Alamiyah Recordings

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Uploading recordings made by students of Sheikh Aleey

Episodes

  1. 5 HR AGO

    2003-08-03 Tawheed Lesson Men 05 – The Jaʾiz of Allah, Qidam & Baqa, and the Reality of Contingent Existence

    Tawheed Lesson 05 (Men) – The Jaʾiz of Allah, Qidam & Baqa, and the Reality of Contingent Existence This lesson continues the systematic study of the core attributes of Allah in classical Sunni theology, building upon the thirteen attributes previously discussed. The focus of this session begins with the Jaʾiz fi Haqqihi Taʿala — the one thing that is conceivable regarding Allah: the ability to create or not create any possible thing (mumkin). Creation is not obligatory upon Allah, nor impossible for Him; rather, it exists purely by His will. Understanding this distinction prevents subtle theological errors where people unknowingly judge divine actions according to human preference or reasoning. The lesson emphasises that true belief in Allah requires clarity about three categories in theology:• Wājib – what is necessary for Allah• Mustahīl – what is impossible for Allah• Jaʾiz – what is conceivable for Allah Without grounding in these principles, a person may fall into mistaken assumptions about how creation “should” be. The discussion then revisits several essential attributes in greater depth: Wujūd (Existence) – Allah’s existence is affirmed through both revelation and reason. The constant change observed throughout creation points to a creator who brings things into existence from non-existence. The universe itself becomes a rational proof that existence cannot arise independently. Qidam (Pre-Eternity) – Allah has no beginning. If He had a beginning, it would imply something created Him. This leads to two impossible logical scenarios rejected by reason:• Dawr – circular causation (A creates B and B creates A)• Tasalsul – infinite regress of creators with no first cause Both ideas collapse under rational analysis, affirming that the Creator must be without beginning. Baqa (Everlastingness) – Allah’s existence has no end. Negating Baqa would undermine Qidam, since something that can perish cannot truly be pre-eternal. The scholars distinguish between Allah’s true eternal existence and things that continue by His will alone. The lesson introduces the concept of Baqa ʿĀriḍī (derivative permanence) — things that endure because Allah wills their preservation. Among those mentioned are Paradise, Hell, the Divine Throne, the Preserved Tablet, the Pen, the Kursi, the human soul, the ʿajb al-dhanab (the subtle seed from which humans are resurrected), and the preserved bodies of the prophets. Another major topic explored is Mukhalafatu Taʿala lil-Hawadith — the absolute dissimilarity between Allah and creation. To safeguard correct belief, ten misconceptions are explicitly negated, including the idea that Allah occupies space, possesses physical dimensions, exists within time, or resembles created attributes. The lesson concludes with a deeper reflection on the purpose of studying Tawheed. The attributes of Allah are not meant to remain abstract theological concepts; they are meant to transform the believer’s understanding of reality. Through contemplation and reflection, one begins to realise the difference between Wājib al-Wujūd (the Necessary Existent) and Jaʾiz al-Wujūd (contingent existence). Recognising that one’s own existence is dependent and powerless leads to humility, gratitude, and sincere worship. True faith emerges when the knowledge of Tawheed moves beyond intellectual understanding and becomes an internal realisation that shapes one’s consciousness, actions, and relationship with Allah. This session therefore bridges formal theological doctrine with spiritual awareness — showing how reflection upon the divine attributes awakens humility, dependence upon Allah, and sincere devotion.

    1h 24m

  2. 5 HR AGO

    2003-08-03 Tawheed Lesson Men 04— “I Love Not Those That Set”

