This document discusses the meaning and reality of taweel. It begins by providing the lexical meaning of taweel, which includes reformation, return/repetition, and solidification/curdling. It then shares quotes from scholars who studied philosophy and became confused or misguided, such as al-Fakhr ar-Razee, ash-Shahrastani, and al-Juwaini. The document notes that scholars like al-Ghazzali, al-Ash'ari, and others initially followed philosophies but later rejected them in favor of following the Quran and Sunnah. It emphasizes that the Prophet delivered the message completely and there is no need to add anything to the religion.

1. MUSLIM'S
CREED
PART
TWO
1

2. A T - T A W E E L
Introduction
• Verily Allah 'Azza Wa Jalla sent His Prophet, the Prophet of
Mercy, and revealed to him the Book and the Wisdom, to be a
warner and a bringer of glad tidings,
• and He (swt) made the Prophet's followship is the only way to
success and happiness
• And on the contrary, He (swt) placed humiliation, disgrace,
upon those who disobeyed Him and invented new matters
and added them to His Deen.
• Allah says in His Book regarding the followship of His
Prophet:
2

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(054 ‫)ا ر‬
〈 ∩∈⊆∪ ÚÎ7ßϑø9$#
[54- Say: "Obey Allah, and obey the Messenger: but if you
turn away, he is only responsible for the duty placed on him
and you for that placed on you. If you obey him, you shall be
on right guidance. The Messenger's duty is only to preach the
clear
(Message).]
• And the Prophet (
((Al-Noor ,24:54))
‫و‬
‫ا‬
‫ ) ـ‬delivered the message
perfectly and completely.
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‫)ا‬
3

4. [67- O Apostle! proclaim the (Message) which has been sent to
you from your Lord. If you did not, you would not have
fulfilled and proclaimed His Mission. And Allah will defend
you from men (who mean mischief). For Allah guides not those
who reject Faith.]
• And He ( ‫ـ ـ ـ و ـ ـ‬
(Al-Maidah 5:67)
‫ ) ـ ـ ا‬advised his Ummah and explained
to them the Message of his Lord in his most eloquent and
accurate pattern of speech and Allah (
‫) ـ ـ ـ ﻥـ و ـ ـ‬
commanded him to do so.
• And He ( ‫ـ ـ ـ و ـ ـ‬
‫ ) ـ ـ ا‬strove in the cause of Allah and
spared no effort in spreading Allah's Deen till he
( ‫ـــ و ــ‬
‫ ) ـ ـ ا‬met his Lord.
• and he ( ‫ـ ـ ـ و ـ ـ‬
‫ ) ـ ـ ا‬delivered the Message completely
and perfectly, therefore, therer is no room for anyone to add
anything into the Deen because Allah (swt) has perfected and
completed His Deed.
4

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"This day have I perfected your religion for you, completed
My favour upon you, and have chosen for you Islam as your
religion."
((Al-Maidah 5:3))
• And the Companions learnt their Deen from their Prophet ( ‫ــ ــ‬
(
‫ــ ــ ــ و ــ ــ‬
‫و‬
‫ )اا‬and passed it over to the second generation as it
)
is,
• and the second generation passed it to the third in a similar
manner.
• But unfortunately, after the three generations passed away,
Muslims started to innovate and fabricate their own methods to
understand the Deen, not based on the Quran and the authentic
Sunnah but based on their own whims and fancies.
5

6. • Not only that, but also desserted the pure spring (Quran &
Sunnah) and turned their faces towards the deviant
philosophies such the Greek, Hindu, Budhist, etc... to quench
their thirst from their contaminated waters.
• But did they find answers for their queries with the nonMuslims or they confused them more?!!!
Indeed they became more confused and perplexed by Philosophy
and got lost into its labyrinths.
And here are some quotes 0f those who suffered and experienced
the agony because of their abandonment of the Quran and Sunnah.
1.
Al- Fakhr Ar-Razee
Nihaayato Iqdamo al-Oqoolo Aqalo ***
Wa ghaa yato sa’ee al-‘Alameena Dhalaalo
The boldness of the minds led us to confusion ***
And the fruit we reaped ultimately was misguidance
Wa arwaahona fi wahshatin min yosoomaana ***
Wa ghaa yato donyaana atha wa wabaalo
6

