Hamza Tzortzis – Dont Twist the Quran Sh Haitham al-Haddad shows us how to reflect on the Quran
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Okay, sir. So,
Bismillah, you were saying about the principles of
understanding the Quran,
Yeah. So
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 resolved. 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 the
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 wanted 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 text that sorry, the meaning of
the text into practice.
Yeah. I need 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
issues
yeah?
Okay. Many 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,
a 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.
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.
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.
Sheipan.
We understand the meaning of sheipan, 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
shaytan. Mhmm. But we understand
the meaning of sheipan. Yes. So this is
what the reality
of
shaypa. Mhmm. So the reality
is what
is different from the meaning.
Mhmm.
Is not the.
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. Mhmm.
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'll say, I am 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 am doing
it.
Now what are you doing?
You are
interpreting
the meaning
you want
Mhmm. 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 impossible 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 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. Yeah. 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. Mhmm. Don't
say we cannot know it. Okay. We cannot.
We knowing is the function
of the Of the. Of the. Okay. So
we know it. Yes. Otherwise,
if we cannot know it, why told us?
Agreed.
Okay. This is brilliant. So so therefore, what
would we say? We say We,
we cannot No. The reality Mhmm. Is the
function of the 5 senses.
Yes.
Yeah? So
the reality is either seen,
smelled,
touched.
Mhmm. Yeah?
Okay. So this is the reality. So, again,
now 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. Mean. So we
could therefore say that we know
the meaning through the function of the.
But
in knowing the meaning, we may not know
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 to convey meaning. Exactly.
So if you want to understand
the language the way you want,
then there
the this defeats the purpose.
So can I ask a question? Because it
links to postmodern thought. Yeah. So
our view of the philosophy of language is
that language
represents
a reality.
Uh-huh.
In postmodern thinking, which is happening now in
the academic space,
they have
a Derridean, Derrida, the French thinker and philosopher.
He says language does not represent reality.
Mhmm. Language. 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 view called phalagocentrism.
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. I
so that do 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,
So,
a young 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 11
I was explaining this
guy. He wants to be small. And he
told me, what about sign language? I said,
even sign language has the implications.
Come on. Yeah.
He said, yeah. But different cultures. I said
different cultures interpreted differently. It doesn't mean that
it doesn't have a meaning.
Okay? So, anyway, let us just Of course.
Let's go. Yep. Yeah. So I said open
the door. So the reality
of the 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.
Yes. So how do we apply this now
to the Quran? Well, we'll we'll 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 aspect.
This is quite deep actually.
Yeah?
I'm telling you, Hamza, but you are not
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 Within the rules of the meaning. That
not the rules of the meaning. There are
certain rules for reflection.
Not the rules of the meaning. 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. Mhmm. But so there are
rules. You cannot
just get any
what? Any reflection. Mhmm. So now we have
text,
we have meaning, and we have what?
Reality of the meaning and reflection of the
meaning. Over the meaning. Good. Yeah?
If the meaning if you get the meaning
wrongly,
your reflection will be what?
Wrong. Wrong. Yes. Because
the base the base the 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. Mhmm. And that root is the
text. Yes.
And then branches. Yes. 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. Yeah. Can I? Can
I just for education purposes? So so I
understood what you said.
So we have the text,
thumbs up, 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 aql Yeah.
The functions in a way in my mind
to understand that meaning without even approaching the
reality.
Just one one quick question. Go ahead. 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. You Know the language. Because
if I told you hamza a non Bangalamo.
Yeah, for sure. Absolutely.
Yeah. You
what do you need?
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. Yes. I agree. And so yeah. So
I want to stress that
language.
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
because you are more intelligent. No, no, no.
