WEBVTT 00:00:01.176 --> 00:00:03.966 Meezan - Tadabbur-e Quran (Understanding the Quran) 00:00:05.450 --> 00:00:08.830 Meezan and Furqan, Muhkam and Mutashaabih. Lecture. 16 A. 03-05-2002 00:00:10.350 --> 00:00:12.860 Scholar. Javed Ahmed Ghamidi 00:00:16.320 --> 00:00:20.320 [Javed Ahmed Ghamidi] Alhumdulillah All Praise is due to Allah, 00:00:20.320 --> 00:00:24.040 Peace and Blessings be upon His Trustworthy Prophet Muhammad. 00:00:24.040 --> 00:00:26.060 I seek refuge with Allah from the accursed Satan. 00:00:26.060 --> 00:00:28.680 In the name of Allah, Most Beneficent and Ever Merciful. 00:00:30.510 --> 00:00:32.660 Ladies and gentlemen, 00:00:35.154 --> 00:00:40.684 what is the meaning of muhkam and mutashaabih verses, 00:00:40.684 --> 00:00:45.464 and when it is said that some verses of the Quran are muhkam 00:00:45.464 --> 00:00:48.244 and some are mutashaabih, 00:00:49.442 --> 00:00:52.677 then does this have any affect on the Quran being 00:00:52.677 --> 00:00:56.297 a Meezan (scale) and Furqan (separator of truth and falsehood)? 00:00:56.297 --> 00:00:59.537 We have discussed about this in detail. 00:01:01.386 --> 00:01:09.746 The fundamental position in this was given to two words, as I had said. 00:01:09.746 --> 00:01:15.966 One was the meaning of mutashaabih, and the second was the meaning of taweel. 00:01:15.966 --> 00:01:20.896 I had said that the source of the mistake occurred precisely in these two words. 00:01:21.927 --> 00:01:24.957 What is the correct point of view in this matter, 00:01:24.957 --> 00:01:27.657 is also something we have already studied. 00:01:28.700 --> 00:01:37.270 There was only one last paragraph in this topic which we had to read still. 00:01:38.517 --> 00:01:42.517 After reading that, I will begin with the next discussion. 00:01:44.286 --> 00:01:47.916 In the verse of the Quran from which people have mistakenly deduced 00:01:47.916 --> 00:01:53.256 that no one can understand the meaning of the mutashabihaat verses, 00:01:53.256 --> 00:01:56.386 the Almighty does not say that no one except Him 00:01:56.386 --> 00:01:59.696 knows the meaning of the mutashabihaat verses. 00:01:59.696 --> 00:02:02.516 On the contrary, He says that no one other than Allah knows the reality 00:02:02.516 --> 00:02:04.056 of what is conveyed by these verses. 00:02:04.056 --> 00:02:08.676 So the mistake which has been made has come from the word 'taweel'. 00:02:08.676 --> 00:02:13.538 Because the word 'taweel' came to be used in the later ages 00:02:13.538 --> 00:02:20.586 to mean explanation, commentary, or meaning. 00:02:20.586 --> 00:02:24.586 As I had said, this is a meaning adopted in the later ages. 00:02:24.586 --> 00:02:29.496 So the word has come to be used in this meaning in the later eras. 00:02:29.496 --> 00:02:33.654 The word 'taweel' in reality is not used to mean the things I mentioned. 00:02:33.654 --> 00:02:37.654 In the Quran, this word has not been used in just one place. 00:02:37.654 --> 00:02:40.804 It has been used in many places. 00:02:40.804 --> 00:02:47.244 One of the more prominent usages out of those, I have quoted here. 00:02:47.244 --> 00:02:51.244 But we will look at the other places too where it has been used. 00:02:52.784 --> 00:02:58.494 Since this is a very fundamental word, and the whole misunderstanding has arisen 00:02:58.494 --> 00:03:00.874 from it. And by not understanding it correctly, 00:03:00.874 --> 00:03:04.874 the matter has become so complex, which we have already commented upon. 00:03:04.874 --> 00:03:10.534 Therefore, we must have a look at the uses of this word in the Quran. 00:03:11.940 --> 00:03:15.240 In the Quran, this word has been used 00:03:15.240 --> 00:03:23.267 in the mention of the events related to Joseph (AS) quite frequently. 00:03:24.443 --> 00:03:28.653 And it has been used exactly in the sense in which we use 00:03:28.653 --> 00:03:32.563 the word 'haqeeqat' (reality) or 'taabiir' (interpretation). 00:03:32.563 --> 00:03:38.913 When we say that I saw this dream. We often say this right? 00:03:38.913 --> 00:03:41.713 And we ask, what is its interpretation? 00:03:41.713 --> 00:03:44.683 That does not imply the meaning of the dream. 00:03:44.683 --> 00:03:47.763 While narrating a dream, one uses certain words right? 00:03:47.763 --> 00:03:52.163 We say that we saw a river, in which a boat was rowing. 00:03:52.163 --> 00:03:56.163 I too was sitting in it and the boatman was rowing the boat. 00:03:56.163 --> 00:03:58.983 All of a sudden the rain started. 00:03:58.983 --> 00:04:02.783 Then I saw that somehow, we had reached the banks of the river. 00:04:02.783 --> 00:04:04.873 Now this is the narration of a dream. 00:04:04.873 --> 00:04:10.043 Or for instance, the dream of Syedna Abraham. 00:04:10.043 --> 00:04:17.863 In which he mentioned before his son, 'Inni ara fil manami anni azbahuka'. 00:04:17.863 --> 00:04:23.003 Which means that I see in a dream that I am slaughtering you. 00:04:23.003 --> 00:04:25.433 Now the words which have been used of the Arabic language, 00:04:25.433 --> 00:04:29.883 'Inni ara fil manaam', there is no issue in understanding them. 00:04:29.883 --> 00:04:34.823 These are clear words, 'Inni ara fil manaam', is very clear Arabic. 00:04:34.823 --> 00:04:39.793 'I see in a dream'. Just like we say it in Urdu too, that I saw it in a dream. 00:04:39.793 --> 00:04:42.513 'Anni azbahuka'. 'I am slaughtering you.' 00:04:42.513 --> 00:04:45.813 The word 'slaughtering' too is very intentional, we use it every day 00:04:45.813 --> 00:04:47.533 and we are aware of its meaning too. 00:04:47.533 --> 00:04:51.333 Understanding this word too was not at all difficult for Ishmael. 00:04:51.333 --> 00:04:53.703 And even now when these words are spoken, 00:04:53.703 --> 00:04:56.533 there is no doubt about their meaning. 00:04:56.533 --> 00:05:00.403 But it is a dream, and when you will relate this dream, 00:05:00.403 --> 00:05:03.053 you will say, 'what is its interpretation?' 00:05:03.053 --> 00:05:07.168 So its meaning is not a point of debate; meanings belong to the words. 00:05:07.168 --> 00:05:13.728 The word or the sentence which we choose to express an issue or a matter, 00:05:13.728 --> 00:05:15.788 there the debate is about the meaning. 00:05:15.788 --> 00:05:18.919 Meaning implies a discussion about what 'inni' means or what 'ara' means, 00:05:18.919 --> 00:05:21.819 what 'manaam' means. This is concerned with their meanings. 00:05:21.819 --> 00:05:27.299 But to say that I have seen I am floating down a river, 00:05:27.299 --> 00:05:33.179 in this we know the meaning of the words river, floating, and downstream as well. 00:05:33.179 --> 00:05:37.019 But what is their reality? What is the implication of what I have seen? 00:05:37.019 --> 00:05:40.289 This reality or this interpretation of the dream, 00:05:40.289 --> 00:05:45.548 because in Surah Yusuf, as the people who have read the Quran would know, 00:05:45.548 --> 00:05:48.473 that dreams were continuously coming under discussion. 00:05:48.473 --> 00:05:52.833 A dream was seen by the King, another was seen by Prophet Joseph, 00:05:52.833 --> 00:05:56.843 after that his cellmates in the prison also saw some dreams. 00:05:56.843 --> 00:05:59.483 So the Surah is talking about a lot of dreams. 00:05:59.483 --> 00:06:03.213 You can see that the Quran has used this word again and again. 00:06:03.213 --> 00:06:06.113 Surah Yusuf is the twelfth Surah of the Quran. 00:06:06.113 --> 00:06:10.113 In its sixth verse, it says 'Wa kazaalika yajtabeeka rabbuka 00:06:10.113 --> 00:06:12.463 wa yu'allimuka min ta'weelil ahaadees.' 00:06:12.463 --> 00:06:15.233 'Wa yu'allimuka min ta'weelil ahaadees.' 00:06:15.233 --> 00:06:22.893 It means that your Lord will teach you how to reach the truth of things. 00:06:22.893 --> 00:06:26.213 It does not say that He will tell you the meanings of the sentences. 00:06:26.213 --> 00:06:30.373 When a narrative will be presented, then what is the truth behind it, 00:06:30.373 --> 00:06:36.013 that is what your Lord will teach you. Or this is what God has taught you, 00:06:36.013 --> 00:06:37.843 this is what you have learned from Him. 00:06:37.843 --> 00:06:42.219 So 'taweel' is used in the exact same meaning in which we use the word 'reality' 00:06:42.219 --> 00:06:46.939 Then at another place, this same word has been used 00:06:46.939 --> 00:06:51.669 where the King has narrated his dream and has asked his Courtiers, 00:06:51.669 --> 00:06:54.339 what do you have to say about my dream? 00:06:54.339 --> 00:06:57.929 So there is no trouble for anyone in understanding the words 00:06:57.929 --> 00:07:00.199 which have been used in that dream. 00:07:00.199 --> 00:07:04.199 There are seven fat cows who are being eaten, and there are ears of corn. 00:07:04.199 --> 00:07:08.199 The dream which has been narrated, there was no trouble in its meaning. 