    Tawheed Lesson 04 — “I Love Not Those That Set” A deep, practical lecture on the passing nature of creation and how true Tawḥīd (oneness of God) heals the soul’s yearning for permanence. Using the Qur’ānic scene where Prophet Ibrahim recognizes and then rejects the star, the lesson traces why human beings seek an enduring Beloved and how mistaking transient signs for the Real leads to pain and confusion. The session unpacks the meaning of wājib al-wujūd (necessary existence) versus jaʾīz al-wujūd (contingent existence), shows how the world functions as sign (ālam → ʿalāmah), and explains why proper tafakkur (contemplation) must be grounded both in reason and revelation. Prophet Ibrahim is the focal example; the lesson cites his response in Surah Al-An'am (verse 76) — “I love not those that set” — as the starting point for the teaching. Practical takeaways and themes: How to read creation as sign (not as an end in itself) so it points you to God rather than traps you in endless desire. The difference between superficial (darūrī) and contemplative (naẓarī) knowing, and why revelation is required to reach yaqīn (certainty). The spiritual psychology of the lower self (nafs al-ammārah): why it chases immediate pleasure and how that produces long-term loss. Concrete practices: the dua Ilāhī anta maqṣūd and the paired practice of loud dhikr (communal) and silent dhikr (heart remembrance). Practical instruction on beginning dhikr (articulate on the tongue, then transmit to the heart), persistence, and the promise that disciplined practice opens inner “secrets” — the teacher notes a 40-day turning point for those who commit to the practice. Who this episode is for: students of Tawḥīd, seekers wanting a clearer spiritual method for handling hardship, and anyone who wants concrete, scripture-rooted practices (silent dhikr, muḥāsabah, synchronized breathing with lā ilāha illā llāh) to build steadiness in faith. The talk also stresses sincerity (doing for Allah alone), the moral dangers of attachment to transitory goods, and how true maʿrifah (knowledge of God) synchronises the disciple with prophetic understanding — not merely intellectual assent but a lived, heart-level witnessing. Includes references, illustrative stories (Companions and later exemplars), guided wording for silent dhikr, and a closing reminder to prioritise recognition of the Real so one’s life — in trials and ease — becomes aimed at permanence rather than fleeting satisfaction. (Contains Arabic dua and Qur’ānic references; recommended listening with a notepad for the practical dhikr steps and reflective questions.)

    1h 59m

  3. 5 MAR

    2003_07_27 Tawheed Lesson 04 (Sisters) – “I Love Not Those That Set” | Tawheed, the Dunya, and the Struggle of the Nafs

    Tawheed Lesson 04 (Sisters) – “I Love Not Those That Set” | Tawheed, the Dunya, and the Struggle of the Nafs This sisters’ lesson continues the structured study of Tawheed by moving beyond the enumeration of Allah’s attributes toward a deeper reflection on the nature of creation and the human heart’s attachment to what is fleeting. Having previously established the foundational attributes of Allah — including existence, pre-eternity, everlastingness, absolute independence, and complete dissimilarity to creation — the discussion now examines what these realities mean when we observe the world around us. The lesson begins with the Qur’anic reflection of Ibrahim (ʿalayhi as-salām), who looked at the celestial bodies and declared: “I love not those that set.” When the star disappeared, it was rejected as an object of devotion. When the moon set, it too was rejected. When the sun vanished, the conclusion became clear: anything that rises and falls, appears and disappears, cannot be worthy of ultimate attachment. Through this example, the lesson highlights a central principle of Tawheed: everything in creation is contingent, dependent, and passing. Only Allah possesses true permanence. From this foundation, the discussion turns toward the nature of the dunya itself. The word “dunya” carries the meaning of that which is low, fleeting, and close at hand. People pursue it with intensity, yet it continually escapes their grasp. Attachment to what inevitably disappears leads to disappointment, frustration, and grief. The human being was created with longing and desire. If that longing is not directed toward the Eternal, it inevitably attaches itself to what fades. The lesson then shifts inward to examine the role of the nafs, particularly nafs al-ammārah, the lower self that commands toward wrongdoing. The nafs seeks immediate gratification and temporary pleasure, often resisting discipline and spiritual growth. Without awareness and restraint, its impulses dominate behaviour. Gatherings of sacred knowledge are presented as a remedy for this condition. When teachings transmitted from the Prophet ﷺ reach the heart, they illuminate the soul and gradually reshape character. Such circles of knowledge are described as moments of spiritual elevation where divine remembrance transforms the inner state. A key theme throughout the session is sincerity. Believers are encouraged to remove blameworthy traits such as impatience, heedlessness, and self-centeredness, replacing them with sincere intention directed purely toward Allah. The lesson also reframes life’s difficulties through the lens of Tawheed. People frequently find themselves in situations they did not choose and cannot easily escape. Without spiritual understanding, such circumstances lead to resentment or complaint. Tawheed, however, teaches the believer to ask a different question: not “What do I want?” but “What does Allah want from me in this moment?” The example of the Prophet ﷺ at Taif is recalled, where he endured rejection and injury yet remained focused only on whether his Lord was pleased with him. True faith is revealed precisely in these moments — when the believer continues to act sincerely even when circumstances conflict with personal preference. The lesson concludes with a reminder that life itself unfolds according to the will of Allah. Through patience, remembrance, and sincere effort, the heart gradually detaches from what passes and turns toward the One who never passes.