I'm not. You are philosophizing everything. I just
make it simple. Okay. But I want to
apply your things to understand. 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 land that
whatever I mentioned, like Anung Bangaramore 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. Yeah. So
we have the text. Hamza opened 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 verse is interpreted. Okay. So you
are now 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 happy
okay. Good. It's different from the meaning. The
meaning. Good. And if we want. Okay so
this is the haptic card. Now But I
wanna 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 Hasem asking me to read page 90
3? Of this book. Of this book.
What lessons does does he want me to
derive from reading page number
to page 99? Before we go to that,
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 he wants to read.
Yes. So all of these
Or maybe
the chef, 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
and the way
of what?
Of
interpretations
that are taken from what?
From the 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. You know? So
if someone says, 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
nutrition. Yeah. Yeah. Or does it or or
build muscle? Yeah. Is it disconnect? Total disconnect.
Okay. Good. Okay. So this is wrong. So
so we got the framework now. Just a
minute. I'm really excited about playing this to
the panel. The second point.
Is there
a correct
interpretation?
Who knows the correct interpretation?
The author. The
the correct
reason, the correct reflection.
The author. Yes.
Yeah. But if the author hasn't given it
to you, then those are valid. Those are
valid. Yes.
Done. Okay. Now let us come to the
Quran.
Okay. Now,
the Allah the Quran.
Allah revealed the Quran in an Arabic text.
Mhmm.
Only Arabic text?
No.
Yes, ma'am.
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 class of Arabic.
Uh-huh.
First of all, can we understand Quran
according to English grammar? No.
Madness. Mhmm. It is 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. Classic 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. It's it's 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 eisogesis, not exegesis,
Eisegesis. You're reading into the text. Exactly. Then
I said one once to 1. I said,
so what's 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 for Allah.
No need for the Quran. What's the point
of the Sheikh, it's a message of their
ideology to everybody. Exactly. They're using the Quran
as a vehicle for their ideology. Exactly. Yes.
So is it 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. Good.
Now,
if
okay.
If
the Quran
linguistically,
there there are certain verses linguistically
can handle more than
one meaning. Yes.
Yeah. We are not talking about what
reflection
Mhmm.
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.
Is 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
we cannot say we need to check with
Allah. We need to refer to Allah
And his And exactly.
And because the companions,
they are the 1st generation
to receive from the prophet
and maybe the 2nd generation that have been.
So in order,
once there are more than linguistic meaning, this
is the summary of.
Key number 1.
Okay? We understand Quran according to Arabic class
Latin. Arabic language. This is the summary of
all
by the way.
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 to fall out of other.
Yeah?
Do both
the same time. 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 of Allah, alaihi salaam statement, like
when he explained what does in the Safa
and Marwatha
He
explicitly
said this is the meaning or with the
companions.
Yeah.
See, these are
the meanings of the Quran. So I have
a question. Yes.
So
in order 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 sallallahu alaihi wasallam
with the companions.
Now, if a particular meaning in the Quran,
there is nothing explicit from the prophet sallallahu
alaihi wasallam
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 class of dictionaries. And 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've divorced the class
I don't know. Explain. No. No. 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've said about what they knew. Okay.
This means that Allah
did not preserve the
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. Arabic before that. Yes.
Can we imagine
that
okay. Now the prophet
received the Quran.
Did the prophet salam understand the meaning of
it or not? Of course.
Did the prophet salam convey the meaning to
the Sahaba or not? Yes. Okay.
Was there anything from the Quran that Sahaba
did not understand?
Well yeah. Then they would ask the person
for clarification. Said because they're 1st 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 Sahara is their students that are
being. That's happening. Okay.
So it is impossible
that
you find
anything
in the Quran
that the meaning of it is not clarified
either in the hadith,
for 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,
okay. The 3rd generation or the 4th generation.
Methanen,
like the generation of Imam Ahmed.
He died 241.
Do you think Maitre'an, 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. Yeah.
For sure. Impossible.
Okay. The ummah in general. We're not talking
about it. 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 Tabi'im,
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 steams of the sahaba, we have access
to the early generations, the Tabi'een Yeah. And
maybe a generation after. Yeah.
