MEEZAN - Preamble - Part 30 - Principles of Understanding Quran - Javed Ahmed Ghamidi
-
0:02 - 0:04Meezan - Tadabbur-e Quran
(Understanding the Quran) -
0:05 - 0:09Topic: Intentionality of words, Muhkam and
Mutashaabih. Lecture. 15 B. 26-04-2002 -
0:10 - 0:13Scholar. Javed Ahmed Ghamidi
-
0:15 - 0:19[Javed Ahmed Ghamidi] Alhumdulillah
All Praise is due to Allah, -
0:19 - 0:22Peace and Blessings be upon His
Trustworthy Prophet Muhammad. -
0:22 - 0:25I seek refuge with Allah from the
accursed Satan. -
0:25 - 0:27In the name of Allah, Most Beneficent
and Ever Merciful. -
0:27 - 0:29Ladies and gentlemen,
-
0:30 - 0:34in the debate about muhkam (clear)
and mutashaabih (ambiguous), -
0:34 - 0:38where did the issue originate, is
what we have just talked about. -
0:39 - 0:47Now you can see from which angle our
researchers and scholars have studied it. -
0:48 - 0:51But to be able to understand their
point of view, -
0:51 - 0:56it is crucial for you to first understand
the difference between two things. -
0:56 - 0:59I have used two words here, 'maani'
(meaning), -
0:59 - 1:01and 'misdaaq' (referent or evidence).
-
1:02 - 1:04What is the difference between
these two? -
1:06 - 1:10Let's go back to the past for sometime.
-
1:11 - 1:14And see how there used to be
ancient nomadic tribes, -
1:14 - 1:17and they have set up camp at
a place. -
1:17 - 1:23There they cook food, they dance
and play music, -
1:23 - 1:26and they also come together and gather
in assemblies. -
1:26 - 1:29Whatever happens, is done as
a collective. -
1:29 - 1:36Individual has not become manifest and
autonomous in his own personality. -
1:36 - 1:41So they felt that since human beings
have a stomach and hunger is natural, -
1:41 - 1:43food must be prepared to
satisfy oneself. -
1:44 - 1:46So when they brought meat
from hunting, -
1:46 - 1:49they would have to cook it in order
to eat it. -
1:49 - 1:52And in order to cook it, they
fashioned a pot. -
1:52 - 1:54Imagine all this for a while.
-
1:54 - 1:58So now since it was a huge pot,
-
1:58 - 2:02it made it possible to cook the
meat for the whole tribe -
2:02 - 2:06and then everyone would sit and
eat it together. -
2:06 - 2:09They called it 'deg'.
-
2:11 - 2:13They named the huge cauldron or
pot as 'deg'. -
2:13 - 2:18Human civilization continued its
journey, tribal life came to an end. -
2:18 - 2:21Individuals became more autonomous
from the collective. -
2:21 - 2:26Instead of huge cauldrons, smaller
pots were now required. -
2:26 - 2:28Now that small pot was put on
the stove. -
2:28 - 2:31Then they needed a name
for it. -
2:31 - 2:34What human beings do at times like
these is that -
2:34 - 2:37the name they had given to the
similar entity, -
2:37 - 2:41they give a name to the new one which
shows that influence -
2:41 - 2:45by clashing, opposing, contradicting,
or drawing similarities between them. -
2:45 - 2:48Either they see it as distinct from
the other entity, -
2:48 - 2:54or as separate from it, or he views
it in accordance to that thing. -
2:54 - 2:58So when they saw the smaller pot,
they thought why give it a new name? -
2:58 - 3:02This is simply a smaller 'deg'.
-
3:03 - 3:07And that's how it was called
'degcha' (small pot). -
3:08 - 3:13So when we say the word 'degcha',
what is its meaning? -
3:13 - 3:15It means a small deg (caludron).
-
3:17 - 3:22We were teaching and learning, and
when you were not familiar with Urdu, -
3:22 - 3:27and you read the word 'degcha', you
were told it means a small cauldron. -
3:27 - 3:29Did you imagine a 'degcha' in your
mind at all? -
3:29 - 3:31No, you didn't visualize it.
-
3:31 - 3:36You think of 'deg', and you also
imagine something smaller. -
3:36 - 3:42Now we take you home, and showed
you a small pot on the stove. -
3:42 - 3:46This 'degcha' is actually a referent which
carries the meaning of small cauldron, deg -
3:46 - 3:49but now it is lying right
in front of us. -
3:49 - 3:52So there are numerous words in
a language, -
3:52 - 3:58which do not make their referent
clear with regards to their meaning. -
3:58 - 4:04Misdaaq is actually that utensil called
degcha, which is put on your stove. -
4:04 - 4:07And for that, we did not have
a word initially. -
4:07 - 4:09There was no separate word that
existed a priori. -
4:09 - 4:11We only had the word 'deg'.
-
4:11 - 4:16We picked another concept of smaller
and bigger things from our mind, -
4:16 - 4:19and affixed the term for 'smaller'
with 'deg'. -
4:19 - 4:24In Persian 'cha' implies smaller.
So 'degcha' means a smaller 'deg'. -
4:24 - 4:28So we took that, affixed it with deg,
and that created a meaning. -
4:28 - 4:34A smaller pot. But whichever way you
may use this word degcha, -
4:34 - 4:38even now you can see, if someone asks
you what is 'degcha'? -
4:38 - 4:41You will reply with 'a small deg'. So you
will convey the meaning for sure. -
4:41 - 4:43But it does not determine
that actual referent. -
4:43 - 4:46Referent will be when you are
shown a degcha and you will know, -
4:46 - 4:48this is what it is.
-
4:48 - 4:51Otherwise it is possible, you would
have thought a smaller deg to be -
4:51 - 4:53something just marginally smaller
than a deg! -
4:53 - 4:57You might not be able to imagine
that degcha which you use on the stove. -
4:57 - 5:00So this is the difference between
meaning and referent. -
5:00 - 5:05Imagine for a while that one of you
went to the planet Mars. -
5:05 - 5:08And there he saw a living
creature. -
5:08 - 5:12Such a creature he had never seen before,
either among the birds or the animals, -
5:12 - 5:16and certainly not among
human beings. -
5:16 - 5:20He wants to come back and tell
you that he saw a living being on Mars. -
5:20 - 5:23What way would he adopt to
convey that? -
5:23 - 5:27What that person will do is that whatever
he saw there, -
5:27 - 5:30its referent he had seen with his
own eyes. -
5:30 - 5:34But he has no word to convey
what he witnessed. -
5:34 - 5:37Hence the question of a word and
its meaning does not arise. -
5:37 - 5:40He is standing on Mars and he
saw a creature. -
5:40 - 5:42But no word exists in our language
for that creature. -
5:42 - 5:45The reason for that is that the words
are created -
5:45 - 5:48when a thing comes into existence or
an idea comes into our mind. -
5:48 - 5:52And after that human beings produce
some specific sounds to refer to it, -
5:52 - 5:54after that a common consciousness
of the thing is born among them. -
5:54 - 5:56And then after a few centuries,
the word is born. -
5:56 - 5:59This is how it happens right? But this
process didn't happen in that case. -
5:59 - 6:05He was simply picked up at night and
then dropped on Mars, -
6:05 - 6:09where he saw a creature. When he
saw that being, -
6:09 - 6:14it did not resemble any animal,
nor a bird. -
6:14 - 6:17So there is nothing exactly like
that creature. -
6:17 - 6:20He had seen birds here, he had seen
animals, he had seen human beings. -
6:20 - 6:24But the creature was like none of them,
it was entirely a different being he saw. -
6:24 - 6:27So the creature he saw there, there is
no word that exists for it. -
6:27 - 6:30And since there is no word that exists,
hence no meaning exists either. -
6:30 - 6:33But the evidence was certainly
before his eyes. -
6:33 - 6:35So that entity is before his eyes.
-
6:35 - 6:37He came back from Mars onto
the Earth. -
6:37 - 6:41After coming back here, he wants to
tell you what he saw. -
6:41 - 6:45So what would he do? He would actually
find some entity -
6:45 - 6:48similar to the one he saw in
order to convey its likeness. -
6:48 - 6:50This is what he would do right?
And after that, -
6:50 - 6:52when he would find a similar
referent for the entity, -
6:52 - 6:54then the objects which are found
here on Earth, -
6:54 - 6:58there are words as well as meanings
for them. -
6:58 - 7:02So that word and meaning which are
available here for a similar entity, -
7:02 - 7:07he would use them with some changes,
to refer to the creature he saw. -
7:07 - 7:10That this is what I had seen.