7. And our souls are strangers in our bodies ***
And what we gained was only pain and harm
Wa lam Nasta fed min sa’eena ti waalla ‘om rinaa ***
Siwa an jama’na fihi qila wa qaalo
And we gained nothing in our life ***
except we compiled they said and said
Fa kam qad ra aina min rijaalin wa dawlatin ***
Fa baa dao yami ‘an mus ri’eena wa zaalo
We had seen many men and states ***
They all perished quickly and nothing remained
Wa kam min jibaalin qad ‘alaa shoro faatiha ***
Ri jaalon Fa maato jami ‘an wal Jibaalo Jibaalo
Many mountains their peaks were climbed ***
By men who died but the mountains remain to challenge
7

8. Then He (Ar-Razee) said:
"Verily I have studied thoroughly all the philosophic
methodologies and found them neither cure the sick nor qench the
thirst of the seeker."
Then he returned to the Quranic methodology and said:
"I have found the most accurate way to know the truth is the
Quranic method, I read regarding the affirmation of Allah's
attributes:
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(010
)
〈 ∩⊇⊃∪ â‘θç7tƒ uθèδ y7Í×≈s9'ρé&
[10- If any do seek for glory and power, to Allah belong all
glory and power. To Him mount up (all) words of Purity: it is
He Who exalts each Deed of Righteousness. Those that lay
Plots of Evil, for them is a Penalty terrible; and the plotting of
such will be void (of result).]
((Fatir ,35:10))
8

9. (005
)
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[5- (Allah) Most Gracious is istaw (firmly established) on the
Arsh (throne)]
((Taha 20:5))
and I read regarding the negation that which does not suit His
Sublime Essence.
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(011 ‫رى‬
[ there is nothing whatever like unto Him, and He is the One
that hears and sees (all things).] ((Ash-Shura, 42:11))
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(110
9
)
‫)ا‬

10. [ He knows what (appears to His creatures as) before or after
or behind them: but they shall not compass him with their
knowledge.]
((Taha 20:110))
Then he said:
"Whoever had experienced what I experienced, he would have
had the knowledge I had."[see his book Aqsaam al-Ladhaat (Categories of Delights)]
2.
Ash-Shahrastanee said:
La 'amri laqad tofto fi tilka al ma'aa hidi Kulliha ***
wa sayarto tarfee baina tilka al-Ma'alimee.
Verily I have visited all the schools of philosophy ***
and I studied thoroughly all of them .
Falam Ara illa waadhi'an kaffa haa'irin 'ala thaqnin ***
Ao qaari'an sinna naadimi
I found not anyone who was not confused *** placing his hand
on his chin Or gnashing his finger
10

11. 3.
Al-Jowainee said:
"Oh our friends! Do not indulge yourself in philosophy, had I
known the dreadful consequences of it (philosophy) I would
not have dedicated myself to it"
and he also said on his death bed, full of remorse and regret, the
following:
"I have waded and fathomed the deep waters of oceans
(of philosophy) , left behind me the Muslims and their sciences,
and I indulged myself into what they (Muslims) warned me
against. And if Allah encompasses me not in His Mercy, Woe
then to the son of al-Jowainee, and now I die upon the belief of
my mother, or upon the belief of the old women of Naisabaar."
4.
Abu Haamid al Ghazaalee
Is one of those who wasted their lives studying philosophy and he
had a wandering life moving from one extreme to another. And he
finally e wrote a book by the title "Iljaamul 'Awaan 'an 'Ilmul
Kalaam" (Inhibition of a laymen from indulging into philosophy."
11