As a kind of body of living knowledge,
if you like,
within that body of knowledge,
the Quran in its entirety
is known. Yes. Good. I agree. Yeah. The
meanings. The meanings. So Top of all. 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
then the the language
gives us the meaning. Okay.
Let me refer to an example then. Yeah.
The Quranic example. So in Surah Al Minun.
Yeah. Okay. Chapter 23 around verse 16 onwards.
Allah mentions
the formation of the human being. Yes.
And just take 1. Just one word. Alaka.
Yeah. Okay? Yeah. So
the the word Alaka is known Yeah. In
the classical Arabic. It's 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.
Okay? There'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?
Yeah. Yeah. Okay. So the meaning was
null.
Now
according to what you've just said, does that
now require necessarily that we have a statement
from the prophet or the sahaba or the
tabi'een saying what it means?
Yeah. So I, that is the prophet
explicitly.
Okay? Yeah. Said to the sahaba
that Alaka means this. Or there's an implicit.
Or there is an implicit. Or it's understood
by the sahaba that have been 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 then Such as,
yeah, there is no hadith that says
means this. Why?
Because
the Sahaba knows that they are showing 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
the the meaning, once we say the apparent
meaning The apparent meaning. Is not something
hidden. Of course. Because if it is hidden,
the prophet would explain it. Absolutely. So if
someone was were to say
means something else. Perfect. They say, no. No.
No. No. Habibi. Perfect.
It means what it means.
Okay.
Why? Because the prophet did not explain it
because it is a simple basic Arabic language,
and the companions understood it like this. So
we have those five meanings, yeah,
which were known by the prophet and the
Sahaba and the Ta'ihi by virtue of the
classical Arabic language. So, that's the meaning.
So, what we do now is
now the the the the reality of the
meaning Mhmm. Means
that we have to experience something with the
5 senses or actualize it with the 5
senses. Yeah. The reality. The reality. Uh-huh. Good.
Now we may get the reality wrong.
We may we is there's a possibility that
we may not be able to 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 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.
Yeah. Of course. But it is a 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 what implies.
Okay. Great. Other than that, no. You cannot.
But there is also a framework for the
reflection. You cannot as we said, you cannot
just mention a 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
the,
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 class for 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 the reality that the meaning is
referring to? Why do we need to say
that says
but the reason I I I'm suggesting we
can't is because we we're 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.
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 of
the I mean,
Very helpful. Yeah. It'll be helpful for other
people as well. Yeah. It's very helpful. Very,
very 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
so
So the Quran is for everyone. Yeah. Yeah.
Yeah. The reflection
of the Quran,
of the meanings of the Quran. The reflection
of the correct
meanings of the Quran is for everyone within
that 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
line. The Arabic line. The classical Arabic line.
This is why we have to respect the
the Tafsir tradition, the We cannot 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. So, chef, on a final point,
I'm gonna type this out and send it
to you and check it for me, yeah,
for my own notes. Yes. Yes.
And there is another discussion which is related
to some matters in Aqinda, which is how
you interpret the asma, wasifat, etcetera, and the
relationship. That's for another maybe another time. InshaAllah.
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
seeing 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.
Yeah.
They accepted certain Arabic. But this discussion was
a kind of,
you know, primary discussion. The other nuances and
objections, we could address in another video which
is all very, very limited. Okay.
Yeah. Brothers and sisters for watching. If you
like this podcast, give a like a Was
this a podcast? This is my channel. Yeah.
Oh, yeah. If you think Hamza's a better
better host than me, then,
let us know in the comments below. Well,
I bless you. Well, I'll have the channel.
Follow assumptions. First man, but channel whatever.
That it was
initially, it was a casual discussion,
but that's because Salman
is always making use of these casualties. No.
It's important because I need this for my
PhDs. No. No. No. Many people need it.
Mhmm. And they misunderstand
it.