He would say that right? -
7:10 - 7:12So now the entity referred to is clear.
-
7:12 - 7:15Now you understand what is
the meaning and what is the referent? -
7:15 - 7:21Misdaaq here are some creatures, such
as birds, animals, and human beings. -
7:21 - 7:23For them, some words have
been created. -
7:23 - 7:27For instance, 'humans', or 'lion'.
These words have meanings. -
7:27 - 7:29And we are aware of those
meanings. -
7:29 - 7:31On the other planet there is a referent,
a creature, -
7:31 - 7:34for which neither word nor
meaning exists. -
7:34 - 7:38So to a referent for what it is, and
then to interpret it by closest likeness, -
7:38 - 7:41is something we have no option but
to do. Please understand this. -
7:41 - 7:45What a meaning is, what a word is,
and what the referent is. -
7:45 - 7:49If you have understood this, let us now
see what issues this gentleman faced. -
7:49 - 7:53This is Imam Razi, he says 'wa ammal
muhaqqiq al munsif -
7:53 - 7:57fainna hu yahmir ul amar fil ayaat
ala aqsaam salaasa.' -
7:58 - 8:03That is, the person who is a scholar
and a researcher as well, -
8:03 - 8:06and is not carrying any particular
biases with him, -
8:06 - 8:09and is a person who stands
with justice. -
8:09 - 8:16Imam Razi says that he divides the
verses of the Quran into three categories. -
8:16 - 8:19So that scholar will divide the verses of
the Quran into three categories. -
8:19 - 8:23'Ahduha maa yata'aqqadu zahiruha
bil dala'il al aqliya'. -
8:24 - 8:28Now since according to him, verbal
evidence is worth nothing, -
8:28 - 8:32therefore the first category of the
verses of the Quran is that -
8:32 - 8:39whose apparent meaning, i.e. the obvious
meaning which comes from the word, -
8:39 - 8:43that becomes confirmed even through
a logical argument. -
8:44 - 8:49So a rational argument, and whatever
meaning you understand from the word, -
8:49 - 8:51even though they had come through
isolated report and conjectural. -
8:51 - 8:54But now even a rational argument is
there in its support. -
8:54 - 8:57So that rational argument, along with
that conjectural meaning, -
8:57 - 9:00what has been done to it? It has
made it categorical and clear. -
9:01 - 9:03The word itself not going to do
anything. -
9:03 - 9:07At most, it would have given testimony
of its meaning by speculation. -
9:07 - 9:11So he says 'maa yata'aqqadu zahiruha
bil dala'il al aqliya'. -
9:11 - 9:14So the apparent meaning that the words
were conveying, -
9:14 - 9:18and the moment you read the words,
you understood some meaning from it. -
9:18 - 9:22Along with that meaning, some rational
arguments also stand now. -
9:22 - 9:25And what did the both of them
do together? -
9:25 - 9:27They gave it a clear certainty.
-
9:27 - 9:31Now this issue, 'fazaakahu al
muhkamu haqqa'. -
9:31 - 9:35So this is then the 'real'
muhkam. -
9:35 - 9:39That verse, whose apparent meaning
conveyed by the words is understood -
9:39 - 9:41as 'wa awal wahla', that is,
immediately upon reading it. -
9:41 - 9:44If you are familiar with the
language, you read the verse, -
9:44 - 9:47and from that you understood the
apparent subject matter. -
9:47 - 9:49You joined that subject matter with
a rational argument, -
9:49 - 9:53so it is as if it were equivalent. That is,
the rational deduction says the same thing -
9:53 - 9:54which is being conveyed by
the words at first glance. -
9:54 - 9:57And the apparent meaning of the words is
the same as conveyed by logical reasoning. -
9:57 - 10:00So when both of these things become
mutually inclusive, what is this then? -
10:00 - 10:05'Fazaakahu al muhkumu haqqa'.
So this becomes the real muhkam verse. -
10:05 - 10:10'Wasaani ha allazee kaamit at-dala'il ul
qaate ala imtanaayi zawahir riha.' -
10:10 - 10:13Now another category is born.
Which was that -
10:13 - 10:17you derived an apparent meaning
from the words. -
10:17 - 10:19It is this same action which was
done in the first category. -
10:19 - 10:22You understood an apparent meaning
from the words. -
10:23 - 10:26There is no difference in this first step.
What had happened in previous instance? -
10:26 - 10:29You had understood an apparent meaning
from words. -
10:29 - 10:31Rational arguments ratified that
deduction. -
10:31 - 10:33Here too, the same thing happened.
-
10:33 - 10:35You understood an apparent meaning
from the words. -
10:35 - 10:38But then rational arguments stood
against your deduction here. -
10:38 - 10:43So the rational arguments negated the
apparent meanings you were understanding. -
10:45 - 10:48'Allazee kamit at-dala'il ul qaate'ala
imtanaayi zawahir riha.' -
10:48 - 10:50And these rational arguments are
absolutely categorical. -
10:50 - 10:53So this is absolutely clear that
these apparent meanings -
10:53 - 10:55cannot be the correct deduction
from these words. -
10:55 - 10:58He says 'fazzakahu allathii yuhukumu
fiihi bi anna muraadillah ta'ala -
10:58 - 11:04ghairu zahirahi'. This aspect
which is there, -
11:04 - 11:07about this too we can say with
complete certainty that -
11:07 - 11:10the apparent meanings which are
drawn from these words here -
11:10 - 11:12is absolutely not what Allah
intended to convey. -
11:12 - 11:15So this too has become clear.
-
11:15 - 11:18The apparent meanings which one
was deriving from the words, -
11:18 - 11:20since the rational arguments are
standing against it, -
11:20 - 11:23therefore, this too has become
muhkam. -
11:23 - 11:27Because the negation of its apparent
meaning has become certain, -
11:27 - 11:29based on rational arguments.
-
11:29 - 11:32'Wa saalisuha allazee laa yujid
mislu haazid dala'il alaa tarfa -
11:32 - 11:34sabuutihi min tafa'ihi'.
-
11:34 - 11:39And the third category is when
no rational arguments exists -
11:39 - 11:43either to ratify the apparent meanings,
or to refute them. -
11:43 - 11:48So neither do the logical arguments
confirm those meaning, nor reject them. -
11:49 - 11:53'fayakoon min haqqahii tawaqqafi'.
What would you do in this case? -
11:53 - 11:55Now he says that you just have
to make peace with it, -
11:55 - 11:57because it is not possible to say
anything with certainty about this. -
11:57 - 11:59There is no other option but
to be patient about it. -
11:59 - 12:01'Wa yakoona zalika mutashaabihan.'
-
12:02 - 12:06Now we would say that this has
become mutashaabih. -
12:06 - 12:11Actually he has to make clear how
do we determine something is mutashaabih. -
12:11 - 12:13So see what way he adopted
to do that. -
12:13 - 12:17The way he chose was that if we
read a verse, -
12:17 - 12:20an outward and apparent meaning of
it was understood by us. -
12:20 - 12:22We went to seek rational evidence
for it, -
12:22 - 12:24which absolutely confirmed the meaning
we had understood. -
12:24 - 12:26This becomes muhkam then.
-
12:26 - 12:32Then we read a verse, whose apparent
meaning was understood by us. -
12:32 - 12:34Rational arguments completely rejected
that inference, -
12:34 - 12:36making it clear that what we understood
cannot be the meaning of the words. -
12:36 - 12:38In fact the meaning would be the
opposite of what we inferred. -
12:38 - 12:40So our understanding was incorrect,
and the correct was its opposite. -
12:40 - 12:43So this too is muhkam, for it
has become clear. -
12:43 - 12:46Now if we read a verse, and understand a
meaning that was apparent from the words. -
12:46 - 12:50But the rational arguments do not prove
or determine it, -
12:50 - 12:53nor do they reject our inference.
Neither of these things can be done. -
12:53 - 12:56So what would we do? We would give up
and state that -
12:56 - 12:58no statement can be made with certainty
about its meaning. -
12:58 - 13:01So he says 'yakoona zalika
mutashaabihan.' -
13:01 - 13:02In what sense is this used?
-
13:02 - 13:04'Bemaana annal amara ishtaba'a
fii'. -
13:04 - 13:07The case here has become doubtful
and ambiguous. -
13:07 - 13:11As I had said before, in what
sense is he using this term? -
13:11 - 13:12So the case here has become
doubtful. -
13:12 - 13:15'Walam yatamayii' zahdul janabain
ilaakhir'. -
13:15 - 13:17Now there are actually two
paths in this. -
13:17 - 13:20One is the apparent one, and the
second is the one contrary to it. -
13:20 - 13:22In this, it became impossible to
distinguish either of them. -
13:22 - 13:26So when it is no longer possible to make
a distinction between the two paths, -
13:26 - 13:30that makes the words mutashaabih.
