Quran 42:51): behind a veil, via angels, or inspiration.

• 6:28-7:01: Dreams of prophets are true but require interpretation (e.g., Prophet Yusuf’s dream, Quran 12:4-5).

• 7:20-7:54: Prophet Muhammad’s pre-revelation dreams as examples of symbolic visions.

• 8:02-8:35: Contrast with direct commands (e.g., Musa/Moses at Sinai, Quran 20:11-14; jihad in Quran 2:190).

• 8:50-9:03: Quranic verse 9:111 cited: “Allah has purchased the believers’ lives in exchange for Paradise.”

• 9:16-9:47: Ibrahim’s vision was symbolic—a test of willingness to surrender Ismail for Kaaba’s custodianship.

• 10:01-10:30: Dreams use metaphors (e.g., King’s dream in Quran 12:43-49); Ibrahim’s vision implied devotion, not literal sacrifice.

• 10:54-11:22: Kaaba’s reconstruction by Ibrahim/Ismail (Quran 2:127) as the context for the test.

• 11:47-12:25: Ismail’s role as Kaaba’s custodian (Tawliyat) necessitated his “sacrifice” of service, not death.

• 12:50-13:07: Hajj/Qurbani as symbolic acts of surrendering life/wealth to Allah (Quran 22:37).

• 13:40-14:45: The vision’s fulfillment: Ismail was “sacrificed” for Kaaba’s service, not killed (Quran 37:107-108).

• 15:00-15:50: Rituals (prayer, fasting, Hajj) represent worship, obedience, and surrender respectively.

• 16:55-17:25: Qurbani’s essence: symbolic surrender of life (Quran 6:162: “My prayer and sacrifice are for Allah”).

• 17:32-18:23: Ibrahim’s dilemma: interpreting the vision literally (sacrifice) or symbolically (service)—he chose the former to exceed expectations.

• 18:29-19:17: Ismail’s consent (Quran 37:102) underscores prophetic tests as more severe than ordinary human trials.

• 19:40-20:04: Divine intervention halted the act (Quran 37:107), affirming the intent was the test.

• 20:21-21:39: Parallel to Prophet Yusuf’s trials (Quran 12): suffering leads to greater divine wisdom.

• 22:32-23:00: The event established Ibrahim/Ismail as models of surrender for all believers (Quran 2:124).

• 23:30-24:47: Critique of misrepresentations; the story’s moral is submission, not divine cruelty.

• 25:00-26:16: Qurbani’s purpose: to renew commitment to Allah (Quran 22:37: “Allah needs neither meat nor blood, only your piety”).

• 26:57-28:17: Prophets face stricter tests (Quran 33:30-31; 2:155); ordinary humans have milder trials.

• 28:35-29:54: Conclusion: Divine justice balances mercy and wisdom; objections arise from misinterpretations.

https://youtu.be/49Tj0EpSjts

Complete playlist
https://www.youtube.com/watch?v=OOLlKedRNo0&list=PLvDnnnkYLWQfov-VJLNAkvRttWCjqBmE_