Haitham al-Haddad – Don’t Twist the Quran
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This is a very important point, and it
is
widely misunderstood.
And I'm not exaggerating,
and you will be surprised that, in fact,
some scholars
or
a few of them
misunderstand this point or have a problem with
this point.
Recently,
I had a discussion recently,
I had a discussion with a scholar
who was talking about the tafsir of the
Quran, and the Quran is unlimited.
You know, these these words that, you know,
are attractive,
that the Quran is unlimited, the Quran is
for everyone, the Quran is speaking to the
entire
humanity.
Anyway, to cut it short,
the point
is people
including, unfortunately
Yeah? And
some people might think that I'm exaggerating,
but I can give some examples.
They are conflating
between
the meaning
of the Quranic text
and contemplation
over the meaning
of the Quranic text.
Yeah.
Once this is resolved,
then the whole thing is dissolved, the whole
misunderstanding
is resolved.
And we need to understand that in any
language, any language,
there is a text.
Yeah? For example,
I want to go,
or please close the door.
This is what?
This is a text.
A text sometimes has a meaning, sometimes has
no meaning. In most cases, the text has
a meaning.
When you say c, zed, x, y,
a, b, this is a text, but doesn't
have a meaning. This is like a string.
But when you put the
letters in a particular order, and then you
have words, and then you have sentences,
then this text has a meaning in any
language. So when I say, please
open that door,
p l e a s
e o p e n.
So this text now,
the text has a meaning, which is what?
Yeah?
I want the door, which the door is
known,
that closes the this room
to be open.
Now this is what the meaning of the
text. Now
there is another level,
if you want to say another layer, which
is
putting the meaning of the text into practice.
Yeah. I mean, the reality
of the meaning. Again, so
many people
are conflating between
the reality of the meaning
and the meaning.
If this is resolved, even many Aqidah
issues
Yeah?
Okay. Many fraud of Aqidah minor Happy the
issues can be resolved.
I think to understand this better, we need
maybe an example. Okay. I'll give you an
example.
But just before that, so we have the
text,
we have the meaning, imagine,
and
a circle for text,
and then from the text
and meaning. Mhmm. And from the meaning 2
things can
come out.
Yeah?
Reflection
over the meaning,
and,
the reality of the meaning.
Okay. I'll give you an example.
When we say
Jannah
Mhmm.
So the text is.
Mhmm. Okay. This is the text.
Or in English, paradise.
Mhmm. Okay. I want to go to paradise.
Yeah?
So this is what Jannah.
Now, do we understand the meaning of Jannah
or not?
We understand? Yes.
Understanding the meaning is the function of what?
Of the apple, yes, of the mind.
Now
have we seen the Jannah?
No.
So
we can understand the meaning, although we did
not
see or touch
or smell or lived in the reality of
the meaning.
Shaytan.
We understand the meaning of Shaytan and we
might imagine
that there is a horrible
creature with maybe
some some of the images that we have
seen,
yeah, in in in TV or something. Yeah.
But in reality, we did not
see the seitan,
but we understand
the meaning of seitan. Yes. So, this is
what the reality
of Shaytan.
So, the reality
is what
is different from the meaning.
Mhmm.
Is not
the manna. Mhmm.
Is
is another matter.
Okay. Now
let us take an example.
If I say
Hamza,
just take a very simple example, Hamza,
please open the door.
So now Hamza, please open the door. This
is a string,
a text.
Because we put it in order, so it
has what?
What does it have?
A meaning.
Yeah? And you understand the meaning. He understand
the meaning. A person who does not speak
English
does not understand the meaning. The arrangement of
the symbols in a particular way gives us
a sound that correlates to meaning. Yes. In
a in a particular order. So
so we and you understand the meaning. Mhmm.
Now
if I say, Hamza,
please do it.
Now I want you to what?
To actualize
the meaning, which is
transform the meaning from,
an intellectual
exercise
into what?
A practical experience.
A reality. A reality. The happy part. Yes.
The happy part. Okay. Yeah. So you will
go
and open the door. Mhmm.
Okay.
Now
if I said to you, hamza, please open
the door, and you
started eating this?
And they said, Hamza, what are you doing?
You are saying to me, I am opening
the door.
Hamza Habibi,
are you alright?
He said, I'm alright.