00:07:08.199 --> 00:07:13.159 But see what he says in response. He says: wa ma nahnu betaweelil ahlame be'aalameen 00:07:13.159 --> 00:07:18.069 We are not scholars of the reality and interpretations of dreams. 00:07:18.677 --> 00:07:21.137 So it is that same word which has been used here. 00:07:21.137 --> 00:07:26.267 We are not learned in it, we are not aware about the things that are seen in dreams 00:07:26.267 --> 00:07:28.347 and what their reality is. 00:07:28.347 --> 00:07:32.347 What do those things denote? Or we can borrow the same word 00:07:32.347 --> 00:07:34.907 which I had explained in my previous lecture. 00:07:34.907 --> 00:07:38.957 That it is not the meaning, but the referent of the dream I have seen. 00:07:38.957 --> 00:07:41.657 So what is it for which it stands as a true testament? 00:07:41.657 --> 00:07:44.367 What is it that would manifest in reality from it? 00:07:44.367 --> 00:07:47.517 So here too this word has been used. 00:07:47.517 --> 00:07:50.597 Then there is the famous dream of Prophet Joseph, 00:07:50.597 --> 00:07:54.597 which led to the whole incident of Surah Yusuf. 00:07:54.597 --> 00:08:00.887 He said, I dreamt of eleven stars, and the sun and the moon, prostrating before me. 00:08:00.887 --> 00:08:06.377 This was his dream, right? Now here, the word used for 'eleven', 'ahada 'ashara', 00:08:06.377 --> 00:08:10.047 no person fluent in the Arabic language has any issue in grasping its meaning. 00:08:10.047 --> 00:08:13.137 In fact even a student of the Arabic language knows its meaning. 00:08:13.137 --> 00:08:16.177 Or the statement that I dreamt of eleven stars, 00:08:16.177 --> 00:08:20.177 so the word used for stars in it, i.e. 'kawkaba', 00:08:20.177 --> 00:08:23.097 this too is understood easily by everyone. 00:08:23.097 --> 00:08:24.987 So there is no doubt in its meaning. 00:08:24.987 --> 00:08:28.297 The words used for the sun and the moon are also the ones prevalent in Arabic. 00:08:28.297 --> 00:08:33.127 'Al shamsa wal qamar'. And after that, 'ra aytuhum lee sajideen', 00:08:33.127 --> 00:08:35.267 this too is eloquent Arabic, clear Arabic. 00:08:35.267 --> 00:08:38.147 I dreamt that they were prostrating before me. 00:08:38.147 --> 00:08:40.837 I dreamt that they are bowing to me. 00:08:40.837 --> 00:08:43.237 So there is no difficulty in understanding the meaning of these words. 00:08:43.237 --> 00:08:47.737 But when the interpretation of this dream was put before us, 00:08:47.737 --> 00:08:53.897 when you read Surah Yusuf, towards the end of it, its interpretation is revealed. 00:08:53.897 --> 00:08:58.127 That event really comes true, that his brothers and his parents, 00:08:58.127 --> 00:09:01.877 they all bow their heads in reverence to him, seeing his greatness and glory. 00:09:01.877 --> 00:09:03.947 This incident has come at the end of the Surah right? 00:09:03.947 --> 00:09:06.407 Now at that point, he says to his father, 00:09:06.407 --> 00:09:10.577 'qala ya abati haaza taweelu ru'yaaya min qabl.' 00:09:10.577 --> 00:09:15.305 'O my dear father! This is the interpretation of that dream of mine.' 00:09:15.305 --> 00:09:18.155 He does not say this is the meaning of my dream. 00:09:18.155 --> 00:09:20.085 The meaning was clear even earlier. 00:09:20.085 --> 00:09:23.755 This is the interpretation of my old dream which has been revealed. 00:09:25.229 --> 00:09:29.707 Then at another place too, Quran has used this word. 00:09:29.707 --> 00:09:33.637 In Surah Al-Kahf, which is the eighteenth Surah. 00:09:33.637 --> 00:09:37.747 In Surah Al-Kahf, that incident has been narrated in which 00:09:37.747 --> 00:09:42.657 Prophet Moses was travelling with a young companion of his. 00:09:42.657 --> 00:09:47.018 And in that journey, he was faced with some mystifying incidents. 00:09:47.018 --> 00:09:52.448 Which people have usually called the story of Moses and Khizr. 00:09:52.448 --> 00:09:57.948 So in that, Moses is looking at the situation. 00:09:57.948 --> 00:10:03.248 There is a boat going by, and Khizr destroyed it. 00:10:03.960 --> 00:10:08.085 When he saw a collapsed wall, even when people of the tribe did not offer him food 00:10:08.085 --> 00:10:14.045 he fixed that wall up. He saw a young man, and killed him. 00:10:14.045 --> 00:10:16.615 Now these incidents which have been narrated here, 00:10:16.615 --> 00:10:20.815 if you convey them in words, there is no difficulty in understanding their meanings 00:10:20.815 --> 00:10:23.115 But what is the reality behind them? 00:10:23.115 --> 00:10:26.385 So there too, this same word has been used in Surah al-Kahf. 00:10:26.385 --> 00:10:30.855 When Prophet Moses kept asking questions of Khizr, 00:10:30.855 --> 00:10:34.855 and Khizr commanded him not to ask him anything but only to watch, 00:10:34.855 --> 00:10:39.965 but he did not stop asking, then Khizr decided on parting ways with him. 00:10:39.965 --> 00:10:45.295 'Haza firaqu bainee wa bainak.' Because you could not be patient, 00:10:45.295 --> 00:10:50.265 so we must part ways. At that point he further added, 00:10:50.265 --> 00:10:54.695 'sa unabi 'uka bitaweeli ma lam tastati' 'alaihi sabraa.' 00:10:54.695 --> 00:10:58.122 Now I will inform you of the interpretation of that 00:10:58.122 --> 00:11:00.632 about which you could not have patience. 00:11:01.002 --> 00:11:03.362 So the Quran has again used the word 'taweel'. 00:11:03.362 --> 00:11:05.442 It means what is the reality of the incidents. 00:11:05.442 --> 00:11:07.362 So here again that word was used. 00:11:07.362 --> 00:11:09.862 After that, when he had narrated the whole explanation, 00:11:09.862 --> 00:11:13.862 he said, 'zalika taaweelu ma lam tastati' 'alaihi sabra.' 00:11:13.862 --> 00:11:18.852 This is the reality, or interpretation, about which you could not have patience. 00:11:18.852 --> 00:11:21.862 Now I have explained it to you. 00:11:22.688 --> 00:11:26.671 Similarly, this word has been used at other places in the Quran as well. 00:11:26.671 --> 00:11:29.621 And you will see that it is used each time in this same meaning. 00:11:29.621 --> 00:11:33.621 The word 'taweel' came to be used to imply 'meaning' later on. 00:11:33.621 --> 00:11:38.561 As I have said before, it happened much later and it is a later meaning. 00:11:38.561 --> 00:11:42.561 In the ancient Arabic language, in the language of the Quran, 00:11:42.561 --> 00:11:48.741 this word was actually used to mean uncovering the true meaning of something, 00:11:48.741 --> 00:11:52.741 to reach back into its source, and from that it has come to be used now 00:11:52.741 --> 00:11:55.411 to mean 'truth' and 'example'. 00:11:55.411 --> 00:11:59.811 Hence in verses such as these, it is used like 'zaalika ahsanu taaweela'. 00:11:59.811 --> 00:12:04.191 There we translate it as, 'this is a beautiful thing for what it led to'. 00:12:04.191 --> 00:12:09.481 It means that the conclusion it arrives at, that is its ultimate end. 00:12:09.481 --> 00:12:12.081 We use the word in that sense too. 00:12:12.081 --> 00:12:17.181 So as I had said, there are actually two words who are fundamental in this case. 00:12:17.181 --> 00:12:19.831 The whole error has actually arisen because of these words. 00:12:19.831 --> 00:12:25.181 The word 'mutashaabih', when going by its conclusion the meaning that it gives, 00:12:25.181 --> 00:12:27.981 and then the meaning which is then ascribed to it, 00:12:27.981 --> 00:12:30.061 people have adopted that meaning for that word. 00:12:30.061 --> 00:12:34.061 And this word 'taweel', was taken to mean 'meaning'. 00:12:34.061 --> 00:12:38.341 So the result of both these errors was that the purport of the verse became, 00:12:38.341 --> 00:12:42.971 that in the Quran there are some verses whose meaning is ambiguous. 00:12:44.828 --> 00:12:48.128 This was the inference drawn as a result of the first error. 00:12:48.128 --> 00:12:53.148 And the second error led to the conclusion that their meaning is known only to Allah. 00:12:54.409 --> 00:12:57.919 Naturally if this is the situation, then that third objection is valid. 00:12:57.919 --> 00:13:00.819 So I have already discussed about muhkam and mutashaabih. 00:13:00.819 --> 00:13:05.779 Now I have told you in what sense the word 'taweel' is used. 00:13:05.779 --> 00:13:08.309 In light of this, let us read the following. 00:13:08.309 --> 00:13:11.709 In the verse of the Quran from which people have deduced the fact 00:13:11.709 --> 00:13:15.159 that no one can understand the meaning of the mutashabihaat verses, 00:13:15.159 --> 00:13:19.159 the Almighty does not say that no one except Him knows the meaning 00:13:19.159 --> 00:13:21.979 of the mutashabihaat verses. On the contrary, He says that 00:13:21.979 --> 00:13:24.849 no one knows the reality of what is conveyed by these verses. 