This is the statement by Imam Razi. -
13:30 - 13:34Now naturally, since he is a rationalist
scholar, thus he has conveyed it -
13:34 - 13:37on the basis of a logical
deduction. -
13:37 - 13:39Saying that whichever verses of the Quran
you will be reading, -
13:39 - 13:41you must remember that
first point, -
13:41 - 13:43about which we have already
discussed before this. -
13:43 - 13:47That the words of the Quran cannot
convey their own meanings -
13:47 - 13:49with absolutely certainty.
-
13:49 - 13:53Therefore we only understand the
apparent meanings of its words. -
13:53 - 13:56If the rational evidence supports it,
the meaning becomes muhkam. -
13:56 - 13:58If the rational arguments negate
that meaning, -
13:58 - 14:00if it is pointing to something contrary
to its outward meaning, -
14:00 - 14:03then again it is muhkam.
[Student] But then what is muhkam here, -
14:03 - 14:05if the meaning has been negated?
[Ghamidi] That which has been negated, -
14:05 - 14:07that meaning becomes muhkam
or clear. -
14:07 - 14:12For instance, you say that lion is
the king of the jungle. -
14:12 - 14:16Rational argument also says that yes,
this refers to that very lion -
14:16 - 14:19which is found in the forest. Now
this has become muhkam. -
14:19 - 14:22You say, 'who is the lion that approaches
and makes the battleground shudder?' -
14:22 - 14:26Rational inference comes and says no,
this is not the lion of the forest. -
14:27 - 14:29So the metaphor has become
clear, hasn't it? -
14:29 - 14:31Since the literal meaning was rejected,
it makes the other aspect certain. -
14:31 - 14:33This is a simple example I have
used to explain this to you. -
14:33 - 14:37The example Imam Razi wants to give, that
would be a little too complex for you. -
14:37 - 14:39There is an entire debate about takleef-e
ma laa yutaq (unbearable trouble) -
14:39 - 14:40that he has done.
-
14:40 - 14:42[Student] Has any reference been taken
from the Quran? -
14:42 - 14:45[Ghamidi] For instance, he borrows a
reference from the Quran, -
14:45 - 14:46now that you have brought it up,
-
14:46 - 14:49he says that the Quran says 'ya
yukkalifulla nafsan illa wus'aha.' -
14:49 - 14:51This is his own argumentation.
-
14:51 - 14:54That Allah never burdens anyone more
than he can bear. -
14:54 - 14:56Outwardly, this is what the meaning
seems to be. -
14:56 - 14:58This is what the verse is saying.
-
14:58 - 15:01But Imam Razi says that rational arguments
are testifying to something contrary. -
15:01 - 15:04Rational evidence is refuting
this apparent meaning. -
15:04 - 15:06The evidence of the Quran itself
are pointing to something contrary. -
15:06 - 15:07Categorical arguments are also
standing against this. -
15:07 - 15:10Allah does burden people more than
they can bear (takleef-e ma laa yutaq). -
15:10 - 15:13Allah did say that Abu Lahab would not
become a believer, -
15:13 - 15:16and yet commanded him to
become one! -
15:16 - 15:17I am giving you an example.
-
15:17 - 15:19So Allah does burden people.
-
15:19 - 15:22Allah made people stand and stiffened
their backs, -
15:22 - 15:24and then commanded them to bow!
-
15:24 - 15:26This is mentioned about the Day
of Judgment right? -
15:26 - 15:27So Allah does give people
unbearable burderns. -
15:27 - 15:30When it is proven that he does do
that, it means that the meaning of -
15:30 - 15:33'la yakullifa nafsan illa
wus'aha', -
15:33 - 15:35which appears apparent
and outwardly, -
15:35 - 15:37the intention is to convey the exact
opposite meaning. -
15:37 - 15:40This is certain, so it becomes
muhkam. -
15:40 - 15:45So this is his way. Then he says that
where either of these situations has come, -
15:45 - 15:50that either the apparent meaning which
the words are conveying, -
15:50 - 15:53rational arguments are also confirming
it, then the case is closed, it is muhkam. -
15:53 - 15:56But if the rational evidence has
negated the meaning inferred, -
15:56 - 15:58meaning that he is saying no
doubt remains here, -
15:58 - 16:01and it is certain that Allah in fact does
give takleef-e ma laa yutaq, -
16:01 - 16:03then the meaning conveyed outwardly
by the words are incorrect, -
16:03 - 16:06the intention is actually to convey the
exact opposite of it, we are certain of it -
16:06 - 16:09When we are sure of that, and Imam Razi
of course was certain of it. -
16:09 - 16:11I don't know if you are convinced of
it or not though. -
16:11 - 16:13But when one is convinced and sure,
then the case has come to a close. -
16:13 - 16:17So this too is muhkam then.
But if both of these cases in not certain, -
16:17 - 16:21and one is not able to clarify if the
rational evidence is affirming -
16:21 - 16:23or rejecting it, then it falls under
mutashaabih. -
16:23 - 16:27Because now the situation is doubtful
and unclear, we don't know its meaning. -
16:27 - 16:31So the Quran is correct in saying that
if a situation of this kind arises, -
16:31 - 16:35according to Imam Razi, then that
word becomes doubtful, -
16:35 - 16:36whose meaning we cannot
establish. -
16:36 - 16:40This attempt he has made to clarify
this, is to be able to tell you -
16:40 - 16:43where to draw the line between muhkam
and mutashaabih. -
16:45 - 16:47So this is how he has drawn
a distinguishing line. -
16:47 - 16:49The line has been drawn.
-
16:55 - 16:57[Ghamidi] No I am only telling you
about his stance. -
16:57 - 17:00I am not passing a judgment on
whether his position is right or not. -
17:00 - 17:04I am simply telling you that this is
his opinion which he states about it. -
17:04 - 17:08These are the issues he is facing,
and this is his opinion regarding it. -
17:08 - 17:10I am not saying whether his position
is correct or not. -
17:10 - 17:14Nor is it our concern right now.
Our purpose is only to understand -
17:14 - 17:16what he means by the category
of 'mutashaabih'. -
17:16 - 17:18That is what I have tried to
explain to you, -
17:18 - 17:20what exactly is meant by
mutashaabih? -
17:20 - 17:25Now see that it is not as if this is
where the situation ends with Imam Razi. -
17:31 - 17:32[Ghamidi] Yes?
-
17:32 - 17:34[Ghamidi] With rational evidence.
-
17:34 - 17:37He says that with rational evidence it
is absolutely clear for us that -
17:37 - 17:41this is not what this means. But
in fact it means the exact opposite. -
17:41 - 17:44So now we have to accept it.
[Student] So it means the opposite. -
17:44 - 17:47[Ghamidi] Yes we have to take the
opposite of the meaning it conveys. -
17:48 - 17:48Yes?
-
17:52 - 17:54No that is not what rational
evidence means. -
17:54 - 17:58Rational evidence means that he will
deduce from a lot of other sources as well -
17:58 - 18:01and then they will also do a
logical deduction in that matter, -
18:01 - 18:04that God is omnipotent, and Allah does
not accept any constraints about Himself. -
18:04 - 18:07It is problematic to assume that.
-
18:07 - 18:10Hence when He burdens people, and
since He is capable of everything, -
18:10 - 18:13therefore He can give unbearable
burdens to people too. -
18:13 - 18:15So you would not have the last word
even in rational arguments. -
18:15 - 18:19[Student] So this is what one can
be negated, his opinion can be refuted. -
18:19 - 18:23[Ghamidi] Yes of course.
[Student] What is the criterion for this? -
18:23 - 18:25[Ghamidi] This is something you would
have to debate with Imam Razi himself. -
18:25 - 18:28I have only told you about what he
says about this matter. -
18:28 - 18:32If I delve into it further to talk about
whether his opinion is correct or not, -
18:32 - 18:35then I would actually be deviating from
our topic. -
18:35 - 18:39See the thing is, Zamakhshari
for instance says exactly the same thing. -
18:39 - 18:42He says, 'muhkamaat uhkimat ibaaratuha
bi an hufizat min al ehtimaal -
18:42 - 18:46wal ishtibaah'. That is, what are the
muhkam verses? -
18:46 - 18:50Those are the verses whose interpretation
has been safeguarded in a way -
18:50 - 18:53'bi an hufizat min al ehtimaal
wal ishtibaah.' -
18:53 - 18:56That is, now neither any doubt
nor ambiguity remains. -
18:56 - 18:58So the opposite of ambiguity.
