[Script Info]
Title: 
[Events]
Format: Layer, Start, End, Style, Name, MarginL, MarginR, MarginV, Effect, Text
Dialogue: 0,0:00:01.53,0:00:04.04,Default,,0000,0000,0000,,Meezan - Tadabbur-e Quran\N(Understanding the Quran)
Dialogue: 0,0:00:05.29,0:00:08.97,Default,,0000,0000,0000,,Topic: Intentionality of words, Muhkam and\NMutashaabih. Lecture. 15 B. 26-04-2002
Dialogue: 0,0:00:10.22,0:00:12.80,Default,,0000,0000,0000,,Scholar. Javed Ahmed Ghamidi
Dialogue: 0,0:00:15.15,0:00:18.98,Default,,0000,0000,0000,,[Javed Ahmed Ghamidi] Alhumdulillah\NAll Praise is due to Allah,
Dialogue: 0,0:00:18.98,0:00:22.45,Default,,0000,0000,0000,,Peace and Blessings be upon His\NTrustworthy Prophet Muhammad.
Dialogue: 0,0:00:22.45,0:00:24.58,Default,,0000,0000,0000,,I seek refuge with Allah from the\Naccursed Satan.
Dialogue: 0,0:00:24.58,0:00:27.24,Default,,0000,0000,0000,,In the name of Allah, Most Beneficent\Nand Ever Merciful.
Dialogue: 0,0:00:27.24,0:00:29.03,Default,,0000,0000,0000,,Ladies and gentlemen,
Dialogue: 0,0:00:29.92,0:00:33.53,Default,,0000,0000,0000,,in the debate about muhkam (clear)\Nand mutashaabih (ambiguous),
Dialogue: 0,0:00:33.53,0:00:37.97,Default,,0000,0000,0000,,where did the issue originate, is\Nwhat we have just talked about.
Dialogue: 0,0:00:39.40,0:00:47.15,Default,,0000,0000,0000,,Now you can see from which angle our\Nresearchers and scholars have studied it.
Dialogue: 0,0:00:47.80,0:00:50.88,Default,,0000,0000,0000,,But to be able to understand their\Npoint of view,
Dialogue: 0,0:00:50.88,0:00:56.12,Default,,0000,0000,0000,,it is crucial for you to first understand\Nthe difference between two things.
Dialogue: 0,0:00:56.12,0:00:58.54,Default,,0000,0000,0000,,I have used two words here, 'maani'\N(meaning),
Dialogue: 0,0:00:58.54,0:01:00.84,Default,,0000,0000,0000,,and 'misdaaq' (referent or evidence).
Dialogue: 0,0:01:01.60,0:01:04.08,Default,,0000,0000,0000,,What is the difference between\Nthese two?
Dialogue: 0,0:01:06.10,0:01:09.84,Default,,0000,0000,0000,,Let's go back to the past for sometime.
Dialogue: 0,0:01:11.01,0:01:14.41,Default,,0000,0000,0000,,And see how there used to be\Nancient nomadic tribes,
Dialogue: 0,0:01:14.41,0:01:16.96,Default,,0000,0000,0000,,and they have set up camp at\Na place.
Dialogue: 0,0:01:16.96,0:01:22.75,Default,,0000,0000,0000,,There they cook food, they dance\Nand play music,
Dialogue: 0,0:01:22.75,0:01:25.51,Default,,0000,0000,0000,,and they also come together and gather\Nin assemblies.
Dialogue: 0,0:01:25.51,0:01:28.70,Default,,0000,0000,0000,,Whatever happens, is done as\Na collective.
Dialogue: 0,0:01:29.31,0:01:35.64,Default,,0000,0000,0000,,Individual has not become manifest and\Nautonomous in his own personality.
Dialogue: 0,0:01:35.64,0:01:40.64,Default,,0000,0000,0000,,So they felt that since human beings\Nhave a stomach and hunger is natural,
Dialogue: 0,0:01:40.64,0:01:42.62,Default,,0000,0000,0000,,food must be prepared to\Nsatisfy oneself.
Dialogue: 0,0:01:44.06,0:01:46.39,Default,,0000,0000,0000,,So when they brought meat\Nfrom hunting,
Dialogue: 0,0:01:46.39,0:01:48.80,Default,,0000,0000,0000,,they would have to cook it in order\Nto eat it.
Dialogue: 0,0:01:48.80,0:01:51.64,Default,,0000,0000,0000,,And in order to cook it, they\Nfashioned a pot.
Dialogue: 0,0:01:51.64,0:01:53.87,Default,,0000,0000,0000,,Imagine all this for a while.
Dialogue: 0,0:01:53.87,0:01:57.87,Default,,0000,0000,0000,,So now since it was a huge pot,
Dialogue: 0,0:01:57.87,0:02:02.48,Default,,0000,0000,0000,,it made it possible to cook the\Nmeat for the whole tribe
Dialogue: 0,0:02:02.48,0:02:05.79,Default,,0000,0000,0000,,and then everyone would sit and\Neat it together.
Dialogue: 0,0:02:05.79,0:02:08.88,Default,,0000,0000,0000,,They called it 'deg'.
Dialogue: 0,0:02:10.66,0:02:13.45,Default,,0000,0000,0000,,They named the huge cauldron or\Npot as 'deg'.
Dialogue: 0,0:02:13.45,0:02:18.46,Default,,0000,0000,0000,,Human civilization continued its\Njourney, tribal life came to an end.
Dialogue: 0,0:02:18.46,0:02:21.41,Default,,0000,0000,0000,,Individuals became more autonomous\Nfrom the collective.
Dialogue: 0,0:02:21.41,0:02:25.53,Default,,0000,0000,0000,,Instead of huge cauldrons, smaller\Npots were now required.
Dialogue: 0,0:02:25.53,0:02:28.35,Default,,0000,0000,0000,,Now that small pot was put on\Nthe stove.
Dialogue: 0,0:02:28.35,0:02:30.68,Default,,0000,0000,0000,,Then they needed a name\Nfor it.
Dialogue: 0,0:02:30.68,0:02:33.91,Default,,0000,0000,0000,,What human beings do at times like\Nthese is that
Dialogue: 0,0:02:33.91,0:02:36.62,Default,,0000,0000,0000,,the name they had given to the\Nsimilar entity,
Dialogue: 0,0:02:36.62,0:02:40.87,Default,,0000,0000,0000,,they give a name to the new one which\Nshows that influence
Dialogue: 0,0:02:40.87,0:02:45.32,Default,,0000,0000,0000,,by clashing, opposing, contradicting,\Nor drawing similarities between them.
Dialogue: 0,0:02:45.32,0:02:48.46,Default,,0000,0000,0000,,Either they see it as distinct from\Nthe other entity,
Dialogue: 0,0:02:48.46,0:02:54.43,Default,,0000,0000,0000,,or as separate from it, or he views\Nit in accordance to that thing.
Dialogue: 0,0:02:54.43,0:02:58.43,Default,,0000,0000,0000,,So when they saw the smaller pot,\Nthey thought why give it a new name?
Dialogue: 0,0:02:58.43,0:03:01.50,Default,,0000,0000,0000,,This is simply a smaller 'deg'.
Dialogue: 0,0:03:03.48,0:03:06.78,Default,,0000,0000,0000,,And that's how it was called\N'degcha' (small pot).
Dialogue: 0,0:03:07.97,0:03:13.07,Default,,0000,0000,0000,,So when we say the word 'degcha',\Nwhat is its meaning?
Dialogue: 0,0:03:13.07,0:03:15.40,Default,,0000,0000,0000,,It means a small deg (caludron).
Dialogue: 0,0:03:17.23,0:03:22.04,Default,,0000,0000,0000,,We were teaching and learning, and\Nwhen you were not familiar with Urdu,
Dialogue: 0,0:03:22.04,0:03:27.00,Default,,0000,0000,0000,,and you read the word 'degcha', you\Nwere told it means a small cauldron.
Dialogue: 0,0:03:27.00,0:03:29.39,Default,,0000,0000,0000,,Did you imagine a 'degcha' in your\Nmind at all?
Dialogue: 0,0:03:29.39,0:03:31.07,Default,,0000,0000,0000,,No, you didn't visualize it.
Dialogue: 0,0:03:31.07,0:03:35.59,Default,,0000,0000,0000,,You think of 'deg', and you also\Nimagine something smaller.
Dialogue: 0,0:03:35.59,0:03:41.63,Default,,0000,0000,0000,,Now we take you home, and showed\Nyou a small pot on the stove.
Dialogue: 0,0:03:41.63,0:03:45.63,Default,,0000,0000,0000,,This 'degcha' is actually a referent which\Ncarries the meaning of small cauldron, deg
Dialogue: 0,0:03:45.63,0:03:48.85,Default,,0000,0000,0000,,but now it is lying right\Nin front of us.
Dialogue: 0,0:03:48.85,0:03:52.17,Default,,0000,0000,0000,,So there are numerous words in\Na language,
Dialogue: 0,0:03:52.17,0:03:57.95,Default,,0000,0000,0000,,which do not make their referent\Nclear with regards to their meaning.
Dialogue: 0,0:03:57.95,0:04:04.00,Default,,0000,0000,0000,,Misdaaq is actually that utensil called\Ndegcha, which is put on your stove.
Dialogue: 0,0:04:04.00,0:04:06.99,Default,,0000,0000,0000,,And for that, we did not have\Na word initially.
Dialogue: 0,0:04:06.99,0:04:09.02,Default,,0000,0000,0000,,There was no separate word that\Nexisted a priori.
Dialogue: 0,0:04:09.02,0:04:11.21,Default,,0000,0000,0000,,We only had the word 'deg'.
Dialogue: 0,0:04:11.21,0:04:16.03,Default,,0000,0000,0000,,We picked another concept of smaller\Nand bigger things from our mind,
Dialogue: 0,0:04:16.03,0:04:18.81,Default,,0000,0000,0000,,and affixed the term for 'smaller'\Nwith 'deg'.
Dialogue: 0,0:04:18.81,0:04:23.66,Default,,0000,0000,0000,,In Persian 'cha' implies smaller.\NSo 'degcha' means a smaller 'deg'.
Dialogue: 0,0:04:23.66,0:04:28.48,Default,,0000,0000,0000,,So we took that, affixed it with deg,\Nand that created a meaning.
Dialogue: 0,0:04:28.48,0:04:34.47,Default,,0000,0000,0000,,A smaller pot. But whichever way you\Nmay use this word degcha,
Dialogue: 0,0:04:34.47,0:04:37.76,Default,,0000,0000,0000,,even now you can see, if someone asks\Nyou what is 'degcha'?
Dialogue: 0,0:04:37.76,0:04:41.20,Default,,0000,0000,0000,,You will reply with 'a small deg'. So you\Nwill convey the meaning for sure.
Dialogue: 0,0:04:41.20,0:04:43.39,Default,,0000,0000,0000,,But it does not determine\Nthat actual referent.
Dialogue: 0,0:04:43.39,0:04:46.19,Default,,0000,0000,0000,,Referent will be when you are\Nshown a degcha and you will know,
Dialogue: 0,0:04:46.19,0:04:47.80,Default,,0000,0000,0000,,this is what it is.
Dialogue: 0,0:04:47.80,0:04:50.93,Default,,0000,0000,0000,,Otherwise it is possible, you would\Nhave thought a smaller deg to be
Dialogue: 0,0:04:50.93,0:04:53.31,Default,,0000,0000,0000,,something just marginally smaller\Nthan a deg!
Dialogue: 0,0:04:53.31,0:04:57.05,Default,,0000,0000,0000,,You might not be able to imagine\Nthat degcha which you use on the stove.
Dialogue: 0,0:04:57.05,0:05:00.13,Default,,0000,0000,0000,,So this is the difference between\Nmeaning and referent.
Dialogue: 0,0:05:00.13,0:05:04.53,Default,,0000,0000,0000,,Imagine for a while that one of you\Nwent to the planet Mars.
Dialogue: 0,0:05:04.53,0:05:08.34,Default,,0000,0000,0000,,And there he saw a living\Ncreature.
Dialogue: 0,0:05:08.34,0:05:12.47,Default,,0000,0000,0000,,Such a creature he had never seen before,\Neither among the birds or the animals,
Dialogue: 0,0:05:12.47,0:05:15.61,Default,,0000,0000,0000,,and certainly not among\Nhuman beings.
Dialogue: 0,0:05:15.61,0:05:20.19,Default,,0000,0000,0000,,He wants to come back and tell\Nyou that he saw a living being on Mars.
Dialogue: 0,0:05:20.19,0:05:22.78,Default,,0000,0000,0000,,What way would he adopt to\Nconvey that?
Dialogue: 0,0:05:22.78,0:05:27.03,Default,,0000,0000,0000,,What that person will do is that whatever\Nhe saw there,
Dialogue: 0,0:05:27.03,0:05:30.44,Default,,0000,0000,0000,,its referent he had seen with his\Nown eyes.
Dialogue: 0,0:05:30.44,0:05:34.13,Default,,0000,0000,0000,,But he has no word to convey\Nwhat he witnessed.
Dialogue: 0,0:05:34.13,0:05:36.94,Default,,0000,0000,0000,,Hence the question of a word and\Nits meaning does not arise.
Dialogue: 0,0:05:36.94,0:05:39.73,Default,,0000,0000,0000,,He is standing on Mars and he\Nsaw a creature.
Dialogue: 0,0:05:39.73,0:05:42.04,Default,,0000,0000,0000,,But no word exists in our language\Nfor that creature.
Dialogue: 0,0:05:42.04,0:05:44.82,Default,,0000,0000,0000,,The reason for that is that the words\Nare created
Dialogue: 0,0:05:44.82,0:05:48.34,Default,,0000,0000,0000,,when a thing comes into existence or\Nan idea comes into our mind.
Dialogue: 0,0:05:48.34,0:05:51.64,Default,,0000,0000,0000,,And after that human beings produce\Nsome specific sounds to refer to it,
Dialogue: 0,0:05:51.64,0:05:53.95,Default,,0000,0000,0000,,after that a common consciousness\Nof the thing is born among them.
Dialogue: 0,0:05:53.95,0:05:56.14,Default,,0000,0000,0000,,And then after a few centuries,\Nthe word is born.
Dialogue: 0,0:05:56.14,0:05:59.33,Default,,0000,0000,0000,,This is how it happens right? But this\Nprocess didn't happen in that case.
Dialogue: 0,0:05:59.33,0:06:05.44,Default,,0000,0000,0000,,He was simply picked up at night and\Nthen dropped on Mars,
Dialogue: 0,0:06:05.44,0:06:08.70,Default,,0000,0000,0000,,where he saw a creature. When he\Nsaw that being,
Dialogue: 0,0:06:08.70,0:06:14.19,Default,,0000,0000,0000,,it did not resemble any animal,\Nnor a bird.
Dialogue: 0,0:06:14.19,0:06:16.71,Default,,0000,0000,0000,,So there is nothing exactly like\Nthat creature.
Dialogue: 0,0:06:16.71,0:06:20.35,Default,,0000,0000,0000,,He had seen birds here, he had seen\Nanimals, he had seen human beings.
Dialogue: 0,0:06:20.35,0:06:23.83,Default,,0000,0000,0000,,But the creature was like none of them,\Nit was entirely a different being he saw.
Dialogue: 0,0:06:23.83,0:06:27.36,Default,,0000,0000,0000,,So the creature he saw there, there is\Nno word that exists for it.
Dialogue: 0,0:06:27.36,0:06:30.05,Default,,0000,0000,0000,,And since there is no word that exists,\Nhence no meaning exists either.
Dialogue: 0,0:06:30.05,0:06:32.83,Default,,0000,0000,0000,,But the evidence was certainly\Nbefore his eyes.
Dialogue: 0,0:06:32.83,0:06:34.58,Default,,0000,0000,0000,,So that entity is before his eyes.
Dialogue: 0,0:06:34.58,0:06:36.96,Default,,0000,0000,0000,,He came back from Mars onto\Nthe Earth.
Dialogue: 0,0:06:36.96,0:06:40.96,Default,,0000,0000,0000,,After coming back here, he wants to\Ntell you what he saw.
Dialogue: 0,0:06:40.96,0:06:44.96,Default,,0000,0000,0000,,So what would he do? He would actually\Nfind some entity
Dialogue: 0,0:06:44.96,0:06:47.69,Default,,0000,0000,0000,,similar to the one he saw in\Norder to convey its likeness.
Dialogue: 0,0:06:47.69,0:06:49.84,Default,,0000,0000,0000,,This is what he would do right?\NAnd after that,
Dialogue: 0,0:06:49.84,0:06:51.94,Default,,0000,0000,0000,,when he would find a similar\Nreferent for the entity,
Dialogue: 0,0:06:51.94,0:06:54.37,Default,,0000,0000,0000,,then the objects which are found\Nhere on Earth,
Dialogue: 0,0:06:54.37,0:06:57.55,Default,,0000,0000,0000,,there are words as well as meanings\Nfor them.
Dialogue: 0,0:06:57.55,0:07:01.90,Default,,0000,0000,0000,,So that word and meaning which are\Navailable here for a similar entity,
Dialogue: 0,0:07:01.90,0:07:06.72,Default,,0000,0000,0000,,he would use them with some changes,\Nto refer to the creature he saw.
