Summary of Sunni concepts | 25- Concepts about contemplating the Qur’an and some of its rules

0:00 A summary of the concepts held by the Ahl al-Sunnah.

0:09 The student of knowledge and the contemplation of the Qur'an.

0:13 A student of knowledge must begin by memorizing the Qur'an and contemplating it.

0:18 In seeking to understand it, they should seek the assistance of the early generations of those who followed the truth.

0:23 At that point, Allah may open for them pure insights and guidance.

0:30 This is conditional upon adhering to the general rules of contemplation (tadabbur).

0:35 And not contradicting the Sharia.

0:38 Thus, what Allah opens for them—

0:41 Is a form of addition, not contradiction.

0:45 Contemplation (tadabbur) precedes remembrance (tadhakkur).

0:48 The saying of Allah the Exalted:

0:52 "A blessed Book We have revealed to you, that they might contemplate its verses,"

0:57 "And that those of understanding might be reminded."

1:00 In this, the conjunction of "remembrance" to "contemplation" indicates—

1:03 That they are two distinct things.

1:06 And that contemplation is a stage that precedes and leads to remembrance.

1:11 The verse also indicates that according to a person’s intellect and heart—

1:16 They will attain this remembrance and benefit from the Qur'an.

1:21 Contemplation and remembrance manifest the blessing of the Qur'an.

1:27 In the aforementioned verse as well—

1:31 The Qur'an is described as having blessing.

1:33 Then, contemplation and remembrance are mentioned afterward with the 'lam' of causality (li-).

1:38 "That they might contemplate, and that they might be reminded."

1:41 This indicates that contemplation and remembrance are the cause of the Qur'an's blessing.

1:47 Meaning, the blessing of the Qur'an is attained through contemplation and remembrance.

1:52 This is because blessing is increase and growth.

1:56 And this is achieved through contemplation.

1:58 Because through it, the meanings of the Qur'an multiply and its guidance expands.

2:03 As the verse indicates in a general sense—

2:06 That contemplating the Qur'an is among the best of deeds.

2:10 And that it is of a higher rank than mere recitation without it.

2:15 Regarding the meaning of the Qur'an being entirely "mutashabih" (consistent/similar)—

2:19 And the fact that some of its verses are "mutashabihat" (ambiguous).

2:22 Allah the Exalted said:

2:26 “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)

2:32 "The skins of those who fear their Lord shiver therefrom."

2:37 The meaning of this is that the entire Qur'an is consistent in beauty and perfection.

2:43 In harmony, and free from contradiction in any way.

2:47 Even in those meanings that are subtle or obscure—

2:51 One who contemplates them is certain—

2:53 That they could only come from One who is All-Wise, All-Knowing.

2:57 For this reason, the Qur'an has also been described—

3:00 As being entirely "muhkam" (precise/firm).

3:03 The Exalted said:

3:05 “Alif. Lam. Ra. (This is) a Scripture the revelations whereof are perfected and then expounded. (It cometh) from One Wise, Informed,” (11:1)

3:11 As for the saying of Allah the Exalted:

3:14 “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)

3:19 "They are the Mother of the Book,"

3:22 "And others are ambiguous (mutashabihat)."

3:24 The intended meaning is—

3:26 That some verses of the Qur'an are ambiguous and confusing in meaning—

3:30 To the understanding of many people.

3:33 And this confusion does not vanish—

3:35 Except by referring these ambiguous verses in understanding—

3:39 Back to the other precise (muhkam) verses on the same subject.

3:45 Pursuing these ambiguous verses—

3:48 And failing to refer them back to the precise ones—

3:50 Is a way of stirring up discord among the people.

3:53 And it is the practice of the people of deviation and misguidance.

3:57 The Exalted said:

3:59 “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)

4:02 “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)

4:05 "Seeking discord and seeking its interpretation."

4:09 The benefit of a ruling on a general category—

4:13 After mentioning a specific description.

4:16 Allah the Exalted said:

4:19 “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)

4:24 "And Jibril and Mika'il."