-
18:58 - 19:01The text is no longer ambiguous.
-
19:01 - 19:04The subject matter is no longer
doubtful, it has become muhkam. -
19:04 - 19:08Mutashaabihaat? Zamakhshari says
these are ones which are ambiguous. -
19:08 - 19:12This is how he translates it, that it is
doubtful, carrying multiple possibilities. -
19:12 - 19:16That in which there is uncertainty in
determining the meaning, -
19:16 - 19:19and in which there is apprehension
about the meaning. -
19:19 - 19:22So this is how he explains the term.
-
19:22 - 19:26So this means that in both these scholars,
and Zamakhshari was a Mutazilite, -
19:26 - 19:27and Imam Razi belonged to the
Ash'ari school of thought. -
19:27 - 19:29He is an Imam of the Ash'aris.
-
19:29 - 19:31And despite being an Ash'ari and
Mutazilite, -
19:31 - 19:33there was no difference in their opinions
in this matter. -
19:33 - 19:35Because both of them presented
their arguments, -
19:35 - 19:37and there was no difference in
their conclusions. -
19:37 - 19:39Now see, there is Maulana Shabbir
Ahmad Usmani, -
19:39 - 19:44and naturally among our esteemed
scholars of the contemporary era, -
19:44 - 19:47especially those of the classical and
traditionalist school of thought, -
19:47 - 19:49he is among the great scholars
of that worldview. -
19:49 - 19:52He too has written a note on this.
-
19:52 - 19:55He says that you must look at it
this way, -
19:55 - 19:58that in the Holy Quran, and in fact in
all the revealed Books, -
19:58 - 20:01there are two kinds of verses
which are found. -
20:01 - 20:05One is the kind whose intention
is known and established. -
20:06 - 20:09Whether it is because, with regards
to the vocabulary and style, -
20:09 - 20:13there is no doubt and ambiguity
in the words. -
20:13 - 20:16Nor does their interpretation imply
multiple meanings. -
20:16 - 20:23So if we have a verse, its intention
is known and established. -
20:23 - 20:26In which aspects? Well, with regards
to its vocabulary and linguistic style, -
20:26 - 20:28there is no ambiguity in
its words. -
20:28 - 20:30But since he does not agree with
what Imam Razi says, -
20:30 - 20:32therefore he has accepted this
approach. -
20:32 - 20:34That with regards to the vocabulary,
style, and grammar, -
20:34 - 20:37we are absolutely clear in what its
subject matter is. -
20:37 - 20:39There is no doubt or ambiguity
in its words, -
20:39 - 20:42nor does their interpretation imply
multiple meanings. -
20:42 - 20:45And it is also not the case that out
of all the meanings known to us, -
20:45 - 20:47it might be said that this verse could
also mean something else. -
20:47 - 20:50This is also not the case. It can
only have one meaning. -
20:50 - 20:52Nor is it that that which was
considered reasonable, -
20:52 - 20:54is actually against the universally
accepted rules. -
20:54 - 20:56This is that same point.
-
20:56 - 21:01So the intentionality of the verse,
that which was understood from it, -
21:01 - 21:04is not against the commonly
accepted rules. -
21:04 - 21:07Here he has not specifically mentioned
reason, but that is his reference. -
21:07 - 21:12If the meaning is against
the universal rules or reason, -
21:12 - 21:15if this is the case, then he says that
it becomes muhkam. -
21:16 - 21:19Or else because, and this is the other
category of muhkam, -
21:19 - 21:22or else because in the text and the
terms used, -
21:22 - 21:25even though many other meanings
could have been implied instead, -
21:25 - 21:27so with regards to its vocabulary,
multiple meanings could have been implied. -
21:27 - 21:31But the detailed proofs given by
the law giver (the Prophet). -
21:32 - 21:36It means the Prophet (pbuh) mentioned
it somewhere in the Hadith, -
21:36 - 21:38and it gained fame and
reputation. -
21:38 - 21:41This is a specific terminology,
nusuus-e mustafiiza. -
21:41 - 21:43Or the consensus of the
(infallible) Ummah. -
21:45 - 21:49Or the Ummah unanimously agreed on it,
and the collective Ummah is infallible. -
21:51 - 21:54Or the common, universally accepted
principles of religion -
21:54 - 21:58has categorically established that the
intention of the speaker was not that, -
21:58 - 22:01but is this. So the apparent meaning
which we understood, that is correct. -
22:01 - 22:04Such verses are called muhkamaat.
-
22:04 - 22:11So he has presented that opinion in
the contemporary style. -
22:11 - 22:14The second kind of verses are
called mutashaabihaat, -
22:14 - 22:19that is, the intention and meaning of
which is not determined -
22:19 - 22:21because of some doubts and
ambiguities. -
22:21 - 22:22See the words have been repeated
by him. -
22:22 - 22:26Doubtful and ambiguous. This is
how he has explained ambiguous verse. -
22:26 - 22:31So this is the exact same explanation,
except with the rational element. -
22:31 - 22:35That part he has conveyed in the
end in another way. -
22:35 - 22:38But you can see that here too,
the meaning has been established -
22:38 - 22:41either through the words, or the
grammatical style. -
22:41 - 22:44And if that has not happened and
there was some apprehension in meaning, -
22:44 - 22:46and the Quran itself could not
establish it, -
22:48 - 22:52it was determined by the Prophet's
clear proofs, confirming the meaning. -
22:52 - 22:55The consensus of the Ummah determined
that this is the meaning. -
22:55 - 22:58Or it was derived from the generally
accepted principles of the religion. -
22:58 - 23:01The Quran commanded that the man or
woman who commits adultery, -
23:01 - 23:03should be punished with a
hundred lashes. -
23:03 - 23:05Now naturally one understands from it
that whoever commits adultery, -
23:05 - 23:07should be punished with a
hundred lashes. -
23:07 - 23:10Then nusuus-e-mustafiiza came from
the Prophet (pbuh) -
23:10 - 23:12and told us that it only refers
to a bachelor. -
23:15 - 23:17The Ummah unanimously concurred
with this. -
23:19 - 23:22So we got nusuus-e-mustafiiza, as well
as the consensus of the common people. -
23:22 - 23:25Now the apparent meaning which was
understood from the words, -
23:25 - 23:26would you accept that?
-
23:28 - 23:30You should not accept it based
on this principle. -
23:30 - 23:33Is the matter clear from this
example? -
23:33 - 23:37The Quran said that whichever person
commits adultery, man or woman, -
23:37 - 23:40should be punished with a
hundred lashes. -
23:40 - 23:43For when you read this verse, the
apparent meaning is of course that -
23:43 - 23:45whoever commits adultery should
be given a hundred lashes. -
23:45 - 23:48There is no mention of an unwed or
a married person here. -
23:48 - 23:53But what happened then? As soon as
we derived this apparent meaning from it, -
23:53 - 23:56along with it came some nusuus-e
mustafiiza, -
23:56 - 23:58that is, some famous narrations
came from the Prophet. -
23:58 - 24:03They informed us that no, this verse is
referring only to an unwed adulterer. -
24:04 - 24:08The consensus of the common people,
i.e. the Ummah, agreed with it. -
24:08 - 24:11And other rules of jurisprudence also
came up in its support. -
24:11 - 24:14After that, the apparent meaning which was
derived from the words, -
24:14 - 24:18we did not accept that meaning.
This is what he is saying. -
24:18 - 24:22Please do not think from this that
I am advocating it as correct. -
24:22 - 24:24I am only giving you an example
that this is how he will take it. -
24:24 - 24:27What was the difficulty he was
faced with? -
24:27 - 24:30The difficulty was that the apparent
meaning conveyed by the words of Quran, -
24:30 - 24:33naturally there are textual evidences
contrary to it. -
24:33 - 24:35So this is the way he adopted
to deal with it. -
24:35 - 24:36That this is how it will become
muhkam. -
24:36 - 24:38This is the case with Shabbir Ahmad
Usmani. -
24:38 - 24:42Now you can see, one of our scholars
from the previous generation, -
24:42 - 24:48Maulana Syed Abul A'la Maududi.
He is also saying the exact same thing. -
24:48 - 24:52Muhkam verses refer to those verses
whose language is completely clear, -
24:52 - 24:55in which there is no ambiguity while
determining their meaning, -
24:55 - 24:59whose words testify their intentionality
and meaning clearly and categorically, -
24:59 - 25:03and are hardly possible for anyone to make
them a practice board -
25:03 - 25:05for expansive interpretations.