I said to you, Hamza, please open the
door. He said, I am opening the door,
and you are eating the
apple,
hamza.
Yeah? Please open the door. I'm doing it.
Now what are you doing?
You are
interpreting
the meaning you want
according to what you want.
What is it again?
I'm interpreting the meaning according to what I
want. Yes.
Is this correct? No.
Why?
Because I'm going against
any of the range of possible meanings of
your of your of your text
of the wedding. Excellent.
So
this issue of, you know, the dead of
the author, this
idea
that the author has died. This is a
principle that
existed maybe in 19 something. Yeah?
That the death of the author. Yes. Yeah?
The author died.
Therefore,
you interpret his meaning
or his writing
according to what you want. It's almost like
a postmodern approach to you. Yes. This is
the postmodern
approach. So, Sheikh, just to be the to
to use your examples your examples, you said
Jannah, which is the text, then it has
a meaning. Then
the the the aqal the function of the
aqal is to understand the meaning. Yes. And
then the meaning has a reality.
We can take 2 things. Yes. So, the
reality,
and the reflection of the meaning. Yes. So,
the reality
in this case is that we cannot know
it because we haven't experienced
Jannah.
Don't say we cannot know it. Okay. We
cannot
We knowing is the function
of the Of the Akkad. Of the Akkad.
Okay. So we know it. Yes. Otherwise,
if we cannot know it, why Allah told
us? Agreed. Jannah, nah shaypa. Okay. This is
brilliant. So so therefore, what would we say?
We say We,
we cannot no. The reality
is the function of the 5 senses.
Yes.
Yeah. So
the reality is either seen,
smelled,
touched.
Yeah.
Okay. So this is the reality. So generally,
we did not see it. We did not
smell it. We did not touch it. We
did not live in it, etcetera. So that
is the reality. However,
not
living or touching or sometimes
metaphorically we use not knowing the reality
does not mean that we
do not understand that Yes. Meaning. So we
could therefore say that we know
the meaning through the function of the akhil,
but
in knowing the meaning, we may not know
the meaning from the perspective of the 5
senses. Yeah. No.
We might not,
actualize
the reality,
sense the reality, touch the reality,
but we can internally
reflect upon it.
Now
this is the second thing we can get
from the meaning, which is what?
Which is,
contemplation
over the meaning. Yes. Now let us let
us continue
in the example that I told you.
So Hamza, please open the door. Mhmm. The
meaning is clear.
Now
you said you want to interpret it the
way you want,
so you start eating the apple.
And I said to you Hamza,
you said this is the way I want
to interpret it.
Common sense that this is madness.
Agree or not? Agreed. And there will be
no language
because what is the purpose of a language?
Communication. Communication. Yeah. To
convey meaning. Exactly. So, if you want to
understand
the language the way you want,
then
there's the this defeats the purpose.
So can I ask a question? Because it
links to postmodern Uh-huh. Yeah. So
our view of the philosophy of language is
that language represents
a reality.
Uh-huh.
Sir?
In postmodern thinking, which is happening now in
the academic space,
they have a Deridion, Derrida, the French thinker
philosopher. He says language does not represent reality.
Mhmm. He says it's internal, it's relational.
Mhmm. Yeah. What does that imply?
That implies that you could
make your own meaning.
Yeah.
Yeah. And it implies
that so he had this frequent phalagocentricism.
Yeah. Yeah. That it was very male dominated.
Yeah. Like the way the language is related.
You see the opposite of male is female.
Why is female coming second here? That's relational.
Yeah. And even terms like male and female,
they don't
they're not connected to an external reality. Yeah.
I so that you see? Yeah. We don't
agree with that, of course. Yeah. See, there
was an article in BBC. Mhmm. In BBC,
written by BBC,
I am Boy
asked
BBC,
yeah,
about
liberalism.
And it is very strange
that the
answer was
liberalism,
yeah,
does not really,
I want to be very careful in quoting
this. Either they said doesn't exist or it
is limited in its existence.
Why? Because he said, I'm writing to you
now.
Can you be liberal in in understanding what
I wrote to you?
Which is you interpret it the way you
want. Mhmm. There has to be what?
Rules Mhmm. For everything.
Even the way I write, there has to
be rules. Otherwise, you will not understand.
But if you don't have rules for language,
you don't have truth. You're not don't complicate
it. Yes. You don't have language. Yes.