Dialogue: 0,0:07:06.72,0:07:10.33,Default,,0000,0000,0000,,That this is what I had seen.\NHe would say that right?
Dialogue: 0,0:07:10.33,0:07:12.34,Default,,0000,0000,0000,,So now the entity referred to is clear.
Dialogue: 0,0:07:12.34,0:07:15.41,Default,,0000,0000,0000,,Now you understand what is\Nthe meaning and what is the referent?
Dialogue: 0,0:07:15.41,0:07:20.76,Default,,0000,0000,0000,,Misdaaq here are some creatures, such\Nas birds, animals, and human beings.
Dialogue: 0,0:07:20.76,0:07:23.16,Default,,0000,0000,0000,,For them, some words have\Nbeen created.
Dialogue: 0,0:07:23.16,0:07:27.05,Default,,0000,0000,0000,,For instance, 'humans', or 'lion'.\NThese words have meanings.
Dialogue: 0,0:07:27.05,0:07:28.68,Default,,0000,0000,0000,,And we are aware of those\Nmeanings.
Dialogue: 0,0:07:28.68,0:07:31.35,Default,,0000,0000,0000,,On the other planet there is a referent,\Na creature,
Dialogue: 0,0:07:31.35,0:07:33.68,Default,,0000,0000,0000,,for which neither word nor\Nmeaning exists.
Dialogue: 0,0:07:33.68,0:07:38.47,Default,,0000,0000,0000,,So to a referent for what it is, and\Nthen to interpret it by closest likeness,
Dialogue: 0,0:07:38.47,0:07:41.43,Default,,0000,0000,0000,,is something we have no option but\Nto do. Please understand this.
Dialogue: 0,0:07:41.43,0:07:44.68,Default,,0000,0000,0000,,What a meaning is, what a word is,\Nand what the referent is.
Dialogue: 0,0:07:44.68,0:07:48.74,Default,,0000,0000,0000,,If you have understood this, let us now\Nsee what issues this gentleman faced.
Dialogue: 0,0:07:48.74,0:07:52.92,Default,,0000,0000,0000,,This is Imam Razi, he says 'wa ammal\Nmuhaqqiq al munsif
Dialogue: 0,0:07:52.92,0:07:56.56,Default,,0000,0000,0000,,fainna hu yahmir ul amar fil ayaat\Nala aqsaam salaasa.'
Dialogue: 0,0:07:57.69,0:08:02.77,Default,,0000,0000,0000,,That is, the person who is a scholar\Nand a researcher as well,
Dialogue: 0,0:08:02.77,0:08:05.77,Default,,0000,0000,0000,,and is not carrying any particular\Nbiases with him,
Dialogue: 0,0:08:05.77,0:08:08.75,Default,,0000,0000,0000,,and is a person who stands\Nwith justice.
Dialogue: 0,0:08:08.75,0:08:15.81,Default,,0000,0000,0000,,Imam Razi says that he divides the\Nverses of the Quran into three categories.
Dialogue: 0,0:08:15.81,0:08:19.48,Default,,0000,0000,0000,,So that scholar will divide the verses of\Nthe Quran into three categories.
Dialogue: 0,0:08:19.48,0:08:23.48,Default,,0000,0000,0000,,'Ahduha maa yata'aqqadu zahiruha\Nbil dala'il al aqliya'.
Dialogue: 0,0:08:23.53,0:08:28.16,Default,,0000,0000,0000,,Now since according to him, verbal\Nevidence is worth nothing,
Dialogue: 0,0:08:28.16,0:08:32.38,Default,,0000,0000,0000,,therefore the first category of the\Nverses of the Quran is that
Dialogue: 0,0:08:32.38,0:08:38.60,Default,,0000,0000,0000,,whose apparent meaning, i.e. the obvious\Nmeaning which comes from the word,
Dialogue: 0,0:08:38.60,0:08:42.60,Default,,0000,0000,0000,,that becomes confirmed even through\Na logical argument.
Dialogue: 0,0:08:44.13,0:08:48.71,Default,,0000,0000,0000,,So a rational argument, and whatever\Nmeaning you understand from the word,
Dialogue: 0,0:08:48.71,0:08:51.48,Default,,0000,0000,0000,,even though they had come through\Nisolated report and conjectural.
Dialogue: 0,0:08:51.48,0:08:53.74,Default,,0000,0000,0000,,But now even a rational argument is\Nthere in its support.
Dialogue: 0,0:08:53.74,0:08:57.12,Default,,0000,0000,0000,,So that rational argument, along with\Nthat conjectural meaning,
Dialogue: 0,0:08:57.12,0:09:00.35,Default,,0000,0000,0000,,what has been done to it? It has\Nmade it categorical and clear.
Dialogue: 0,0:09:01.21,0:09:03.25,Default,,0000,0000,0000,,The word itself not going to do\Nanything.
Dialogue: 0,0:09:03.25,0:09:06.61,Default,,0000,0000,0000,,At most, it would have given testimony\Nof its meaning by speculation.
Dialogue: 0,0:09:06.61,0:09:10.61,Default,,0000,0000,0000,,So he says 'maa yata'aqqadu zahiruha\Nbil dala'il al aqliya'.
Dialogue: 0,0:09:10.61,0:09:14.37,Default,,0000,0000,0000,,So the apparent meaning that the words\Nwere conveying,
Dialogue: 0,0:09:14.37,0:09:17.95,Default,,0000,0000,0000,,and the moment you read the words,\Nyou understood some meaning from it.
Dialogue: 0,0:09:17.95,0:09:21.95,Default,,0000,0000,0000,,Along with that meaning, some rational\Narguments also stand now.
Dialogue: 0,0:09:21.95,0:09:24.63,Default,,0000,0000,0000,,And what did the both of them\Ndo together?
Dialogue: 0,0:09:24.63,0:09:26.81,Default,,0000,0000,0000,,They gave it a clear certainty.
Dialogue: 0,0:09:26.81,0:09:30.81,Default,,0000,0000,0000,,Now this issue, 'fazaakahu al\Nmuhkamu haqqa'.
Dialogue: 0,0:09:30.81,0:09:34.81,Default,,0000,0000,0000,,So this is then the 'real'\Nmuhkam.
Dialogue: 0,0:09:34.81,0:09:39.34,Default,,0000,0000,0000,,That verse, whose apparent meaning\Nconveyed by the words is understood
Dialogue: 0,0:09:39.34,0:09:41.34,Default,,0000,0000,0000,,as 'wa awal wahla', that is,\Nimmediately upon reading it.
Dialogue: 0,0:09:41.34,0:09:43.98,Default,,0000,0000,0000,,If you are familiar with the\Nlanguage, you read the verse,
Dialogue: 0,0:09:43.98,0:09:46.75,Default,,0000,0000,0000,,and from that you understood the\Napparent subject matter.
Dialogue: 0,0:09:46.75,0:09:49.40,Default,,0000,0000,0000,,You joined that subject matter with\Na rational argument,
Dialogue: 0,0:09:49.40,0:09:52.92,Default,,0000,0000,0000,,so it is as if it were equivalent. That is,\Nthe rational deduction says the same thing
Dialogue: 0,0:09:52.92,0:09:54.45,Default,,0000,0000,0000,,which is being conveyed by\Nthe words at first glance.
Dialogue: 0,0:09:54.45,0:09:57.11,Default,,0000,0000,0000,,And the apparent meaning of the words is\Nthe same as conveyed by logical reasoning.
Dialogue: 0,0:09:57.11,0:10:00.11,Default,,0000,0000,0000,,So when both of these things become\Nmutually inclusive, what is this then?
Dialogue: 0,0:10:00.11,0:10:05.30,Default,,0000,0000,0000,,'Fazaakahu al muhkumu haqqa'.\NSo this becomes the real muhkam verse.
Dialogue: 0,0:10:05.30,0:10:09.88,Default,,0000,0000,0000,,'Wasaani ha allazee kaamit at-dala'il ul\Nqaate ala imtanaayi zawahir riha.'
Dialogue: 0,0:10:09.88,0:10:13.31,Default,,0000,0000,0000,,Now another category is born.\NWhich was that
Dialogue: 0,0:10:13.31,0:10:17.31,Default,,0000,0000,0000,,you derived an apparent meaning\Nfrom the words.
Dialogue: 0,0:10:17.31,0:10:19.30,Default,,0000,0000,0000,,It is this same action which was\Ndone in the first category.
Dialogue: 0,0:10:19.30,0:10:22.36,Default,,0000,0000,0000,,You understood an apparent meaning\Nfrom the words.
Dialogue: 0,0:10:23.45,0:10:26.47,Default,,0000,0000,0000,,There is no difference in this first step.\NWhat had happened in previous instance?
Dialogue: 0,0:10:26.47,0:10:28.96,Default,,0000,0000,0000,,You had understood an apparent meaning\Nfrom words.
Dialogue: 0,0:10:28.96,0:10:31.21,Default,,0000,0000,0000,,Rational arguments ratified that\Ndeduction.
Dialogue: 0,0:10:31.21,0:10:32.91,Default,,0000,0000,0000,,Here too, the same thing happened.
Dialogue: 0,0:10:32.91,0:10:35.05,Default,,0000,0000,0000,,You understood an apparent meaning\Nfrom the words.
Dialogue: 0,0:10:35.05,0:10:38.48,Default,,0000,0000,0000,,But then rational arguments stood\Nagainst your deduction here.
Dialogue: 0,0:10:38.48,0:10:43.30,Default,,0000,0000,0000,,So the rational arguments negated the\Napparent meanings you were understanding.
Dialogue: 0,0:10:45.10,0:10:48.25,Default,,0000,0000,0000,,'Allazee kamit at-dala'il ul qaate'ala\Nimtanaayi zawahir riha.'
Dialogue: 0,0:10:48.25,0:10:50.43,Default,,0000,0000,0000,,And these rational arguments are\Nabsolutely categorical.
Dialogue: 0,0:10:50.43,0:10:53.18,Default,,0000,0000,0000,,So this is absolutely clear that\Nthese apparent meanings
Dialogue: 0,0:10:53.18,0:10:54.98,Default,,0000,0000,0000,,cannot be the correct deduction\Nfrom these words.
Dialogue: 0,0:10:54.98,0:10:58.11,Default,,0000,0000,0000,,He says 'fazzakahu allathii yuhukumu\Nfiihi bi anna muraadillah ta'ala
Dialogue: 0,0:10:58.11,0:11:03.56,Default,,0000,0000,0000,,ghairu zahirahi'. This aspect\Nwhich is there,
Dialogue: 0,0:11:03.56,0:11:07.08,Default,,0000,0000,0000,,about this too we can say with\Ncomplete certainty that
Dialogue: 0,0:11:07.08,0:11:09.95,Default,,0000,0000,0000,,the apparent meanings which are\Ndrawn from these words here
Dialogue: 0,0:11:09.95,0:11:12.32,Default,,0000,0000,0000,,is absolutely not what Allah\Nintended to convey.
Dialogue: 0,0:11:12.32,0:11:15.22,Default,,0000,0000,0000,,So this too has become clear.
Dialogue: 0,0:11:15.22,0:11:17.51,Default,,0000,0000,0000,,The apparent meanings which one\Nwas deriving from the words,
Dialogue: 0,0:11:17.51,0:11:19.62,Default,,0000,0000,0000,,since the rational arguments are\Nstanding against it,
Dialogue: 0,0:11:19.62,0:11:22.87,Default,,0000,0000,0000,,therefore, this too has become\Nmuhkam.
Dialogue: 0,0:11:22.87,0:11:26.87,Default,,0000,0000,0000,,Because the negation of its apparent\Nmeaning has become certain,
Dialogue: 0,0:11:26.87,0:11:28.64,Default,,0000,0000,0000,,based on rational arguments.
Dialogue: 0,0:11:28.64,0:11:32.42,Default,,0000,0000,0000,,'Wa saalisuha allazee laa yujid\Nmislu haazid dala'il alaa tarfa
Dialogue: 0,0:11:32.42,0:11:33.91,Default,,0000,0000,0000,,sabuutihi min tafa'ihi'.
Dialogue: 0,0:11:33.91,0:11:38.78,Default,,0000,0000,0000,,And the third category is when\Nno rational arguments exists
Dialogue: 0,0:11:38.78,0:11:42.78,Default,,0000,0000,0000,,either to ratify the apparent meanings,\Nor to refute them.
Dialogue: 0,0:11:42.93,0:11:47.87,Default,,0000,0000,0000,,So neither do the logical arguments\Nconfirm those meaning, nor reject them.
Dialogue: 0,0:11:49.04,0:11:53.07,Default,,0000,0000,0000,,'fayakoon min haqqahii tawaqqafi'.\NWhat would you do in this case?
Dialogue: 0,0:11:53.07,0:11:54.77,Default,,0000,0000,0000,,Now he says that you just have\Nto make peace with it,
Dialogue: 0,0:11:54.77,0:11:56.83,Default,,0000,0000,0000,,because it is not possible to say\Nanything with certainty about this.
Dialogue: 0,0:11:56.83,0:11:58.66,Default,,0000,0000,0000,,There is no other option but\Nto be patient about it.
Dialogue: 0,0:11:58.66,0:12:01.16,Default,,0000,0000,0000,,'Wa yakoona zalika mutashaabihan.'
Dialogue: 0,0:12:02.18,0:12:06.31,Default,,0000,0000,0000,,Now we would say that this has\Nbecome mutashaabih.
Dialogue: 0,0:12:06.31,0:12:10.88,Default,,0000,0000,0000,,Actually he has to make clear how\Ndo we determine something is mutashaabih.
Dialogue: 0,0:12:10.88,0:12:12.96,Default,,0000,0000,0000,,So see what way he adopted\Nto do that.
Dialogue: 0,0:12:12.96,0:12:16.67,Default,,0000,0000,0000,,The way he chose was that if we\Nread a verse,
Dialogue: 0,0:12:16.67,0:12:19.50,Default,,0000,0000,0000,,an outward and apparent meaning of\Nit was understood by us.
Dialogue: 0,0:12:19.50,0:12:21.51,Default,,0000,0000,0000,,We went to seek rational evidence\Nfor it,
Dialogue: 0,0:12:21.51,0:12:24.34,Default,,0000,0000,0000,,which absolutely confirmed the meaning\Nwe had understood.
Dialogue: 0,0:12:24.34,0:12:26.50,Default,,0000,0000,0000,,This becomes muhkam then.
Dialogue: 0,0:12:26.50,0:12:31.66,Default,,0000,0000,0000,,Then we read a verse, whose apparent\Nmeaning was understood by us.
Dialogue: 0,0:12:31.66,0:12:33.92,Default,,0000,0000,0000,,Rational arguments completely rejected\Nthat inference,
Dialogue: 0,0:12:33.92,0:12:36.40,Default,,0000,0000,0000,,making it clear that what we understood\Ncannot be the meaning of the words.
Dialogue: 0,0:12:36.40,0:12:38.50,Default,,0000,0000,0000,,In fact the meaning would be the\Nopposite of what we inferred.
Dialogue: 0,0:12:38.50,0:12:40.00,Default,,0000,0000,0000,,So our understanding was incorrect,\Nand the correct was its opposite.
Dialogue: 0,0:12:40.00,0:12:42.52,Default,,0000,0000,0000,,So this too is muhkam, for it\Nhas become clear.
Dialogue: 0,0:12:42.52,0:12:46.41,Default,,0000,0000,0000,,Now if we read a verse, and understand a\Nmeaning that was apparent from the words.
Dialogue: 0,0:12:46.41,0:12:49.85,Default,,0000,0000,0000,,But the rational arguments do not prove\Nor determine it,
Dialogue: 0,0:12:49.85,0:12:52.84,Default,,0000,0000,0000,,nor do they reject our inference.\NNeither of these things can be done.
Dialogue: 0,0:12:52.84,0:12:55.55,Default,,0000,0000,0000,,So what would we do? We would give up\Nand state that
Dialogue: 0,0:12:55.55,0:12:58.34,Default,,0000,0000,0000,,no statement can be made with certainty\Nabout its meaning.
Dialogue: 0,0:12:58.34,0:13:00.70,Default,,0000,0000,0000,,So he says 'yakoona zalika\Nmutashaabihan.'
Dialogue: 0,0:13:00.70,0:13:02.09,Default,,0000,0000,0000,,In what sense is this used?
Dialogue: 0,0:13:02.09,0:13:04.47,Default,,0000,0000,0000,,'Bemaana annal amara ishtaba'a\Nfii'.
Dialogue: 0,0:13:04.47,0:13:07.45,Default,,0000,0000,0000,,The case here has become doubtful\Nand ambiguous.
Dialogue: 0,0:13:07.45,0:13:10.53,Default,,0000,0000,0000,,As I had said before, in what\Nsense is he using this term?
Dialogue: 0,0:13:10.53,0:13:12.05,Default,,0000,0000,0000,,So the case here has become\Ndoubtful.
Dialogue: 0,0:13:12.05,0:13:14.68,Default,,0000,0000,0000,,'Walam yatamayii' zahdul janabain\Nilaakhir'.
Dialogue: 0,0:13:14.68,0:13:16.97,Default,,0000,0000,0000,,Now there are actually two\Npaths in this.