00:13:24.849 --> 00:13:28.979 So that is not what Allah said. He says their reality is known only to Him. 00:13:28.979 --> 00:13:35.849 When Allah says that in Paradise, you will find such gardens 00:13:35.849 --> 00:13:38.519 underneath which streams will be flowing, 00:13:38.519 --> 00:13:42.049 then in this we know the meaning of a garden, of streams, 00:13:42.049 --> 00:13:44.709 and there is no doubt in this verse in terms of its meaning. 00:13:44.709 --> 00:13:47.679 This is eloquent Arabic, clear Arabic. 00:13:47.679 --> 00:13:50.569 But what will those streams be like? 00:13:50.569 --> 00:13:55.659 What will those gardens be like? The reality of these is known only to Allah. 00:13:55.659 --> 00:13:58.219 This stands true even today. Yes, go on. 00:14:03.361 --> 00:14:04.801 [Student] Hello. 00:14:04.801 --> 00:14:07.321 [Ghamidi] I thought you are going to strangle me. 00:14:09.458 --> 00:14:12.048 [Student] These mutashabihaat verses are those verses 00:14:12.048 --> 00:14:16.048 which have been conveyed by drawing parallels with some other thing. 00:14:16.048 --> 00:14:18.678 But there are some other kinds of verses which are harder. 00:14:18.678 --> 00:14:23.409 Like it is said about Sulaiman (as) that a mere body was cast on this throne. 00:14:23.409 --> 00:14:26.479 What would we say about these verses? 00:14:27.685 --> 00:14:29.315 [Ghamidi] I have understood your question. 00:14:29.315 --> 00:14:31.555 What is the meaning of a difficult verse? 00:14:31.555 --> 00:14:34.275 It is possible that a scholar might have been mistaken 00:14:34.275 --> 00:14:37.435 in determining the intention of a verse, that's all. 00:14:37.435 --> 00:14:39.385 What is the meaning of a difficult verse? 00:14:39.385 --> 00:14:42.305 [Student] But we do not know their reality. 00:14:42.305 --> 00:14:46.305 [Ghamidi] That is dependent on what is understood by the verse. 00:14:46.305 --> 00:14:50.525 It is quite possible that a word was used in a verse 00:14:50.525 --> 00:14:54.525 which people had misunderstood. The way we just discussed. 00:14:54.525 --> 00:14:57.282 One is the mutashabihaat verses 00:14:57.282 --> 00:14:59.902 And the other is what the verse itself is conveying. 00:14:59.902 --> 00:15:02.872 So here there was an error in determining the meaning of mutashabihaat, 00:15:02.872 --> 00:15:05.632 as well as in the meaning of taweel. 00:15:05.632 --> 00:15:08.122 So when you will correct and clarify the meanings, 00:15:08.122 --> 00:15:10.432 there would be no further difficulty in this verse at all. 00:15:10.432 --> 00:15:13.772 The verse there says, 'walqayna 'alaa kursiyyihi jasada', 00:15:13.772 --> 00:15:17.772 and when its correct meaning will be conveyed, what its intention is, 00:15:17.772 --> 00:15:20.576 what is being said therein, and that will be conveyed based on 00:15:20.576 --> 00:15:25.556 those same linguistic principles which are needed to understand any good discourse. 00:15:25.556 --> 00:15:28.616 So that verse is not difficult in itself. It has been made difficult because 00:15:28.616 --> 00:15:32.616 outwardly the supposed intent of that verse does not make sense. 00:15:32.616 --> 00:15:35.476 That difficulty had arisen here as well, but you see it has been resolved. 00:15:35.476 --> 00:15:37.606 So it does not mean the verse was ambigious. 00:15:37.606 --> 00:15:41.606 The verse in fact was very clear. There was an error in determining its meaning. 00:15:41.606 --> 00:15:47.256 And when that error occurred, did we go back fourteen centuries to correct it? 00:15:47.256 --> 00:15:51.726 The knowledge we have with us, based on which argumentation is made, 00:15:51.726 --> 00:15:55.636 it is based on that only that we have deduced its correct meaning. 00:15:55.636 --> 00:16:00.456 We took the word 'mutashaabih', and delved into it to understand what it means 00:16:00.456 --> 00:16:03.336 and how did it originate, in which sense is it used? 00:16:03.336 --> 00:16:05.886 And even in that we did not have to look outside of the Quran, 00:16:05.886 --> 00:16:09.776 for Quran itself has used it at different places with such mastery, 00:16:09.776 --> 00:16:12.766 that we have been able to establish its intent and meaning. 00:16:12.766 --> 00:16:16.358 The exact same situation you have seen in the word 'taweel'. 00:16:16.358 --> 00:16:22.026 We took the word 'taweel', and we pursued it back through history, 00:16:22.026 --> 00:16:24.126 so that its correct meaning can be established. 00:16:24.126 --> 00:16:26.816 When the meaning was clear, then this verse, which was difficult before, right? 00:16:26.816 --> 00:16:31.386 This became easy. So a difficult verse is a relative thing. 00:16:31.386 --> 00:16:34.836 One person is unable to understand a verse. It becomes difficult for him. 00:16:34.836 --> 00:16:37.806 If you find someone who can explain it, then it would become easy. 00:16:37.806 --> 00:16:40.466 This is relative. It is the same as if you were to say, 00:16:40.466 --> 00:16:43.166 I cannot understand this couplet by Ghalib at all. 00:16:45.005 --> 00:16:48.485 'Qumri kaf-e-khakistar o bulbul qafas-e-rang 00:16:48.485 --> 00:16:51.555 ai naala nishan-e-jigar-e-sokhta kya hai?' 00:16:51.555 --> 00:16:53.205 You tell me what is it? 00:16:59.932 --> 00:17:03.932 'The ring-dove is just a handful of dust, the nightingale merely a cage of colors, 00:17:03.932 --> 00:17:07.932 O their mournful lament! Where is the mark of their burning passion?' 00:17:07.932 --> 00:17:11.932 So if this is explained to you, you will be very impressed. 00:17:11.932 --> 00:17:16.822 The difficulty or ease actually relate to a person's knowledge and understanding, 00:17:16.822 --> 00:17:19.992 and not to any complication within the verse itself. 00:17:19.992 --> 00:17:22.232 This couplet too is an extremely simple one, 00:17:22.232 --> 00:17:27.022 on the condition that one is aware of the style in which Ghalib has written it. 00:17:27.022 --> 00:17:32.722 And the words which have been used in it, their correct meanings should be taken. 00:17:34.519 --> 00:17:39.077 So do not call any verse difficult. 'Difficulty' is a relative attribute. 00:17:39.077 --> 00:17:41.327 A couplet might be difficult for one person, 00:17:41.327 --> 00:17:43.297 a linguistic style might be difficult for another, 00:17:43.297 --> 00:17:47.947 but when a scholar explains these things to them, it becomes absolutely clear. 00:17:47.947 --> 00:17:52.827 So these kinds of verses of the Quran, about which some people think that 00:17:52.827 --> 00:17:58.777 they are difficult verses. Such as that verse is there, in which it is said that 00:17:58.777 --> 00:18:03.977 now you must put a patch of land on the sky, 'summa li yaqta'. 00:18:03.977 --> 00:18:06.140 Now that has become an issue hasn't it? 00:18:06.140 --> 00:18:08.675 What does 'summa li yaqta' mean? 00:18:08.675 --> 00:18:12.650 But I can explain it to you as per the common Arabic style. 00:18:12.650 --> 00:18:15.490 After that you will say, there is no easier verse than this! 00:18:15.490 --> 00:18:19.210 But when one struggles with it, he thinks it must be a very difficult one. 00:18:21.427 --> 00:18:27.057 When one's liver burns with the pain of separation, and one sighs and cries, 00:18:27.057 --> 00:18:31.057 when a person's heart is aflame with passion, 00:18:31.057 --> 00:18:35.837 what happens then? He is consumed and pained with love isn't he? 00:18:35.837 --> 00:18:39.627 When his liver is consumed with passion, this has happened inside him. 00:18:39.627 --> 00:18:42.537 How would it manifest outwardly? 00:18:42.537 --> 00:18:45.647 We saw that even the ring-dove is also burning with passion, 00:18:45.647 --> 00:18:50.507 as is the nightingale. Both of them lament and sing mournfully. 00:18:50.507 --> 00:18:53.937 This has been established, both of them are burning in passion. 00:18:53.937 --> 00:19:01.070 But that liver which is aflame, that heart which is burning in anguish, 00:19:01.070 --> 00:19:04.550 where is its scar? What is the mark it has given? 00:19:04.550 --> 00:19:06.700 There must be an outward mark of it too right? 00:19:06.700 --> 00:19:10.700 As we say, when the heart is crying, the eyes reflect it. 00:19:10.700 --> 00:19:12.760 So there must be some outward sign of it. 00:19:12.760 --> 00:19:16.330 So Ghalib says that I can't understand that when both of them are burning in pain 00:19:16.330 --> 00:19:19.660 but when I see them, then 'qumri kaf-e-khakistar'. 00:19:19.660 --> 00:19:22.775 It seems that the ring-dove is just a handful of ashes. 00:19:22.775 --> 00:19:26.775 If you have ever seen a ring-dove, it is the same ashen color as dust. 00:19:26.775 --> 00:19:29.785 'Bulbul qafas-e-rang'. And what is the nightingale? 00:19:29.785 --> 00:19:34.885 It appears to be a cage made out of beautiful and colorful sticks. 