Because the purpose of language is what? To
communicate. To communicate. Even one one I was
explaining this
guy, he wants to be smart, and he
told me, what about sign language? I said,
even sign language has interpretations.
Come on. Yeah.
He said, yeah, but different cultures. I said
different cultures, interpret it differently. It doesn't mean
that it doesn't have a meaning.
Okay? So anyway, let us just Of course.
So Yeah. Yeah. So I said open the
door. So the reality
of that correct meaning is to go
there next to the door and just open
it.
So what do you so you actualize
now,
yeah, the correct meaning.
You put it in reality.
So how do we apply this now to
the Quran?
We'll come to that. Okay. Now, because you
asked me for an example. Yes. Now,
if Siraj is sitting
and he said,
why did the Sheikh ask him to open
the door?
Yeah?
Why did he ask him to open the
door?
Then he might say,
actually, maybe it is hot.
Maybe it is cold.
Maybe we don't want to disturb others.
Yes. So this is the reflection aspect. That
is the reflection aspect. A lot of work.
This is quite deeper, Shri.
Yeah?
I'm telling you, Hamza, but you are not
you're just you are rushing and you think
that because you are a big Yes. No.
You're right. You're right. Think that. This is
humbling. Yes.
Okay. So
maybe there are there is another reason.
Yeah? Now the reflection
is his
exercise, his mental exercise.
That can be true. That can be not
true.
But he's stuck within the meaning at least.
Uh-huh. So He's within the rules of the
meaning. Then not the rules of the meaning.
There are certain rules for reflection.
Mhmm.
Not the rules of the meaning. No. Yeah.
Okay. Because you are reflecting
over the meaning. Yes. So you cannot say,
yeah, because,
because
Mercedes cars are expensive.
So someone would say, what has
closing the door. Mercedes cars are expensive
or Trump will win. Yeah. Sure.
Yeah. No. No correlation.
But so there are rules. You cannot just
get any
what? Any reflection.
So now we have text, we have meaning,
and we have what?
Reality
of the meaning and reflection of
the meaning. -And reflection of the meaning. -Good.
Yeah.
If the meaning, if you get the meaning
wrongly
your reflection will be what?
Wrong. Wrong. Yes. Because
the base is the base the base is
the text.
The meaning sits on the text.
And then from
imagine it like a tree. So the trunk
of that tree
is what?
Is
the meaning,
and that root is the text. Yes.
And then branches.
We have 2 branches.
They sit on what?
On the meaning.
The reflection
and what? Reality. Reality.
If the meaning is wrong, the reality will
be wrong and the reflection will be wrong.
Okay. Can I Okay? Can I can I
just for education purposes? So, sure, I understood
what you said. So we have the text
Hamza,
open this book and read page 93. Yeah.
Okay?
So that's the text. Yeah. In terms
of open this book and read page number,
93. Yeah.
And the meaning we understand Yeah. In our
minds what that actually entails Yeah. Meaningfully,
semantically. Yeah.
Now even if you have not done it.
Yes. Even if you have not done it,
of course. Because I know what that mean.
I know I know what that means in
my mind. So the function of my Akal
Yeah.
The aql functions in a way in my
mind to understand that meaning without even approaching
the reality. Exactly. Just one one quick question.
Of course. I'll do that. What is the
main,
requirement for understanding the meaning?
You you have
to Of course, apart from being.
Yeah. So you have to have an. Of
course. You have to be able to
The language. The language. Know the language. Because
if I told you Hamza Anong Bangla Namo.
Yeah. For sure. Absolutely.
Yeah. You
what do you need? I I I must
be able to add semantics
to the symbols, the text.
So we have the
the
the symbolic arrangements of the letters, the text.
I have to, through learning language as a
child or even as an adult,
attach the semantics to the text. To the
text. And the function of the apple does
that. I agree. And so yeah. So I
want to stress
that
language, I want I want to stress on
this point. Language is the key element
for understanding the meaning. Yeah. Of course. Even
in, philosophy, they say language is so important
for reason, so important for so many things.
Yeah. Yeah. I and and because you are
more than No. No. No. I'm not. You
are philosophizing everything. Okay. Just make it simple.
Yeah. Okay. Okay. But I wanna apply your
things to understanding. Now, just a minute. So
if I say to you in a language,
if I say to you anything in a
language that you do not understand,
you will not understand the meaning. 100%.