Dialogue: 0,0:13:16.97,0:13:19.74,Default,,0000,0000,0000,,One is the apparent one, and the\Nsecond is the one contrary to it.
Dialogue: 0,0:13:19.74,0:13:22.50,Default,,0000,0000,0000,,In this, it became impossible to\Ndistinguish either of them.
Dialogue: 0,0:13:22.50,0:13:26.12,Default,,0000,0000,0000,,So when it is no longer possible to make\Na distinction between the two paths,
Dialogue: 0,0:13:26.12,0:13:30.07,Default,,0000,0000,0000,,that makes the words mutashaabih.\NThis is the statement by Imam Razi.
Dialogue: 0,0:13:30.07,0:13:34.07,Default,,0000,0000,0000,,Now naturally, since he is a rationalist\Nscholar, thus he has conveyed it
Dialogue: 0,0:13:34.07,0:13:36.53,Default,,0000,0000,0000,,on the basis of a logical\Ndeduction.
Dialogue: 0,0:13:36.53,0:13:39.30,Default,,0000,0000,0000,,Saying that whichever verses of the Quran\Nyou will be reading,
Dialogue: 0,0:13:39.30,0:13:41.06,Default,,0000,0000,0000,,you must remember that\Nfirst point,
Dialogue: 0,0:13:41.06,0:13:43.06,Default,,0000,0000,0000,,about which we have already\Ndiscussed before this.
Dialogue: 0,0:13:43.06,0:13:46.67,Default,,0000,0000,0000,,That the words of the Quran cannot\Nconvey their own meanings
Dialogue: 0,0:13:46.67,0:13:48.75,Default,,0000,0000,0000,,with absolutely certainty.
Dialogue: 0,0:13:48.75,0:13:53.02,Default,,0000,0000,0000,,Therefore we only understand the\Napparent meanings of its words.
Dialogue: 0,0:13:53.02,0:13:55.55,Default,,0000,0000,0000,,If the rational evidence supports it,\Nthe meaning becomes muhkam.
Dialogue: 0,0:13:55.55,0:13:57.96,Default,,0000,0000,0000,,If the rational arguments negate\Nthat meaning,
Dialogue: 0,0:13:57.96,0:14:00.45,Default,,0000,0000,0000,,if it is pointing to something contrary\Nto its outward meaning,
Dialogue: 0,0:14:00.45,0:14:03.02,Default,,0000,0000,0000,,then again it is muhkam.\N[Student] But then what is muhkam here,
Dialogue: 0,0:14:03.02,0:14:05.30,Default,,0000,0000,0000,,if the meaning has been negated?\N[Ghamidi] That which has been negated,
Dialogue: 0,0:14:05.30,0:14:06.99,Default,,0000,0000,0000,,that meaning becomes muhkam\Nor clear.
Dialogue: 0,0:14:06.99,0:14:12.38,Default,,0000,0000,0000,,For instance, you say that lion is\Nthe king of the jungle.
Dialogue: 0,0:14:12.38,0:14:15.70,Default,,0000,0000,0000,,Rational argument also says that yes,\Nthis refers to that very lion
Dialogue: 0,0:14:15.70,0:14:18.65,Default,,0000,0000,0000,,which is found in the forest. Now\Nthis has become muhkam.
Dialogue: 0,0:14:18.65,0:14:21.71,Default,,0000,0000,0000,,You say, 'who is the lion that approaches\Nand makes the battleground shudder?'
Dialogue: 0,0:14:21.71,0:14:25.71,Default,,0000,0000,0000,,Rational inference comes and says no,\Nthis is not the lion of the forest.
Dialogue: 0,0:14:26.59,0:14:28.89,Default,,0000,0000,0000,,So the metaphor has become\Nclear, hasn't it?
Dialogue: 0,0:14:28.89,0:14:31.37,Default,,0000,0000,0000,,Since the literal meaning was rejected,\Nit makes the other aspect certain.
Dialogue: 0,0:14:31.37,0:14:33.21,Default,,0000,0000,0000,,This is a simple example I have\Nused to explain this to you.
Dialogue: 0,0:14:33.21,0:14:37.01,Default,,0000,0000,0000,,The example Imam Razi wants to give, that\Nwould be a little too complex for you.
Dialogue: 0,0:14:37.01,0:14:39.34,Default,,0000,0000,0000,,There is an entire debate about takleef-e\Nma laa yutaq (unbearable trouble)
Dialogue: 0,0:14:39.34,0:14:40.44,Default,,0000,0000,0000,,that he has done.
Dialogue: 0,0:14:40.44,0:14:42.35,Default,,0000,0000,0000,,[Student] Has any reference been taken\Nfrom the Quran?
Dialogue: 0,0:14:42.35,0:14:44.64,Default,,0000,0000,0000,,[Ghamidi] For instance, he borrows a\Nreference from the Quran,
Dialogue: 0,0:14:44.64,0:14:46.12,Default,,0000,0000,0000,,now that you have brought it up,
Dialogue: 0,0:14:46.12,0:14:49.04,Default,,0000,0000,0000,,he says that the Quran says 'ya\Nyukkalifulla nafsan illa wus'aha.'
Dialogue: 0,0:14:49.04,0:14:50.87,Default,,0000,0000,0000,,This is his own argumentation.
Dialogue: 0,0:14:50.87,0:14:54.34,Default,,0000,0000,0000,,That Allah never burdens anyone more\Nthan he can bear.
Dialogue: 0,0:14:54.34,0:14:56.09,Default,,0000,0000,0000,,Outwardly, this is what the meaning\Nseems to be.
Dialogue: 0,0:14:56.09,0:14:57.55,Default,,0000,0000,0000,,This is what the verse is saying.
Dialogue: 0,0:14:57.55,0:15:01.19,Default,,0000,0000,0000,,But Imam Razi says that rational arguments\Nare testifying to something contrary.
Dialogue: 0,0:15:01.19,0:15:03.83,Default,,0000,0000,0000,,Rational evidence is refuting\Nthis apparent meaning.
Dialogue: 0,0:15:03.83,0:15:05.96,Default,,0000,0000,0000,,The evidence of the Quran itself\Nare pointing to something contrary.
Dialogue: 0,0:15:05.96,0:15:07.47,Default,,0000,0000,0000,,Categorical arguments are also\Nstanding against this.
Dialogue: 0,0:15:07.47,0:15:10.49,Default,,0000,0000,0000,,Allah does burden people more than\Nthey can bear (takleef-e ma laa yutaq).
Dialogue: 0,0:15:10.49,0:15:13.45,Default,,0000,0000,0000,,Allah did say that Abu Lahab would not\Nbecome a believer,
Dialogue: 0,0:15:13.45,0:15:15.68,Default,,0000,0000,0000,,and yet commanded him to\Nbecome one!
Dialogue: 0,0:15:15.68,0:15:17.49,Default,,0000,0000,0000,,I am giving you an example.
Dialogue: 0,0:15:17.49,0:15:18.92,Default,,0000,0000,0000,,So Allah does burden people.
Dialogue: 0,0:15:18.92,0:15:21.62,Default,,0000,0000,0000,,Allah made people stand and stiffened\Ntheir backs,
Dialogue: 0,0:15:21.62,0:15:23.78,Default,,0000,0000,0000,,and then commanded them to bow!
Dialogue: 0,0:15:23.78,0:15:25.75,Default,,0000,0000,0000,,This is mentioned about the Day\Nof Judgment right?
Dialogue: 0,0:15:25.75,0:15:27.41,Default,,0000,0000,0000,,So Allah does give people\Nunbearable burderns.
Dialogue: 0,0:15:27.41,0:15:30.43,Default,,0000,0000,0000,,When it is proven that he does do\Nthat, it means that the meaning of
Dialogue: 0,0:15:30.43,0:15:32.79,Default,,0000,0000,0000,,'la yakullifa nafsan illa\Nwus'aha',
Dialogue: 0,0:15:32.79,0:15:34.78,Default,,0000,0000,0000,,which appears apparent\Nand outwardly,
Dialogue: 0,0:15:34.78,0:15:37.41,Default,,0000,0000,0000,,the intention is to convey the exact\Nopposite meaning.
Dialogue: 0,0:15:37.41,0:15:40.43,Default,,0000,0000,0000,,This is certain, so it becomes\Nmuhkam.
Dialogue: 0,0:15:40.43,0:15:45.39,Default,,0000,0000,0000,,So this is his way. Then he says that\Nwhere either of these situations has come,
Dialogue: 0,0:15:45.39,0:15:49.70,Default,,0000,0000,0000,,that either the apparent meaning which\Nthe words are conveying,
Dialogue: 0,0:15:49.70,0:15:53.47,Default,,0000,0000,0000,,rational arguments are also confirming\Nit, then the case is closed, it is muhkam.
Dialogue: 0,0:15:53.47,0:15:55.84,Default,,0000,0000,0000,,But if the rational evidence has\Nnegated the meaning inferred,
Dialogue: 0,0:15:55.84,0:15:58.29,Default,,0000,0000,0000,,meaning that he is saying no\Ndoubt remains here,
Dialogue: 0,0:15:58.29,0:16:00.61,Default,,0000,0000,0000,,and it is certain that Allah in fact does\Ngive takleef-e ma laa yutaq,
Dialogue: 0,0:16:00.61,0:16:02.77,Default,,0000,0000,0000,,then the meaning conveyed outwardly\Nby the words are incorrect,
Dialogue: 0,0:16:02.77,0:16:06.05,Default,,0000,0000,0000,,the intention is actually to convey the\Nexact opposite of it, we are certain of it
Dialogue: 0,0:16:06.05,0:16:08.94,Default,,0000,0000,0000,,When we are sure of that, and Imam Razi\Nof course was certain of it.
Dialogue: 0,0:16:08.94,0:16:10.89,Default,,0000,0000,0000,,I don't know if you are convinced of\Nit or not though.
Dialogue: 0,0:16:10.89,0:16:12.91,Default,,0000,0000,0000,,But when one is convinced and sure,\Nthen the case has come to a close.
Dialogue: 0,0:16:12.91,0:16:17.13,Default,,0000,0000,0000,,So this too is muhkam then.\NBut if both of these cases in not certain,
Dialogue: 0,0:16:17.13,0:16:20.61,Default,,0000,0000,0000,,and one is not able to clarify if the\Nrational evidence is affirming
Dialogue: 0,0:16:20.61,0:16:23.23,Default,,0000,0000,0000,,or rejecting it, then it falls under\Nmutashaabih.
Dialogue: 0,0:16:23.23,0:16:26.93,Default,,0000,0000,0000,,Because now the situation is doubtful\Nand unclear, we don't know its meaning.
Dialogue: 0,0:16:26.93,0:16:30.69,Default,,0000,0000,0000,,So the Quran is correct in saying that\Nif a situation of this kind arises,
Dialogue: 0,0:16:30.69,0:16:34.77,Default,,0000,0000,0000,,according to Imam Razi, then that\Nword becomes doubtful,
Dialogue: 0,0:16:34.77,0:16:36.37,Default,,0000,0000,0000,,whose meaning we cannot\Nestablish.
Dialogue: 0,0:16:36.37,0:16:40.17,Default,,0000,0000,0000,,This attempt he has made to clarify\Nthis, is to be able to tell you
Dialogue: 0,0:16:40.17,0:16:43.26,Default,,0000,0000,0000,,where to draw the line between muhkam\Nand mutashaabih.
Dialogue: 0,0:16:44.51,0:16:47.23,Default,,0000,0000,0000,,So this is how he has drawn\Na distinguishing line.
Dialogue: 0,0:16:47.23,0:16:48.67,Default,,0000,0000,0000,,The line has been drawn.
Dialogue: 0,0:16:54.74,0:16:57.35,Default,,0000,0000,0000,,[Ghamidi] No I am only telling you\Nabout his stance.
Dialogue: 0,0:16:57.35,0:17:00.13,Default,,0000,0000,0000,,I am not passing a judgment on\Nwhether his position is right or not.
Dialogue: 0,0:17:00.13,0:17:03.88,Default,,0000,0000,0000,,I am simply telling you that this is\Nhis opinion which he states about it.
Dialogue: 0,0:17:03.88,0:17:07.79,Default,,0000,0000,0000,,These are the issues he is facing,\Nand this is his opinion regarding it.
Dialogue: 0,0:17:07.79,0:17:10.47,Default,,0000,0000,0000,,I am not saying whether his position\Nis correct or not.
Dialogue: 0,0:17:10.47,0:17:13.79,Default,,0000,0000,0000,,Nor is it our concern right now.\NOur purpose is only to understand
Dialogue: 0,0:17:13.79,0:17:16.04,Default,,0000,0000,0000,,what he means by the category\Nof 'mutashaabih'.
Dialogue: 0,0:17:16.04,0:17:17.87,Default,,0000,0000,0000,,That is what I have tried to\Nexplain to you,
Dialogue: 0,0:17:17.87,0:17:19.83,Default,,0000,0000,0000,,what exactly is meant by\Nmutashaabih?
Dialogue: 0,0:17:19.83,0:17:25.16,Default,,0000,0000,0000,,Now see that it is not as if this is\Nwhere the situation ends with Imam Razi.
Dialogue: 0,0:17:30.64,0:17:31.65,Default,,0000,0000,0000,,[Ghamidi] Yes?
Dialogue: 0,0:17:32.38,0:17:33.99,Default,,0000,0000,0000,,[Ghamidi] With rational evidence.
Dialogue: 0,0:17:33.99,0:17:37.03,Default,,0000,0000,0000,,He says that with rational evidence it\Nis absolutely clear for us that
Dialogue: 0,0:17:37.03,0:17:41.33,Default,,0000,0000,0000,,this is not what this means. But\Nin fact it means the exact opposite.
Dialogue: 0,0:17:41.33,0:17:43.90,Default,,0000,0000,0000,,So now we have to accept it.\N[Student] So it means the opposite.
Dialogue: 0,0:17:43.90,0:17:46.59,Default,,0000,0000,0000,,[Ghamidi] Yes we have to take the\Nopposite of the meaning it conveys.
Dialogue: 0,0:17:47.51,0:17:48.29,Default,,0000,0000,0000,,Yes?
Dialogue: 0,0:17:51.60,0:17:54.10,Default,,0000,0000,0000,,No that is not what rational\Nevidence means.
Dialogue: 0,0:17:54.10,0:17:58.01,Default,,0000,0000,0000,,Rational evidence means that he will\Ndeduce from a lot of other sources as well
Dialogue: 0,0:17:58.01,0:18:00.54,Default,,0000,0000,0000,,and then they will also do a\Nlogical deduction in that matter,
Dialogue: 0,0:18:00.54,0:18:04.47,Default,,0000,0000,0000,,that God is omnipotent, and Allah does\Nnot accept any constraints about Himself.
Dialogue: 0,0:18:04.47,0:18:06.58,Default,,0000,0000,0000,,It is problematic to assume that.
Dialogue: 0,0:18:06.58,0:18:09.85,Default,,0000,0000,0000,,Hence when He burdens people, and\Nsince He is capable of everything,
Dialogue: 0,0:18:09.85,0:18:12.65,Default,,0000,0000,0000,,therefore He can give unbearable\Nburdens to people too.
Dialogue: 0,0:18:12.65,0:18:15.44,Default,,0000,0000,0000,,So you would not have the last word\Neven in rational arguments.
Dialogue: 0,0:18:15.44,0:18:19.44,Default,,0000,0000,0000,,[Student] So this is what one can\Nbe negated, his opinion can be refuted.
Dialogue: 0,0:18:19.44,0:18:22.97,Default,,0000,0000,0000,,[Ghamidi] Yes of course.\N[Student] What is the criterion for this?
Dialogue: 0,0:18:22.97,0:18:25.23,Default,,0000,0000,0000,,[Ghamidi] This is something you would\Nhave to debate with Imam Razi himself.
Dialogue: 0,0:18:25.23,0:18:28.26,Default,,0000,0000,0000,,I have only told you about what he\Nsays about this matter.
Dialogue: 0,0:18:28.26,0:18:32.26,Default,,0000,0000,0000,,If I delve into it further to talk about\Nwhether his opinion is correct or not,
Dialogue: 0,0:18:32.26,0:18:35.21,Default,,0000,0000,0000,,then I would actually be deviating from\Nour topic.
Dialogue: 0,0:18:35.21,0:18:38.50,Default,,0000,0000,0000,,See the thing is, Zamakhshari\Nfor instance says exactly the same thing.
Dialogue: 0,0:18:38.50,0:18:41.73,Default,,0000,0000,0000,,He says, 'muhkamaat uhkimat ibaaratuha\Nbi an hufizat min al ehtimaal
Dialogue: 0,0:18:41.73,0:18:46.16,Default,,0000,0000,0000,,wal ishtibaah'. That is, what are the\Nmuhkam verses?
Dialogue: 0,0:18:46.16,0:18:50.34,Default,,0000,0000,0000,,Those are the verses whose interpretation\Nhas been safeguarded in a way
Dialogue: 0,0:18:50.34,0:18:53.09,Default,,0000,0000,0000,,'bi an hufizat min al ehtimaal\Nwal ishtibaah.'