12. And he, towards the end of his life he forsook philosophy and
devoted the rest of his life studying the sunnah of the Prophet
and died with Sahih Imam al-Bukharee on his chest.
5.
Abu Al-Hasan al-Ash'aree
He grew up as a Mu'tazilee (Mu'tazelite) in the custody of his
stepfather Abu 'Ali al Jibalee - the shaykh of the Mu'tazilah at his
time - who taught him the fundamentals of "itizaal for fourty
years. And when he mastered the Mu'tazilah Methodology he
abhored it and renounced it completely.
And started to refute the shobuhaat of the Mu'tazilah. Not only
that, but he declared his repentance publicly in the mosque, he
climbed the pulpit and said:
"I used to say that the Quraan is created and that the believers
will not see their Rab (Lord) on the Day of Judgement, and the
evil is created by man not Allah, and I now declare my
repentance, and I believe it is obligatory to expose the faults of
the Mutazilah.
(see Siyar A'laam an'Nubalaa vol 15/ pp86, 89) Arabic Version.
12

13. REALITY OF TAWEEL
(A) Lexical Meaning:
Taweel is an infinitive (gram) and its root is ‫( أول‬Aol) from
‫أ‬
‫ یـ ول‬Ala ya Olo and it covers many meanings:
1.
Reformation
“When it is in the transitive mode, the Arabs say: "Alaho Ya
Oloo Awlan, for amending, reparing, reforming”.
[Al-Kaamil/ Al Mubarrid (3/109) Moassat ar-Risaalah 1406H].
2.
Return and Repetition
“When it is in the transitive form using the prepositions (ila)
and ('An), or when it it intransitive.
The Arabs say: ((Aala Ar-Rajulu 'An Ash_shay'ee, when he
refrains from doing something.”
((Jamharatu Al-Logha / Ibn doraid 3/482))
13

14. And Ibn Al-Aaraabee (Etymologist & Gramarian) said:
“Al-'Aolo is the return”
3.
(ibid)
Solidification, Curdling and Coagulation etc.
Ibn Faris said: Al-Khaleel Ibn Ahmad al Faraahidee said:
"Aala Al-Labano, Ya Oloo Awlan, wa Owoolan: Khathara."
The milk has become so densed (curdled)”
4.
The final state of something, consequence, result
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[4- Behold, Joseph said to his father: "O my father! I did see
eleven stars and the sun and the moon: I saw them prostrate
themselves to me!"]
((Yousif 12:4))
14

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[ And he raised his parents high on the throne , and they fell
down in prostration, (all) before him. He said: "O my father!
this is the fulfilment of my vision of old! Allah has made it
come true!
He was indeed good to me when He took me out of prison and
brought you (all here) out of the desert, (even) after Satan had
sown enmity between me and my brothers.
Verily my Lord understandeth best the mysteries of all that He
plans to do. For verily He is full of knowledge and wisdom. ]
{Yusuf (12:100)}
15

16. 5.
Tafseer
Ibn Jareer said:
"And Ta'weel in the Language of the Arabs, means
Explanation, the return, and One's Fate."
(Jamii' Al-Bayan 3/184)))
(B )Meaning of Taweel in the Quran and Sunnah
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[ He it is Who has sent down to thee the Book; in it are verses
basic or fundamental (of established meaning); they are the
foundation of the Book: others are not of well-established
meaning. But those in whose hearts is perversity follow the
part thereof that is not of well-established meaning.
16