-
25:05 - 25:08Since he is a writer, he has presented the
matter so simply. -
25:08 - 25:11Mutashaabihaat, that is, those verses in
whose meaning there is a possibility -
25:11 - 25:13of ambiguity and doubt.
-
25:13 - 25:15This is how he has defined muhkam
and mutashaabihaat. -
25:15 - 25:19So one can see in this matter that
'muttafiq gar deed raay bu ali bayad -
25:19 - 25:20Everyone holds the same opinion.
-
25:20 - 25:24There is no particular difference in how
scholars approach this. -
25:24 - 25:30So you can say that in our tradition, this
is the position of the classical scholars. -
25:30 - 25:33Now about this opinion, recall one
thing again in your minds. -
25:33 - 25:36What is the issue? There are two words
in the Quran, -
25:36 - 25:40'mutashaabih' and 'taveel'. These are
the fundamental words in the verse. -
25:40 - 25:45The word 'mutashaabih' has been taken
by him in the same sense -
25:45 - 25:47as we ascribe to the word 'mushtabeh'
(ambiguous). -
25:47 - 25:50And he has explained that too.
'Mushtabeh'. -
25:50 - 25:53A word which carries the probability
of many meanings. -
25:53 - 25:56How has this meaning been derived? I have
already told that in the previous lecture. -
25:56 - 26:00So it is not as if that word does not
have those other meanings, it does. -
26:00 - 26:03When that word is used, going by
its conclusions, -
26:03 - 26:07it also has this meaning, and this meaning
was derived among linguists, -
26:07 - 26:10and they started using this word
to imply this particular meaning. -
26:10 - 26:13Its example is found in the Quran as well
as in our colloquial use as well. -
26:13 - 26:16About the word 'taveel' I have already
mentioned that -
26:16 - 26:22in the ancient vocabulary, it was used to
return something to its misdaaq or reality -
26:22 - 26:25Now you know the meaning of
misdaaq (actual referent). -
26:25 - 26:33But in the later eras, it began to be used
to imply meaning and explanation. -
26:33 - 26:36We use this word quite commonly.
-
26:36 - 26:40So this later (born-again) meaning of
this word, and the meaning of mutashaabih, -
26:40 - 26:43both of these were taken together
and a meaning was derived from the verse. -
26:43 - 26:46Now naturally when one understands
the subject matter of the verse, -
26:46 - 26:49then whether you take the position of
Imam Razi, -
26:49 - 26:52or you take the stance of Maulana
Shabbir Ahmad Usmani, -
26:52 - 26:54or whether you decide to go by the
opinion of Zamakhshari, -
26:54 - 26:58or even if you see Maulana Maududi,
all of them convey the same thing -
26:58 - 27:02that there are some verses in the
Quran, in whose meanings -
27:02 - 27:06there is a possibility of ambiguity. This
would be the conclusion from it right? -
27:06 - 27:09So the subject matter of those verses is
ambiguous or vague for us. -
27:09 - 27:12We cannot categorically establish it.
-
27:12 - 27:15I had said that whenever we have to
understanding the meaning of something, -
27:15 - 27:17we must always go to its source.
-
27:17 - 27:20So here the mistake which has
occurred, -
27:20 - 27:26it happened first in determining the
meaning of the word 'mutashabeh'. -
27:26 - 27:30And the second error was taking the
word 'taveel' in its later meaning. -
27:30 - 27:32This was the second mistake.
-
27:32 - 27:36In what sense has the word 'mutashaabeh'
been used here actually? -
27:36 - 27:38It has been used in its literal
sense only. -
27:40 - 27:43It means things are similar or
indistinguishable. -
27:43 - 27:46Similar things means firstly in the
sense as used in -
27:46 - 27:48'Kitaabam mutashabiham masaani'.
-
27:48 - 27:51That the verses of the Quran are similar
and of a related disposition. -
27:51 - 27:53That gives it a second meaning.
-
27:53 - 27:58But one meaning is that some verses
of the Quran are those which have words -
27:58 - 28:04which relate the unknown referents to
things are well known to all. -
28:06 - 28:07Understand this sentence.
-
28:07 - 28:13The unknown referent of things is related
to known ones to explain them. -
28:13 - 28:15Why did Allah feel the need
to do this? -
28:15 - 28:21This need arose because Allah is
saying a lot about this world in the Quran -
28:21 - 28:25but the most significant things that
He is proclaiming are basically only two. -
28:25 - 28:30One is that this Universe has a
Creator, whose own world is concealed. -
28:30 - 28:35We cannot see it, nor can we conceptualize
or observe its substance, -
28:35 - 28:38nor can we see the
actions therein. -
28:38 - 28:40I have not used the word
'attributes', -
28:40 - 28:42because the evidence of those
attributes is present in this world. -
28:42 - 28:45So we cannot see the substance of
that Creator or His world, -
28:45 - 28:48nor do we see how He brings about
any actions. -
28:49 - 28:53I will tell you later on that this is
that very issue -
28:53 - 28:56from where the debates of ontology and
epistemology arose in philosophy ... -
28:56 - 28:58But this is a topic for a later stage.
-
28:58 - 29:01So there is no example of the substance
of the unseen world before us, -
29:01 - 29:05there is nothing we can see. It is an
essence of a concealed world. -
29:05 - 29:07What is it, of what nature, we don't
know anything. -
29:07 - 29:10We cannot see it, cannot observe it.
-
29:10 - 29:14And in a similar way are its actions,
how does it bring them about? -
29:14 - 29:17A being produces some actions
right? -
29:17 - 29:19Attributes are simply the properties
of that being. -
29:19 - 29:21We can conceptualize and imagine
those. -
29:21 - 29:24But when an act or deed is
brought about, -
29:24 - 29:27then a need arises that it be observed, or
be witnessed, -
29:27 - 29:30that others should understand what
deed is being done. -
29:30 - 29:32So we can see neither of those
things. -
29:32 - 29:35And yet the Quran has to introduce
God. -
29:35 - 29:40Because to have faith resting solely on
God, the entire religion rests on this. -
29:40 - 29:46But He cannot be shown, and nor
can His actions be observed. -
29:46 - 29:50The second aspect which forms
the basis in the Quran -
29:50 - 29:52is that one day all of us have
to depart this world -
29:52 - 29:56and there is another world in which
we have to open our eyes. -
29:56 - 30:00Which is a concealed world, and it
proclaims that there will a Judgement Day. -
30:00 - 30:03That Judgment Day which will come,
that too will bring forth a world -
30:03 - 30:07which we have not seen.
We cannot observe it right now. -
30:07 - 30:09So this means that the invitation
of the Quran -
30:09 - 30:13is based on two fundamental premises
which it wants to convince us of, -
30:13 - 30:17i.e. the existence of God, and
the Day of Judgment, -
30:17 - 30:21if some idea and conception has to
be given to us about both of them, -
30:21 - 30:23for both of these conceptions are
absolutely clear and established. -
30:23 - 30:26One should have faith in Allah who
is the Creator of this Universe, -
30:26 - 30:28there is no debate about this.
This is absolutely muhkam. -
30:28 - 30:30Similar is the case with the
Day of Judgment. -
30:30 - 30:31But what is God like?
-
30:31 - 30:35And what would Judgment Day be
like, what kind of world would it be? -
30:35 - 30:38These are the things which belong
to the concealed world. -
30:38 - 30:42In this unseen world, there would be
some material things, right? -
30:42 - 30:45And there would be some ideas.
This is how it would be right? -
30:45 - 30:49At least we cannot imagine or ascertain
anything more than that. -
30:49 - 30:53And those things and ideas would be in
some perceptible form. -
30:53 - 30:56There would be a tree. What would
it be like? Well it would be like a tree. -
30:56 - 30:58There would be fruit. And it would
be like a fruit! -
30:58 - 31:01There would be some living creatures,
probably us only. -
31:01 - 31:03So there would be some things
there, i.e. referents! -
31:03 - 31:07Now those entities which will be there,
we have no words for them in our language. -
31:07 - 31:09Like I gave you the example
of Mars. -
31:10 - 31:15Because they have never been seen
before, nor has anyone imagined them here. -
31:15 - 31:17So how could we have words for them?