Dialogue: 0,0:18:53.09,0:18:55.99,Default,,0000,0000,0000,,That is, now neither any doubt\Nnor ambiguity remains.
Dialogue: 0,0:18:55.99,0:18:58.20,Default,,0000,0000,0000,,So the opposite of ambiguity.
Dialogue: 0,0:18:58.20,0:19:00.51,Default,,0000,0000,0000,,The text is no longer ambiguous.
Dialogue: 0,0:19:00.51,0:19:03.51,Default,,0000,0000,0000,,The subject matter is no longer\Ndoubtful, it has become muhkam.
Dialogue: 0,0:19:03.51,0:19:08.08,Default,,0000,0000,0000,,Mutashaabihaat? Zamakhshari says\Nthese are ones which are ambiguous.
Dialogue: 0,0:19:08.08,0:19:11.99,Default,,0000,0000,0000,,This is how he translates it, that it is \Ndoubtful, carrying multiple possibilities.
Dialogue: 0,0:19:11.99,0:19:16.36,Default,,0000,0000,0000,,That in which there is uncertainty in\Ndetermining the meaning,
Dialogue: 0,0:19:16.36,0:19:18.95,Default,,0000,0000,0000,,and in which there is apprehension\Nabout the meaning.
Dialogue: 0,0:19:18.95,0:19:21.97,Default,,0000,0000,0000,,So this is how he explains the term.
Dialogue: 0,0:19:21.97,0:19:25.64,Default,,0000,0000,0000,,So this means that in both these scholars,\Nand Zamakhshari was a Mutazilite,
Dialogue: 0,0:19:25.64,0:19:27.38,Default,,0000,0000,0000,,and Imam Razi belonged to the\NAsh'ari school of thought.
Dialogue: 0,0:19:27.38,0:19:28.91,Default,,0000,0000,0000,,He is an Imam of the Ash'aris.
Dialogue: 0,0:19:28.91,0:19:31.24,Default,,0000,0000,0000,,And despite being an Ash'ari and\NMutazilite,
Dialogue: 0,0:19:31.24,0:19:33.37,Default,,0000,0000,0000,,there was no difference in their opinions\Nin this matter.
Dialogue: 0,0:19:33.37,0:19:35.11,Default,,0000,0000,0000,,Because both of them presented\Ntheir arguments,
Dialogue: 0,0:19:35.11,0:19:36.53,Default,,0000,0000,0000,,and there was no difference in\Ntheir conclusions.
Dialogue: 0,0:19:36.53,0:19:39.14,Default,,0000,0000,0000,,Now see, there is Maulana Shabbir\NAhmad Usmani,
Dialogue: 0,0:19:39.14,0:19:43.68,Default,,0000,0000,0000,,and naturally among our esteemed\Nscholars of the contemporary era,
Dialogue: 0,0:19:43.68,0:19:47.36,Default,,0000,0000,0000,,especially those of the classical and\Ntraditionalist school of thought,
Dialogue: 0,0:19:47.36,0:19:49.19,Default,,0000,0000,0000,,he is among the great scholars\Nof that worldview.
Dialogue: 0,0:19:49.19,0:19:52.40,Default,,0000,0000,0000,,He too has written a note on this.
Dialogue: 0,0:19:52.40,0:19:55.26,Default,,0000,0000,0000,,He says that you must look at it\Nthis way,
Dialogue: 0,0:19:55.26,0:19:58.22,Default,,0000,0000,0000,,that in the Holy Quran, and in fact in\Nall the revealed Books,
Dialogue: 0,0:19:58.22,0:20:01.40,Default,,0000,0000,0000,,there are two kinds of verses\Nwhich are found.
Dialogue: 0,0:20:01.40,0:20:05.40,Default,,0000,0000,0000,,One is the kind whose intention\Nis known and established.
Dialogue: 0,0:20:05.92,0:20:09.42,Default,,0000,0000,0000,,Whether it is because, with regards\Nto the vocabulary and style,
Dialogue: 0,0:20:09.42,0:20:13.12,Default,,0000,0000,0000,,there is no doubt and ambiguity\Nin the words.
Dialogue: 0,0:20:13.12,0:20:16.27,Default,,0000,0000,0000,,Nor does their interpretation imply\Nmultiple meanings.
Dialogue: 0,0:20:16.27,0:20:22.52,Default,,0000,0000,0000,,So if we have a verse, its intention\Nis known and established.
Dialogue: 0,0:20:22.52,0:20:26.23,Default,,0000,0000,0000,,In which aspects? Well, with regards\Nto its vocabulary and linguistic style,
Dialogue: 0,0:20:26.23,0:20:27.82,Default,,0000,0000,0000,,there is no ambiguity in\Nits words.
Dialogue: 0,0:20:27.82,0:20:30.24,Default,,0000,0000,0000,,But since he does not agree with\Nwhat Imam Razi says,
Dialogue: 0,0:20:30.24,0:20:31.98,Default,,0000,0000,0000,,therefore he has accepted this\Napproach.
Dialogue: 0,0:20:31.98,0:20:34.42,Default,,0000,0000,0000,,That with regards to the vocabulary,\Nstyle, and grammar,
Dialogue: 0,0:20:34.42,0:20:37.30,Default,,0000,0000,0000,,we are absolutely clear in what its\Nsubject matter is.
Dialogue: 0,0:20:37.30,0:20:39.32,Default,,0000,0000,0000,,There is no doubt or ambiguity\Nin its words,
Dialogue: 0,0:20:39.32,0:20:41.58,Default,,0000,0000,0000,,nor does their interpretation imply\Nmultiple meanings.
Dialogue: 0,0:20:41.58,0:20:44.68,Default,,0000,0000,0000,,And it is also not the case that out\Nof all the meanings known to us,
Dialogue: 0,0:20:44.68,0:20:47.12,Default,,0000,0000,0000,,it might be said that this verse could\Nalso mean something else.
Dialogue: 0,0:20:47.12,0:20:49.68,Default,,0000,0000,0000,,This is also not the case. It can\Nonly have one meaning.
Dialogue: 0,0:20:49.68,0:20:51.78,Default,,0000,0000,0000,,Nor is it that that which was\Nconsidered reasonable,
Dialogue: 0,0:20:51.78,0:20:53.72,Default,,0000,0000,0000,,is actually against the universally\Naccepted rules.
Dialogue: 0,0:20:53.72,0:20:55.53,Default,,0000,0000,0000,,This is that same point.
Dialogue: 0,0:20:55.53,0:21:00.95,Default,,0000,0000,0000,,So the intentionality of the verse,\Nthat which was understood from it,
Dialogue: 0,0:21:00.95,0:21:03.81,Default,,0000,0000,0000,,is not against the commonly\Naccepted rules.
Dialogue: 0,0:21:03.81,0:21:06.66,Default,,0000,0000,0000,,Here he has not specifically mentioned\Nreason, but that is his reference.
Dialogue: 0,0:21:06.66,0:21:11.74,Default,,0000,0000,0000,,If the meaning is against\Nthe universal rules or reason,
Dialogue: 0,0:21:11.74,0:21:15.02,Default,,0000,0000,0000,,if this is the case, then he says that\Nit becomes muhkam.
Dialogue: 0,0:21:15.99,0:21:19.35,Default,,0000,0000,0000,,Or else because, and this is the other\Ncategory of muhkam,
Dialogue: 0,0:21:19.35,0:21:21.75,Default,,0000,0000,0000,,or else because in the text and the\Nterms used,
Dialogue: 0,0:21:21.75,0:21:24.69,Default,,0000,0000,0000,,even though many other meanings\Ncould have been implied instead,
Dialogue: 0,0:21:24.69,0:21:27.42,Default,,0000,0000,0000,,so with regards to its vocabulary,\Nmultiple meanings could have been implied.
Dialogue: 0,0:21:27.42,0:21:30.80,Default,,0000,0000,0000,,But the detailed proofs given by\Nthe law giver (the Prophet).
Dialogue: 0,0:21:31.94,0:21:36.47,Default,,0000,0000,0000,,It means the Prophet (pbuh) mentioned\Nit somewhere in the Hadith,
Dialogue: 0,0:21:36.47,0:21:38.43,Default,,0000,0000,0000,,and it gained fame and\Nreputation.
Dialogue: 0,0:21:38.43,0:21:41.00,Default,,0000,0000,0000,,This is a specific terminology,\Nnusuus-e mustafiiza.
Dialogue: 0,0:21:41.00,0:21:43.35,Default,,0000,0000,0000,,Or the consensus of the\N(infallible) Ummah.
Dialogue: 0,0:21:45.14,0:21:49.16,Default,,0000,0000,0000,,Or the Ummah unanimously agreed on it,\Nand the collective Ummah is infallible.
Dialogue: 0,0:21:50.55,0:21:54.02,Default,,0000,0000,0000,,Or the common, universally accepted\Nprinciples of religion
Dialogue: 0,0:21:54.02,0:21:57.84,Default,,0000,0000,0000,,has categorically established that the\Nintention of the speaker was not that,
Dialogue: 0,0:21:57.84,0:22:01.03,Default,,0000,0000,0000,,but is this. So the apparent meaning\Nwhich we understood, that is correct.
Dialogue: 0,0:22:01.03,0:22:03.82,Default,,0000,0000,0000,,Such verses are called muhkamaat.
Dialogue: 0,0:22:03.82,0:22:10.65,Default,,0000,0000,0000,,So he has presented that opinion in\Nthe contemporary style.
Dialogue: 0,0:22:10.65,0:22:13.71,Default,,0000,0000,0000,,The second kind of verses are\Ncalled mutashaabihaat,
Dialogue: 0,0:22:13.71,0:22:18.62,Default,,0000,0000,0000,,that is, the intention and meaning of\Nwhich is not determined
Dialogue: 0,0:22:18.62,0:22:20.81,Default,,0000,0000,0000,,because of some doubts and\Nambiguities.
Dialogue: 0,0:22:20.81,0:22:22.40,Default,,0000,0000,0000,,See the words have been repeated\Nby him.
Dialogue: 0,0:22:22.40,0:22:26.40,Default,,0000,0000,0000,,Doubtful and ambiguous. This is\Nhow he has explained ambiguous verse.
Dialogue: 0,0:22:26.40,0:22:31.36,Default,,0000,0000,0000,,So this is the exact same explanation,\Nexcept with the rational element.
Dialogue: 0,0:22:31.36,0:22:34.51,Default,,0000,0000,0000,,That part he has conveyed in the\Nend in another way.
Dialogue: 0,0:22:34.51,0:22:38.04,Default,,0000,0000,0000,,But you can see that here too,\Nthe meaning has been established
Dialogue: 0,0:22:38.04,0:22:40.71,Default,,0000,0000,0000,,either through the words, or the\Ngrammatical style.
Dialogue: 0,0:22:40.71,0:22:44.03,Default,,0000,0000,0000,,And if that has not happened and\Nthere was some apprehension in meaning,
Dialogue: 0,0:22:44.03,0:22:46.45,Default,,0000,0000,0000,,and the Quran itself could not\Nestablish it,
Dialogue: 0,0:22:47.93,0:22:52.31,Default,,0000,0000,0000,,it was determined by the Prophet's\Nclear proofs, confirming the meaning.
Dialogue: 0,0:22:52.31,0:22:55.16,Default,,0000,0000,0000,,The consensus of the Ummah determined\Nthat this is the meaning.
Dialogue: 0,0:22:55.16,0:22:57.81,Default,,0000,0000,0000,,Or it was derived from the generally\Naccepted principles of the religion.
Dialogue: 0,0:22:57.81,0:23:00.72,Default,,0000,0000,0000,,The Quran commanded that the man or\Nwoman who commits adultery,
Dialogue: 0,0:23:00.72,0:23:02.76,Default,,0000,0000,0000,,should be punished with a\Nhundred lashes.
Dialogue: 0,0:23:02.76,0:23:05.40,Default,,0000,0000,0000,,Now naturally one understands from it\Nthat whoever commits adultery,
Dialogue: 0,0:23:05.40,0:23:07.11,Default,,0000,0000,0000,,should be punished with a\Nhundred lashes.
Dialogue: 0,0:23:07.11,0:23:09.71,Default,,0000,0000,0000,,Then nusuus-e-mustafiiza came from\Nthe Prophet (pbuh)
Dialogue: 0,0:23:09.71,0:23:12.48,Default,,0000,0000,0000,,and told us that it only refers\Nto a bachelor.
Dialogue: 0,0:23:14.90,0:23:17.44,Default,,0000,0000,0000,,The Ummah unanimously concurred\Nwith this.
Dialogue: 0,0:23:19.07,0:23:22.50,Default,,0000,0000,0000,,So we got nusuus-e-mustafiiza, as well\Nas the consensus of the common people.
Dialogue: 0,0:23:22.50,0:23:24.69,Default,,0000,0000,0000,,Now the apparent meaning which was\Nunderstood from the words,
Dialogue: 0,0:23:24.69,0:23:26.40,Default,,0000,0000,0000,,would you accept that?
Dialogue: 0,0:23:28.02,0:23:30.43,Default,,0000,0000,0000,,You should not accept it based\Non this principle.
Dialogue: 0,0:23:30.43,0:23:32.59,Default,,0000,0000,0000,,Is the matter clear from this\Nexample?
Dialogue: 0,0:23:32.59,0:23:37.34,Default,,0000,0000,0000,,The Quran said that whichever person\Ncommits adultery, man or woman,
Dialogue: 0,0:23:37.34,0:23:39.79,Default,,0000,0000,0000,,should be punished with a\Nhundred lashes.
Dialogue: 0,0:23:39.79,0:23:42.99,Default,,0000,0000,0000,,For when you read this verse, the\Napparent meaning is of course that
Dialogue: 0,0:23:42.99,0:23:45.15,Default,,0000,0000,0000,,whoever commits adultery should\Nbe given a hundred lashes.
Dialogue: 0,0:23:45.15,0:23:48.00,Default,,0000,0000,0000,,There is no mention of an unwed or\Na married person here.
Dialogue: 0,0:23:48.00,0:23:52.83,Default,,0000,0000,0000,,But what happened then? As soon as\Nwe derived this apparent meaning from it,
Dialogue: 0,0:23:52.83,0:23:56.17,Default,,0000,0000,0000,,along with it came some nusuus-e\Nmustafiiza,
Dialogue: 0,0:23:56.17,0:23:58.11,Default,,0000,0000,0000,,that is, some famous narrations\Ncame from the Prophet.
Dialogue: 0,0:23:58.11,0:24:02.73,Default,,0000,0000,0000,,They informed us that no, this verse is\Nreferring only to an unwed adulterer.
Dialogue: 0,0:24:04.44,0:24:07.72,Default,,0000,0000,0000,,The consensus of the common people,\Ni.e. the Ummah, agreed with it.
Dialogue: 0,0:24:07.72,0:24:11.08,Default,,0000,0000,0000,,And other rules of jurisprudence also\Ncame up in its support.
Dialogue: 0,0:24:11.08,0:24:14.42,Default,,0000,0000,0000,,After that, the apparent meaning which was\Nderived from the words,
Dialogue: 0,0:24:14.42,0:24:18.30,Default,,0000,0000,0000,,we did not accept that meaning.\NThis is what he is saying.
Dialogue: 0,0:24:18.30,0:24:21.76,Default,,0000,0000,0000,,Please do not think from this that\NI am advocating it as correct.
Dialogue: 0,0:24:21.76,0:24:24.48,Default,,0000,0000,0000,,I am only giving you an example\Nthat this is how he will take it.
Dialogue: 0,0:24:24.48,0:24:26.90,Default,,0000,0000,0000,,What was the difficulty he was\Nfaced with?
Dialogue: 0,0:24:26.90,0:24:30.42,Default,,0000,0000,0000,,The difficulty was that the apparent\Nmeaning conveyed by the words of Quran,
Dialogue: 0,0:24:30.42,0:24:33.10,Default,,0000,0000,0000,,naturally there are textual evidences\Ncontrary to it.
Dialogue: 0,0:24:33.10,0:24:35.06,Default,,0000,0000,0000,,So this is the way he adopted\Nto deal with it.
Dialogue: 0,0:24:35.06,0:24:36.32,Default,,0000,0000,0000,,That this is how it will become\Nmuhkam.
Dialogue: 0,0:24:36.32,0:24:38.32,Default,,0000,0000,0000,,This is the case with Shabbir Ahmad\NUsmani.
Dialogue: 0,0:24:38.32,0:24:42.20,Default,,0000,0000,0000,,Now you can see, one of our scholars\Nfrom the previous generation,
Dialogue: 0,0:24:42.20,0:24:47.96,Default,,0000,0000,0000,,Maulana Syed Abul A'la Maududi.\NHe is also saying the exact same thing.
Dialogue: 0,0:24:47.96,0:24:51.74,Default,,0000,0000,0000,,Muhkam verses refer to those verses\Nwhose language is completely clear,
Dialogue: 0,0:24:51.74,0:24:55.50,Default,,0000,0000,0000,,in which there is no ambiguity while\Ndetermining their meaning,
Dialogue: 0,0:24:55.50,0:24:59.08,Default,,0000,0000,0000,,whose words testify their intentionality\Nand meaning clearly and categorically,
Dialogue: 0,0:24:59.08,0:25:02.69,Default,,0000,0000,0000,,and are hardly possible for anyone to make\Nthem a practice board
Dialogue: 0,0:25:02.69,0:25:04.60,Default,,0000,0000,0000,,for expansive interpretations.