00:19:34.885 --> 00:19:38.885 'Ai naala nishan-e-jigar-e-sokhta kya hai?' 00:19:38.885 --> 00:19:42.375 So I can hear the lament, but O lament, let me ask you, 00:19:42.375 --> 00:19:45.595 that the liver that is burning inside, is there a visible mark of it too? 00:19:45.595 --> 00:19:49.595 And where is it? So there is nothing difficult in the couplet per se. 00:19:49.595 --> 00:19:52.795 But when I read it, you see I asked, what is it? 00:19:52.795 --> 00:19:57.945 So that 'what' is indicative of the relative difficulty of the couplet. 00:19:57.945 --> 00:20:01.025 This is why, thanks be to God there is nothing difficult in this verse. 00:20:01.025 --> 00:20:06.025 Why does the difficulty arise sometimes? I will explain it later as we go on, 00:20:06.025 --> 00:20:08.865 as to where do people face difficulty in understanding the Quran. 00:20:08.865 --> 00:20:10.425 Why do people struggle with it? 00:20:10.425 --> 00:20:12.435 There are causes for that difficulty. 00:20:12.435 --> 00:20:15.385 For instance, what did we just see right now? 00:20:15.385 --> 00:20:19.105 The word was in use in its actual meaning too, 00:20:19.105 --> 00:20:23.105 and it was also being used according to the implication it reflected. 00:20:23.105 --> 00:20:26.945 But it was the latter meaning which was taken mistakenly. 00:20:26.945 --> 00:20:29.065 And the first meaning was not considered. 00:20:29.065 --> 00:20:33.065 There was dominance of the latter meaning on the word 'taweel'. 00:20:33.065 --> 00:20:35.995 And since that one became dominant, it created some dilemma. 00:20:35.995 --> 00:20:38.745 But I have just presented before you many verses, 00:20:38.745 --> 00:20:40.335 where you see no dilemma or difficulty. 00:20:40.335 --> 00:20:44.675 The moment we see the word 'taweel', we come to know what its true meaning is. 00:20:44.675 --> 00:20:48.295 So this is why, put aside the idea of it being difficult. 00:20:48.295 --> 00:20:51.925 One thing is difficult for you, another would be hard for me, 00:20:51.925 --> 00:20:54.345 but it might not be difficult for a third person, a scholar, 00:20:54.345 --> 00:20:55.775 when he would explain it. 00:20:56.805 --> 00:21:01.615 In fact it says that their reality is not known to anyone but Allah. 00:21:01.615 --> 00:21:06.535 The word used for that in the Quran is 'taweel', 00:21:06.535 --> 00:21:11.535 and it is used in the exact same meaning as it has been used in Surah Yusuf. 00:21:11.535 --> 00:21:17.275 'Qaala ya abati haaza taweelu ru'yaaya min qablu qad ja'alaha Rabbee haqqa.' 00:21:17.275 --> 00:21:21.015 The reason I have chosen this verse is because it conveys the meaning clearly. 00:21:21.015 --> 00:21:24.125 Prophet Joseph's dream has been narrated at the beginning of the Surah. 00:21:24.125 --> 00:21:30.005 After that comes the event in which his eleven brothers and his parents 00:21:30.005 --> 00:21:32.895 prostrate before him in reverence. 00:21:32.895 --> 00:21:39.045 At that moment he says, 'Father, this is the meaning of that dream of mine, 00:21:39.045 --> 00:21:41.945 my Lord has made it a reality.' 00:21:43.114 --> 00:21:47.374 So the dream he had seen was real, but at that time its reality was not clear. 00:21:47.374 --> 00:21:50.524 Its interpretation was not known. It was not clear what it really represented. 00:21:50.524 --> 00:21:53.384 I think I had mentioned it here before, 00:21:53.874 --> 00:21:56.634 about the reality of the dreams. 00:21:56.634 --> 00:22:00.014 Dreams are a very good example of this issue, 00:22:00.014 --> 00:22:02.844 the problem which is faced in the mutashabihaat verses. 00:22:02.844 --> 00:22:06.664 When something is conveyed in an allegorical manner, 00:22:06.664 --> 00:22:10.149 then naturally given that it is mentioned in the style similitude, 00:22:10.149 --> 00:22:14.649 then before its referent and reality is revealed, 00:22:14.649 --> 00:22:17.839 it is hard to say categorically what its reality is. 00:22:17.839 --> 00:22:20.459 Just like I had told you about the blessings of the Paradise, 00:22:20.459 --> 00:22:23.439 that they have been mentioned in the Quran through similitudes. 00:22:23.439 --> 00:22:27.640 So the blessings of our world have been pointed at, and by comparison with them, 00:22:27.640 --> 00:22:30.540 the blessings of Paradise have been traced to some extent. 00:22:30.540 --> 00:22:32.970 Now when their reality will be revealed to us, 00:22:32.970 --> 00:22:37.580 every one of us will say, and may every one have the good fortune of seeing them, 00:22:37.580 --> 00:22:40.720 then all of us will say that yes, this is that same thing 00:22:40.720 --> 00:22:43.110 the form of which we had been shown in the world here. 00:22:43.110 --> 00:22:46.710 In fact, our great esteemed teacher Amin Ahsan Islahi, 00:22:46.710 --> 00:22:49.000 took that famous verse 'haaz allazee ruziqnaa min qablu 00:22:49.000 --> 00:22:53.000 wa utoo bihee mutashaabihaa'. and interpreted it as this only, 00:22:53.000 --> 00:22:55.130 that when those blessings will be revealed, 00:22:55.130 --> 00:22:59.450 they will be similar to the picture that is painted of them in this world. 00:22:59.450 --> 00:23:02.780 So people will say upon looking at them that haaz allazee ruziqnaa min qablu'. 00:23:02.780 --> 00:23:05.640 We have been given a flavor of them earlier itself, 00:23:05.640 --> 00:23:07.990 that is, in this world itself. 00:23:07.990 --> 00:23:10.940 I am not debating right now about whether this interpretation is correct or not. 00:23:10.940 --> 00:23:13.330 But it says that this will be the situation with every human being. 00:23:13.330 --> 00:23:16.125 Whether this is what has been said in this verse or not is a separate issue. 00:23:16.125 --> 00:23:18.785 But the situation there will be exactly like this. 00:23:18.785 --> 00:23:22.785 I think I had told you about the dream of Syeda. 00:23:23.278 --> 00:23:28.809 The dream of Syeda Ayesha. She told her father Abu Bakr Siddiq (RA), 00:23:28.809 --> 00:23:34.217 that I have seen a beautiful dream. He asked her what it was. 00:23:34.217 --> 00:23:39.955 She replied that I saw in a dream that in my room, in my lap, 00:23:39.955 --> 00:23:41.965 three moons have descended. 00:23:43.141 --> 00:23:47.941 I am sitting in my room, and three moons have come down in my lap. 00:23:48.875 --> 00:23:52.325 So her father asked her, what do you think is the interpretation of this dream? 00:23:52.325 --> 00:23:57.825 She replied that I think I will bear three sons by the Prophet (pbuh). 00:23:57.825 --> 00:24:00.245 Now this is seems a very plausible understanding of the dream. 00:24:00.245 --> 00:24:01.864 Three moons have descended. 00:24:02.725 --> 00:24:07.411 Syedna Abu Bakr Siddiq heard this, and smiled and remained silent. 00:24:07.411 --> 00:24:10.882 When the Prophet (pbuh) died and he was buried in Ayesha's room, 00:24:10.882 --> 00:24:13.212 and after the funeral Abu Bakr told her, 00:24:13.212 --> 00:24:16.502 this is your first moon that has descended in your room. 00:24:17.579 --> 00:24:21.224 So you see what the reality of that dream was. 00:24:21.224 --> 00:24:25.224 But from the words, a different conception was being conveyed of that dream. 00:24:25.224 --> 00:24:31.604 So this is a very good example of how a reality is conveyed before us 00:24:31.604 --> 00:24:35.184 in an allegorical style, and from that we conceive of an idea. 00:24:35.184 --> 00:24:37.774 We create an imagination of a blessings of Paradise, right? 00:24:37.774 --> 00:24:42.984 If you ever notice, when one reads the Quran, an image in created in our minds. 00:24:42.984 --> 00:24:45.694 You may create as glorious an image as you possibly can, 00:24:45.694 --> 00:24:48.754 it nevertheless would find resemblance from this world itself. 00:24:48.754 --> 00:24:50.914 But when its reality would be unveiled for us, 00:24:50.914 --> 00:24:54.444 it is possible ours would be the same condition as happened with Syeda Ayesha. 00:24:54.444 --> 00:24:57.344 But you see that soon as the reality of her dream was revealed, 00:24:57.344 --> 00:25:00.964 then those words which she said, that three moons have descended in my room, 00:25:00.964 --> 00:25:03.534 it is not that those words do not conform to this interpretation. 00:25:03.534 --> 00:25:07.074 They would conform to the other assumed meaning and they fulfill this meaning too. 00:25:07.074 --> 00:25:10.644 So had the reality been what she imagined, the words would conform to it then too. 00:25:10.644 --> 00:25:13.864 Now that this was the reality, even then the words satisfy the interpretation. 00:25:13.864 --> 00:25:18.054 So you must understand this. Hence Prophet Joseph had at that point said, 00:25:18.054 --> 00:25:23.554 'ya abati haaza taweelu ru'yaaya min qablu qad ja'alaha Rabbee haqqa.' 