1 00:00:00,240 --> 00:00:09,119 A summary of the concepts held by the Ahl al-Sunnah. 2 00:00:09,119 --> 00:00:13,119 The student of knowledge and the contemplation of the Qur'an. 3 00:00:13,119 --> 00:00:18,980 A student of knowledge must begin by memorizing the Qur'an and contemplating it. 4 00:00:18,980 --> 00:00:23,980 In seeking to understand it, they should seek the assistance of the early generations of those who followed the truth. 5 00:00:23,980 --> 00:00:30,019 At that point, Allah may open for them pure insights and guidance. 6 00:00:30,019 --> 00:00:35,020 This is conditional upon adhering to the general rules of contemplation (tadabbur). 7 00:00:35,020 --> 00:00:38,020 And not contradicting the Sharia. 8 00:00:38,020 --> 00:00:41,079 Thus, what Allah opens for them— 9 00:00:41,079 --> 00:00:45,079 Is a form of addition, not contradiction. 10 00:00:45,079 --> 00:00:48,659 Contemplation (tadabbur) precedes remembrance (tadhakkur). 11 00:00:48,659 --> 00:00:52,549 The saying of Allah the Exalted: 12 00:00:52,549 --> 00:00:57,549 "A blessed Book We have revealed to you, that they might contemplate its verses," 13 00:00:57,549 --> 00:01:00,549 "And that those of understanding might be reminded." 14 00:01:00,549 --> 00:01:03,549 In this, the conjunction of "remembrance" to "contemplation" indicates— 15 00:01:03,549 --> 00:01:06,549 That they are two distinct things. 16 00:01:06,549 --> 00:01:11,549 And that contemplation is a stage that precedes and leads to remembrance. 17 00:01:11,549 --> 00:01:16,620 The verse also indicates that according to a person’s intellect and heart— 18 00:01:16,620 --> 00:01:21,620 They will attain this remembrance and benefit from the Qur'an. 19 00:01:21,620 --> 00:01:27,129 Contemplation and remembrance manifest the blessing of the Qur'an. 20 00:01:27,129 --> 00:01:31,060 In the aforementioned verse as well— 21 00:01:31,060 --> 00:01:33,060 The Qur'an is described as having blessing. 22 00:01:33,060 --> 00:01:38,060 Then, contemplation and remembrance are mentioned afterward with the 'lam' of causality (li-). 23 00:01:38,060 --> 00:01:41,060 "That they might contemplate, and that they might be reminded." 24 00:01:41,060 --> 00:01:47,060 This indicates that contemplation and remembrance are the cause of the Qur'an's blessing. 25 00:01:47,060 --> 00:01:52,060 Meaning, the blessing of the Qur'an is attained through contemplation and remembrance. 26 00:01:52,060 --> 00:01:56,060 This is because blessing is increase and growth. 27 00:01:56,060 --> 00:01:58,060 And this is achieved through contemplation. 28 00:01:58,060 --> 00:02:03,060 Because through it, the meanings of the Qur'an multiply and its guidance expands. 29 00:02:03,060 --> 00:02:06,180 As the verse indicates in a general sense— 30 00:02:06,180 --> 00:02:10,180 That contemplating the Qur'an is among the best of deeds. 31 00:02:10,180 --> 00:02:15,180 And that it is of a higher rank than mere recitation without it. 32 00:02:15,180 --> 00:02:19,889 Regarding the meaning of the Qur'an being entirely "mutashabih" (consistent/similar)— 33 00:02:19,889 --> 00:02:22,889 And the fact that some of its verses are "mutashabihat" (ambiguous). 34 00:02:22,889 --> 00:02:26,750 Allah the Exalted said: 35 00:02:26,750 --> 00:02:32,819 “Allah hath (now) revealed the fairest of statements, a Scripture consistent, (wherein promises of reward are) paired (with threats of punishment), whereat doth creep the flesh of those who fear their Lord, so that their flesh and their hearts soften to Allah's reminder. Such is Allah's guidance, wherewith He guideth whom He will. And him whom Allah sendeth astray, for him there is no guide.” (39:23) 36 00:02:32,819 --> 00:02:37,819 "The skins of those who fear their Lord shiver therefrom." 