But that doesn't mean that the that whatever
I mentioned like Anom Bangaromor Has no meaning.
Has no meaning. Okay. Okay. And the key
element to understand the meaning is the language.
Okay. And the
correct language.
Yes.
Because we said the language.
Yeah? Okay. Yes.
So we have the text, Hamza open
this book
and read page 93.
Now
the I know the meaning as we just
discussed.
Now the reality of the meaning now is
when I go to page 93
And they start reading. And for example so
for example, I start reading
that they confused him with Jesus and killed
him. The verses interpreted Okay. Interpreted as meaning.
And I'm reading it now. Yeah. What are
you doing?
You are actualizing the meaning. So this is
the reality of the meaning. The haqqiqar. Haqqiqar.
Okay, good. It's different from the meaning. The
meaning. Good. And if we want, okay. So
this is the Herkikarn. Now But I want
to talk about the reflection now. So I
understood what you're saying. So the reflection is
why did sheikh ask me to read page
93? Exactly. What is the intention behind
Sheikh Hashem asking me to read page 93?
Of this book. Of this book.
Someone is saying why he asked him to
read page number
93.
Someone might say, he's testing him. Yes.
Someone might say, well, in page number 93,
there is a picture. He wants him to
see the picture. Yes. Yes. Or maybe there
is a lesson in page 93, the one
story. Yes. So all of these Or maybe
the sheikh, he could not really understand
something on page number 93.
So what I want to say So those
are valid interpretations.
So there is a variety.
Let's go.
Of what?
Of interpretations
that are taken from what?
From the main meaning or the reality. No.
But
even that, although there is an array or
there is different possibilities,
yeah, number 1,
there are possibilities that
cannot be seen as possibilities.
And so if someone said, yeah, like what
we said because Mercedes cars are not good,
someone will say, what has this to do
with this? So that reflection is wrong.
Yes. Not any reflection on any meaning is
is correct. Yes, of course. Clear? So we
could never say,
Sheikh Haitham asked Hamza to read page 93
in order for him to,
lose 10 kilos or for him to Yeah.
Have
some kind of balladipon nutrition. Yeah. Yeah. Or
or build muscle. Yeah. It's a disconnect. Totally
disconnect. Okay. Good. Okay. So this is wrong.
So so we got the framework now. Justin.
I'm really excited about playing this to the
panel. The second the second point.
Is there
a correct
interpretation?
Who knows the correct interpretation?
The Sorry. The the correct reason, the correct
reflection.
The author. Yes.
Yeah. But if the author hasn't given it
to you then those Then valid. Those are
valid. Yes.
Okay. Now let us come to the Quran.
Alhamdulillah.
Okay.
Now,
the Quran,
Allah reveals the Quran in an Arabic text.
Mhmm.
Only Arabic text?
No.
Allah revealed the Quran
So the is
a text that has a meaning.
So the Quran has a meaning. Mhmm.
Okay.
What is the key
tool to understand
the meaning of the Quran?
The classic Arabic.
First of all, can we understand Quran
according to English grammar? No.
Madness.
It's not in English. Second thing,
do we understand Quran
according to which Arabic language?
The modern Arabic language or the classical
Arabic language
that Allah
used
to address the people. Yeah. Classical Arabic.
Classical Arabic language.
Classical Arabic language has rules and regulations,
grammar. Yes. Yeah. And
something else. So
this means that the Quran
can only be
understood
according to what
the classical Arabic language.
Therefore,
this claim by some modernists that the Quran
can be interpreted the way we want
is just false, is nonsense. Yeah. Because what
they're doing is they are reading into the
text. They're giving the the they're imposing a
meaning into the text that may not exist.
Exactly. It's like an eisegesis not exegesis,
eisegesis. You are reading into the text. Exactly.
Then I said once to 1, I said,
so what is the point of the Quran?
Yes.
The Quran is what? A message from Allah
to us.
Yes?
Okay.
How
if you are saying, if you are using
this, then the Quran is not message from
Allah to us.
As salafurullah.
No need for the Quran. What's the point
of the Quran? Sheikh, it's a message of
their ideology to everybody. Exactly. They're using the
Quran as a vehicle for their ideology. Exactly.