We don't have any in our language. -
31:17 - 31:20If a conception or imagination of them
has to be conveyed, -
31:20 - 31:22what way would be adopted to
do that? -
31:22 - 31:26The way can only be that that entity
of the concealed world -
31:26 - 31:30should be placed in relation to an
entity closest to it in this world, -
31:30 - 31:33and the word which is being used
to refer to the thing here, -
31:33 - 31:34should be used for the unseen
thing too. -
31:35 - 31:39This is the only way one can adopt for
it right? There is no other way for it. -
31:39 - 31:42So the verses in which Quran has
used this approach, -
31:42 - 31:43are the mutashaabihaat ones.
-
31:43 - 31:45It does not mean their meaning
is ambiguous, -
31:45 - 31:48for their meanings are absolutely
clear. -
31:48 - 31:51Only the objects they're referring to
are not before our eyes. -
31:51 - 31:53But there is no doubt in their
meanings. -
31:53 - 31:57It is absolutely clear. When the Quran
says that there would be fruits there, -
31:57 - 32:01so this word used by the Quran, or when
it is saying there would be streams there, -
32:01 - 32:05these words are Arabic words it uses,
and their meaning is known to us. -
32:05 - 32:06There is no issue in the meanings
of these words. -
32:06 - 32:08But what kind of a stream would
it be? -
32:08 - 32:12So it just means that the conception
of that stream is not in front of us. -
32:12 - 32:16So what has been done? An example
has been taken of a stream in this world, -
32:16 - 32:19and in the afterlife too there is
a stream that runs. What kind is it? -
32:19 - 32:21It is possible that it would be
completely different from this one. -
32:21 - 32:24Like I gave you the example of
a 'degcha' (small pot). -
32:24 - 32:25'Deg' (cauldron) could be seen
lying before people's eyes. -
32:25 - 32:28But the 'cha' part had not come
into existence back then! -
32:28 - 32:32So in light of that 'deg' lying before
us, we created the name 'degcha'. -
32:32 - 32:35So this approach is adopted by
Allah as well. -
32:35 - 32:38And apart from this, there is
no other way. -
32:38 - 32:41There is no other way of presenting
an unseen world. -
32:41 - 32:43Not just Allah, but we too do the
same thing. -
32:43 - 32:49If we have to convey such a thing
which has not yet come into existence, -
32:49 - 32:52what do we do? We use the tool
of simile or comparison. -
32:52 - 32:55That is what we do right? In fact the
things which have come into existence, -
32:55 - 32:59about them too we are at times
unable to communicate our impressions -
32:59 - 33:01without using the simile or
comparison. -
33:01 - 33:08We have not seen the lips that Mir
praises in this poetry. -
33:09 - 33:14And he insists that nowhere else
can one find such beautiful lips. -
33:14 - 33:19So he took us to a garden, and said
that you have seen the petals of a flower. -
33:19 - 33:23So the exquisiteness of this petal, its
loveliness, its beauty, its excellence, -
33:23 - 33:30its color, now that you have seen it,
I can use it as a simile to tell you -
33:30 - 33:33that the lips I am talking about
are like this petal. -
33:33 - 33:38'Of her delicate lips, what can one say,
a blushing petal of a rose are they.' -
33:38 - 33:42So here what he has done is, since he
could not show us those lips themselves, -
33:42 - 33:45he could certainly show us the flower
and the petals. -
33:45 - 33:48And he could show us the petals in
such a way -
33:48 - 33:51that it would make clear every
aspect of it. -
33:53 - 33:54Have you understood this?
-
33:54 - 33:57So actually the point it that this
is a constraint that applies over us too. -
33:57 - 34:00At times, when we too cannot
show something, -
34:00 - 34:03when we cannot produce the proof
of something. -
34:03 - 34:05One way could have been that Mir
had said, I am lifting the veil, -
34:05 - 34:09have a look at it yourself. So this veil
would be lifted on Judgment Day, -
34:09 - 34:11and then you can see
for yourself. -
34:11 - 34:15But till the veil is lifted, there is no
other way except that -
34:15 - 34:19the things similar to it which are
found in the world, -
34:19 - 34:23a comparison should be drawn with
them to explain one's point. -
34:23 - 34:26So 'mutashaabih' has been used in
its very literal meaning. -
34:26 - 34:33And its meaning is to describe a thing
by reference to its closest example. -
34:33 - 34:37This is what it means. The Quran says
that there are two kinds of verses in it. -
34:37 - 34:42One kind of verses are the ones where
the Quran has clearly conveyed the content -
34:42 - 34:45and they are muhkam verses. The Quran
is saying what it wants to through them. -
34:45 - 34:50And in this respect, all the verses of
the Quran are actually muhkam verses. -
34:50 - 34:55But where a verse has to convey a
quality or attribute of Allah, -
34:55 - 34:57or give a conception of His
actions or deeds, -
34:57 - 35:01or the world which Allah has created,
that unseen world, -
35:01 - 35:03and it includes the past too.
-
35:03 - 35:05For instance the Quran wants to
tell us how Adam was created -
35:05 - 35:08and the Spirit was blown into him.
That too was an unseen world for us. -
35:08 - 35:12One concealed world is the one
that is going to come in the afterlife. -
35:12 - 35:14So how will this be conveyed?
-
35:14 - 35:19There is no other way to convey it
except to do it through similitude. -
35:19 - 35:22Not the way of ambiguity, but the
style of similitude. -
35:22 - 35:25So what are called the ambiguous verses
of the Quran -
35:25 - 35:27are not actually ambiguous, but are
rather 'mutashaabih' verses. -
35:27 - 35:30That is, the way of similitude and
resemblance has been adopted in them -
35:30 - 35:33and one thing has been drawn parallel
with another -
35:33 - 35:35to create a conception of it
in our minds. -
35:35 - 35:39If there was any other way of conveying
the truth of unseen things, -
35:39 - 35:41then Imam Razi and Zamakhshari would
certainly have told us. -
35:41 - 35:45But there is no other way. This is
the one and only way. -
35:45 - 35:47No other approach is found to
do it at all. -
35:47 - 35:51We are bound to adopt this
approach only. -
35:51 - 35:56Is this clear? Now see, these verses
which are there, -
35:56 - 36:00are known to me too, and you know
it as well. -
36:00 - 36:02Zamakhshari and Imam Razi were also
aware of the meaning. -
36:02 - 36:05Their meaning is known to
all of us. -
36:05 - 36:08But their visual evidence is not seen
by any of us. -
36:08 - 36:10This is the case, isn't it?
-
36:10 - 36:15So the Quran did not say that their
meaning is not known to anyone but Allah. -
36:15 - 36:18Quran says that their referent is not
known to anyone except Allah. -
36:18 - 36:24That is, no one knows other than Allah
what paradise really is like. -
36:24 - 36:26Allah knows of course, He is looking
at His paradise. -
36:26 - 36:29He can see the past as well as
the future. -
36:29 - 36:32But Zamakhshari and Razi don't
know what it is like. -
36:32 - 36:34Me and you are not aware of it either.
We don't know. -
36:34 - 36:37So the paradise that Allah has created,
or for that matter the Hell He has made, -
36:37 - 36:39or whichever unseen world He
has created, -
36:39 - 36:42or when He talks of His own
qualities and attributes, -
36:42 - 36:45or when He talks of His deeds.
'Nafakhtu fihi min ruhi.' -
36:45 - 36:47I infused from My own Spirit
into him. -
36:47 - 36:51Allah is narrating an event. Now
naturally we have not seen God, -
36:51 - 36:54nor do we know what His
Spirit means. -
36:54 - 36:57Nor do we know what blowing
it means. -
36:57 - 37:02But whatever occurred, was related
somewhat to the blowing of the Spirit. -
37:02 - 37:04So those were the words taken from
our language, -
37:04 - 37:08and Allah has communicated that
event to us. -
37:08 - 37:12So all such verses are mutashaabih.
-
37:12 - 37:16And these are not at all ambiguous in
their subject matter and content. -
37:16 - 37:20They are absolutely clear. We can present
their meaning and content. -
37:20 - 37:23We can debate about it, and we
can determine it. -
37:23 - 37:28If this is clear, then there should be no
problem understanding what I have written. -
37:28 - 37:32Is this clear, where the mistake
originated? -
37:32 - 37:36The mistake arose in two places.
The word 'mutashaabih' has one meaning -
37:36 - 37:41according to its conclusion in the Arabic
language, which is still in use. -
37:41 - 37:44That meaning was taken.