Dialogue: 0,0:25:04.60,0:25:08.25,Default,,0000,0000,0000,,Since he is a writer, he has presented the\Nmatter so simply.
Dialogue: 0,0:25:08.25,0:25:11.46,Default,,0000,0000,0000,,Mutashaabihaat, that is, those verses in\Nwhose meaning there is a possibility
Dialogue: 0,0:25:11.46,0:25:12.99,Default,,0000,0000,0000,,of ambiguity and doubt.
Dialogue: 0,0:25:12.99,0:25:15.49,Default,,0000,0000,0000,,This is how he has defined muhkam\Nand mutashaabihaat.
Dialogue: 0,0:25:15.49,0:25:18.72,Default,,0000,0000,0000,,So one can see in this matter that\N'muttafiq gar deed raay bu ali bayad
Dialogue: 0,0:25:18.72,0:25:20.19,Default,,0000,0000,0000,,Everyone holds the same opinion.
Dialogue: 0,0:25:20.19,0:25:23.92,Default,,0000,0000,0000,,There is no particular difference in how\Nscholars approach this.
Dialogue: 0,0:25:23.92,0:25:30.15,Default,,0000,0000,0000,,So you can say that in our tradition, this\Nis the position of the classical scholars.
Dialogue: 0,0:25:30.15,0:25:33.24,Default,,0000,0000,0000,,Now about this opinion, recall one\Nthing again in your minds.
Dialogue: 0,0:25:33.24,0:25:35.88,Default,,0000,0000,0000,,What is the issue? There are two words\Nin the Quran,
Dialogue: 0,0:25:35.88,0:25:40.06,Default,,0000,0000,0000,,'mutashaabih' and 'taveel'. These are\Nthe fundamental words in the verse.
Dialogue: 0,0:25:40.06,0:25:44.65,Default,,0000,0000,0000,,The word 'mutashaabih' has been taken\Nby him in the same sense
Dialogue: 0,0:25:44.65,0:25:47.33,Default,,0000,0000,0000,,as we ascribe to the word 'mushtabeh'\N(ambiguous).
Dialogue: 0,0:25:47.33,0:25:49.89,Default,,0000,0000,0000,,And he has explained that too.\N'Mushtabeh'.
Dialogue: 0,0:25:49.89,0:25:52.69,Default,,0000,0000,0000,,A word which carries the probability\Nof many meanings.
Dialogue: 0,0:25:52.69,0:25:56.16,Default,,0000,0000,0000,,How has this meaning been derived? I have\Nalready told that in the previous lecture.
Dialogue: 0,0:25:56.16,0:25:59.73,Default,,0000,0000,0000,,So it is not as if that word does not\Nhave those other meanings, it does.
Dialogue: 0,0:25:59.73,0:26:02.54,Default,,0000,0000,0000,,When that word is used, going by\Nits conclusions,
Dialogue: 0,0:26:02.54,0:26:06.54,Default,,0000,0000,0000,,it also has this meaning, and this meaning\Nwas derived among linguists,
Dialogue: 0,0:26:06.54,0:26:09.51,Default,,0000,0000,0000,,and they started using this word\Nto imply this particular meaning.
Dialogue: 0,0:26:09.51,0:26:12.97,Default,,0000,0000,0000,,Its example is found in the Quran as well\Nas in our colloquial use as well.
Dialogue: 0,0:26:12.97,0:26:15.93,Default,,0000,0000,0000,,About the word 'taveel' I have already\Nmentioned that
Dialogue: 0,0:26:15.93,0:26:22.42,Default,,0000,0000,0000,,in the ancient vocabulary, it was used to\Nreturn something to its misdaaq or reality
Dialogue: 0,0:26:22.42,0:26:25.17,Default,,0000,0000,0000,,Now you know the meaning of\Nmisdaaq (actual referent).
Dialogue: 0,0:26:25.17,0:26:33.27,Default,,0000,0000,0000,,But in the later eras, it began to be used\Nto imply meaning and explanation.
Dialogue: 0,0:26:33.27,0:26:35.68,Default,,0000,0000,0000,,We use this word quite commonly.
Dialogue: 0,0:26:35.68,0:26:39.68,Default,,0000,0000,0000,,So this later (born-again) meaning of \Nthis word, and the meaning of mutashaabih,
Dialogue: 0,0:26:39.68,0:26:43.42,Default,,0000,0000,0000,,both of these were taken together\Nand a meaning was derived from the verse.
Dialogue: 0,0:26:43.42,0:26:46.00,Default,,0000,0000,0000,,Now naturally when one understands\Nthe subject matter of the verse,
Dialogue: 0,0:26:46.00,0:26:48.63,Default,,0000,0000,0000,,then whether you take the position of\NImam Razi,
Dialogue: 0,0:26:48.63,0:26:51.88,Default,,0000,0000,0000,,or you take the stance of Maulana\NShabbir Ahmad Usmani,
Dialogue: 0,0:26:51.88,0:26:54.03,Default,,0000,0000,0000,,or whether you decide to go by the\Nopinion of Zamakhshari,
Dialogue: 0,0:26:54.03,0:26:58.03,Default,,0000,0000,0000,,or even if you see Maulana Maududi,\Nall of them convey the same thing
Dialogue: 0,0:26:58.03,0:27:02.03,Default,,0000,0000,0000,,that there are some verses in the\NQuran, in whose meanings
Dialogue: 0,0:27:02.03,0:27:06.03,Default,,0000,0000,0000,,there is a possibility of ambiguity. This\Nwould be the conclusion from it right?
Dialogue: 0,0:27:06.03,0:27:09.19,Default,,0000,0000,0000,,So the subject matter of those verses is\Nambiguous or vague for us.
Dialogue: 0,0:27:09.19,0:27:11.74,Default,,0000,0000,0000,,We cannot categorically establish it.
Dialogue: 0,0:27:11.74,0:27:14.63,Default,,0000,0000,0000,,I had said that whenever we have to\Nunderstanding the meaning of something,
Dialogue: 0,0:27:14.63,0:27:16.89,Default,,0000,0000,0000,,we must always go to its source.
Dialogue: 0,0:27:16.89,0:27:20.29,Default,,0000,0000,0000,,So here the mistake which has\Noccurred,
Dialogue: 0,0:27:20.29,0:27:25.59,Default,,0000,0000,0000,,it happened first in determining the\Nmeaning of the word 'mutashabeh'.
Dialogue: 0,0:27:25.59,0:27:30.43,Default,,0000,0000,0000,,And the second error was taking the\Nword 'taveel' in its later meaning.
Dialogue: 0,0:27:30.43,0:27:32.08,Default,,0000,0000,0000,,This was the second mistake.
Dialogue: 0,0:27:32.08,0:27:35.56,Default,,0000,0000,0000,,In what sense has the word 'mutashaabeh'\Nbeen used here actually?
Dialogue: 0,0:27:35.56,0:27:38.36,Default,,0000,0000,0000,,It has been used in its literal\Nsense only.
Dialogue: 0,0:27:39.89,0:27:42.75,Default,,0000,0000,0000,,It means things are similar or\Nindistinguishable.
Dialogue: 0,0:27:42.75,0:27:45.73,Default,,0000,0000,0000,,Similar things means firstly in the\Nsense as used in
Dialogue: 0,0:27:45.73,0:27:48.04,Default,,0000,0000,0000,,'Kitaabam mutashabiham masaani'.
Dialogue: 0,0:27:48.04,0:27:51.08,Default,,0000,0000,0000,,That the verses of the Quran are similar\Nand of a related disposition.
Dialogue: 0,0:27:51.08,0:27:53.48,Default,,0000,0000,0000,,That gives it a second meaning.
Dialogue: 0,0:27:53.48,0:27:57.75,Default,,0000,0000,0000,,But one meaning is that some verses\Nof the Quran are those which have words
Dialogue: 0,0:27:57.75,0:28:03.96,Default,,0000,0000,0000,,which relate the unknown referents to\Nthings are well known to all.
Dialogue: 0,0:28:05.71,0:28:07.42,Default,,0000,0000,0000,,Understand this sentence.
Dialogue: 0,0:28:07.42,0:28:12.52,Default,,0000,0000,0000,,The unknown referent of things is related\Nto known ones to explain them.
Dialogue: 0,0:28:12.52,0:28:14.82,Default,,0000,0000,0000,,Why did Allah feel the need\Nto do this?
Dialogue: 0,0:28:14.82,0:28:20.87,Default,,0000,0000,0000,,This need arose because Allah is\Nsaying a lot about this world in the Quran
Dialogue: 0,0:28:20.87,0:28:24.97,Default,,0000,0000,0000,,but the most significant things that\NHe is proclaiming are basically only two.
Dialogue: 0,0:28:24.97,0:28:30.28,Default,,0000,0000,0000,,One is that this Universe has a\NCreator, whose own world is concealed.
Dialogue: 0,0:28:30.28,0:28:35.28,Default,,0000,0000,0000,,We cannot see it, nor can we conceptualize\Nor observe its substance,
Dialogue: 0,0:28:35.28,0:28:37.86,Default,,0000,0000,0000,,nor can we see the\Nactions therein.
Dialogue: 0,0:28:37.86,0:28:39.64,Default,,0000,0000,0000,,I have not used the word\N'attributes',
Dialogue: 0,0:28:39.64,0:28:42.20,Default,,0000,0000,0000,,because the evidence of those\Nattributes is present in this world.
Dialogue: 0,0:28:42.20,0:28:45.26,Default,,0000,0000,0000,,So we cannot see the substance of\Nthat Creator or His world,
Dialogue: 0,0:28:45.26,0:28:48.05,Default,,0000,0000,0000,,nor do we see how He brings about\Nany actions.
Dialogue: 0,0:28:48.94,0:28:52.94,Default,,0000,0000,0000,,I will tell you later on that this is\Nthat very issue
Dialogue: 0,0:28:52.94,0:28:56.36,Default,,0000,0000,0000,,from where the debates of ontology and\Nepistemology arose in philosophy ...
Dialogue: 0,0:28:56.36,0:28:58.15,Default,,0000,0000,0000,,But this is a topic for a later stage.
Dialogue: 0,0:28:58.15,0:29:01.47,Default,,0000,0000,0000,,So there is no example of the substance\Nof the unseen world before us,
Dialogue: 0,0:29:01.47,0:29:04.91,Default,,0000,0000,0000,,there is nothing we can see. It is an\Nessence of a concealed world.
Dialogue: 0,0:29:04.91,0:29:07.27,Default,,0000,0000,0000,,What is it, of what nature, we don't\Nknow anything.
Dialogue: 0,0:29:07.27,0:29:09.94,Default,,0000,0000,0000,,We cannot see it, cannot observe it.
Dialogue: 0,0:29:09.94,0:29:13.94,Default,,0000,0000,0000,,And in a similar way are its actions,\Nhow does it bring them about?
Dialogue: 0,0:29:13.94,0:29:16.77,Default,,0000,0000,0000,,A being produces some actions\Nright?
Dialogue: 0,0:29:16.77,0:29:18.97,Default,,0000,0000,0000,,Attributes are simply the properties\Nof that being.
Dialogue: 0,0:29:18.97,0:29:20.80,Default,,0000,0000,0000,,We can conceptualize and imagine\Nthose.
Dialogue: 0,0:29:20.80,0:29:23.54,Default,,0000,0000,0000,,But when an act or deed is\Nbrought about,
Dialogue: 0,0:29:23.54,0:29:27.09,Default,,0000,0000,0000,,then a need arises that it be observed, or\Nbe witnessed,
Dialogue: 0,0:29:27.09,0:29:29.69,Default,,0000,0000,0000,,that others should understand what\Ndeed is being done.
Dialogue: 0,0:29:29.69,0:29:32.15,Default,,0000,0000,0000,,So we can see neither of those\Nthings.
Dialogue: 0,0:29:32.15,0:29:35.23,Default,,0000,0000,0000,,And yet the Quran has to introduce\NGod.
Dialogue: 0,0:29:35.23,0:29:40.42,Default,,0000,0000,0000,,Because to have faith resting solely on\NGod, the entire religion rests on this.
Dialogue: 0,0:29:40.42,0:29:46.34,Default,,0000,0000,0000,,But He cannot be shown, and nor\Ncan His actions be observed.
Dialogue: 0,0:29:46.34,0:29:50.17,Default,,0000,0000,0000,,The second aspect which forms\Nthe basis in the Quran
Dialogue: 0,0:29:50.17,0:29:52.46,Default,,0000,0000,0000,,is that one day all of us have\Nto depart this world
Dialogue: 0,0:29:52.46,0:29:55.71,Default,,0000,0000,0000,,and there is another world in which\Nwe have to open our eyes.
Dialogue: 0,0:29:55.71,0:29:59.71,Default,,0000,0000,0000,,Which is a concealed world, and it\Nproclaims that there will a Judgement Day.
Dialogue: 0,0:29:59.71,0:30:02.84,Default,,0000,0000,0000,,That Judgment Day which will come,\Nthat too will bring forth a world
Dialogue: 0,0:30:02.84,0:30:06.84,Default,,0000,0000,0000,,which we have not seen. \NWe cannot observe it right now.
Dialogue: 0,0:30:06.84,0:30:09.17,Default,,0000,0000,0000,,So this means that the invitation\Nof the Quran
Dialogue: 0,0:30:09.17,0:30:13.38,Default,,0000,0000,0000,,is based on two fundamental premises\Nwhich it wants to convince us of,
Dialogue: 0,0:30:13.38,0:30:16.51,Default,,0000,0000,0000,,i.e. the existence of God, and\Nthe Day of Judgment,
Dialogue: 0,0:30:16.51,0:30:20.51,Default,,0000,0000,0000,,if some idea and conception has to\Nbe given to us about both of them,
Dialogue: 0,0:30:20.51,0:30:23.28,Default,,0000,0000,0000,,for both of these conceptions are\Nabsolutely clear and established.
Dialogue: 0,0:30:23.28,0:30:25.53,Default,,0000,0000,0000,,One should have faith in Allah who\Nis the Creator of this Universe,
Dialogue: 0,0:30:25.53,0:30:27.80,Default,,0000,0000,0000,,there is no debate about this.\NThis is absolutely muhkam.
Dialogue: 0,0:30:27.80,0:30:29.53,Default,,0000,0000,0000,,Similar is the case with the\NDay of Judgment.
Dialogue: 0,0:30:29.53,0:30:31.49,Default,,0000,0000,0000,,But what is God like?
Dialogue: 0,0:30:31.49,0:30:35.49,Default,,0000,0000,0000,,And what would Judgment Day be\Nlike, what kind of world would it be?
Dialogue: 0,0:30:35.49,0:30:38.21,Default,,0000,0000,0000,,These are the things which belong\Nto the concealed world.
Dialogue: 0,0:30:38.21,0:30:42.06,Default,,0000,0000,0000,,In this unseen world, there would be\Nsome material things, right?
Dialogue: 0,0:30:42.06,0:30:44.100,Default,,0000,0000,0000,,And there would be some ideas.\NThis is how it would be right?
Dialogue: 0,0:30:44.100,0:30:48.54,Default,,0000,0000,0000,,At least we cannot imagine or ascertain\Nanything more than that.
Dialogue: 0,0:30:48.54,0:30:52.54,Default,,0000,0000,0000,,And those things and ideas would be in\Nsome perceptible form.
Dialogue: 0,0:30:52.54,0:30:56.27,Default,,0000,0000,0000,,There would be a tree. What would\Nit be like? Well it would be like a tree.
Dialogue: 0,0:30:56.27,0:30:58.47,Default,,0000,0000,0000,,There would be fruit. And it would\Nbe like a fruit!
Dialogue: 0,0:30:58.47,0:31:00.79,Default,,0000,0000,0000,,There would be some living creatures,\Nprobably us only.
Dialogue: 0,0:31:00.79,0:31:02.97,Default,,0000,0000,0000,,So there would be some things\Nthere, i.e. referents!
Dialogue: 0,0:31:02.97,0:31:06.62,Default,,0000,0000,0000,,Now those entities which will be there,\Nwe have no words for them in our language.
Dialogue: 0,0:31:06.62,0:31:08.99,Default,,0000,0000,0000,,Like I gave you the example\Nof Mars.
Dialogue: 0,0:31:10.12,0:31:14.64,Default,,0000,0000,0000,,Because they have never been seen\Nbefore, nor has anyone imagined them here.
Dialogue: 0,0:31:14.64,0:31:17.47,Default,,0000,0000,0000,,So how could we have words for them?\NWe don't have any in our language.
Dialogue: 0,0:31:17.47,0:31:19.99,Default,,0000,0000,0000,,If a conception or imagination of them\Nhas to be conveyed,
Dialogue: 0,0:31:19.99,0:31:21.83,Default,,0000,0000,0000,,what way would be adopted to\Ndo that?