    1h 59m

  4. 2 MAR

    2003-07-26 Tawheed Lesson 04 - Women_partial

    Tawheed Lesson 04 (Sisters) – Ma‘rifah, Dunya & “I Love Not Those That Set”Partial Recording This fourth lesson continues the structured study of Tawheed, now within the sisters’ circle, building upon the previously established thirteen necessary attributes (wājib) and their opposites (mustaḥīl). The session revisits the full framework: the twenty attributes, their opposites, and the one attribute that is jā’iz — amounting to forty-two essential matters every accountable Muslim must learn, memorise, understand, and affirm with certainty. The emphasis shifts from enumeration to internalisation. True ma‘rifah (recognition of Allah) is defined through three indispensable conditions: • Jazm – Firm conviction, free from doubt (not ẓann or wahm, but yaqīn)• Muṭābiq lil-ḥaqq – In accordance with revealed truth• ‘An dalīl – Established upon proof Without these, one’s recognition remains fragile. With them, it becomes salvific. The lesson then pivots to a deeper existential reflection: if ma‘rifah is absent, the fitrah continues searching. The human being is created with yearning, desire, and longing. If the heart does not recognise al-Ḥaqq (the Real), it will attach itself to al-bāṭil (the unreal). Everything other than Allah — mā siwā Allāh — is contingent, dependent, and passing. The dunya is unpacked linguistically and spiritually: that which is low, fleeting, and ultimately ungraspable. One runs after it, yet it slips away. Attachment to the contingent inevitably produces frustration, grief, and instability. The discussion then anchors itself in the Qur’anic narrative of Ibrahim (ʿalayhi as-salām) — specifically his declaration: “Lā uḥibbul-āfilīn” — I love not those that set. When the star disappeared, he rejected it. Not because of aesthetics, but because of impermanence. The soul does not seek what fades. It seeks the Everlasting. From here, Tawheed is reframed not merely as doctrine, but as orientation: directing the heart away from what passes toward the One who possesses: Wujūd with Qidam and Baqā’Absolute independence (Istighnā’)While all else remains in Iftiqar — total need and contingency. The meaning of Ilāh is clarified beyond translation: not merely “god,” but the One utterly independent of all things, upon whom all things depend. Nothing contingent qualifies. The lesson further distinguishes between: • Naẓarī knowledge – That which requires reflection and intellectual effort• Ḍarūrī knowledge – That which is immediately self-evident Many theological affirmations (such as Qidam) require naẓar. To approach them superficially is to misunderstand them. Hence, structured Tawheed study is essential. Practical counsel concludes the session: patience (muṣābarah), consistency (mudāwamah), memorisation (muḥāfaẓah), review (murāja‘ah), and beneficial discussion (mudhākarah). Without discipline, the ego overtakes the pursuit of knowledge. This partial recording captures a powerful spiritual moment — the recognition that the heart weeps not for what is lost, but for having attached itself to what was never meant to remain. Tawheed, here, is not abstract theory. It is the reorientation of love itself. (Recording incomplete.)

    40 min

  5. 28 FEB

    2003-07-20 Tawheed Lesson Men 03 – The Seven Attributes of Allah & The Conditions of True Certainty