This is the first error. -
37:44 - 37:49The Muvallad meaning of 'taveel' became
dominant in people's minds. -
37:49 - 37:53Muvallad latemeaning means that in the ancient
times, that word did not have that meaning -
37:53 - 37:57but in the later eras the word developed
a new meaning. -
37:57 - 38:00And it began to be used in
that sense. -
38:00 - 38:03So like I had told you in the
previous debate, -
38:03 - 38:06that there too, the mistake which
has been made is -
38:06 - 38:10that the journey of the word, its
reality and the reality of its meaning, -
38:11 - 38:15the reality of its style and its
subject matter, -
38:15 - 38:17has been conflated with an event.
-
38:17 - 38:24Whereas an event occurs in the past
and then comes to an end. -
38:24 - 38:27Only its historical narration remains.
-
38:27 - 38:32A word is born after centuries, and its
journey continues. -
38:33 - 38:37And this journey, unless the word
becomes obsolete, never ends. -
38:37 - 38:39A word's journey is always
going on. -
38:39 - 38:44So a word is actually a continuous
practice that is perpetually going on. -
38:44 - 38:48It is that which the vocabulary is
conveying, which grammar is presenting. -
38:48 - 38:50Which rhetoric is explaining.
-
38:50 - 38:54So the experts of these disciplines are
not actually historians. -
38:54 - 38:58But rather, whatever exists, they are
presenting it and thereby deducing from it -
38:58 - 39:00and are telling us what the
word actually is. -
39:00 - 39:04So there too as I told you, the source
of the mistake is that -
39:04 - 39:10the journey of the word along with its
meaning is conflated as a historical event -
39:10 - 39:13But a word is not an event
from the past. -
39:13 - 39:16Absolutely not.
[Student] The word 'taveel' -
39:16 - 39:19has been used by people in this
sense as well. -
39:19 - 39:22Even if it was not spoken in this sense
in the time of the Prophet (pbuh). -
39:22 - 39:26[Ghamidi] I had said that this word
in that era, -
39:26 - 39:29the dominant meaning of this word
was that of its misdaaq. -
39:29 - 39:31In the Quran too, it has been used
in that sense. -
39:31 - 39:34Its meaning as interpretation and
translation came into use a lot later. -
39:38 - 39:40So now let us read this.
-
39:40 - 39:44The answer to the third question is that
it is not correct that -
39:44 - 39:48we cannot with certainty distinguish the
muhkam verses of the Quran -
39:48 - 39:52from the mutashabih or that we are unable
to determine the meaning of mutashabihaat. -
39:52 - 39:55So both of these assumptions
are false. -
39:55 - 39:57We can determine which verses are
mutashaabih. -
39:57 - 40:01Those verses are mutashaabih in which
there is reference to an unseen world, -
40:01 - 40:03whether it is related to our past
or our future. -
40:03 - 40:07Whether it is related to Allah's first
creation, as per human history, -
40:07 - 40:10or whether it is related to whatever
is going to happen on Judgement Day. -
40:10 - 40:14Whether it is related to Allah's own
world where there are angels, -
40:14 - 40:16and we don't know what else
resides there. -
40:16 - 40:18So it might be related to any of it.
-
40:18 - 40:22The verses which talk of those
world are mutashaabih. -
40:23 - 40:27All verses of the Quran on which its
guidance is based are muhkam, -
40:27 - 40:32and mutashabih are only those verses which
mention certain blessings and torments -
40:32 - 40:37one may encounter in the Hereafter, which
are stated through parables or similes. -
40:37 - 40:40Or the attributes and actions of God,
or the mention of something -
40:40 - 40:43which is beyond the grasp of our knowledge
and observation -
40:43 - 40:47has been stated about one of His worlds
in an allegorical manner. -
40:47 - 40:50So now it has been absolutely established
and is known of certain -
40:50 - 40:52which verses are mutashaabih.
-
40:52 - 40:55Either they are the blessings and
torments of the Hereafter, -
40:55 - 40:59which Allah has to convey to us,
about what blessings will be given there. -
40:59 - 41:01Or what punishments will be inflicted
in Hell. -
41:01 - 41:04What would be its nature? Would it
be with fire, a tree of Thuhar (Sehund), -
41:04 - 41:07there would be pus to drink, Allah
says all this about Hereafter, right? -
41:07 - 41:09Same is the case with paradise.
-
41:09 - 41:12Or the mention of the attributes and
actions of God. -
41:12 - 41:16Naturally we have not seen Allah,
and we are unfamiliar -
41:16 - 41:19with the nature of his attributes.
Although we have some idea of them. -
41:19 - 41:22His actions are something we cannot
see at all, we cannot observe them. -
41:22 - 41:25Allah has to convey them too, like
I had given you the example, -
41:25 - 41:28when Allah says that I blew My
Spirit into Adam. -
41:28 - 41:34This is His action. But I cannot show
it to you, cannot make you observe it. -
41:34 - 41:37Or the mention of something which is
beyond our knowledge and observation, -
41:37 - 41:39about one of His worlds.
-
41:39 - 41:44So there is a world of Allah which is
beyond our knowledge or observation. -
41:44 - 41:47and some element of it has been
described in an allegorical way. -
41:47 - 41:50For instance, God blowing His spirit
into Adam, -
41:50 - 41:53the birth of Jesus (AS) without
a father, -
41:53 - 41:57or the various places and circumstances
one may encounter in Paradise and Hell. -
41:57 - 42:02These are the things about which only
this manner can be used to describe. -
42:02 - 42:10All things for which words have not yet
been invented, -
42:10 - 42:15can only be stated through parables
and similes. -
42:15 - 42:17This is the point which I have already
explained to you. -
42:17 - 42:24Two hundred years ago, if a person had
foreknowledge of electricity bulbs -
42:24 - 42:27when they had not been invented yet,
he would perhaps have said, -
42:27 - 42:32lanterns which would neither require oil
nor fire will one day light up the world. -
42:32 - 42:34This is how it would have been
described right? -
42:34 - 42:37An unseen world which has now
become observable. -
42:37 - 42:41Now we can see it and words have been
created to describe it. -
42:41 - 42:44Now there is no difficulty faced
in interpreting it. -
42:44 - 42:50But if two or three hundred years ago if
one had to describe the electricity bulbs -
42:50 - 42:55which is an extraordinary thing. It's such
a thing human beings have conquered -
42:55 - 42:57which has created a drastically
new world. -
42:57 - 42:59If someone had wanted to convey this two
centuries ago, how would he describe it? -
42:59 - 43:01He would have done it in these
words right? -
43:01 - 43:04The nature of mutashaabih verses is
no different. -
43:04 - 43:08Neither are they unascertainable nor is
there any ambiguity in their meaning. -
43:09 - 43:12So they are ascertainable, we can tell
which verses are mutashaabih -
43:12 - 43:14based on this principle which
is there. -
43:14 - 43:16And nor is there any ambiguity
in their meaning. -
43:16 - 43:20Their intention is absolutely clear, and
there is no issue in understanding them. -
43:20 - 43:24Their words are that of an
eloquent Arabic, -
43:24 - 43:28and we are able to understand their
meaning without any difficulty. -
43:28 - 43:30So there is no difficulty in understanding
their meaning. -
43:30 - 43:36The only thing is that we are not able to
understand what they imply in this life. -
43:36 - 43:42This is the fact of the matter. That we
are not meant to know what they imply. -
43:42 - 43:45However, since this lack of understanding
has nothing to do -
43:45 - 43:46with understanding the Quran,
-
43:46 - 43:50so a believer should not pursue the
determination of what they imply. -
43:50 - 43:53So when we have understood that Allah's
blessings will be given -
43:53 - 43:56in the form of Paradise, and this
statement is absolutely muhkam, -
43:56 - 43:58and in that blessing is a great
peace of mind and sight for us. -
43:58 - 44:02And all of our instinctive and natural
desires will be fulfilled there. -
44:02 - 44:04And they will be fulfilled to the utmost
extent, we have understood this. -
44:04 - 44:08But if a person decides to pursue that the
Thuhar tree that will be there in Hell, -
44:08 - 44:11what would it really be like?
Then Nadeem would become Hyder. -
44:14 - 44:15He would be right?
-
44:15 - 44:18He was laughing so I referred
to him. -
44:19 - 44:25So to pursue the question of something
indeterminate ... what does it entail? -
44:25 - 44:27Streams might flow in the Paradise,
-
44:27 - 44:30but to attempt to conceptualize an
image of that stream. -
44:30 - 44:33And to argue and fight about it.