Dialogue: 0,0:31:21.83,0:31:25.58,Default,,0000,0000,0000,,The way can only be that that entity\Nof the concealed world
Dialogue: 0,0:31:25.58,0:31:29.82,Default,,0000,0000,0000,,should be placed in relation to an\Nentity closest to it in this world,
Dialogue: 0,0:31:29.82,0:31:32.60,Default,,0000,0000,0000,,and the word which is being used\Nto refer to the thing here,
Dialogue: 0,0:31:32.60,0:31:34.38,Default,,0000,0000,0000,,should be used for the unseen\Nthing too.
Dialogue: 0,0:31:35.26,0:31:38.70,Default,,0000,0000,0000,,This is the only way one can adopt for\Nit right? There is no other way for it.
Dialogue: 0,0:31:38.70,0:31:41.59,Default,,0000,0000,0000,,So the verses in which Quran has\Nused this approach,
Dialogue: 0,0:31:41.59,0:31:43.48,Default,,0000,0000,0000,,are the mutashaabihaat ones.
Dialogue: 0,0:31:43.48,0:31:45.46,Default,,0000,0000,0000,,It does not mean their meaning\Nis ambiguous,
Dialogue: 0,0:31:45.46,0:31:47.66,Default,,0000,0000,0000,,for their meanings are absolutely\Nclear.
Dialogue: 0,0:31:47.66,0:31:50.81,Default,,0000,0000,0000,,Only the objects they're referring to\Nare not before our eyes.
Dialogue: 0,0:31:50.81,0:31:52.88,Default,,0000,0000,0000,,But there is no doubt in their\Nmeanings.
Dialogue: 0,0:31:52.88,0:31:56.88,Default,,0000,0000,0000,,It is absolutely clear. When the Quran\Nsays that there would be fruits there,
Dialogue: 0,0:31:56.88,0:32:01.39,Default,,0000,0000,0000,,so this word used by the Quran, or when\Nit is saying there would be streams there,
Dialogue: 0,0:32:01.39,0:32:04.65,Default,,0000,0000,0000,,these words are Arabic words it uses,\Nand their meaning is known to us.
Dialogue: 0,0:32:04.65,0:32:06.43,Default,,0000,0000,0000,,There is no issue in the meanings\Nof these words.
Dialogue: 0,0:32:06.43,0:32:08.25,Default,,0000,0000,0000,,But what kind of a stream would\Nit be?
Dialogue: 0,0:32:08.25,0:32:12.25,Default,,0000,0000,0000,,So it just means that the conception\Nof that stream is not in front of us.
Dialogue: 0,0:32:12.25,0:32:16.25,Default,,0000,0000,0000,,So what has been done? An example\Nhas been taken of a stream in this world,
Dialogue: 0,0:32:16.25,0:32:19.19,Default,,0000,0000,0000,,and in the afterlife too there is\Na stream that runs. What kind is it?
Dialogue: 0,0:32:19.19,0:32:21.11,Default,,0000,0000,0000,,It is possible that it would be\Ncompletely different from this one.
Dialogue: 0,0:32:21.11,0:32:23.88,Default,,0000,0000,0000,,Like I gave you the example of\Na 'degcha' (small pot).
Dialogue: 0,0:32:23.88,0:32:25.43,Default,,0000,0000,0000,,'Deg' (cauldron) could be seen\Nlying before people's eyes.
Dialogue: 0,0:32:25.43,0:32:27.66,Default,,0000,0000,0000,,But the 'cha' part had not come\Ninto existence back then!
Dialogue: 0,0:32:27.66,0:32:31.66,Default,,0000,0000,0000,,So in light of that 'deg' lying before\Nus, we created the name 'degcha'.
Dialogue: 0,0:32:31.66,0:32:34.75,Default,,0000,0000,0000,,So this approach is adopted by\NAllah as well.
Dialogue: 0,0:32:34.75,0:32:37.98,Default,,0000,0000,0000,,And apart from this, there is\Nno other way.
Dialogue: 0,0:32:37.98,0:32:40.54,Default,,0000,0000,0000,,There is no other way of presenting\Nan unseen world.
Dialogue: 0,0:32:40.54,0:32:43.32,Default,,0000,0000,0000,,Not just Allah, but we too do the\Nsame thing.
Dialogue: 0,0:32:43.32,0:32:48.58,Default,,0000,0000,0000,,If we have to convey such a thing\Nwhich has not yet come into existence,
Dialogue: 0,0:32:48.58,0:32:51.59,Default,,0000,0000,0000,,what do we do? We use the tool\Nof simile or comparison.
Dialogue: 0,0:32:51.59,0:32:54.99,Default,,0000,0000,0000,,That is what we do right? In fact the\Nthings which have come into existence,
Dialogue: 0,0:32:54.99,0:32:58.64,Default,,0000,0000,0000,,about them too we are at times\Nunable to communicate our impressions
Dialogue: 0,0:32:58.64,0:33:00.79,Default,,0000,0000,0000,,without using the simile or\Ncomparison.
Dialogue: 0,0:33:00.79,0:33:07.70,Default,,0000,0000,0000,,We have not seen the lips that Mir\Npraises in this poetry.
Dialogue: 0,0:33:09.20,0:33:13.81,Default,,0000,0000,0000,,And he insists that nowhere else\Ncan one find such beautiful lips.
Dialogue: 0,0:33:13.81,0:33:18.64,Default,,0000,0000,0000,,So he took us to a garden, and said\Nthat you have seen the petals of a flower.
Dialogue: 0,0:33:18.64,0:33:23.07,Default,,0000,0000,0000,,So the exquisiteness of this petal, its\Nloveliness, its beauty, its excellence,
Dialogue: 0,0:33:23.07,0:33:29.92,Default,,0000,0000,0000,,its color, now that you have seen it,\NI can use it as a simile to tell you
Dialogue: 0,0:33:29.92,0:33:33.07,Default,,0000,0000,0000,,that the lips I am talking about\Nare like this petal.
Dialogue: 0,0:33:33.07,0:33:37.77,Default,,0000,0000,0000,,'Of her delicate lips, what can one say,\Na blushing petal of a rose are they.'
Dialogue: 0,0:33:37.77,0:33:41.86,Default,,0000,0000,0000,,So here what he has done is, since he\Ncould not show us those lips themselves,
Dialogue: 0,0:33:41.86,0:33:45.14,Default,,0000,0000,0000,,he could certainly show us the flower\Nand the petals.
Dialogue: 0,0:33:45.14,0:33:48.05,Default,,0000,0000,0000,,And he could show us the petals in\Nsuch a way
Dialogue: 0,0:33:48.05,0:33:50.91,Default,,0000,0000,0000,,that it would make clear every\Naspect of it.
Dialogue: 0,0:33:52.53,0:33:54.15,Default,,0000,0000,0000,,Have you understood this?
Dialogue: 0,0:33:54.15,0:33:57.45,Default,,0000,0000,0000,,So actually the point it that this\Nis a constraint that applies over us too.
Dialogue: 0,0:33:57.45,0:34:00.42,Default,,0000,0000,0000,,At times, when we too cannot\Nshow something,
Dialogue: 0,0:34:00.42,0:34:02.65,Default,,0000,0000,0000,,when we cannot produce the proof\Nof something.
Dialogue: 0,0:34:02.65,0:34:05.29,Default,,0000,0000,0000,,One way could have been that Mir\Nhad said, I am lifting the veil,
Dialogue: 0,0:34:05.29,0:34:09.29,Default,,0000,0000,0000,,have a look at it yourself. So this veil\Nwould be lifted on Judgment Day,
Dialogue: 0,0:34:09.29,0:34:11.03,Default,,0000,0000,0000,,and then you can see\Nfor yourself.
Dialogue: 0,0:34:11.03,0:34:15.03,Default,,0000,0000,0000,,But till the veil is lifted, there is no\Nother way except that
Dialogue: 0,0:34:15.03,0:34:19.03,Default,,0000,0000,0000,,the things similar to it which are\Nfound in the world,
Dialogue: 0,0:34:19.03,0:34:23.03,Default,,0000,0000,0000,,a comparison should be drawn with\Nthem to explain one's point.
Dialogue: 0,0:34:23.03,0:34:26.25,Default,,0000,0000,0000,,So 'mutashaabih' has been used in\Nits very literal meaning.
Dialogue: 0,0:34:26.25,0:34:32.50,Default,,0000,0000,0000,,And its meaning is to describe a thing\Nby reference to its closest example.
Dialogue: 0,0:34:32.50,0:34:37.27,Default,,0000,0000,0000,,This is what it means. The Quran says\Nthat there are two kinds of verses in it.
Dialogue: 0,0:34:37.27,0:34:41.65,Default,,0000,0000,0000,,One kind of verses are the ones where\Nthe Quran has clearly conveyed the content
Dialogue: 0,0:34:41.65,0:34:45.12,Default,,0000,0000,0000,,and they are muhkam verses. The Quran\Nis saying what it wants to through them.
Dialogue: 0,0:34:45.12,0:34:49.70,Default,,0000,0000,0000,,And in this respect, all the verses of\Nthe Quran are actually muhkam verses.
Dialogue: 0,0:34:49.70,0:34:54.81,Default,,0000,0000,0000,,But where a verse has to convey a\Nquality or attribute of Allah,
Dialogue: 0,0:34:54.81,0:34:57.28,Default,,0000,0000,0000,,or give a conception of His\Nactions or deeds,
Dialogue: 0,0:34:57.28,0:35:01.28,Default,,0000,0000,0000,,or the world which Allah has created,\Nthat unseen world,
Dialogue: 0,0:35:01.28,0:35:02.69,Default,,0000,0000,0000,,and it includes the past too.
Dialogue: 0,0:35:02.69,0:35:05.48,Default,,0000,0000,0000,,For instance the Quran wants to\Ntell us how Adam was created
Dialogue: 0,0:35:05.48,0:35:08.45,Default,,0000,0000,0000,,and the Spirit was blown into him.\NThat too was an unseen world for us.
Dialogue: 0,0:35:08.45,0:35:11.99,Default,,0000,0000,0000,,One concealed world is the one\Nthat is going to come in the afterlife.
Dialogue: 0,0:35:11.99,0:35:14.07,Default,,0000,0000,0000,,So how will this be conveyed?
Dialogue: 0,0:35:14.07,0:35:18.78,Default,,0000,0000,0000,,There is no other way to convey it\Nexcept to do it through similitude.
Dialogue: 0,0:35:18.78,0:35:21.57,Default,,0000,0000,0000,,Not the way of ambiguity, but the\Nstyle of similitude.
Dialogue: 0,0:35:21.57,0:35:24.63,Default,,0000,0000,0000,,So what are called the ambiguous verses\Nof the Quran
Dialogue: 0,0:35:24.63,0:35:26.89,Default,,0000,0000,0000,,are not actually ambiguous, but are\Nrather 'mutashaabih' verses.
Dialogue: 0,0:35:26.89,0:35:29.84,Default,,0000,0000,0000,,That is, the way of similitude and\Nresemblance has been adopted in them
Dialogue: 0,0:35:29.84,0:35:33.04,Default,,0000,0000,0000,,and one thing has been drawn parallel\Nwith another
Dialogue: 0,0:35:33.04,0:35:35.28,Default,,0000,0000,0000,,to create a conception of it\Nin our minds.
Dialogue: 0,0:35:35.28,0:35:38.89,Default,,0000,0000,0000,,If there was any other way of conveying\Nthe truth of unseen things,
Dialogue: 0,0:35:38.89,0:35:41.40,Default,,0000,0000,0000,,then Imam Razi and Zamakhshari would\Ncertainly have told us.
Dialogue: 0,0:35:41.40,0:35:44.51,Default,,0000,0000,0000,,But there is no other way. This is\Nthe one and only way.
Dialogue: 0,0:35:44.51,0:35:47.36,Default,,0000,0000,0000,,No other approach is found to\Ndo it at all.
Dialogue: 0,0:35:47.36,0:35:50.58,Default,,0000,0000,0000,,We are bound to adopt this\Napproach only.
Dialogue: 0,0:35:50.58,0:35:55.84,Default,,0000,0000,0000,,Is this clear? Now see, these verses\Nwhich are there,
Dialogue: 0,0:35:55.84,0:35:59.84,Default,,0000,0000,0000,,are known to me too, and you know\Nit as well.
Dialogue: 0,0:35:59.84,0:36:02.33,Default,,0000,0000,0000,,Zamakhshari and Imam Razi were also\Naware of the meaning.
Dialogue: 0,0:36:02.33,0:36:04.76,Default,,0000,0000,0000,,Their meaning is known to\Nall of us.
Dialogue: 0,0:36:04.76,0:36:08.05,Default,,0000,0000,0000,,But their visual evidence is not seen\Nby any of us.
Dialogue: 0,0:36:08.05,0:36:09.71,Default,,0000,0000,0000,,This is the case, isn't it?
Dialogue: 0,0:36:09.71,0:36:14.51,Default,,0000,0000,0000,,So the Quran did not say that their\Nmeaning is not known to anyone but Allah.
Dialogue: 0,0:36:14.51,0:36:17.50,Default,,0000,0000,0000,,Quran says that their referent is not\Nknown to anyone except Allah.
Dialogue: 0,0:36:17.50,0:36:23.62,Default,,0000,0000,0000,,That is, no one knows other than Allah\Nwhat paradise really is like.
Dialogue: 0,0:36:23.62,0:36:25.92,Default,,0000,0000,0000,,Allah knows of course, He is looking\Nat His paradise.
Dialogue: 0,0:36:25.92,0:36:28.64,Default,,0000,0000,0000,,He can see the past as well as\Nthe future.
Dialogue: 0,0:36:28.64,0:36:31.57,Default,,0000,0000,0000,,But Zamakhshari and Razi don't\Nknow what it is like.
Dialogue: 0,0:36:31.57,0:36:34.31,Default,,0000,0000,0000,,Me and you are not aware of it either.\NWe don't know.
Dialogue: 0,0:36:34.31,0:36:37.33,Default,,0000,0000,0000,,So the paradise that Allah has created,\Nor for that matter the Hell He has made,
Dialogue: 0,0:36:37.33,0:36:39.11,Default,,0000,0000,0000,,or whichever unseen world He\Nhas created,
Dialogue: 0,0:36:39.11,0:36:41.64,Default,,0000,0000,0000,,or when He talks of His own\Nqualities and attributes,
Dialogue: 0,0:36:41.64,0:36:44.88,Default,,0000,0000,0000,,or when He talks of His deeds.\N'Nafakhtu fihi min ruhi.'
Dialogue: 0,0:36:44.88,0:36:46.98,Default,,0000,0000,0000,,I infused from My own Spirit\Ninto him.
Dialogue: 0,0:36:46.98,0:36:51.23,Default,,0000,0000,0000,,Allah is narrating an event. Now\Nnaturally we have not seen God,
Dialogue: 0,0:36:51.23,0:36:54.39,Default,,0000,0000,0000,,nor do we know what His\NSpirit means.
Dialogue: 0,0:36:54.39,0:36:56.77,Default,,0000,0000,0000,,Nor do we know what blowing\Nit means.
Dialogue: 0,0:36:56.77,0:37:01.79,Default,,0000,0000,0000,,But whatever occurred, was related\Nsomewhat to the blowing of the Spirit.
Dialogue: 0,0:37:01.79,0:37:04.27,Default,,0000,0000,0000,,So those were the words taken from\Nour language,
Dialogue: 0,0:37:04.27,0:37:07.87,Default,,0000,0000,0000,,and Allah has communicated that\Nevent to us.
Dialogue: 0,0:37:07.87,0:37:12.41,Default,,0000,0000,0000,,So all such verses are mutashaabih.
Dialogue: 0,0:37:12.41,0:37:16.41,Default,,0000,0000,0000,,And these are not at all ambiguous in\Ntheir subject matter and content.
Dialogue: 0,0:37:16.41,0:37:20.41,Default,,0000,0000,0000,,They are absolutely clear. We can present\Ntheir meaning and content.
Dialogue: 0,0:37:20.41,0:37:23.46,Default,,0000,0000,0000,,We can debate about it, and we\Ncan determine it.
Dialogue: 0,0:37:23.46,0:37:28.14,Default,,0000,0000,0000,,If this is clear, then there should be no\Nproblem understanding what I have written.
Dialogue: 0,0:37:28.14,0:37:31.67,Default,,0000,0000,0000,,Is this clear, where the mistake\Noriginated?
Dialogue: 0,0:37:31.67,0:37:36.50,Default,,0000,0000,0000,,The mistake arose in two places.\NThe word 'mutashaabih' has one meaning
Dialogue: 0,0:37:36.50,0:37:41.01,Default,,0000,0000,0000,,according to its conclusion in the Arabic\Nlanguage, which is still in use.
Dialogue: 0,0:37:41.01,0:37:44.17,Default,,0000,0000,0000,,That meaning was taken.\NThis is the first error.
Dialogue: 0,0:37:44.17,0:37:48.56,Default,,0000,0000,0000,,The Muvallad meaning of 'taveel' became\Ndominant in people's minds.
Dialogue: 0,0:37:48.56,0:37:52.82,Default,,0000,0000,0000,,Muvallad latemeaning means that in the ancient\Ntimes, that word did not have that meaning
Dialogue: 0,0:37:52.82,0:37:56.56,Default,,0000,0000,0000,,but in the later eras the word developed\Na new meaning.