So there is no if if we are
going to understand the Quran not according to
what Allah
wants,
there is no point of the Quran. 100%.
Yeah. So
this is one thing. Okay. Now,
if,
okay,
if the Quran
linguistically
there there are certain verses linguistically
can handle more than 1 meaning. Yes.
Yeah. We are not talking about what?
Reflection.
Can handle more than one meaning. Yes.
First of all, the first condition of a
correct meaning is it has to fit
what within the classical
Arabic grammar and rules and regulations. Yes. The
second thing,
yeah,
we need to check with the author
if this meaning that we understood from the
Quran
is what?
Valid. It's valid. Yes. Because if sometimes,
okay,
the meaning
of any text
has, there are a few multiple meanings of
any text
which who decides the correct meaning of that
text? The author. The author. So we need
to check with the author. Here we need
to you any stop for allah, we cannot
say we need to check with Allah. We
need to refer to Allah.
And His messenger. And exactly. And
because the companions
they are the 1st generation
to receive from the Prophet salallahu alaihi wa
sallam and maybe the 2nd generation that have
been in. So, in order,
once there are more than linguistic meaning, this
is the summary of Ufuri Tafsi.
Key number 1.
Okay. We understand Quran according to Arabic class
Arabic language. This is the summary of all.
We understand the Quran according to the classical
Arabic language.
Number 2. Yeah. Once there
is more than
more than,
one
classical Arabic meaning of the Quran,
we need to check
with the Quran itself,
with the messenger,
with the first generation
of the companions to ensure
that this is the right meaning. In fact
Yeah. Yeah. Let me just In fact, we
say, instead of just go and understand the
Arabic language,
we need first of all out of other.
Yeah.
Do both
the same tongue. The language and what Allah
says about
what he said in somewhere else because it
might be
explained what he said in one place might
be explained in another place, and
the Prophet Sallallahu Alaihi Wasallam statement like when
he explained what does in the Safa wal
Marwatha minsha'a
ilaha illa
He
explicitly said this is the meaning
all with the companions.
Yeah.
Let's see. These are
the
meanings of the Quran. So I have a
question. Yes.
So
in order under to understand the meaning of
the Quran, you have to have
access to
the classical Arabic. You have to check with
the author, which means
understanding
the Quran within the Quran, because that's obviously
a principle.
And checking with the Prophet with
the companions.
Now, if a particular meaning in the Qur'an.
There is nothing explicit from the Prophet
There is nothing that we can derive
definitely from the Quran itself
and we do not have anything from the
companions, then is it the case that we
just rely on the valid layers of meaning
we find in the classical dictionaries? This is
impossible, what you mentioned. Okay. Explain.
Yeah?
Okay.
Why it is impossible?
Logically, why it is impossible?
Well, it's not impossible.
It's impossible if you divorce the meaning
if you if you divorce the class.
I don't know. Explain. No. Don't think about
it. It means that the Quran was revealed.
Neither the prophet
explained it to us nor the Sahaba understood
it. And it remained for a period of
time
unknown.
The meaning is unknown. No. It was known
to them but we haven't got access to
what they have said about what they knew.
Okay. This means that Allah
did not preserve the the Quran?
No. It means that in order to understand
that particular
meaning you have to act you're allowed to
look into the range of meaning in the
classical Arabic. Before that. Yes.
Can we imagine
that,
okay, now the Prophet sallallahu alaihi wa sallam
received the Qur'an.
Did the Prophet sallallahu alaihi wa sallam understand
the meaning of itullah? Of course.
Did the prophet sallallahu alaihi wa sallam convey
the meaning to the Sahaba or not? Yes.
Okay.
Was there anything from the Quran the Sahaba
did not understand?
Well, yeah. Then they would ask the person
for clarification. So there is nothing from the
Quran that was not understood by the Sahaba?
Agreed. Agreed? Yes. And the scholar said because
the first generation,
they have a
certain status and the prophet said
the best of people is my people and
then the people after them. The scholar said,
like the Sahaba is their students that have
been. Okay?
So it is impossible
that
you find
anything
in the Quran
that the meaning of it is not clarified
either in the hadith,
of course, in the Quran,
nor in the hadith,
nor in the explanation of the 1st or
second generation. Impossible.
Okay. This is interesting. So so this Impossible.
But this is something that is not actually
well known. No. This is
Because, see, just just
okay. Common sense.