-
44:33 - 44:38What is this? When it is clear that
Allah's blessings will be given to us. -
44:38 - 44:42While explaining this, Imam Amin Ahsan
Islahi writes, -
44:42 - 44:49'The reality to which the mutashaabihaat
point is itself very clear and obvious.' -
44:49 - 44:51So the fundamental reality these
revelations relate to -
44:51 - 44:55are rewards and punishments. About
getting Allah's rewards or punishments -
44:55 - 44:58on the Judgment Day. So this is absolutely
clear and obvious in the verses. -
44:58 - 45:03'The intellect can understand that part of
it which is essential for it to understand -
45:03 - 45:07However, since it belongs to an
unseen world, -
45:07 - 45:11the Quran mentions it through parables
and similes -
45:11 - 45:15so that students of the Quran can
understand it as per their capabilities -
45:15 - 45:19and consider that only God knows what
their real form and shape is.' -
45:19 - 45:22So the correct attitude is that people
should be grateful -
45:22 - 45:25for whatever knowledge Allah has
given us about these things. -
45:25 - 45:28And instead of quibbling over the reality
of those things, -
45:28 - 45:32we should leave it up to Allah. Whenever
Allah will want to, He will lift the veil, -
45:32 - 45:33we will know the truth in the
Hereafter. -
45:33 - 45:35'These relate to attributes and works
of God -
45:35 - 45:39or to the reward and punishment
of the Hereafter. -
45:39 - 45:43We are able to understand them to the
extent we need to understand them, -
45:43 - 45:47and this increases our knowledge
and certainty, -
45:47 - 45:53but if we go beyond this and start to seek
their real form and shape, -
45:53 - 45:55then this will only lead
us astray.' -
45:55 - 45:59If you open the doors to this kind
of debate, -
45:59 - 46:02that the tree which will be there in
Hell and the fire that would be burning, -
46:02 - 46:05then what would that tree be like
which would not catch fire? -
46:05 - 46:09This creates an issue then, right?
This example has been given in the Quran. -
46:09 - 46:12That the unbelievers brought up this
debate that -
46:12 - 46:14look how irrational statements the
believers are making. -
46:14 - 46:18They say that there would be fire in
Hell and a Thuhar tree as well! -
46:18 - 46:20But if there would be fire there cannot
be a tree surviving in it, -
46:20 - 46:22and if the tree is there, then there
can't be a fire. -
46:22 - 46:26This is actually making a comparison
of it with this world. -
46:27 - 46:32'But if we try to go beyond our limit and
start to seek their real form and shape.' -
46:32 - 46:35See he doesn't say meaning or sense, he
is talking of the real form and shape. -
46:35 - 46:39If we try to capture that, then that leads
us astray and causes strife. -
46:39 - 46:44'The result of this is that while wanting
to remove one thorn of doubt from the mind -
46:44 - 46:49a person ends up getting pricked by
many more. -
46:49 - 46:54So much so, that in this quest to know
more he loses what he had gained.' -
46:56 - 47:02So the situation becomes such that when
one had gone to discover something unknown -
47:02 - 47:05when he came back he had
lost even himself. -
47:05 - 47:07In the words of Ghalib, he even lost
himself in the fruitless search. -
47:07 - 47:09This is what happens.
-
47:09 - 47:13'And refutes very clear facts just because
he is not able to ascertain -
47:13 - 47:16their form and shape.' So something
was very clear, -
47:16 - 47:20but he negated it only because he could
not understand -
47:20 - 47:22what the Thuhar tree would
be like. -
47:22 - 47:24Or what would the stream of Paradise
look like? -
47:24 - 47:27Or how would honey flow in the
rivers? -
47:27 - 47:30[Student] But reading these Surahs
seems as if -
47:30 - 47:33it is necessary for one to
have faith first. -
47:33 - 47:38So if one wants to understand mutashaabih
verses, one would have to have faith first -
47:38 - 47:42only then can one reach a conclusion
in this debate. -
47:42 - 47:45[Ghamidi] No, one can easily
understand them. -
47:45 - 47:49If it is clear to a person based on
rational arguments, -
47:49 - 47:53that the Hereafter should exist.
Now Allah has presented a picture for us -
47:53 - 47:57of the Hereafter. No rational person would
have difficulty in understanding this. -
47:57 - 47:59There is no need for one to have
faith in it first. -
47:59 - 48:02It is comprehensible for all, that
there would be streams there, -
48:02 - 48:04and so and so blessings would
be there. -
48:04 - 48:07This can be understood. As for faith,
that has to be accepted about Paradise. -
48:07 - 48:10One would need to have faith
about rewards and punishments. -
48:10 - 48:14The subject of faith and belief is not
that stream which would be flowing there. -
48:14 - 48:17The concern for a believer is simply that
there would be a reward and punishment. -
48:17 - 48:19This is a very rational point, and it can
be understood by every person in the world -
48:19 - 48:22that this is how it should be.
But when you have accepted it, -
48:22 - 48:24based on your intellect and reason that
there would be a Judgment Day, -
48:24 - 48:28then what would be the debate
about the particular details of it? -
48:28 - 48:30There is no difficulty in even
understanding the particulars, -
48:30 - 48:34but only its referent is not before us.
That is the only thing. -
48:37 - 48:41[Ghamidi] So it means that this meaning
which we have just used, -
48:41 - 48:44what is that entity for which they
stand true? -
48:44 - 48:46'Degcha' for instance, what is that
thing for which its meaning stands? -
48:46 - 48:49That pot which is lying in the kitchen
in your house. -
48:49 - 48:50[Student] So can we convey it in
some other words then? -
48:50 - 48:52[Ghamidi] Yes you absolutely can
convey it in some other words, -
48:52 - 48:54to communicate what the reality
of that thing is. -
48:55 - 48:57Is the time up?
[Student] We have two minutes left. -
48:57 - 49:03[Ghamidi] So we cannot read the next
paragraph right now in two minutes. -
49:07 - 49:10[Student] Are the angels and Iblees
(Satan) also mutashaabih? -
49:12 - 49:15[Ghamidi] Naturally we have not seen
Iblees ourselves. -
49:15 - 49:18If someone has met him then I
cannot speak for that person. -
49:23 - 49:25No that is a separate debate, what
he is or is not. -
49:25 - 49:29We have not seen Iblees, we do not know
who Iblees is, or what Djinns are. -
49:29 - 49:32Allah has only informed us about
them -
49:32 - 49:37and has explained it to us in the
only possible way. -
49:38 - 49:41Anything more than this is simply
not possible for us to have observed. -
49:41 - 49:43When we have not seen something
ourselves, -
49:43 - 49:47although if in case it happens that a
Djinn appears before us, -
49:48 - 49:50then alright, we can see them.
-
49:51 - 49:52Even right now what is
the case? -
49:52 - 49:57There was a concept of Djinns created
within the minds of human beings. -
49:57 - 50:01And they interpreted that concept with
a word of their language, 'djinn', -
50:01 - 50:03which basically means concealed
or hidden. -
50:03 - 50:07You see there is no referent conveyed
even within the word itself. -
50:07 - 50:12A concept has been given a word, but
if you go into the meaning of that word, -
50:12 - 50:14then even there you will find no
testimony of the thing itself. -
50:14 - 50:16It simply means concealed.
-
50:16 - 50:18It means such a creature which
is hidden. -
50:18 - 50:21Because human beings have never
seen a Djinn, -
50:21 - 50:24therefore they can only ascribe the
word for 'concealed' to that concept. -
50:24 - 50:26Otherwise they would have at least
used a word in which -
50:26 - 50:29there would be a reference or comparison
to some thing or another. -
50:29 - 50:33For instance, if he had to use a
word for it, -
50:33 - 50:36he might have used human beings
as a reference, or maybe an animal, -
50:36 - 50:39and then would have created a word
similar to it. -
50:39 - 50:41But he had to create a word for
a concept, so he said 'djinn', -
50:41 - 50:43that which cannot be seen.
-
50:43 - 50:46What happened here?
-
50:46 - 50:50We know the meaning of Djinn,
but we do not know its evidence. -
50:51 - 50:55[Student] You mentioned that the
meaning of 'mutashaabih' is -
50:55 - 50:58those verses whose meaning is known
but evidence is not known. -
50:58 - 51:01So the Huruf-e Muqattaat (disjoined
letters) which we see in Quran, -
51:01 - 51:04how would we know their
meanings? -
51:04 - 51:06[Ghamidi] Huruf-e Muqattaat is
a topic of the Quran, -
51:06 - 51:08InshaAllah when I teach you about
it, I will explain it all, -
51:08 - 51:11its meaning is also absolutely
clear and determined. -
51:15 - 51:18Alright, so we are now left with
a bit more of this topic. -
51:18 - 51:21After this we will begin with the next
debate on Friday InshaAllah.
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