00:25:23.554 --> 00:25:28.324 Everyone knows the meanings of the words in which this dream is stated in the Quran 00:25:29.128 --> 00:25:32.088 So the words which the Quran has used to convey this dream, 00:25:32.088 --> 00:25:34.378 the dream upon which this comment is being made, 00:25:34.378 --> 00:25:39.678 there is no debate about its meanings. Everyone can understand it. 00:25:39.678 --> 00:25:43.678 Even an ordinary student of Arabic language understands without any issue 00:25:43.678 --> 00:25:46.628 the meaning of the Quranic verse in which this dream is mentioned. 00:25:46.628 --> 00:25:49.238 So with regards to its meaning, there is absolutely no difficulty in it. 00:25:49.238 --> 00:25:52.698 It is a simple phrase, a straightforward sentence, 00:25:52.698 --> 00:25:55.618 if you are taught some preliminary Arabic, and this sentence is put before you, 00:25:55.618 --> 00:25:57.368 you yourself will do the correct translation. 00:25:57.368 --> 00:26:00.008 So there is nothing difficult in its language or expression. 00:26:00.008 --> 00:26:01.728 It is a very simple sentence. 00:26:02.818 --> 00:26:06.758 But what was the true manifestation of the sun, the moon and the eleven stars 00:26:06.758 --> 00:26:09.858 which Joseph saw bowing before him? 00:26:09.858 --> 00:26:14.039 When he was stating this dream, not by any stretch of the imagination 00:26:14.039 --> 00:26:17.958 could he have thought that one day the brothers who, right now, 00:26:17.958 --> 00:26:21.766 are trying to kill me and my esteemed father, and my beloved mother, 00:26:21.766 --> 00:26:24.516 they all would bow their heads before me in reverence. 00:26:24.516 --> 00:26:27.906 He could not have imagined this at that time at all. 00:26:27.906 --> 00:26:31.466 No person could have ascertained this interpretation 00:26:31.466 --> 00:26:35.466 till these words manifested themselves in reality. 00:26:36.375 --> 00:26:41.225 Even now if you think about it, Joseph was only a young boy at that time, 00:26:41.225 --> 00:26:44.925 he was the apple of his father's eye, his father loved him deeply. 00:26:44.925 --> 00:26:47.575 And his brothers envied him a little as well. 00:26:47.575 --> 00:26:51.915 But despite all of that, no one could have imagined the way this dream manifested. 00:26:51.915 --> 00:26:55.915 No one could have guessed it, that it would come to pass this way. 00:26:55.915 --> 00:27:00.465 These are the things the Quran calls mutashaabih. 00:27:00.465 --> 00:27:03.835 So the word mutashaabih which has been used in the Quran, 00:27:03.835 --> 00:27:05.815 has been used for these kinds of verses. 00:27:05.815 --> 00:27:10.751 One world which exists in our past, Allah's world which was there 00:27:10.751 --> 00:27:13.061 before this world of ours came into being. 00:27:13.061 --> 00:27:16.251 The Quran relates some facts about that too. 00:27:16.251 --> 00:27:19.701 And there is the world which is unseen right now, 00:27:19.701 --> 00:27:23.701 and then there is a world which would be unveiled in the Hereafter. 00:27:23.701 --> 00:27:26.461 The Quran refers to all three by 'mutashaabih'. 00:27:26.461 --> 00:27:30.011 It says that when we created Adam, what were the conditions then, 00:27:30.011 --> 00:27:33.451 and the Angels bowed to him and so on. And whatever happened after that. 00:27:33.451 --> 00:27:36.791 So there is no difficulty in understanding the meanings of these verses. 00:27:36.791 --> 00:27:40.331 But what are they referring to in reality? 00:27:40.331 --> 00:27:43.541 Those things will be known to us only when we are able to observe them. 00:27:43.541 --> 00:27:46.371 We can imagine somewhat about what the Quran says, 00:27:46.371 --> 00:27:51.391 that we released all the evil spirits and then asked them, 'alastu birabbikum'. 00:27:52.276 --> 00:27:54.346 There is no difficulty in these words is there? 00:27:54.346 --> 00:27:56.316 But what is the real referent and manifestation of this, 00:27:56.316 --> 00:27:58.026 how did this event come to pass? 00:27:58.026 --> 00:28:00.873 At this time, it is not possible for us to even imagine it. 00:28:00.873 --> 00:28:03.953 The few recent investigations and discoveries which have happened, 00:28:03.953 --> 00:28:07.953 they have made some things possible to imagine to some extent. 00:28:07.953 --> 00:28:10.183 But that is true only of a few things. 00:28:10.183 --> 00:28:14.183 We cannot say what is the reality of the many things which will manifest. 00:28:16.361 --> 00:28:18.691 These are the things the Quran calls mutashaabih, 00:28:18.691 --> 00:28:22.961 and as people contend, they do not mean something which is ambiguous and vague. 00:28:22.961 --> 00:28:27.335 Thus the mutashabihaat in no way undermine the status of the Quran 00:28:27.335 --> 00:28:33.187 as Furqan and Meezan. So the case which I had to argue is this one. 00:28:33.187 --> 00:28:35.417 That the Quran is a Meezan and Furqan. 00:28:35.417 --> 00:28:38.627 It conveys its intention which complete clarity, 00:28:38.627 --> 00:28:42.207 and nothing can make suspect the meaning it wants to convey. 00:28:42.207 --> 00:28:44.167 Nothing can have an affect over it. 00:28:44.167 --> 00:28:46.267 Some questions had been raised about this aspect, 00:28:46.267 --> 00:28:49.897 and one of those questions related to muhkam and mutashaabih. 00:28:49.897 --> 00:28:53.057 After discussing about this, I have quoted that verse here. 00:28:53.057 --> 00:28:54.667 This is the verse. 00:28:54.667 --> 00:28:59.901 'Huwal lazee anzala 'alaikal Kitaaba minhu Aayatum muhkamaatun hunna Ummul Kitaabi 00:28:59.901 --> 00:29:04.071 wa ukharu Mutashaabihaat.' 'It is He who has revealed to you the Book. 00:29:04.071 --> 00:29:07.321 Some of its verses are muhkam, which are the foundation of the Book. 00:29:07.321 --> 00:29:11.321 And others are mutashaabih.' So Allah says that 00:29:11.321 --> 00:29:16.941 your focus should be on those verses in which I have given the articles of faith, 00:29:16.941 --> 00:29:21.561 the rules of etiquette, My Shariah, or have given warnings, 00:29:21.561 --> 00:29:23.881 they form the real foundation of the Book. 00:29:23.881 --> 00:29:26.791 The others only represent the outcome of these. 00:29:26.791 --> 00:29:29.941 Such as rewards and punishments. Now these in themselves are muhkam. 00:29:29.941 --> 00:29:33.671 A judgement will be given, and it will have a Paradise which will have gardens 00:29:33.671 --> 00:29:36.021 and streams of milk and honey will flow. 00:29:36.021 --> 00:29:41.141 These are the things about which only a vague conception can be formed, 00:29:41.141 --> 00:29:44.931 nothing more than that. Now it has further commented on it. 00:29:44.931 --> 00:29:49.653 'Fa'ammal lazeena fii quloobihim zaiyghun fa yattabi'oona ma tashaabaha minh'. 00:29:49.653 --> 00:29:55.139 Then those whose hearts are warped go after the mutashaabih among them. 00:29:55.139 --> 00:30:00.089 So their interest is not in those realities which Quran brings to attention. 00:30:00.089 --> 00:30:04.999 The interest of those people is, say, in that Thuhar tree in Hell, 00:30:04.999 --> 00:30:07.230 about what would it be like. 00:30:07.230 --> 00:30:11.230 And this thing that is being said, that when Judgement Day will come, 00:30:11.230 --> 00:30:15.680 Allah will manifest Himself with eight angels who will be carrying His throne. 00:30:15.680 --> 00:30:19.230 So why only eight? Why not nine? 00:30:19.230 --> 00:30:21.780 You will say, who would ask such a foolish question? 00:30:21.780 --> 00:30:23.980 But there are lengthy debates about this in our tradition. 00:30:23.980 --> 00:30:25.570 People have filled books with these. 00:30:25.570 --> 00:30:29.810 When a person uses his mind focusing on the wrong thing, 00:30:29.810 --> 00:30:32.010 that is what the Quran has commented upon. 00:30:32.010 --> 00:30:35.610 Then those whose hearts are warped go after the mutashaabih among them. 00:30:35.610 --> 00:30:37.950 And the Quran has given two reasons for that. 00:30:37.950 --> 00:30:41.950 One is to create dissension, so when one has the wrong intentions. 00:30:41.950 --> 00:30:45.950 A person wants to deviate from the true teachings of the book. 00:30:45.950 --> 00:30:48.560 He wants to make it a target of ridicule. 00:30:48.560 --> 00:30:53.540 He prefers to go towards those aspects from where some discord may be created. 00:30:53.540 --> 00:30:57.000 Hence we see that we too read the Quran, 00:30:57.000 --> 00:30:59.770 and oftentimes it happens that others are reading too, 00:30:59.770 --> 00:31:02.113 but the entire Quranic teaching will be sidelined 00:31:02.113 --> 00:31:06.340 and they would suddenly stop at a place where they pick this kind of an issue. 00:31:06.340 --> 00:31:10.668 So this is one reason. The second reason is to know their reality. 00:31:10.668 --> 00:31:14.908 So the second reason is that human beings have a natural curiosity in them. 00:31:14.908 --> 00:31:17.348 The Quran has given an example for this too, 00:31:17.348 --> 00:31:23.078 that when people asked about Allah's revelation to His Prophet. 