    Tawheed Lesson 3 – The Seven Attributes of Allah & The Conditions of True Certainty This third lesson continues the structured journey into classical Sunni creed, following the theological framework of Imam Abu al-Hasan al-Ash‘ari and Imam Abu Mansur al-Maturidi. Having established the foundational six attributes of Allah, this episode advances into the seven attributes that affirm divine agency, awareness, and perfection. This is not abstract philosophy. It is disciplined theology — designed to protect belief from doubt, confusion, and subtle deviation. The lesson begins by revisiting the six foundational attributes: Wujūd (Existence), Qidam (Pre-Eternality), Baqā’ (Everlastingness), Mukhalafah lil-Ḥawādith (Absolute Dissimilarity to Creation), Qiyāmuhu binafsih (Self-Subsistence), and Wahdāniyyah (Oneness). From this base, the teacher introduces seven further necessary attributes: • Qudrah (Power) – The universe exists; therefore its Creator must possess absolute power. Weakness is rationally impossible for the Divine. • Irādah (Will) – Creation is specified in form, time, and place. Specification necessitates will. • ‘Ilm (Knowledge) – Order and precision indicate complete knowledge. Ignorance is impossible for Allah. • Ḥayāh (Life) – Power, will, and knowledge necessitate life. A lifeless being cannot create or sustain. • Sam‘ (Hearing) – Deafness is deficiency; deficiency cannot apply to the Necessary Being. • Baṣar (Seeing) – Blindness implies imperfection; perfection is necessary for Allah. • Kalām (Speech) – Revelation affirms that Allah speaks. Muteness is impossible for the Creator who communicates guidance. Each attribute is examined through three lenses: Rational necessity (Wājib ‘Aqlī)The impossibility of its opposite (Mustaḥīl)Qur’anic affirmationThe emphasis throughout is intellectual conviction. True belief is not inherited imitation (taqlīd) alone, nor emotional attachment. At minimum, every morally accountable Muslim must possess reasoned certainty in the existence and perfection of Allah. The lesson then turns to the three conditions of valid ma‘rifah (recognition of Allah): • Jazam – Absolute conviction, free from doubt or hesitation • Muṭābiq lil-Ḥaqq – Conformity with the truth brought by the Prophet ﷺ • ‘An Dalīl – Grounded in proof Without these, belief risks becoming fragile. With them, it becomes fortified. A warning is also given regarding hidden shirk (shirk khafī): subtle forms of association that arise not through open denial, but through negligence, ego, or misunderstanding. The safeguard is disciplined Tawheed — studied, memorised, internalised. Students are advised to memorise gradually, one attribute at a time. Repetition strengthens understanding. Understanding deepens certainty. Certainty protects faith. This episode continues building the intellectual scaffolding of Tawheed — not merely to inform the mind, but to stabilise the heart.

    1h 31m

  6. 27 FEB

    2003-07-13 Tawheed Lesson Men 02

    In this second Tawheed lesson, the teacher lays down both the methodology of seeking knowledge and the intellectual architecture of Islamic creed, guiding students from disciplined study to firm theological certainty. The session opens with a practical system for students of knowledge: Muhāfaẓah – Memorisation Murāja‘ah – Revision Mudhakara – Discussion and mutual reinforcement Musā’alah – Questioning to deepen understanding Mudāwamah – Consistency Mutqanah – Precision and firm mastery Musābarah – Patience and perseverance These seven principles cultivate clarity, retention, and ultimately conviction. Before entering creed proper, the lesson revisits foundational intellectual categories: Wājib – Necessary Mustaḥīl – Impossible Jā’iz – Possible These are tools of theological reasoning. The attributes of Allah fall under what is rationally necessary; their opposites are rationally impossible. Wājib, Sunnah, Ḥarām, Makrūh, MubāḥApplied to every mukallaf (legally accountable person). Sabab (cause) Māni‘ (preventer) Sharṭ (condition) Ṣaḥīḥ (valid) Bāṭil (invalid) Though primarily fiqh categories, they sharpen conceptual discipline before theology advances. The teacher introduces key kalām terminology to distinguish Creator from creation: Jirm / Jism – Bodies occupying space Jawhar – Substance (composite or atomic) ‘Araḍ – Accidental attributes Dhāt (‘Ayn) – Essence Ṣifāt – Attributes Asmā’ – Names Af‘āl – Acts Created entities are composite, divisible, spatial, and dependent. The Divine Essence is not. The lesson then establishes the core necessary attributes: Allah necessarily exists. Absolute non-existence of the Creator is rationally impossible. He has no beginning. Anything preceded by non-existence is created. He has no end. Perishing implies contingency and imperfection. Nothing resembles Him in essence, attributes, or actions. Similarity implies limitation, composition, or need — all signs of createdness. He is independent of space, cause, support, and all need. Dependency contradicts divinity. He is One without partner, division, or multiplicity. Multiple gods would imply limitation, conflict, or shared weakness — all rational impossibilities. The teacher emphasises that belief must move beyond inherited acceptance (taqlīd) toward structured conviction grounded in: Rational demonstration Textual evidence Intellectual clarity Students are encouraged to memorise the attributes, understand their meanings, and articulate why their opposaries are impossible. The lesson concludes with pastoral guidance on intrusive thoughts and whispers. Passing doubts do not nullify faith. True disbelief lies in firm denial — not involuntary mental disturbance. Certainty is strengthened through knowledge, discipline, and repetition. This episode builds the intellectual scaffolding for orthodox Sunni theology: defining existence, distinguishing Creator from creation, and grounding belief in structured reasoning that leads to unshakeable Tawheed. Episode Description – Tawheed Lesson 2: Methodology, Rational Judgement & the Six Foundational AttributesThe Seven Mīm – A Framework for Sacred LearningThe Three Categories of Judgement (Ḥukm)1. Ḥukm ‘Aqlī (Rational Judgement)2. Ḥukm Shar‘ī (Legal Ruling)3. Ḥukm Waḍ‘ī (Legal Qualifiers)Ontological Terminology in Classical TheologyThe Six Foundational Attributes of Allah1. Wujūd (Existence)2. Qidam (Pre-Eternality)3. Baqā’ (Everlastingness)4. Mukhalafatuhu Ta‘ala lil-Hawadith (Absolute Dissimilarity to Creation)5. Qiyāmuhu binafsih (Self-Subsistence)6. Wahdāniyyah (Oneness)From Imitation to CertaintyAddressing Doubts