37 00:02:37,819 --> 00:02:43,819 The meaning of this is that the entire Qur'an is consistent in beauty and perfection. 38 00:02:43,819 --> 00:02:47,819 In harmony, and free from contradiction in any way. 39 00:02:47,819 --> 00:02:51,819 Even in those meanings that are subtle or obscure— 40 00:02:51,819 --> 00:02:53,819 One who contemplates them is certain— 41 00:02:53,819 --> 00:02:57,819 That they could only come from One who is All-Wise, All-Knowing. 42 00:02:57,819 --> 00:03:00,819 For this reason, the Qur'an has also been described— 43 00:03:00,819 --> 00:03:03,819 As being entirely "muhkam" (precise/firm). 44 00:03:03,819 --> 00:03:05,819 The Exalted said: 45 00:03:05,819 --> 00:03:11,819 “Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh) from One Wise, Informed,” (11:1) 46 00:03:11,819 --> 00:03:14,979 As for the saying of Allah the Exalted: 47 00:03:14,979 --> 00:03:19,979 “He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7) 48 00:03:19,979 --> 00:03:22,979 "They are the Mother of the Book," 49 00:03:22,979 --> 00:03:24,979 "And others are ambiguous (mutashabihat)." 50 00:03:24,979 --> 00:03:26,979 The intended meaning is— 51 00:03:26,979 --> 00:03:30,979 That some verses of the Qur'an are ambiguous and confusing in meaning— 52 00:03:30,979 --> 00:03:33,979 To the understanding of many people. 53 00:03:33,979 --> 00:03:35,979 And this confusion does not vanish— 54 00:03:35,979 --> 00:03:39,979 Except by referring these ambiguous verses in understanding— 55 00:03:39,979 --> 00:03:45,099 Back to the other precise (muhkam) verses on the same subject. 56 00:03:45,099 --> 00:03:48,099 Pursuing these ambiguous verses— 57 00:03:48,099 --> 00:03:50,099 And failing to refer them back to the precise ones— 58 00:03:50,099 --> 00:03:53,099 Is a way of stirring up discord among the people. 59 00:03:53,099 --> 00:03:57,099 And it is the practice of the people of deviation and misguidance. 60 00:03:57,099 --> 00:03:59,139 The Exalted said: 61 00:03:59,139 --> 00:04:02,139 “He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7) 62 00:04:02,139 --> 00:04:05,139 “He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.” (3:7) 63 00:04:05,139 --> 00:04:09,139 "Seeking discord and seeking its interpretation." 64 00:04:09,139 --> 00:04:13,030 The benefit of a ruling on a general category— 65 00:04:13,030 --> 00:04:16,029 After mentioning a specific description. 66 00:04:16,029 --> 00:04:19,800 Allah the Exalted said: 67 00:04:19,800 --> 00:04:24,800 “Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers.” (2:98) 68 00:04:24,800 --> 00:04:26,800 "And Jibril and Mika'il." 69 00:04:26,800 --> 00:04:30,800 “Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers.” (2:98) 70 00:04:30,800 --> 00:04:34,019 He described a people with a specific description— 71 00:04:34,019 --> 00:04:38,019 Which is their enmity toward Allah, His angels, and His messengers— 72 00:04:38,019 --> 00:04:40,019 And Jibril and Mika'il. 73 00:04:40,019 --> 00:04:43,060 Then He shifted from a ruling on them specifically— 74 00:04:43,060 --> 00:04:45,060 To a general ruling— 75 00:04:45,060 --> 00:04:47,060 Regarding Allah's enmity toward the disbelievers. 76 00:04:48,060 --> 00:04:52,060 He did not say, "For Allah is an enemy to them." 77 00:04:52,060 --> 00:04:54,060 This indicates two things: 78 00:04:54,060 --> 00:04:56,060 First— 79 00:04:56,060 --> 00:05:00,060 That everyone who shows enmity toward Allah, the angels, and the messengers— 80 00:05:00,060 --> 00:05:02,060 Is of the category of disbelievers. 