00:31:23.078 --> 00:31:25.934 And he was Allah's Messenger. This is among the muhkam things. 00:31:25.934 --> 00:31:28.754 One can present evidence for this based on knowledge and reasoning. 00:31:28.754 --> 00:31:32.754 The question people asked was, what exactly is this revelation? 00:31:32.754 --> 00:31:37.204 Naturally this matter belongs to the unseen world of Allah. 00:31:37.204 --> 00:31:38.854 What is revelation? 00:31:38.854 --> 00:31:42.694 How is that message communicated and transferred to the Prophet? 00:31:42.694 --> 00:31:46.634 Now we understand a lot more, many more things about the Cosmos Allah has created 00:31:46.634 --> 00:31:48.884 has been discovered and come into our knowledge. 00:31:48.884 --> 00:31:52.124 But this question was raised at the time. 'Yasalunaka 'anir Ruh'. 00:31:52.124 --> 00:31:56.124 They ask, what is revelation? The reply was 'Quli l ruhu min amri rabbi.' 00:31:56.124 --> 00:31:58.964 That this is a command of your Lord, it is issued by Him. 00:31:58.964 --> 00:32:02.344 And after that it reaches the Prophet. 00:32:02.344 --> 00:32:04.754 And about that, the Quran has made a beautiful comment. 00:32:04.754 --> 00:32:07.694 After stating this and answering the question, the Quran comments further, 00:32:07.694 --> 00:32:11.484 'wa ma ooteetum minal 'ilmi illa qaleela'. 00:32:11.484 --> 00:32:15.484 Humankind has been given only a little knowledge of it. 00:32:15.484 --> 00:32:19.602 It is not as if you have been given the ability to understand every thing. 00:32:19.602 --> 00:32:24.062 This is what some enlightened people call 'laa adri nisful ilm'. 00:32:24.062 --> 00:32:29.202 Half the wisdom is knowing that you do not know. 00:32:30.269 --> 00:32:31.869 This is not an ordinary statement. 00:32:31.869 --> 00:32:34.189 It means you know the limits of your knowledge. 00:32:34.189 --> 00:32:37.479 You have come to know that I do not know this. 00:32:37.479 --> 00:32:39.579 That this is beyond my intellectual capability. 00:32:39.579 --> 00:32:43.749 I had briefly referred to it, and this is not the place to get into this debate, 00:32:43.749 --> 00:32:48.269 that in our tradition, all the debates about philosophy and theology, 00:32:48.269 --> 00:32:50.309 whether it is about free will and determinism, 00:32:50.309 --> 00:32:52.519 and many other ones such as the attributes of God, 00:32:52.519 --> 00:32:54.969 .... and attributes and their connection with each other, 00:32:54.969 --> 00:32:58.969 if put before you, you will wonder what kind of things people wasted their time on 00:32:58.969 --> 00:33:05.219 When all those debates are made clear, some complex questions really do emerge. 00:33:06.743 --> 00:33:13.075 For example, how do God's omnipotence and omniscience both work at the same time? 00:33:14.952 --> 00:33:19.682 Because if you believe in one, then apparently you have to negate the other. 00:33:19.682 --> 00:33:22.762 And if you believe the latter attribute, you have to negate the first one. 00:33:22.762 --> 00:33:24.212 So this is a complicated matter, isn't it? 00:33:24.212 --> 00:33:25.790 Where is the fallacy in this? 00:33:25.790 --> 00:33:30.462 The mistake is that from our perspective, if you try to understand this issue, 00:33:30.462 --> 00:33:33.582 then we are able to understand both free will and determinism. 00:33:33.582 --> 00:33:38.392 But if you try and imagine it from Allah's perspective, about how He works, 00:33:38.392 --> 00:33:40.772 then this is something about which Allah will again say 00:33:40.772 --> 00:33:43.522 'wa ma ooteetum minal 'ilmi illa qaleela'. 00:33:43.522 --> 00:33:46.142 That is, it is very easy for human beings to question things, 00:33:46.142 --> 00:33:48.457 they can raise questions about every thing. 00:33:48.457 --> 00:33:51.777 But then they must know what their limits are. 00:33:52.369 --> 00:33:57.909 And you can see that the journey in human knowledge from philosophy to science, 00:33:57.909 --> 00:34:01.049 the fundamental step in it is precisely this. 00:34:01.049 --> 00:34:05.749 This was the concern of philosophy for two thousand years, 00:34:05.749 --> 00:34:08.269 the question, 'why does anything exist?' 00:34:09.576 --> 00:34:13.576 And it could not come up with any answer for this 00:34:13.576 --> 00:34:17.086 Ibaaraatuna shaqqa 00:34:17.086 --> 00:34:21.086 Whichever way a person turned, he found that the matter just became more complex. 00:34:21.086 --> 00:34:24.906 Resolving one problem only created another, and on it went. 00:34:24.906 --> 00:34:28.046 After that, there came a great revolution in the world. 00:34:28.046 --> 00:34:32.446 And the most intelligent people of the world said that the things we cannot know, 00:34:32.446 --> 00:34:34.566 why should we waste our time pursuing them? 00:34:34.566 --> 00:34:36.766 We are putting aside the metaphysical concern of 'why', 00:34:36.766 --> 00:34:39.616 and we are starting with the question of 'how'. 00:34:39.616 --> 00:34:41.766 If you read the classical books of science, 00:34:41.766 --> 00:34:44.126 this will be the first sentence you see therein. 00:34:44.126 --> 00:34:50.066 Science began its journey when philosophy was concerned with the 'why' of being, 00:34:50.066 --> 00:34:53.556 and we realized that that cannot be answered and put it aside, 00:34:53.556 --> 00:34:56.776 and now we are looking at the question of 'how' based on observation. 00:34:56.776 --> 00:34:59.956 So when you delve into it, what exactly is this first statement saying? 00:34:59.956 --> 00:35:02.566 This is an acknowledgement of one's limits. 00:35:02.566 --> 00:35:06.566 And along with an admission of humility, it is also a great knowledge discovery. 00:35:06.566 --> 00:35:09.706 For now we came to know this is not something that falls within human domain. 00:35:09.706 --> 00:35:13.706 And soon as we left it aside, then Allah gave us knowledge of numerous things 00:35:13.706 --> 00:35:16.146 that were within our intellectual capabilities. 00:35:16.146 --> 00:35:20.716 So this is a turning point in the history of human civilization, which began here. 00:35:20.716 --> 00:35:24.286 And this same thing is the cause of error in our understanding here, 00:35:24.286 --> 00:35:27.966 for what people do is 'ibtegha alfitnati waibtighaa taweelihi.' 00:35:27.966 --> 00:35:31.966 Either their intention is not right, or it is a natural curiosity, 00:35:31.966 --> 00:35:34.676 to find out at any cost what the streams of Paradise will look like. 00:35:34.676 --> 00:35:38.896 They start pursuing it. 'Wama ya'lamu taweelahu illa Allah'. 00:35:38.896 --> 00:35:40.846 Then it says, what is the situation here? 00:35:40.846 --> 00:35:44.846 The fact of the matter is that the knowledge of these things 00:35:44.846 --> 00:35:47.716 has not been given by Allah even to any Messenger. 00:35:47.716 --> 00:35:50.036 Only Allah has the knowledge of these things. 00:35:50.036 --> 00:35:54.516 Now after that, the next comment is, 'Warraasikhoona fil 'ilm'. 00:35:54.516 --> 00:35:59.136 So those people ... naturally people wanted to know the reality 00:35:59.136 --> 00:36:02.786 mistakenly believing that it will increase my knowledge. 00:36:02.786 --> 00:36:07.526 The Quran said that no, here knowing and accepting that you cannot know, 00:36:07.526 --> 00:36:11.086 this is the purest form of knowledge. 00:36:11.086 --> 00:36:13.826 Those people, 'Warraasikhoona fil 'ilm'. 00:36:13.826 --> 00:36:16.556 Those people who are sincere in their knowledge, whose intellect is not shallow, 00:36:16.556 --> 00:36:20.966 who are aware of the truth of knowledge, who are conscious of their own limitations 00:36:20.966 --> 00:36:22.816 and are aware of their intellectual constraints, 00:36:22.816 --> 00:36:26.096 what do they say? When they read this verse, 'yaqooloona', 00:36:26.096 --> 00:36:29.696 they say, 'aamannaa bihee'. That we believe in these things. 00:36:29.696 --> 00:36:33.696 So this is actually a details of the fundamental truths. 00:36:33.696 --> 00:36:37.116 It is one of its branches. And this is not our concern. 00:36:37.116 --> 00:36:39.506 This has been clear through rational and logical arguments 00:36:39.506 --> 00:36:42.566 that the Judgment Day must happen. These are just its details. 00:36:42.566 --> 00:36:46.668 Therefore we believe in them. 'Kullum min 'indi Rabbina.' 00:36:46.668 --> 00:36:51.507 It is all from our Lord. 'Wa ma yazzakkaru illaa ulul albaab.' 00:36:51.507 --> 00:36:56.177 And it says that none will be mindful of this except those Allah has given reason. 