If it is, Yani, okay. The 3rd generation
or the 4th generation. Methalin, like the generation
of Imam Ahmad.
That 241.
Do you think Madeline, the scholars at that
period of time
did not understand
anything from the Quran and they kept quiet?
No. They they don't Impossible. Impossible.
Yeah. For sure. Impossible.
Okay. The Ummah in general, we're not talking
about that. We are talking about the Ummah,
and
they do not understand the meaning of it,
and the prophet did not explain it.
The Sahaba,
okay,
did not understand the meaning,
and they kept quiet. And the 3rd generation,
the Tabeim
also kept quiet.
Impossible.
Okay. That makes sense. So maybe I'm gonna
rephrase the rephrase the point. This is very
good clarification.
So
it is well known because we have access
to the classical Arabic grammar. We have access
to the Hadith literature. We have access to
the stains of the Sahaba. We have access
to the early generations, the Tavi'im Yeah. And
maybe a generation after. Yeah.
And as a kind of body of living
knowledge, if you like,
within that body of knowledge,
the Quran in its entirety entirety is known.
Yes. Good. I agree. Yeah. The meanings. The
meanings. So this so my maybe I should
have rephrased my question better.
If we have an inability
to
understand the reality of the meaning. Uh-huh.
Yeah. We can go back to the language
and see the different layers of meaning. No.
To help us understand the reality. Because we
said that the reality Mhmm. Is connected to
the meaning, but it is not the meaning.
Agreed.
Yeah? Yes. Okay.
So,
the the language
gives us the meaning.
Okay.
Let me refer to an example then. Yeah.
The Qur'anic example. So in Surah Al Minul,
okay, chapter 23 around verse 16 onwards,
Allah mentions
the formation of the human being. Yes.
And just take 1. Just one word. Yeah.
Alaka. Yeah. Okay? Yeah. So the
the word Alaka is known Yeah. In the
classical Arabic. Yeah. About 5 major meanings. Yeah.
Something that clings, blood that Yeah.
Blood in a general sense. Yeah. A blood
clot, a leech or a worm. Yeah. And
you could find this in the classical dictionary.
Yeah. Okay? It's about 5 meanings.
We're saying those meanings were known
amongst the Sahaba or at least one of
the meanings were known amongst the Sahaba and
the prophet sallallahu alaihi wa sallam. Correct? The
Muhammad Sallallahu Alaihi Wasallam. Yeah. Yeah. Okay. So
the meaning was
known. Now
according to what you've just said, does that
now require necessarily that we have a statement
from the prophet or the Sahaba of the
Tabi'in saying what it means?
Yeah. So I that is the prophet
explicitly,
okay? Yeah. Said to the Sahaba
that Alaka means this. Or there is an
implicit.
Or there is an implicit. Okay. Good. Or
is understood by the Sahaba and the Tabi'in
in some sense.
Or he understood that they understood it because
this is a basic
Arabic language. Good. Okay. This is where I'm
going. Yeah? So such as
yeah, there is no hadith that says Alhamdulillahrubal
means
this. Why?
Because the prophet
knows that the Sahaba understood it. Yes. Because
this is a basic Arabic language. It's not
it's not yeah. So good. So this is
better clarity. So
we can say, therefore, the Sahaba and the
Prophet because we may not have a direct
explicit statement
about,
Alaka,
that it is we we the meaning is
the meaning that we know
of that's exist in the classical Arabic language.
Exactly.
The apparent
the the meaning, once we say the apparent
meaning. The apparent meaning. It's not something
hidden. Of course. Because if it is hidden,
the the prophet would explain it. Absolutely. If
someone was were to say, Alhamdulillah, Alhamin means
something else. Perfect. We'll say, no, no, no,
no, Habibi. Perfect. Alhamdulillah, Alhamin,
It means what it means.
Okay.
Why? Because the prophet
did not explain it because it is a
similar basic Arabic language and the companions understood
it like this. So we have those 5
meanings, yeah?
Which were known by the Prophet of Salam
and the Sahaba and the Tali by virtue
of the classical Arabic language. So that's the
meaning.
So what we do now is
now the
reality of the meaning
means
that we have to experience something with the
5 senses or actualize it with the 5
senses. Yeah. The reality. The reality. Good.
Now, we may get the reality wrong.