81 00:05:02,060 --> 00:05:04,060 Second— 82 00:05:04,060 --> 00:05:08,060 That Allah is an enemy to them and to all disbelievers. 83 00:05:08,060 --> 00:05:12,060 Thus, every ruling on a general category— 84 00:05:12,060 --> 00:05:14,060 After mentioning a specific description— 85 00:05:14,060 --> 00:05:17,060 Indicates that those who possess this specific description fall— 86 00:05:17,060 --> 00:05:20,060 Under the general category mentioned. 87 00:05:20,060 --> 00:05:25,060 It also indicates the generalization of the ruling to those with the specific description— 88 00:05:25,060 --> 00:05:29,060 And to the general category under which they fall. 89 00:05:29,060 --> 00:05:31,220 Among the examples of this also— 90 00:05:31,220 --> 00:05:33,220 Is His saying: 91 00:05:33,220 --> 00:05:37,220 “Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward.” (4:146) 92 00:05:37,220 --> 00:05:40,220 "And they have purified their religion for Allah," 93 00:05:40,220 --> 00:05:43,220 "Then those are with the believers." 94 00:05:43,220 --> 00:05:47,220 "And Allah will give the believers a great reward." 95 00:05:47,220 --> 00:05:49,220 He did not say— 96 00:05:49,220 --> 00:05:52,220 "And He will give them a great reward." 97 00:05:52,220 --> 00:05:54,220 This is to emphasize— 98 00:05:54,220 --> 00:05:55,220 First— 99 00:05:55,220 --> 00:05:59,220 That these repentant ones are among the believers. 100 00:05:59,220 --> 00:06:01,220 Then it indicates, second— 101 00:06:01,220 --> 00:06:05,220 The certainty of the great reward for them and for all believers. 102 00:06:05,220 --> 00:06:09,220 Examples of this are numerous in the Noble Qur'an. 103 00:06:09,220 --> 00:06:13,220 It is a matter of eloquence and beautiful expression. 104 00:06:13,220 --> 00:06:17,699 The arrival of a command in the form of a statement (khabar). 105 00:06:17,699 --> 00:06:20,399 Allah the Exalted said: 106 00:06:20,399 --> 00:06:26,399 "If there are among you twenty steadfast, they will overcome two hundred." 107 00:06:26,399 --> 00:06:33,399 “O Prophet! Exhort the believers to fight. If there be of you twenty steadfast they shall overcome two hundred, and if there be of you a hundred (steadfast) they shall overcome a thousand of those who disbelieve, because they (the disbelievers) are a folk without intelligence.” (8:65) 108 00:06:33,399 --> 00:06:37,399 "Because they are a people who do not understand." 109 00:06:37,399 --> 00:06:42,459 This verse is in the form of a statement about the believers— 110 00:06:42,459 --> 00:06:45,459 That if they reach this specific number— 111 00:06:45,459 --> 00:06:49,459 They will overcome that specific number of disbelievers. 112 00:06:49,459 --> 00:06:52,459 But its meaning and reality— 113 00:06:52,459 --> 00:06:55,459 Is a command to the believers to remain steadfast in battle— 114 00:06:55,459 --> 00:06:58,459 If their ratio to the disbelievers— 115 00:06:58,459 --> 00:07:03,459 Is one believer for every ten disbelievers. 116 00:07:03,459 --> 00:07:06,459 And that it is forbidden for them to flee at that time. 117 00:07:06,459 --> 00:07:10,560 Then the ruling was abrogated and lightened by the verse that followed. 118 00:07:10,560 --> 00:07:14,620 What indicates that the intent is a command, not merely a statement— 119 00:07:14,620 --> 00:07:17,620 Is the saying of Allah the Exalted afterward: 120 00:07:17,620 --> 00:07:23,620 “Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. Allah is with the steadfast.” (8:66) 121 00:07:23,620 --> 00:07:29,620 "If there are among you one hundred steadfast, they will overcome two hundred." 