Dialogue: 0,0:37:56.56,0:38:00.02,Default,,0000,0000,0000,,And it began to be used in\Nthat sense.
Dialogue: 0,0:38:00.02,0:38:03.23,Default,,0000,0000,0000,,So like I had told you in the\Nprevious debate,
Dialogue: 0,0:38:03.23,0:38:05.85,Default,,0000,0000,0000,,that there too, the mistake which\Nhas been made is
Dialogue: 0,0:38:05.85,0:38:10.34,Default,,0000,0000,0000,,that the journey of the word, its\Nreality and the reality of its meaning,
Dialogue: 0,0:38:11.30,0:38:14.60,Default,,0000,0000,0000,,the reality of its style and its\Nsubject matter,
Dialogue: 0,0:38:14.60,0:38:17.46,Default,,0000,0000,0000,,has been conflated with an event.
Dialogue: 0,0:38:17.46,0:38:23.58,Default,,0000,0000,0000,,Whereas an event occurs in the past\Nand then comes to an end.
Dialogue: 0,0:38:23.58,0:38:27.04,Default,,0000,0000,0000,,Only its historical narration remains.
Dialogue: 0,0:38:27.04,0:38:31.78,Default,,0000,0000,0000,,A word is born after centuries, and its\Njourney continues.
Dialogue: 0,0:38:33.36,0:38:37.15,Default,,0000,0000,0000,,And this journey, unless the word\Nbecomes obsolete, never ends.
Dialogue: 0,0:38:37.15,0:38:38.97,Default,,0000,0000,0000,,A word's journey is always\Ngoing on.
Dialogue: 0,0:38:38.97,0:38:43.61,Default,,0000,0000,0000,,So a word is actually a continuous\Npractice that is perpetually going on.
Dialogue: 0,0:38:43.61,0:38:47.78,Default,,0000,0000,0000,,It is that which the vocabulary is\Nconveying, which grammar is presenting.
Dialogue: 0,0:38:47.78,0:38:49.55,Default,,0000,0000,0000,,Which rhetoric is explaining.
Dialogue: 0,0:38:49.55,0:38:53.82,Default,,0000,0000,0000,,So the experts of these disciplines are\Nnot actually historians.
Dialogue: 0,0:38:53.82,0:38:58.02,Default,,0000,0000,0000,,But rather, whatever exists, they are\Npresenting it and thereby deducing from it
Dialogue: 0,0:38:58.02,0:39:00.30,Default,,0000,0000,0000,,and are telling us what the\Nword actually is.
Dialogue: 0,0:39:00.30,0:39:03.69,Default,,0000,0000,0000,,So there too as I told you, the source\Nof the mistake is that
Dialogue: 0,0:39:03.69,0:39:09.94,Default,,0000,0000,0000,,the journey of the word along with its\Nmeaning is conflated as a historical event
Dialogue: 0,0:39:09.94,0:39:12.84,Default,,0000,0000,0000,,But a word is not an event\Nfrom the past.
Dialogue: 0,0:39:12.84,0:39:16.11,Default,,0000,0000,0000,,Absolutely not.\N[Student] The word 'taveel'
Dialogue: 0,0:39:16.11,0:39:18.90,Default,,0000,0000,0000,,has been used by people in this\Nsense as well.
Dialogue: 0,0:39:18.90,0:39:22.36,Default,,0000,0000,0000,,Even if it was not spoken in this sense\Nin the time of the Prophet (pbuh).
Dialogue: 0,0:39:22.36,0:39:25.89,Default,,0000,0000,0000,,[Ghamidi] I had said that this word\Nin that era,
Dialogue: 0,0:39:25.89,0:39:28.55,Default,,0000,0000,0000,,the dominant meaning of this word\Nwas that of its misdaaq.
Dialogue: 0,0:39:28.55,0:39:30.66,Default,,0000,0000,0000,,In the Quran too, it has been used\Nin that sense.
Dialogue: 0,0:39:30.66,0:39:34.23,Default,,0000,0000,0000,,Its meaning as interpretation and\Ntranslation came into use a lot later.
Dialogue: 0,0:39:37.60,0:39:40.18,Default,,0000,0000,0000,,So now let us read this.
Dialogue: 0,0:39:40.18,0:39:44.18,Default,,0000,0000,0000,,The answer to the third question is that\Nit is not correct that
Dialogue: 0,0:39:44.18,0:39:47.56,Default,,0000,0000,0000,,we cannot with certainty distinguish the\Nmuhkam verses of the Quran
Dialogue: 0,0:39:47.56,0:39:51.81,Default,,0000,0000,0000,,from the mutashabih or that we are unable\Nto determine the meaning of mutashabihaat.
Dialogue: 0,0:39:51.81,0:39:54.65,Default,,0000,0000,0000,,So both of these assumptions\Nare false.
Dialogue: 0,0:39:54.65,0:39:57.46,Default,,0000,0000,0000,,We can determine which verses are\Nmutashaabih.
Dialogue: 0,0:39:57.46,0:40:00.84,Default,,0000,0000,0000,,Those verses are mutashaabih in which\Nthere is reference to an unseen world,
Dialogue: 0,0:40:00.84,0:40:03.49,Default,,0000,0000,0000,,whether it is related to our past\Nor our future.
Dialogue: 0,0:40:03.49,0:40:07.49,Default,,0000,0000,0000,,Whether it is related to Allah's first\Ncreation, as per human history,
Dialogue: 0,0:40:07.49,0:40:10.40,Default,,0000,0000,0000,,or whether it is related to whatever\Nis going to happen on Judgement Day.
Dialogue: 0,0:40:10.40,0:40:13.55,Default,,0000,0000,0000,,Whether it is related to Allah's own\Nworld where there are angels,
Dialogue: 0,0:40:13.55,0:40:16.01,Default,,0000,0000,0000,,and we don't know what else\Nresides there.
Dialogue: 0,0:40:16.01,0:40:18.22,Default,,0000,0000,0000,,So it might be related to any of it.
Dialogue: 0,0:40:18.22,0:40:22.02,Default,,0000,0000,0000,,The verses which talk of those\Nworld are mutashaabih.
Dialogue: 0,0:40:23.14,0:40:26.72,Default,,0000,0000,0000,,All verses of the Quran on which its\Nguidance is based are muhkam,
Dialogue: 0,0:40:26.72,0:40:31.72,Default,,0000,0000,0000,,and mutashabih are only those verses which\Nmention certain blessings and torments
Dialogue: 0,0:40:31.72,0:40:36.96,Default,,0000,0000,0000,,one may encounter in the Hereafter, which\Nare stated through parables or similes.
Dialogue: 0,0:40:36.96,0:40:40.10,Default,,0000,0000,0000,,Or the attributes and actions of God,\Nor the mention of something
Dialogue: 0,0:40:40.10,0:40:43.01,Default,,0000,0000,0000,,which is beyond the grasp of our knowledge\Nand observation
Dialogue: 0,0:40:43.01,0:40:47.03,Default,,0000,0000,0000,,has been stated about one of His worlds\Nin an allegorical manner.
Dialogue: 0,0:40:47.03,0:40:49.72,Default,,0000,0000,0000,,So now it has been absolutely established\Nand is known of certain
Dialogue: 0,0:40:49.72,0:40:51.86,Default,,0000,0000,0000,,which verses are mutashaabih.
Dialogue: 0,0:40:51.86,0:40:55.45,Default,,0000,0000,0000,,Either they are the blessings and\Ntorments of the Hereafter,
Dialogue: 0,0:40:55.45,0:40:58.97,Default,,0000,0000,0000,,which Allah has to convey to us,\Nabout what blessings will be given there.
Dialogue: 0,0:40:58.97,0:41:00.78,Default,,0000,0000,0000,,Or what punishments will be inflicted\Nin Hell.
Dialogue: 0,0:41:00.78,0:41:04.00,Default,,0000,0000,0000,,What would be its nature? Would it\Nbe with fire, a tree of Thuhar (Sehund),
Dialogue: 0,0:41:04.00,0:41:07.39,Default,,0000,0000,0000,,there would be pus to drink, Allah\Nsays all this about Hereafter, right?
Dialogue: 0,0:41:07.39,0:41:09.10,Default,,0000,0000,0000,,Same is the case with paradise.
Dialogue: 0,0:41:09.10,0:41:11.98,Default,,0000,0000,0000,,Or the mention of the attributes and\Nactions of God.
Dialogue: 0,0:41:11.98,0:41:15.98,Default,,0000,0000,0000,,Naturally we have not seen Allah,\Nand we are unfamiliar
Dialogue: 0,0:41:15.98,0:41:18.79,Default,,0000,0000,0000,,with the nature of his attributes.\NAlthough we have some idea of them.
Dialogue: 0,0:41:18.79,0:41:21.98,Default,,0000,0000,0000,,His actions are something we cannot\Nsee at all, we cannot observe them.
Dialogue: 0,0:41:21.98,0:41:24.99,Default,,0000,0000,0000,,Allah has to convey them too, like\NI had given you the example,
Dialogue: 0,0:41:24.99,0:41:28.06,Default,,0000,0000,0000,,when Allah says that I blew My\NSpirit into Adam.
Dialogue: 0,0:41:28.06,0:41:33.74,Default,,0000,0000,0000,,This is His action. But I cannot show\Nit to you, cannot make you observe it.
Dialogue: 0,0:41:33.74,0:41:37.37,Default,,0000,0000,0000,,Or the mention of something which is\Nbeyond our knowledge and observation,
Dialogue: 0,0:41:37.37,0:41:39.28,Default,,0000,0000,0000,,about one of His worlds.
Dialogue: 0,0:41:39.28,0:41:44.16,Default,,0000,0000,0000,,So there is a world of Allah which is\Nbeyond our knowledge or observation.
Dialogue: 0,0:41:44.16,0:41:46.68,Default,,0000,0000,0000,,and some element of it has been\Ndescribed in an allegorical way.
Dialogue: 0,0:41:46.68,0:41:49.100,Default,,0000,0000,0000,,For instance, God blowing His spirit\Ninto Adam,
Dialogue: 0,0:41:49.100,0:41:53.35,Default,,0000,0000,0000,,the birth of Jesus (AS) without\Na father,
Dialogue: 0,0:41:53.35,0:41:56.69,Default,,0000,0000,0000,,or the various places and circumstances\None may encounter in Paradise and Hell.
Dialogue: 0,0:41:56.69,0:42:01.69,Default,,0000,0000,0000,,These are the things about which only\Nthis manner can be used to describe.
Dialogue: 0,0:42:01.69,0:42:09.85,Default,,0000,0000,0000,,All things for which words have not yet\Nbeen invented,
Dialogue: 0,0:42:09.85,0:42:14.69,Default,,0000,0000,0000,,can only be stated through parables\Nand similes.
Dialogue: 0,0:42:14.69,0:42:17.21,Default,,0000,0000,0000,,This is the point which I have already\Nexplained to you.
Dialogue: 0,0:42:17.21,0:42:24.04,Default,,0000,0000,0000,,Two hundred years ago, if a person had\Nforeknowledge of electricity bulbs
Dialogue: 0,0:42:24.04,0:42:27.40,Default,,0000,0000,0000,,when they had not been invented yet,\Nhe would perhaps have said,
Dialogue: 0,0:42:27.40,0:42:32.17,Default,,0000,0000,0000,,lanterns which would neither require oil\Nnor fire will one day light up the world.
Dialogue: 0,0:42:32.17,0:42:34.39,Default,,0000,0000,0000,,This is how it would have been\Ndescribed right?
Dialogue: 0,0:42:34.39,0:42:36.96,Default,,0000,0000,0000,,An unseen world which has now\Nbecome observable.
Dialogue: 0,0:42:36.96,0:42:40.61,Default,,0000,0000,0000,,Now we can see it and words have been\Ncreated to describe it.
Dialogue: 0,0:42:40.61,0:42:44.03,Default,,0000,0000,0000,,Now there is no difficulty faced\Nin interpreting it.
Dialogue: 0,0:42:44.03,0:42:50.12,Default,,0000,0000,0000,,But if two or three hundred years ago if\None had to describe the electricity bulbs
Dialogue: 0,0:42:50.12,0:42:54.51,Default,,0000,0000,0000,,which is an extraordinary thing. It's such\Na thing human beings have conquered
Dialogue: 0,0:42:54.51,0:42:56.71,Default,,0000,0000,0000,,which has created a drastically\Nnew world.
Dialogue: 0,0:42:56.71,0:42:59.45,Default,,0000,0000,0000,,If someone had wanted to convey this two\Ncenturies ago, how would he describe it?
Dialogue: 0,0:42:59.45,0:43:01.47,Default,,0000,0000,0000,,He would have done it in these\Nwords right?
Dialogue: 0,0:43:01.47,0:43:04.25,Default,,0000,0000,0000,,The nature of mutashaabih verses is\Nno different.
Dialogue: 0,0:43:04.25,0:43:07.87,Default,,0000,0000,0000,,Neither are they unascertainable nor is\Nthere any ambiguity in their meaning.
Dialogue: 0,0:43:08.69,0:43:12.02,Default,,0000,0000,0000,,So they are ascertainable, we can tell\Nwhich verses are mutashaabih
Dialogue: 0,0:43:12.02,0:43:14.18,Default,,0000,0000,0000,,based on this principle which\Nis there.
Dialogue: 0,0:43:14.18,0:43:15.82,Default,,0000,0000,0000,,And nor is there any ambiguity\Nin their meaning.
Dialogue: 0,0:43:15.82,0:43:20.11,Default,,0000,0000,0000,,Their intention is absolutely clear, and\Nthere is no issue in understanding them.
Dialogue: 0,0:43:20.11,0:43:23.83,Default,,0000,0000,0000,,Their words are that of an\Neloquent Arabic,
Dialogue: 0,0:43:23.83,0:43:27.55,Default,,0000,0000,0000,,and we are able to understand their\Nmeaning without any difficulty.
Dialogue: 0,0:43:27.55,0:43:29.96,Default,,0000,0000,0000,,So there is no difficulty in understanding\Ntheir meaning.
Dialogue: 0,0:43:29.96,0:43:35.76,Default,,0000,0000,0000,,The only thing is that we are not able to\Nunderstand what they imply in this life.
Dialogue: 0,0:43:35.76,0:43:41.69,Default,,0000,0000,0000,,This is the fact of the matter. That we\Nare not meant to know what they imply.
Dialogue: 0,0:43:41.69,0:43:44.94,Default,,0000,0000,0000,,However, since this lack of understanding\Nhas nothing to do
Dialogue: 0,0:43:44.94,0:43:46.46,Default,,0000,0000,0000,,with understanding the Quran,
Dialogue: 0,0:43:46.46,0:43:50.46,Default,,0000,0000,0000,,so a believer should not pursue the\Ndetermination of what they imply.
Dialogue: 0,0:43:50.46,0:43:53.06,Default,,0000,0000,0000,,So when we have understood that Allah's\Nblessings will be given
Dialogue: 0,0:43:53.06,0:43:55.78,Default,,0000,0000,0000,,in the form of Paradise, and this\Nstatement is absolutely muhkam,
Dialogue: 0,0:43:55.78,0:43:58.48,Default,,0000,0000,0000,,and in that blessing is a great\Npeace of mind and sight for us.
Dialogue: 0,0:43:58.48,0:44:02.12,Default,,0000,0000,0000,,And all of our instinctive and natural\Ndesires will be fulfilled there.
Dialogue: 0,0:44:02.12,0:44:04.43,Default,,0000,0000,0000,,And they will be fulfilled to the utmost\Nextent, we have understood this.
Dialogue: 0,0:44:04.43,0:44:08.43,Default,,0000,0000,0000,,But if a person decides to pursue that the\NThuhar tree that will be there in Hell,
Dialogue: 0,0:44:08.43,0:44:11.39,Default,,0000,0000,0000,,what would it really be like?\NThen Nadeem would become Hyder.
Dialogue: 0,0:44:13.71,0:44:15.08,Default,,0000,0000,0000,,He would be right?
Dialogue: 0,0:44:15.41,0:44:18.25,Default,,0000,0000,0000,,He was laughing so I referred\Nto him.
Dialogue: 0,0:44:18.91,0:44:24.61,Default,,0000,0000,0000,,So to pursue the question of something\Nindeterminate ... what does it entail?
Dialogue: 0,0:44:24.61,0:44:26.97,Default,,0000,0000,0000,,Streams might flow in the Paradise,
Dialogue: 0,0:44:26.97,0:44:30.09,Default,,0000,0000,0000,,but to attempt to conceptualize an\Nimage of that stream.
Dialogue: 0,0:44:30.09,0:44:33.10,Default,,0000,0000,0000,,And to argue and fight about it.
Dialogue: 0,0:44:33.10,0:44:38.12,Default,,0000,0000,0000,,What is this? When it is clear that\NAllah's blessings will be given to us.
Dialogue: 0,0:44:38.12,0:44:41.61,Default,,0000,0000,0000,,While explaining this, Imam Amin Ahsan\NIslahi writes,
Dialogue: 0,0:44:41.61,0:44:48.68,Default,,0000,0000,0000,,'The reality to which the mutashaabihaat\Npoint is itself very clear and obvious.'