4:26 “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)

4:30 He described a people with a specific description—

4:34 Which is their enmity toward Allah, His angels, and His messengers—

4:38 And Jibril and Mika'il.

4:40 Then He shifted from a ruling on them specifically—

4:43 To a general ruling—

4:45 Regarding Allah's enmity toward the disbelievers.

4:48 He did not say, "For Allah is an enemy to them."

4:52 This indicates two things:

4:54 First—

4:56 That everyone who shows enmity toward Allah, the angels, and the messengers—

5:00 Is of the category of disbelievers.

5:02 Second—

5:04 That Allah is an enemy to them and to all disbelievers.

5:08 Thus, every ruling on a general category—

5:12 After mentioning a specific description—

5:14 Indicates that those who possess this specific description fall—

5:17 Under the general category mentioned.

5:20 It also indicates the generalization of the ruling to those with the specific description—

5:25 And to the general category under which they fall.

5:29 Among the examples of this also—

5:31 Is His saying:

5:33 “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)

5:37 "And they have purified their religion for Allah,"

5:40 "Then those are with the believers."

5:43 "And Allah will give the believers a great reward."

5:47 He did not say—

5:49 "And He will give them a great reward."

5:52 This is to emphasize—

5:54 First—

5:55 That these repentant ones are among the believers.

5:59 Then it indicates, second—

6:01 The certainty of the great reward for them and for all believers.

6:05 Examples of this are numerous in the Noble Qur'an.

6:09 It is a matter of eloquence and beautiful expression.

6:13 The arrival of a command in the form of a statement (khabar).

6:17 Allah the Exalted said:

6:20 "If there are among you twenty steadfast, they will overcome two hundred."

6:26 “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)

6:33 "Because they are a people who do not understand."

6:37 This verse is in the form of a statement about the believers—

6:42 That if they reach this specific number—

6:45 They will overcome that specific number of disbelievers.

6:49 But its meaning and reality—

6:52 Is a command to the believers to remain steadfast in battle—

6:55 If their ratio to the disbelievers—

6:58 Is one believer for every ten disbelievers.

7:03 And that it is forbidden for them to flee at that time.

7:06 Then the ruling was abrogated and lightened by the verse that followed.

7:10 What indicates that the intent is a command, not merely a statement—

7:14 Is the saying of Allah the Exalted afterward:

7:17 “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)

7:23 "If there are among you one hundred steadfast, they will overcome two hundred."

7:30 “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)

7:36 "And Allah is with the steadfast."

7:39 For a statement (khabar) is not subject to lightening (takhfif).

7:42 That only occurs in commands and obligations.

7:46 Among the points and benefits of shifting—

7:49 From the imperative form to the statement form here—

7:52 Is to strengthen the hearts of the believers.

7:55 And to give the glad tidings that if they do that—

7:58 They will overcome the disbelievers by the permission of Allah the Exalted.

8:02 Thus, one sometimes shifts from the imperative form—

8:06 Or direct prohibition to the statement form.

8:09 And the intent remains the command or the prohibition.

8:13 And there are rhetorical benefits in that.

8:16 This is part of the eloquence of the Qur'an and its beautiful expression.

8:20 The arrival of an indefinite noun (nakirah)—

8:25 In the context of negation, prohibition, or condition.

8:29 An indefinite noun in the context of negation—

8:32 Generalizes and includes all members of the negated category.

8:36 For example, in the saying of Allah the Exalted:

8:39 “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)

8:42 The word "blamer" (la'im) came as an indefinite noun—

8:46 To generalize the lack of fear of any blamer—

8:49 No matter how great they are in knowledge—

8:52 Or kinship, or authority.

8:55 Likewise in His saying:

8:58 “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)

9:01 "In the heavens nor in the earth."

9:04 The indefinite word "thing" (shay')—

9:07 In the context of negation "and it was not"—

9:10 Indicated that Allah, glory be to Him, is not frustrated—

9:13 By anything in the heavens and the earth.