122 00:07:30,620 --> 00:07:36,620 “Now hath Allah lightened your burden, for He knoweth that there is weakness in you. So if there be of you a steadfast hundred they shall overcome two hundred, and if there be of you a thousand (steadfast) they shall overcome two thousand by permission of Allah. Allah is with the steadfast.” (8:66) 123 00:07:36,620 --> 00:07:39,620 "And Allah is with the steadfast." 124 00:07:39,620 --> 00:07:42,660 For a statement (khabar) is not subject to lightening (takhfif). 125 00:07:42,660 --> 00:07:46,660 That only occurs in commands and obligations. 126 00:07:46,660 --> 00:07:49,720 Among the points and benefits of shifting— 127 00:07:49,720 --> 00:07:52,720 From the imperative form to the statement form here— 128 00:07:52,720 --> 00:07:55,720 Is to strengthen the hearts of the believers. 129 00:07:55,720 --> 00:07:58,720 And to give the glad tidings that if they do that— 130 00:07:58,720 --> 00:08:02,720 They will overcome the disbelievers by the permission of Allah the Exalted. 131 00:08:02,720 --> 00:08:06,850 Thus, one sometimes shifts from the imperative form— 132 00:08:06,850 --> 00:08:09,850 Or direct prohibition to the statement form. 133 00:08:09,850 --> 00:08:13,850 And the intent remains the command or the prohibition. 134 00:08:13,850 --> 00:08:16,850 And there are rhetorical benefits in that. 135 00:08:16,850 --> 00:08:20,850 This is part of the eloquence of the Qur'an and its beautiful expression. 136 00:08:20,850 --> 00:08:25,259 The arrival of an indefinite noun (nakirah)— 137 00:08:25,259 --> 00:08:28,259 In the context of negation, prohibition, or condition. 138 00:08:29,259 --> 00:08:32,929 An indefinite noun in the context of negation— 139 00:08:32,929 --> 00:08:36,990 Generalizes and includes all members of the negated category. 140 00:08:36,990 --> 00:08:39,990 For example, in the saying of Allah the Exalted: 141 00:08:39,990 --> 00:08:42,990 “O ye who believe! Whoso of you becometh a renegade from his religion, (know that in his stead) Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All-Embracing, All-Knowing.” (5:54) 142 00:08:42,990 --> 00:08:46,019 The word "blamer" (la'im) came as an indefinite noun— 143 00:08:46,019 --> 00:08:49,019 To generalize the lack of fear of any blamer— 144 00:08:49,019 --> 00:08:52,019 No matter how great they are in knowledge— 145 00:08:52,019 --> 00:08:55,149 Or kinship, or authority. 146 00:08:55,149 --> 00:08:58,149 Likewise in His saying: 147 00:08:58,149 --> 00:09:01,149 “Have they not travelled in the land and seen the nature of the consequence for those who were before them, and they were mightier than these in power? Allah is not such that aught in the heavens or in the earth escapeth Him. Lo! He is the Wise, the Mighty.” (35:44) 148 00:09:01,149 --> 00:09:04,149 "In the heavens nor in the earth." 149 00:09:04,149 --> 00:09:07,250 The indefinite word "thing" (shay')— 150 00:09:07,250 --> 00:09:10,250 In the context of negation "and it was not"— 151 00:09:10,250 --> 00:09:13,250 Indicated that Allah, glory be to Him, is not frustrated— 152 00:09:13,250 --> 00:09:16,250 By anything in the heavens and the earth. 153 00:09:16,250 --> 00:09:17,250 Whatever it may be. 154 00:09:19,110 --> 00:09:21,110 The absolute nature of a description— 155 00:09:21,110 --> 00:09:24,110 May be qualified by other evidences. 