00:36:56.177 --> 00:36:58.247 So if you see these two words, intellect and knowledge, 00:36:58.247 --> 00:37:01.547 and how the Quran has made them a subject of concern and told us that 00:37:01.547 --> 00:37:04.117 if a person possesses intellect and reason, then what should be his attitude 00:37:04.117 --> 00:37:06.787 about these things. And if he is constant in his pursuit of knowledge, 00:37:06.787 --> 00:37:08.407 then what should his disposition be? 00:37:08.407 --> 00:37:10.837 So this is what has been conveyed in this verse. 00:37:10.837 --> 00:37:15.830 Hence, if you see this you will know, that in the world of religion, 00:37:15.830 --> 00:37:19.830 whatever issues and discords have arisen, have come up because of these two reasons. 00:37:19.830 --> 00:37:22.600 Which the Quran has mentioned. Either the urge to spread discord, 00:37:22.600 --> 00:37:25.000 or to seek the reality behind such things. 00:37:25.000 --> 00:37:29.380 It is the most comprehensive commentary on the entire religious life and knowledge 00:37:29.380 --> 00:37:31.750 which the Quran has done here. 00:37:31.750 --> 00:37:36.370 When religion is on its absolute correct path, what does it do then? 00:37:36.370 --> 00:37:39.800 It lays its foundations on categorical and clear principles and rules. 00:37:39.800 --> 00:37:42.080 What an eloquent response Imam Malik had given 00:37:42.080 --> 00:37:46.700 when he was asked that Allah says in the Quran that He created the Earth and skies, 00:37:46.700 --> 00:37:51.470 and after that He ascended His Throne over the skies. He stood firm on it. 00:37:52.590 --> 00:37:56.610 So Imam Malik was asked, what does it mean? How did Allah ascend His Throne? 00:37:56.610 --> 00:37:59.700 This does create a lot of questions right? Does Allah have a material body? 00:37:59.700 --> 00:38:02.080 Does He have a throne over which He sits? 00:38:02.080 --> 00:38:05.450 So Imam Malik replied, and it is a very historic statement of his, 00:38:05.450 --> 00:38:11.700 'al istawa maloom wal kayf majhool Wal suwaal 'anhu bid'ah.' 00:38:11.700 --> 00:38:15.980 The ascending of Allah upon His Throne is known. 00:38:15.980 --> 00:38:20.160 The Quran has told me this. What is the nature and state of this? I do not know. 00:38:20.160 --> 00:38:26.985 I am not aware. And to become too inquisitive about it and to ask its nature 00:38:26.985 --> 00:38:29.835 is akin to an blameworthy innovation in the religion. 00:38:31.532 --> 00:38:34.652 So this is the response of one of our early righteous scholars. 00:38:34.652 --> 00:38:36.772 But there was no adherence of it. 00:38:36.772 --> 00:38:40.532 In our tradition, an entire sect of scholastic philosophers which came up, 00:38:40.532 --> 00:38:42.882 if you ever look at Imam Razi's exegesis, 00:38:42.882 --> 00:38:47.234 because we study it anyway whenever we have to establish an opinion about a verse 00:38:47.234 --> 00:38:50.644 so it seems that it is an entirely different world in which one ventures. 00:38:50.644 --> 00:38:54.014 It has these argumentations, these debates. 00:38:54.014 --> 00:38:58.194 And in the end there is his confession which he made on his deathbed, 00:38:58.194 --> 00:39:03.674 that in this matter, I read that God is ascended upon his Throne. 00:39:03.674 --> 00:39:07.844 This is his last sentence before he died right? Which has been recorded. 00:39:07.844 --> 00:39:14.319 And I also humbly accepted that there is nothing equivalent to God. 00:39:14.319 --> 00:39:16.013 'Laysaka misal'yi shay'. 00:39:16.013 --> 00:39:19.845 And O people, testify to this that this is my last confession before my death. 00:39:19.845 --> 00:39:22.745 So what is this acknowledgement about? It recognizes that 00:39:22.745 --> 00:39:27.185 these are the things which are not concerned with me. 00:39:27.185 --> 00:39:30.895 To establish something like what would be the stature or build 00:39:30.895 --> 00:39:33.825 of the virgins of Paradise, what would they be made of? 00:39:33.825 --> 00:39:37.285 This is not my concern. My concern is that Allah is telling me that 00:39:37.285 --> 00:39:40.965 there would be a Judgement Day, and all the blessings you can possibly imagine, 00:39:40.965 --> 00:39:43.065 they would be given to you. 00:39:43.065 --> 00:39:45.775 So understanding the meaning of a verse is one thing, 00:39:45.775 --> 00:39:49.255 and to pursue their real manifestation, that is an entirely separate thing. 00:39:49.255 --> 00:39:50.695 Is our time up? 00:39:53.113 --> 00:39:55.653 [Student] We have ten minutes. [Ghamidi] Ok ten more minutes. 00:39:55.653 --> 00:39:59.653 So we have come to the end of this debate. 00:39:59.653 --> 00:40:02.463 And the verse of the Quran given here, I have translated that too, 00:40:02.463 --> 00:40:07.353 and I have told you how Allah is bringing our attention to extraordinary things. 00:40:07.353 --> 00:40:12.013 He is telling us what attitude we must adopt as we approach the Quran. 00:40:12.013 --> 00:40:14.503 Yes? [Shehzad Saleem] My question is that 00:40:14.503 --> 00:40:19.763 you said that the word 'taweel' in this verse was taken in its later meaning 00:40:19.763 --> 00:40:22.143 which became dominant among the exegetes. 00:40:22.143 --> 00:40:25.938 And its real meaning was sidelined. So can we say with certainty that 00:40:25.938 --> 00:40:28.978 the four epochs for instance which Khateeb (al-Baghdadi) has listed out, 00:40:28.978 --> 00:40:32.138 wherein he says that evidence will be taken from the Arabic poetry. 00:40:32.138 --> 00:40:35.688 Has there ever been any change in the latter dominant meaning 00:40:35.688 --> 00:40:38.658 after the pre-islamic period? Or through that entire epoch? 00:40:38.658 --> 00:40:41.448 [Ghamidi] In the literature of the second and third centuries of Islam, 00:40:41.448 --> 00:40:44.928 it began to be used in the sense of 'meaning' and 'commentary'. 00:40:44.928 --> 00:40:48.928 And that too with some emphasis. And then its usage increased as well. 00:40:48.928 --> 00:40:51.718 In the literature of the second and third centuries, 00:40:51.718 --> 00:40:56.148 its usage in its actual meaning started decreasing. 00:40:56.148 --> 00:40:58.928 And the latter meaning gained prominence. 00:40:58.928 --> 00:41:01.368 [Saleem] The second question was that the literal meaning of 'tashabah', 00:41:01.368 --> 00:41:04.448 that is, to be similar to each other, for instance it is used in the Quran, 00:41:04.448 --> 00:41:09.728 'Kitaabam mutashabiham masaani'. So does it imply the same meaning? 00:41:12.641 --> 00:41:16.261 [Ghamidi] I have written a note here. [Student] Like you have written here, 00:41:16.261 --> 00:41:19.941 is it not used in its original meaning? The other meaning, 'ambiguity', 00:41:19.941 --> 00:41:22.381 is its necessary meaning. [Ghamidi] It is as per the consequence. 00:41:22.381 --> 00:41:24.161 [Student] Yes by virtue of the conclusion it leads to. 00:41:24.161 --> 00:41:26.191 This meaning of similarity, the meaning of 'tashabah', 00:41:26.191 --> 00:41:27.971 is it also its original meaning? Or is this too a later one? 00:41:27.971 --> 00:41:30.491 [Ghamidi] This is the original meaning. To be similar is the actual meaning of it. 00:41:30.491 --> 00:41:31.981 [Student] This meaning of being of the same nature. 00:41:31.981 --> 00:41:34.351 [Ghamidi] Yes, to be of the same nature or to be similar. It is the same thing. 00:41:34.351 --> 00:41:36.091 Being of the same nature is what it means. 00:41:36.091 --> 00:41:38.262 Having the same nature or being of the same kind. 00:41:38.262 --> 00:41:41.662 Like 'kund ham jins baa ham jins parvaaz' (the birds of a feather flock together). 00:41:41.662 --> 00:41:44.282 So to be a similar nature or of the same kind, 00:41:44.282 --> 00:41:47.152 all of us human beings are of the same species. 00:41:47.152 --> 00:41:49.412 But we still differ from each other. 00:41:49.412 --> 00:41:53.042 In our human traits, we are all similar to each other. 00:41:53.042 --> 00:41:54.762 This is what it means. 00:41:54.762 --> 00:41:57.572 Hence I have written here that the words muhkam and mutashaabih 00:41:57.572 --> 00:42:01.212 are used in this verse to refer to those specific technical meanings 00:42:01.212 --> 00:42:05.212 which we have already explained above. So what the Quran has done is, 00:42:05.212 --> 00:42:07.782 it has taken the words from their actual meanings 00:42:07.782 --> 00:42:09.922 and elevated them further. 00:42:09.922 --> 00:42:12.672 And it has then used them in their unique shades. 00:42:12.672 --> 00:42:15.372 So in this way the words became specific terminologies, 00:42:15.372 --> 00:42:18.752 such as the mutashabihaat verses, and muhkam verses. 00:42:18.752 --> 00:42:22.085 And at certain places in the Quran, these words have been used 00:42:22.085 --> 00:42:24.865 in a different meaning too. The word muhkam has been used 00:42:24.865 --> 00:42:27.515 to connote concise and comprehensive verses, 00:42:27.515 --> 00:42:29.735 and the word mutashaabih means verses which are similar to 00:42:29.735 --> 00:42:31.725 and in harmony with one another. 