9:16 Whatever it may be.

9:19 The absolute nature of a description—

9:21 May be qualified by other evidences.

9:24 It is not a condition that applying a description to a people—

9:27 Generalizes the ruling to them.

9:30 Rather, it may be intended to clarify that—

9:33 It is only a majority ruling.

9:37 For the saying of Allah the Exalted:

9:38 “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)

9:41 "And they are more likely not to know."

9:44 “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)

9:47 The intent is that this—

9:50 Usually happens to them.

9:53 And this has been attributed to their distance from religious knowledge.

9:56 "And they are more likely not to know the limits."

9:59 “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)

10:02 This results from the nature—

10:05 Of their life in the desert, far from the centers—

10:08 Of knowledge. The evidence that this—

10:11 Ruling is a majority one and not general—

10:14 Is the saying of Allah the Exalted afterward:

10:17 “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)

10:20 “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)

10:23 "And as means of nearness to Allah,"

10:26 "And the prayers of the Messenger."

10:29 “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)

10:32 “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)

10:35 "Indeed, Allah is Forgiving, Merciful."

10:38 So He excepted a group of the Bedouins—

10:41 And specified after generalizing.

10:45 The use of parables in the Qur'an.

10:48 The use of parables is frequent in the Noble Qur'an.

10:51 And Allah, glory be to Him and Exalted, says:

10:54 "And these parables We present—

10:57 To the people, but none will understand them—

11:00 Except the learned."

11:03 In this is an affirmation of the use of parables—

11:06 And an encouragement to contemplate and understand them.

11:09 And praise for those who understand them and grasp their intended meaning.

11:12 As for those who do not understand the parables—

11:15 Presented in the Qur'an and mock them—

11:18 They are among the people of deviation, ignorance, and misguidance.

11:21 If you contemplate the Noble Qur'an—

11:25 You will find that most of the parables Allah presents—

11:28 Are regarding the fundamentals of the religion—

11:31 And the like.

11:34 The ambiguous matters of the Qur'an (mubhamat).

11:38 What the Qur'an has left ambiguous and the Sunnah has not clarified—

11:41 There is no benefit in striving to identify it.

11:44 Rather, that is a form of affectation and delving—

11:47 Into what has no basis.

11:50 It results in nothing but confusion of the mind—

11:53 And distance from the intended goal.

11:56 And wandering in the desert of illusions and conjectures.

11:59 It is considered among the whisperings of Satan—

12:02 And speaking about Allah without knowledge.

12:05 And Allah, glory be to Him, warns against that—

12:08 As He says:

12:11 "And do not follow the footsteps of Satan."

12:15 "He only commands you—

12:18 To evil and immorality,"

12:21 "And that you say about Allah—

12:24 What you do not know."

12:31 For every surah of the Noble Qur'an—

12:36 There is a main theme that dominates it—

12:39 And its verses revolve around it.

12:42 Through this knowledge, one achieves a broader understanding.

12:45 These are the foundations derived from the Noble Qur'an.

12:48 In order to determine the theme of a surah,

12:51 there are specific principles and criteria.

12:54 Among the most important of these is examining everything

12:57 from the introduction of the surah to its conclusion.

13:00 However, it is a condition that there be no forced interpretation

13:03 when determining the theme of the surah.

13:06 It must also align with the majority of the established criteria

13:09 for the themes of the surahs.

13:12 Those who specialize in this field

13:15 refer to it as the science of the objectives of the surahs (Maqasid al-Suwar).

13:18 It falls under the umbrella of thematic Tafsir

13:21 of the Noble Qur'an.

13:24 Its primary basis is

13:27 that the Noble Qur'an was revealed in a clear Arabic tongue.

13:30 Therefore, it follows the linguistic styles of the Arabs

13:33 in presenting themes and objectives.

13:36 Through this science, one realizes

13:39 the essence of the understanding held by the Ahl al-Sunnah.

Summary of Sunni concepts | 25- Concepts about contemplating the Qur’an and some of its rules | Concepts (378-388

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