17. Seeking discord, and searching for its ta'weel, but no one
knows its ta'weel except Allah.
And those who are firmly grounded in knowledge say: "We
believe in the Book; the whole of it is from our Lord:" and
none will grasp the Message except men of understanding.]
((Al-Imran 3:7))
βÎ*sù ( óΟä3ΖÏΒ Íö∆F{$# ’Í<'ρé&uρ tΑθß™§9$# (#θãè‹ÏÛr&uρ ©!$# (#θãè‹ÏÛr& (#þθãΨtΒ#u™ tÏ%©!$# $pκš‰r'≈tƒ ® d
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(059 ‫ء‬
‫ ¸ ∪®∈∩ 〈 )اﻝ‬ξƒρ'? ¡m&ρ
Í ùs ß | ô ru
[ O you who believe! obey Allah, and obey the Messenger, and
those charged with authority among you. If you differ in
anything among yourselves, refer it to Allah
and His Messenger, if you do believe in Allah and the Last
Day: that is best, and most suitable for final determination.]
Ibn Jareer said:
Ahsanu Taweelan, means reward because that is the final state
of what will happen to the believers” (ibid)
17

18. MEANING OF TA'WEEL IN THE SUNNAH
1.
Abu Saeed al Khudree ( ‫ـ‬
Apostle ( ‫ـ ـ ـ و ـ ـ‬
‫ا‬
‫ـ‬
‫ )ر ـ ا‬narrated, Allah's
) said:
(While I was asleep I saw people coming to me wearing shirts,
some of these shirts cover only upto their breasts, and some
(shirts reach) lower than that (the breasts), then I saw 'Umar
ibn Al-Khattab trailing his shirt."
They (the Companions) said:
" How did you interpret it, O Allah's Apostle!?"
He saiid:: "Ad-Deen (imaan)" .
He s a d
((Bukhari & Muslim))
2.“While I was asleep, I saw in my hand two golden bracelets
which made me unhappy, then I was told to blow them off.
Then I blew them and they flew. And I interpreted it (vision)
as two Dajaals (liars come after me.”
((Agreed upon))
3.“O Allah! Give him (ibn Abbas) profound knowledge of the
Deen and teach him the Taweel(Tafseer,interpretation)”
((Ahmad, Ibn Majah, al Hakim))
18

19. THE CONVENTIONAL MEANING OF TAWEEL
1.
The Salaf's Convention:
((Taweel in the Salaf's terminology means two things: Meaning
and explanation of the lafdh (utterance,word).
(a)
Jabr bin Abdullah ( ‫ـ‬
‫ )ر ـ ا‬narrated regarding the
Farewell Pilgrimage:
“..And Allah's Messenger ( ‫ـ ـ ـ و ـ ـ‬
‫ا‬
‫ـ‬
) was among us,
and the Quran descends upon him, and he knows its Taweel
(meaning), and whatever he applied it to we applied.))
((Muslim, Abu Dawood))
(b)
Ibn Abbas ( ‫ـ‬
‫ )ر ـ ا‬said:
Regarding the ayah in Al Imran where Allah says:
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(007 ‫ان‬
19
‫)ل‬

20. [But no one knows its true meanings except Allah. And those
who are firmly grounded in knowledge.]
{Al-Imran 3:7}
"Iam one of those who are firmly grounded in knowledge and
know its Ta'weel."
(Jami' al Bayaan, 3/122)
Mujaahid ( ‫ ) ر ـ ـ ا‬said:
((Those who are firmly grounded in knowledge know its (the
Quran) ta'weel (tafseer, interpretation) ((ibid))
(c)
The reality that utterance conveys:
((Fulfilment of what had been foretold in a prophecy at the
exact time, or to abide by the purport of the utterance, and to
fulfil its command, especially when the utterance is a request.
In this regard, Taweel means the final state of what had been
foretold, or requested.)) ( al Hamawiyyah, By: Ibn Taimiyyah)
20