156 00:09:24,110 --> 00:09:27,909 It is not a condition that applying a description to a people— 157 00:09:27,909 --> 00:09:30,909 Generalizes the ruling to them. 158 00:09:30,909 --> 00:09:33,909 Rather, it may be intended to clarify that— 159 00:09:33,909 --> 00:09:37,009 It is only a majority ruling. 160 00:09:37,009 --> 00:09:38,009 For the saying of Allah the Exalted: 161 00:09:38,009 --> 00:09:41,009 “The wandering Arabs are more hard in disbelief and hypocrisy, and more likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise.” (9:97) 162 00:09:41,009 --> 00:09:44,009 "And they are more likely not to know." 163 00:09:44,009 --> 00:09:47,009 “The wandering Arabs are more hard in disbelief and hypocrisy, and more likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise.” (9:97) 164 00:09:47,009 --> 00:09:50,009 The intent is that this— 165 00:09:50,009 --> 00:09:53,009 Usually happens to them. 166 00:09:53,009 --> 00:09:56,009 And this has been attributed to their distance from religious knowledge. 167 00:09:56,009 --> 00:09:59,070 "And they are more likely not to know the limits." 168 00:09:59,070 --> 00:10:02,070 “The wandering Arabs are more hard in disbelief and hypocrisy, and more likely to be ignorant of the limits which Allah hath revealed unto His messenger. And Allah is Knower, Wise.” (9:97) 169 00:10:02,070 --> 00:10:05,070 This results from the nature— 170 00:10:05,070 --> 00:10:08,070 Of their life in the desert, far from the centers— 171 00:10:08,070 --> 00:10:11,070 Of knowledge. The evidence that this— 172 00:10:11,070 --> 00:10:14,070 Ruling is a majority one and not general— 173 00:10:14,070 --> 00:10:17,070 Is the saying of Allah the Exalted afterward: 174 00:10:17,070 --> 00:10:20,070 “And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful.” (9:99) 175 00:10:20,070 --> 00:10:23,070 “And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful.” (9:99) 176 00:10:23,070 --> 00:10:26,070 "And as means of nearness to Allah," 177 00:10:26,070 --> 00:10:29,070 "And the prayers of the Messenger." 178 00:10:29,070 --> 00:10:32,070 “And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful.” (9:99) 179 00:10:32,070 --> 00:10:35,070 “And of the wandering Arabs there is he who believeth in Allah and the Last Day, and taketh that which he expendeth and also the prayers of the messenger as acceptable offerings in the sight of Allah. Lo! verily it is an acceptable offering for them. Allah will bring them into His mercy. Lo! Allah is Forgiving, Merciful.” (9:99) 180 00:10:35,070 --> 00:10:38,070 "Indeed, Allah is Forgiving, Merciful." 181 00:10:38,070 --> 00:10:41,070 So He excepted a group of the Bedouins— 182 00:10:41,070 --> 00:10:45,100 And specified after generalizing. 183 00:10:45,100 --> 00:10:48,960 The use of parables in the Qur'an. 184 00:10:48,960 --> 00:10:51,960 The use of parables is frequent in the Noble Qur'an. 185 00:10:51,960 --> 00:10:54,960 And Allah, glory be to Him and Exalted, says: 186 00:10:54,960 --> 00:10:57,960 "And these parables We present— 187 00:10:57,960 --> 00:11:00,960 To the people, but none will understand them— 188 00:11:00,960 --> 00:11:03,960 Except the learned." 189 00:11:03,960 --> 00:11:06,960 In this is an affirmation of the use of parables— 190 00:11:06,960 --> 00:11:09,960 And an encouragement to contemplate and understand them. 191 00:11:09,960 --> 00:11:12,960 And praise for those who understand them and grasp their intended meaning. 