    1h 40m
  7. 2003-07-06 Tawheed Lesson Mens 01

    25 FEB

    2003-07-06 Tawheed Lesson Mens 01

    This opening Tawheed lesson lays the essential groundwork for all future study. The speaker begins by establishing that seeking knowledge is fard ‘ayn (an individual obligation) upon every Muslim male and female, based on the Prophetic command to seek knowledge. However, not all knowledge holds equal priority. The foundational knowledge required of every accountable person (mukallaf) consists of three disciplines: Tawheed (belief), Fiqh (law), and Tasawwuf (spiritual purification). These three sciences function like a complete structure: Tawheed is the foundation, Fiqh the framework, and Tasawwuf the beautification and fruit. Without them, a person remains confused—like a traveller overwhelmed by signposts but unaware of their destination. True knowledge removes confusion and establishes firmness (thabat), producing clarity, strength, and direction. The lesson distinguishes between fard ‘ayn (individual duty) and fard kifayah (collective duty). Fard ‘ayn applies to every morally responsible person—defined by four criteria: (1) sound intellect, (2) reaching puberty, (3) functioning sensory capacity (at least sight or hearing), and (4) having received the message of Islam. Such a person is termed mukallaf and is accountable before God. Collective duties, such as funeral rites, are fulfilled if a sufficient group performs them; otherwise, the entire community bears sin. The speaker emphasizes that actions without knowledge are rejected. Practice (‘amal) must be grounded in understanding. He introduces a four-step transformative model: Read, Understand, Memorise, Implement—a structured path for internalising sacred knowledge. Entering Tawheed properly requires methodological preparation. One must understand three types of judgment (hukum): Hukum ‘Aql (Rational Judgement) – The intellect judges in three categories: Necessary (wajib) Impossible (mustahil) Possible (ja’iz)These are immediate and do not require experimentation or revelation. Hukum ‘Adat (Natural Law) – Established through repeated observation (cause and effect), but subject to change, as seen in miracles (e.g., fire not burning). Hukum Shara‘ (Sacred Law) – Divine rulings governing human action: Wajib (obligatory) Sunnah (recommended) Haram (forbidden) Makruh (disliked) Harus/Mubah (permissible)These relate to reward and accountability. To truly know God (ma‘rifah), three conditions must be met: Certainty (jazm/yaqeen) – Firm conviction without doubt. Conformity to truth (mutabiq lil-haqq) – Alignment with Prophetic transmission. Proof (dalil) – Either rational (‘aqli) or transmitted (naqli). The lesson warns against two types of ignorance: Jahil basit – simple ignorance (knowing one does not know). Jahil murakkab – compounded ignorance (believing one knows while being wrong), which is more dangerous. Throughout, the emphasis is on transmitted knowledge rooted in Prophetic inheritance. Knowledge derived purely from intellect traps a person in limitation; knowledge connected to revelation elevates, stabilises, and redirects reliance toward God rather than the self. True knowledge produces humility, not arrogance. This foundational session frames Tawheed not merely as theology, but as the indispensable base for intellectual clarity, spiritual stability, and moral success in both worldly and eternal life. The recording concludes while outlining the five rulings of sacred law and their practical implications for the accountable believer.

    1h 13m

  8. 24 FEB

    practice of the clove

    testing

    4 min
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