We may
there's a possibility that we may not be
able to have to use the meaning in
such a right way
to understand,
to to actualize the reality. Mhmm. Yeah? Yeah.
And also the reflection
of the meaning. Yeah.
We can get an interpretation
wrong or right, but as long as we
base it on the meaning. Yes. But therefore,
and this is exactly what, I
I need for my own academic work.
Therefore, we can say you cannot say your
reflection
is 100% correct and the only one. Yes,
of course.
Alhamdulillah.
Yeah, of course. But as long as reflection
Yes. Unless maybe sometimes
the prophet salallahu alaihi wasalam
clarified the reflection. Yes, of course. Or there
is an ijma'ah from the sahaba that this
is what implies.
Okay. I agree. Other than that, no, you
cannot.
But there is also a framework for that
reflection. You cannot, as we said, you cannot
just mention,
reflection that is not related to the meaning.
Yeah. Of course. Absolutely. Because you said it
has to be tied to the meaning. So
so so the reflection. Now,
in this instance because this meaning Alaka is
referring to an external reality. Yeah. Right?
Mhmm. There's surely there is a connection between
the reflection and the external reality. Of course.
Of course. Yes. Yeah.
So So, now one can say
the Adab Hamathilam,
okay, is a stone outside
or your eye. Yes. No. Because the meaning
does not support that. Okay. Now, if for
example we find in reality
something that directly
correlates to the meaning. Yeah.
For example, say
Alaka means blood clot in a general sense,
right? A blood clot as part of one
of the meanings in the Casper Arabic. Yeah.
And we see that during the human development
it looks like a blood clot. Yeah.
We can we still say
that it's that is
the the reality that the meaning is referring
to. Why do we need to say that
Sizwala,
this is the real? But the reason I'm
suggesting we can't is because we were relying
on those 5 the scope of meaning. So
that would mean you're assuming
that
layer of meaning is the intended meaning. We
can't say this.
Alhamdulillah.
I agree. It's perfect. Yeah.
It's perfect. But don't say 5 layers of
meaning.
Five different meanings. Yes. Sorry. Five different meanings.
Yes. Yes. This is brilliant.
This is brilliant.
May Allah bless you with the generative.
Very helpful. Yeah. It'll be helpful for other
people as well. Yeah. Very helpful. Very well.
I'm telling you many scholars, when I explained
it recently,
one of the scholars I don't want to
mention to
over the phone and he was I summarized
it and I sent it to him.
He said, yeah.
Okay. So as my cause, the issue is
we
Allah says
So the Quran is for everyone. Yeah. Yeah.
Yeah. The reflection
of the Quran
and of the meaning of the Quran. The
reflection
of the correct
meanings of the Quran is for everyone
within a framework. Again, so but not the
meaning
of the Quran is for everyone.
Because we said, come on. We said the
meaning is taken from The Arabic language.
The classical Arabic language. This is why we
have to respect the
Tafsir tradition, the Exactly. We have no we
are against it. Yes. And that's why in
the rules of Taddabur, which you've taught us
another time, is that you cannot change the
meaning. Exactly. Yeah. Yeah. So, Sheikh, on a
final point, I'm gonna type this out and
send it to you and check it for
me here for my own notes. Yes. Yes.
And there is another discussion which is related
to some matters in the Aqinda, which is
how you interpret the asma, wasifat, etcetera, and
the relationship. That's for another Maybe another time,
Insha'Allah.
And also I would like to say that
even if we accept,
different meaning than the classical meanings,
this can be just only in very few
verses not the entire Quran.
Otherwise, we'll be seen that we did not
understand the Quran. Yes. And that provided
that it fits within Arabic language. Okay. And
that classical scholars accepted it as a meaning.
Yeah. So there are certain conditions because I
don't want anyone to listen to this and
they say, no, no, no, no. But the
scholars
accepted some.
Very few, maybe very few ayaat.
Yeah. They accepted certain Arabic. But this discussion
was
a kind of, you know, primary discussion. The
other nuances and objections Yeah. We could address
in another video. Exactly. Which is very very
limited. Okay.
Brothers and sisters for watching. If you like
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That it was
initially it was a casual discussion,
but
that's why Salman
is always making use of his casualties. No.
It's important because I need this for my
PhD. No. No. No. Many people need it
and they misunderstand
it.