00:42:31.725 --> 00:42:34.645 And since you have raised this question and we have a few minutes left 00:42:34.645 --> 00:42:37.045 and we will begin with the next topic in the next session. 00:42:37.045 --> 00:42:42.375 Let me also tell you here that the issues faced in understanding the Quran, 00:42:42.375 --> 00:42:46.675 like I just mentioned to you, that what happens at times is that 00:42:46.675 --> 00:42:51.363 a word is used in its real and literal meaning. 00:42:51.363 --> 00:42:56.203 When that word is used with that meaning, it is altered into another meaning. 00:42:56.203 --> 00:43:01.463 I had explained this word. I had told you how this word 'tashaboh' was used. 00:43:01.463 --> 00:43:06.073 Then, after that, there is an consequence in meaning by virtue of its particular use 00:43:06.073 --> 00:43:09.483 and after some time, that word begins to be used as per that new meaning. 00:43:09.483 --> 00:43:12.813 So this is how the word goes through these different stages. 00:43:12.813 --> 00:43:15.603 If a person is not entirely familiar with that, 00:43:15.603 --> 00:43:18.913 then at times he is mistaken in understanding a verse. 00:43:18.913 --> 00:43:21.993 Another difficulty with the Quran, like I had referred to it, 00:43:21.993 --> 00:43:24.723 that the latter meaning of the word is the one that 00:43:24.723 --> 00:43:26.233 becomes dominant in our minds. 00:43:26.233 --> 00:43:29.323 That is, the meaning which that word has now donned, 00:43:29.323 --> 00:43:31.303 and is now used much more prominently. 00:43:31.303 --> 00:43:35.303 So I had given an example of this, that both the kinds of things happen here. 00:43:35.303 --> 00:43:41.463 One is that that word is now used by us as a specific terminology. 00:43:41.463 --> 00:43:44.533 An example of this is the word 'jihaad'. 00:43:44.533 --> 00:43:49.503 Nowhere in the Quran is it used purely in the meaning of 'fighting'. 00:43:49.503 --> 00:43:54.093 Not at all. 'fighting' has been called 'jihaad', yes, 00:43:54.093 --> 00:43:56.623 but 'jihaad' has not been used to mean 'fighting'. 00:43:56.623 --> 00:43:58.943 There is a significant difference between these two things. 00:43:58.943 --> 00:44:01.873 For instance, you have gone into the battleground for war. 00:44:01.873 --> 00:44:05.313 So the word in Arabic for war is 'qitaal'. 00:44:05.313 --> 00:44:07.463 That is the word which will be used for it. 00:44:07.463 --> 00:44:09.973 But if you have to convey the spirit of warfare, 00:44:09.973 --> 00:44:11.963 if you have to use a word by virtue of its purpose, 00:44:11.963 --> 00:44:15.663 then you will say that this person is striving exceptionally hard 00:44:15.663 --> 00:44:20.173 to achieve his objective. And that can be done in the arena of the battle too. 00:44:20.173 --> 00:44:24.533 So earlier you mentioned a war, and then the people who strive in such a way, 00:44:24.533 --> 00:44:27.683 then here the word 'jihaad' has been used for 'fighting (in war)', 00:44:27.683 --> 00:44:30.773 but not to mean 'warfare' in itself! This is what happens. 00:44:30.773 --> 00:44:33.813 For instance, we had covered this debate in the beginning, 00:44:33.813 --> 00:44:37.973 that the word 'kitaab' is used for example, 00:44:37.973 --> 00:44:40.735 the word 'kitaab' has multiple meanings. 00:44:40.735 --> 00:44:44.235 When we go back to ancient classical Arabic, we know it immediately. 00:44:44.235 --> 00:44:46.665 After having gone through this intellectual journey, we know 00:44:46.665 --> 00:44:49.155 whether it is being used to mean letters, or law. 00:44:49.155 --> 00:44:51.865 And it is was so widely used to mean law, 00:44:51.865 --> 00:44:55.135 but now what has happened? The word 'kitaab' has come into our Urdu as well, 00:44:55.135 --> 00:44:57.375 and it is there in the Persian vocabulary too. 00:44:57.375 --> 00:45:00.095 After its entire journey, today when one reads the word 'kitaab' in the Quran, 00:45:00.095 --> 00:45:02.185 he just thinks it means a book. 00:45:02.185 --> 00:45:08.455 So the meaning that came in the later era, has become dominant over the word for me. 00:45:08.455 --> 00:45:12.805 This is how it happens. Similarly, another difficulty with Quran is, 00:45:12.805 --> 00:45:16.485 and this is a whole separate chapter on these difficulties with the Quran. 00:45:16.485 --> 00:45:18.595 The issues with the language which are there. 00:45:18.595 --> 00:45:23.805 Another thing is that for us, a word has become a terminology. 00:45:23.805 --> 00:45:28.645 But in the time of the Quran, it was being used the same way 00:45:28.645 --> 00:45:31.619 as the Quran picked it and made it into a specific term. 00:45:31.619 --> 00:45:33.945 Look at the word 'Salaat' for instance. 00:45:33.945 --> 00:45:37.415 The word salaat is used in the Quran to refer to the prayers we offer. 00:45:37.415 --> 00:45:39.295 But it has become a terminology now. 00:45:39.295 --> 00:45:43.285 It has a specific referent. But it has been used to mean civility by the Quran, 00:45:43.285 --> 00:45:45.715 it has used it is that sense with complete ease. 00:45:45.715 --> 00:45:49.585 It has also been used for mercy, blessing, and kindness. 00:45:49.585 --> 00:45:52.535 That is because that word does have these meanings. And it is used as such. 00:45:52.535 --> 00:45:55.765 Now if someone for instance is unaware of this, 00:45:55.765 --> 00:45:59.099 then he would translate it as 'prayer' everywhere he comes across it. 00:45:59.099 --> 00:46:01.629 When he will read the verse of the Quran that says, 00:46:01.629 --> 00:46:03.709 those people who when faced with tribulations say 00:46:03.709 --> 00:46:06.649 'Inna Lillahi wa inna ilaihi raji'un Ula'ika 'alaihim salawaatun 00:46:06.649 --> 00:46:09.979 mir Rabbihim wa rahma.' Allah prays Salaat for them! 00:46:09.979 --> 00:46:12.499 The word used here is that very same one. 00:46:13.115 --> 00:46:16.285 Similarly the word 'rasool' is there, or 'nabi'. 00:46:16.285 --> 00:46:19.465 Some words have become terminologies, but they are common words in Arabic. 00:46:19.465 --> 00:46:23.469 You see in contemporary Arabic, the case of Nehru 00:46:23.469 --> 00:46:27.179 when he proposed the Panchsheel Agreement (Principles of Peaceful coexistence), 00:46:27.179 --> 00:46:30.719 and he came up as a leader of the Non-Aligned Movement. 00:46:30.719 --> 00:46:34.190 So when he went to Egypt he said, 'Ya Rasool Assalam'. 00:46:34.190 --> 00:46:36.640 An Ambassador of Peace has come. 00:46:38.213 --> 00:46:40.963 Arabic language will have no qualms in this. 00:46:40.963 --> 00:46:43.503 But when you use this same word in Urdu, 00:46:43.503 --> 00:46:46.943 we are actually aware of the word only as a specific term. 00:46:46.943 --> 00:46:49.993 In our language, it is not used prominently in its general meaning. 00:46:49.993 --> 00:46:52.753 It is not used to mean a messenger or an ambassador. 00:46:52.753 --> 00:46:55.383 Arabs will without hesitance call the ambassador of Pakistan as 00:46:55.383 --> 00:46:58.783 Rasool ul Pakistan. For it just means the Ambassador of Pakistan. 00:46:58.783 --> 00:47:03.116 And in Urdu, if we were to use this to say that these days 00:47:03.116 --> 00:47:05.046 the Minister of External Affairs, Abdul Sattar, 00:47:05.046 --> 00:47:08.696 is appointing Rasools for various places. 00:47:08.696 --> 00:47:11.866 So this is a difficulty with the Quranic language. 00:47:11.866 --> 00:47:15.426 You have to rise above the meaning of words as specific terminologies, 00:47:15.426 --> 00:47:17.016 and then you approach the text. 00:47:17.016 --> 00:47:18.936 It is not like a lot of difficulty is faced, 00:47:18.936 --> 00:47:22.696 for the context makes it clear in what sense the word has been used. 00:47:22.696 --> 00:47:25.366 So these are some of the difficulties and they will always be there. 00:47:25.366 --> 00:47:28.126 Along with these issues, like I had pointed out, 00:47:28.126 --> 00:47:30.856 are the difficulties of the linguistic styles. 00:47:30.856 --> 00:47:34.856 So for instance a style of expression has become obsolete. 00:47:34.856 --> 00:47:38.856 We do not use that way of expression which is used in the Quran. 00:47:38.856 --> 00:47:42.106 So you can recall those initial discussions about classical Arabic, 00:47:42.106 --> 00:47:45.076 in which I had told you about the issues of Quranic linguistic styles, 00:47:45.076 --> 00:47:47.866 what are the things which must be kept in consideration. 00:47:47.866 --> 00:47:53.016 So we have come to the end of the debate about muhkam and mutashaabih. 00:47:53.016 --> 00:47:58.336 After this, InshaAllah in the next session, we shall discuss about 00:47:58.336 --> 00:48:01.306 the mutual relationship between the Hadith and the Quran. 00:48:01.306 --> 00:48:03.510 That will be under discussion next. So how much time is there?