Dialogue: 0,0:44:48.68,0:44:51.31,Default,,0000,0000,0000,,So the fundamental reality these\Nrevelations relate to
Dialogue: 0,0:44:51.31,0:44:54.76,Default,,0000,0000,0000,,are rewards and punishments. About\Ngetting Allah's rewards or punishments
Dialogue: 0,0:44:54.76,0:44:58.24,Default,,0000,0000,0000,,on the Judgment Day. So this is absolutely\Nclear and obvious in the verses.
Dialogue: 0,0:44:58.24,0:45:02.96,Default,,0000,0000,0000,,'The intellect can understand that part of\Nit which is essential for it to understand
Dialogue: 0,0:45:02.96,0:45:06.74,Default,,0000,0000,0000,,However, since it belongs to an\Nunseen world,
Dialogue: 0,0:45:06.74,0:45:10.74,Default,,0000,0000,0000,,the Quran mentions it through parables\Nand similes
Dialogue: 0,0:45:10.74,0:45:15.10,Default,,0000,0000,0000,,so that students of the Quran can\Nunderstand it as per their capabilities
Dialogue: 0,0:45:15.10,0:45:18.87,Default,,0000,0000,0000,,and consider that only God knows what\Ntheir real form and shape is.'
Dialogue: 0,0:45:18.87,0:45:22.18,Default,,0000,0000,0000,,So the correct attitude is that people\Nshould be grateful
Dialogue: 0,0:45:22.18,0:45:25.46,Default,,0000,0000,0000,,for whatever knowledge Allah has\Ngiven us about these things.
Dialogue: 0,0:45:25.46,0:45:27.93,Default,,0000,0000,0000,,And instead of quibbling over the reality\Nof those things,
Dialogue: 0,0:45:27.93,0:45:31.50,Default,,0000,0000,0000,,we should leave it up to Allah. Whenever\NAllah will want to, He will lift the veil,
Dialogue: 0,0:45:31.50,0:45:33.06,Default,,0000,0000,0000,,we will know the truth in the\NHereafter.
Dialogue: 0,0:45:33.06,0:45:35.41,Default,,0000,0000,0000,,'These relate to attributes and works\Nof God
Dialogue: 0,0:45:35.41,0:45:39.07,Default,,0000,0000,0000,,or to the reward and punishment\Nof the Hereafter.
Dialogue: 0,0:45:39.07,0:45:43.42,Default,,0000,0000,0000,,We are able to understand them to the\Nextent we need to understand them,
Dialogue: 0,0:45:43.42,0:45:46.55,Default,,0000,0000,0000,,and this increases our knowledge\Nand certainty,
Dialogue: 0,0:45:46.55,0:45:53.14,Default,,0000,0000,0000,,but if we go beyond this and start to seek\Ntheir real form and shape,
Dialogue: 0,0:45:53.14,0:45:55.43,Default,,0000,0000,0000,,then this will only lead\Nus astray.'
Dialogue: 0,0:45:55.43,0:45:58.72,Default,,0000,0000,0000,,If you open the doors to this kind\Nof debate,
Dialogue: 0,0:45:58.72,0:46:01.62,Default,,0000,0000,0000,,that the tree which will be there in\NHell and the fire that would be burning,
Dialogue: 0,0:46:01.62,0:46:05.20,Default,,0000,0000,0000,,then what would that tree be like\Nwhich would not catch fire?
Dialogue: 0,0:46:05.20,0:46:09.20,Default,,0000,0000,0000,,This creates an issue then, right?\NThis example has been given in the Quran.
Dialogue: 0,0:46:09.20,0:46:11.65,Default,,0000,0000,0000,,That the unbelievers brought up this\Ndebate that
Dialogue: 0,0:46:11.65,0:46:14.11,Default,,0000,0000,0000,,look how irrational statements the\Nbelievers are making.
Dialogue: 0,0:46:14.11,0:46:18.11,Default,,0000,0000,0000,,They say that there would be fire in\NHell and a Thuhar tree as well!
Dialogue: 0,0:46:18.11,0:46:20.38,Default,,0000,0000,0000,,But if there would be fire there cannot\Nbe a tree surviving in it,
Dialogue: 0,0:46:20.38,0:46:22.17,Default,,0000,0000,0000,,and if the tree is there, then there\Ncan't be a fire.
Dialogue: 0,0:46:22.17,0:46:25.53,Default,,0000,0000,0000,,This is actually making a comparison\Nof it with this world.
Dialogue: 0,0:46:27.50,0:46:32.46,Default,,0000,0000,0000,,'But if we try to go beyond our limit and\Nstart to seek their real form and shape.'
Dialogue: 0,0:46:32.46,0:46:35.21,Default,,0000,0000,0000,,See he doesn't say meaning or sense, he\Nis talking of the real form and shape.
Dialogue: 0,0:46:35.21,0:46:39.21,Default,,0000,0000,0000,,If we try to capture that, then that leads\Nus astray and causes strife.
Dialogue: 0,0:46:39.21,0:46:44.13,Default,,0000,0000,0000,,'The result of this is that while wanting\Nto remove one thorn of doubt from the mind
Dialogue: 0,0:46:44.13,0:46:48.84,Default,,0000,0000,0000,,a person ends up getting pricked by\Nmany more.
Dialogue: 0,0:46:48.84,0:46:54.39,Default,,0000,0000,0000,,So much so, that in this quest to know\Nmore he loses what he had gained.'
Dialogue: 0,0:46:55.62,0:47:01.86,Default,,0000,0000,0000,,So the situation becomes such that when\None had gone to discover something unknown
Dialogue: 0,0:47:01.86,0:47:04.80,Default,,0000,0000,0000,,when he came back he had\Nlost even himself.
Dialogue: 0,0:47:04.80,0:47:06.98,Default,,0000,0000,0000,,In the words of Ghalib, he even lost\Nhimself in the fruitless search.
Dialogue: 0,0:47:06.98,0:47:08.74,Default,,0000,0000,0000,,This is what happens.
Dialogue: 0,0:47:08.74,0:47:13.14,Default,,0000,0000,0000,,'And refutes very clear facts just because\Nhe is not able to ascertain
Dialogue: 0,0:47:13.14,0:47:16.08,Default,,0000,0000,0000,,their form and shape.' So something\Nwas very clear,
Dialogue: 0,0:47:16.08,0:47:20.26,Default,,0000,0000,0000,,but he negated it only because he could\Nnot understand
Dialogue: 0,0:47:20.26,0:47:22.40,Default,,0000,0000,0000,,what the Thuhar tree would\Nbe like.
Dialogue: 0,0:47:22.40,0:47:24.30,Default,,0000,0000,0000,,Or what would the stream of Paradise\Nlook like?
Dialogue: 0,0:47:24.30,0:47:26.93,Default,,0000,0000,0000,,Or how would honey flow in the\Nrivers?
Dialogue: 0,0:47:26.93,0:47:30.10,Default,,0000,0000,0000,,[Student] But reading these Surahs\Nseems as if
Dialogue: 0,0:47:30.10,0:47:32.68,Default,,0000,0000,0000,,it is necessary for one to\Nhave faith first.
Dialogue: 0,0:47:32.68,0:47:37.93,Default,,0000,0000,0000,,So if one wants to understand mutashaabih\Nverses, one would have to have faith first
Dialogue: 0,0:47:37.93,0:47:42.33,Default,,0000,0000,0000,,only then can one reach a conclusion\Nin this debate.
Dialogue: 0,0:47:42.33,0:47:44.85,Default,,0000,0000,0000,,[Ghamidi] No, one can easily\Nunderstand them.
Dialogue: 0,0:47:44.85,0:47:48.85,Default,,0000,0000,0000,,If it is clear to a person based on\Nrational arguments,
Dialogue: 0,0:47:48.85,0:47:53.22,Default,,0000,0000,0000,,that the Hereafter should exist. \NNow Allah has presented a picture for us
Dialogue: 0,0:47:53.22,0:47:56.96,Default,,0000,0000,0000,,of the Hereafter. No rational person would\Nhave difficulty in understanding this.
Dialogue: 0,0:47:56.96,0:47:58.88,Default,,0000,0000,0000,,There is no need for one to have\Nfaith in it first.
Dialogue: 0,0:47:58.88,0:48:02.44,Default,,0000,0000,0000,,It is comprehensible for all, that\Nthere would be streams there,
Dialogue: 0,0:48:02.44,0:48:04.17,Default,,0000,0000,0000,,and so and so blessings would\Nbe there.
Dialogue: 0,0:48:04.17,0:48:07.40,Default,,0000,0000,0000,,This can be understood. As for faith,\Nthat has to be accepted about Paradise.
Dialogue: 0,0:48:07.40,0:48:09.94,Default,,0000,0000,0000,,One would need to have faith\Nabout rewards and punishments.
Dialogue: 0,0:48:09.94,0:48:13.51,Default,,0000,0000,0000,,The subject of faith and belief is not\Nthat stream which would be flowing there.
Dialogue: 0,0:48:13.51,0:48:16.92,Default,,0000,0000,0000,,The concern for a believer is simply that\Nthere would be a reward and punishment.
Dialogue: 0,0:48:16.92,0:48:19.09,Default,,0000,0000,0000,,This is a very rational point, and it can\Nbe understood by every person in the world
Dialogue: 0,0:48:19.09,0:48:21.91,Default,,0000,0000,0000,,that this is how it should be. \NBut when you have accepted it,
Dialogue: 0,0:48:21.91,0:48:24.45,Default,,0000,0000,0000,,based on your intellect and reason that\Nthere would be a Judgment Day,
Dialogue: 0,0:48:24.45,0:48:27.77,Default,,0000,0000,0000,,then what would be the debate\Nabout the particular details of it?
Dialogue: 0,0:48:27.77,0:48:30.07,Default,,0000,0000,0000,,There is no difficulty in even\Nunderstanding the particulars,
Dialogue: 0,0:48:30.07,0:48:33.79,Default,,0000,0000,0000,,but only its referent is not before us.\NThat is the only thing.
Dialogue: 0,0:48:37.26,0:48:41.26,Default,,0000,0000,0000,,[Ghamidi] So it means that this meaning\Nwhich we have just used,
Dialogue: 0,0:48:41.26,0:48:43.72,Default,,0000,0000,0000,,what is that entity for which they\Nstand true?
Dialogue: 0,0:48:43.72,0:48:46.31,Default,,0000,0000,0000,,'Degcha' for instance, what is that\Nthing for which its meaning stands?
Dialogue: 0,0:48:46.31,0:48:48.56,Default,,0000,0000,0000,,That pot which is lying in the kitchen\Nin your house.
Dialogue: 0,0:48:48.56,0:48:50.50,Default,,0000,0000,0000,,[Student] So can we convey it in\Nsome other words then?
Dialogue: 0,0:48:50.50,0:48:51.97,Default,,0000,0000,0000,,[Ghamidi] Yes you absolutely can\Nconvey it in some other words,
Dialogue: 0,0:48:51.97,0:48:53.67,Default,,0000,0000,0000,,to communicate what the reality\Nof that thing is.
Dialogue: 0,0:48:55.14,0:48:57.22,Default,,0000,0000,0000,,Is the time up?\N[Student] We have two minutes left.
Dialogue: 0,0:48:57.22,0:49:03.36,Default,,0000,0000,0000,,[Ghamidi] So we cannot read the next\Nparagraph right now in two minutes.
Dialogue: 0,0:49:06.82,0:49:10.48,Default,,0000,0000,0000,,[Student] Are the angels and Iblees\N(Satan) also mutashaabih?
Dialogue: 0,0:49:12.12,0:49:14.85,Default,,0000,0000,0000,,[Ghamidi] Naturally we have not seen\NIblees ourselves.
Dialogue: 0,0:49:14.85,0:49:17.99,Default,,0000,0000,0000,,If someone has met him then I\Ncannot speak for that person.
Dialogue: 0,0:49:22.64,0:49:25.26,Default,,0000,0000,0000,,No that is a separate debate, what\Nhe is or is not.
Dialogue: 0,0:49:25.26,0:49:29.26,Default,,0000,0000,0000,,We have not seen Iblees, we do not know\Nwho Iblees is, or what Djinns are.
Dialogue: 0,0:49:29.26,0:49:31.89,Default,,0000,0000,0000,,Allah has only informed us about\Nthem
Dialogue: 0,0:49:31.89,0:49:36.54,Default,,0000,0000,0000,,and has explained it to us in the\Nonly possible way.
Dialogue: 0,0:49:38.14,0:49:41.49,Default,,0000,0000,0000,,Anything more than this is simply\Nnot possible for us to have observed.
Dialogue: 0,0:49:41.49,0:49:43.11,Default,,0000,0000,0000,,When we have not seen something\Nourselves,
Dialogue: 0,0:49:43.11,0:49:46.61,Default,,0000,0000,0000,,although if in case it happens that a\NDjinn appears before us,
Dialogue: 0,0:49:47.58,0:49:49.60,Default,,0000,0000,0000,,then alright, we can see them.
Dialogue: 0,0:49:50.71,0:49:52.08,Default,,0000,0000,0000,,Even right now what is\Nthe case?
Dialogue: 0,0:49:52.08,0:49:56.50,Default,,0000,0000,0000,,There was a concept of Djinns created\Nwithin the minds of human beings.
Dialogue: 0,0:49:56.50,0:50:00.99,Default,,0000,0000,0000,,And they interpreted that concept with\Na word of their language, 'djinn',
Dialogue: 0,0:50:00.99,0:50:03.38,Default,,0000,0000,0000,,which basically means concealed\Nor hidden.
Dialogue: 0,0:50:03.38,0:50:06.96,Default,,0000,0000,0000,,You see there is no referent conveyed\Neven within the word itself.
Dialogue: 0,0:50:06.96,0:50:11.52,Default,,0000,0000,0000,,A concept has been given a word, but\Nif you go into the meaning of that word,
Dialogue: 0,0:50:11.52,0:50:13.80,Default,,0000,0000,0000,,then even there you will find no\Ntestimony of the thing itself.
Dialogue: 0,0:50:13.80,0:50:15.66,Default,,0000,0000,0000,,It simply means concealed.
Dialogue: 0,0:50:15.66,0:50:18.26,Default,,0000,0000,0000,,It means such a creature which\Nis hidden.
Dialogue: 0,0:50:18.26,0:50:20.64,Default,,0000,0000,0000,,Because human beings have never\Nseen a Djinn,
Dialogue: 0,0:50:20.64,0:50:24.12,Default,,0000,0000,0000,,therefore they can only ascribe the\Nword for 'concealed' to that concept.
Dialogue: 0,0:50:24.12,0:50:26.17,Default,,0000,0000,0000,,Otherwise they would have at least\Nused a word in which
Dialogue: 0,0:50:26.17,0:50:29.35,Default,,0000,0000,0000,,there would be a reference or comparison\Nto some thing or another.
Dialogue: 0,0:50:29.35,0:50:32.78,Default,,0000,0000,0000,,For instance, if he had to use a\Nword for it,
Dialogue: 0,0:50:32.78,0:50:36.28,Default,,0000,0000,0000,,he might have used human beings\Nas a reference, or maybe an animal,
Dialogue: 0,0:50:36.28,0:50:38.68,Default,,0000,0000,0000,,and then would have created a word\Nsimilar to it.
Dialogue: 0,0:50:38.68,0:50:41.32,Default,,0000,0000,0000,,But he had to create a word for\Na concept, so he said 'djinn',
Dialogue: 0,0:50:41.32,0:50:43.37,Default,,0000,0000,0000,,that which cannot be seen.
Dialogue: 0,0:50:43.37,0:50:45.71,Default,,0000,0000,0000,,What happened here?
Dialogue: 0,0:50:45.71,0:50:50.09,Default,,0000,0000,0000,,We know the meaning of Djinn,\Nbut we do not know its evidence.
Dialogue: 0,0:50:51.11,0:50:54.81,Default,,0000,0000,0000,,[Student] You mentioned that the\Nmeaning of 'mutashaabih' is
Dialogue: 0,0:50:54.81,0:50:58.01,Default,,0000,0000,0000,,those verses whose meaning is known\Nbut evidence is not known.
Dialogue: 0,0:50:58.01,0:51:00.79,Default,,0000,0000,0000,,So the Huruf-e Muqattaat (disjoined\Nletters) which we see in Quran,
Dialogue: 0,0:51:00.79,0:51:03.76,Default,,0000,0000,0000,,how would we know their\Nmeanings?
Dialogue: 0,0:51:03.76,0:51:05.95,Default,,0000,0000,0000,,[Ghamidi] Huruf-e Muqattaat is\Na topic of the Quran,
Dialogue: 0,0:51:05.95,0:51:07.59,Default,,0000,0000,0000,,InshaAllah when I teach you about\Nit, I will explain it all,
Dialogue: 0,0:51:07.59,0:51:10.66,Default,,0000,0000,0000,,its meaning is also absolutely\Nclear and determined.
Dialogue: 0,0:51:15.37,0:51:18.44,Default,,0000,0000,0000,,Alright, so we are now left with\Na bit more of this topic.
Dialogue: 0,0:51:18.44,0:51:21.48,Default,,0000,0000,0000,,After this we will begin with the next\Ndebate on Friday InshaAllah.