192 00:11:12,960 --> 00:11:15,960 As for those who do not understand the parables— 193 00:11:15,960 --> 00:11:18,960 Presented in the Qur'an and mock them— 194 00:11:18,960 --> 00:11:21,960 They are among the people of deviation, ignorance, and misguidance. 195 00:11:21,960 --> 00:11:25,019 If you contemplate the Noble Qur'an— 196 00:11:25,019 --> 00:11:28,019 You will find that most of the parables Allah presents— 197 00:11:28,019 --> 00:11:31,019 Are regarding the fundamentals of the religion— 198 00:11:31,019 --> 00:11:34,980 And the like. 199 00:11:34,980 --> 00:11:38,779 The ambiguous matters of the Qur'an (mubhamat). 200 00:11:38,779 --> 00:11:41,779 What the Qur'an has left ambiguous and the Sunnah has not clarified— 201 00:11:41,779 --> 00:11:44,779 There is no benefit in striving to identify it. 202 00:11:44,779 --> 00:11:47,779 Rather, that is a form of affectation and delving— 203 00:11:47,779 --> 00:11:50,779 Into what has no basis. 204 00:11:50,779 --> 00:11:53,779 It results in nothing but confusion of the mind— 205 00:11:53,779 --> 00:11:56,779 And distance from the intended goal. 206 00:11:56,779 --> 00:11:59,779 And wandering in the desert of illusions and conjectures. 207 00:11:59,779 --> 00:12:02,779 It is considered among the whisperings of Satan— 208 00:12:02,779 --> 00:12:05,779 And speaking about Allah without knowledge. 209 00:12:05,779 --> 00:12:08,779 And Allah, glory be to Him, warns against that— 210 00:12:08,779 --> 00:12:11,779 As He says: 211 00:12:11,779 --> 00:12:14,779 "And do not follow the footsteps of Satan." 212 00:12:15,779 --> 00:12:18,779 "He only commands you— 213 00:12:18,779 --> 00:12:21,779 To evil and immorality," 214 00:12:21,779 --> 00:12:24,779 "And that you say about Allah— 215 00:12:24,779 --> 00:12:28,940 What you do not know." 216 00:12:31,940 --> 00:12:36,059 For every surah of the Noble Qur'an— 217 00:12:36,059 --> 00:12:39,059 There is a main theme that dominates it— 218 00:12:39,059 --> 00:12:42,059 And its verses revolve around it. 219 00:12:42,059 --> 00:12:45,059 Through this knowledge, one achieves a broader understanding. 220 00:12:45,059 --> 00:12:48,059 These are the foundations derived from the Noble Qur'an. 221 00:12:48,059 --> 00:12:51,059 In order to determine the theme of a surah, 222 00:12:51,059 --> 00:12:54,059 there are specific principles and criteria. 223 00:12:54,059 --> 00:12:57,059 Among the most important of these is examining everything 224 00:12:57,059 --> 00:13:00,059 from the introduction of the surah to its conclusion. 225 00:13:00,059 --> 00:13:03,059 However, it is a condition that there be no forced interpretation 226 00:13:03,059 --> 00:13:06,059 when determining the theme of the surah. 227 00:13:06,059 --> 00:13:09,059 It must also align with the majority of the established criteria 228 00:13:09,059 --> 00:13:12,059 for the themes of the surahs. 229 00:13:12,059 --> 00:13:15,059 Those who specialize in this field 230 00:13:15,059 --> 00:13:18,059 refer to it as the science of the objectives of the surahs (Maqasid al-Suwar). 231 00:13:18,059 --> 00:13:21,059 It falls under the umbrella of thematic Tafsir 232 00:13:21,059 --> 00:13:24,059 of the Noble Qur'an. 233 00:13:24,059 --> 00:13:27,059 Its primary basis is 234 00:13:27,059 --> 00:13:30,059 that the Noble Qur'an was revealed in a clear Arabic tongue. 235 00:13:30,059 --> 00:13:33,059 Therefore, it follows the linguistic styles of the Arabs 236 00:13:33,059 --> 00:13:36,059 in presenting themes and objectives. 237 00:13:36,059 --> 00:13:39,059 Through this science, one realizes 238 00:13:39,059 --> 00:13:43,759 the essence of the understanding held by the Ahl al-Sunnah.