21. "Glory be to You, Oh, Our Lord, O Allah! Forgive me, he (saas)
interprets what Allah mentioned in Surat An-Nasr:
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When comes the Help of Allah, and Victory,
And you do see the People enter Allah's Religion in crowds,
Celebrate the Praises of your Lord, and pray for His Forgiveness:
for He is Oft-Returning (in Grace and Mercy). (An-Nasr 110: 1-3)
Aysha ( ‫ــ ــ ــ‬
(
‫ )ر ــ اا‬pertaining to the aforementioned
‫)ر‬
hadeeth said:
((Allah's Apostle ( ‫ـ ـ ـ و ـ ـ‬
‫ا‬
‫ـ‬
) used to say in his
Rukoo' and Sujood:
"Subhaanaka Allahumma Rabbana Wa Bi Hamdika
Allahumma Ighfir lee Yata Awaloo al Quraan"
((Muslim, Abu Dawood))
21

22. 2.
Taweel According to the Khalaf's Convention
((unacceptance of the apparent meaning of the text because
there is another text which conveys the opposite.))
[Sharh Mukhtasar Ar-Rawdhah (3/599)By: Sulaiman bin 'Abd al
Qawe at-Toofee]
Examples:
1.
“By Allaah, He does not believe, he does not believe, whose
Neighbour is not safe from his evil.”
2.
“No backbitter will enter the Jannah nor a severer of a womb
(kith and kin)”
3.
“Allah refused to grant His forgiveness to the killer of a
believer.”
((Sahih al Jami'))
22

23. TERMS OF USOOL AL-FIQH
1- Ad-Dhaahr
(a)
Lexical definition:
the evident, the apparent meaning.
(b) Technical definition:
((The text that its purport is obvious and preponderant
(raajih)).
Example: Renewal of one’s wudu if he/she eats from the camle’s
meat.
((Whoevver eats the flesh of camels should renew his/her
wudu))
((Ahmad, Abu Dawood))
The apparent meaning of the hadeeth is the legal wudu not wudu
in the lexical sense which means cleanliness.
2- An-Nas (self - evident text)
((Its meaning is so clear and needs no other evidence to explain
its meaning))
23

24. 3. Al Mujmal
Lexically it means: Unknown, summarised .
Technically it means:
((Its exact meaning can be arrived at through other evidences))
The word Quroo means two things:
(228 ‫ة‬
‫)ا‬
〈 ∩⊄⊄∇∪ 4 ™ρ% πW≈=O γ¡à Ρ'/ ∅Á/ŽItƒ M≈)=Üßϑ9#ρ ®
& ÿ ã è s s nr £ Î Å
rÎ š
ó −ut à s s ø$u
"228- Divorced women shall wait concerning themselves for
three quroo (monthly periods.)"
(Al-Baqarah 2:228)
1.
Menses
2.
Purity (Ceasation of menstrual blood)
Therefore, we need another evidence to tell us which of the two
meanings is meant in this particular contex of the ayah.
24

25. DEFINITION OF THE CORRECT TAWEEL
“The correct Taweel is to construe the apparent meaning of the
text to another due to the existence of Qarina Sarifah (averting
context)
[Sharh Mukhtasar al Muntaha, By: Ibn al Hajib]
Rules of the Correct Taweel
1.
When the meaning of text is self-evident, Ta'weel in this
case is not allowed.
”Ï%©!$# ãΠθà)tƒ $yϑx. žωÎ) tβθãΒθà)tƒ Ÿω (#4θt/Ìh9$# tβθè=à2ù'tƒ šÏ%©!$# ® d
3 #θ/h̍9# ≅WÏΒ ì‹79# $ϑΡ) #θ9$% ΝγΡ'/ 79≡Œ 4 §ϑ9$# Β ≈Ü‹¤±9# µÜ6‚tFƒ
( 4 t $ ã ÷ ß ø t ø $ y Î ( þ ä s ö ß r Î y Ï s bÄ y ø z Ï ß s ø $ ç ä ¬ y t
$Β …&#ù ‘γFΡ$ù µ/‘ Β πàãθΒ …ν™%` ϑù 4 #θ/h̍9# Ѝymρ ì‹79# !# ≅m&ρ
t ã s s 4 y t $ s Ï nÎ § iÏ × s Ï ö t ç u ! y
y s (4 t $ t § u y ø t ø$ ª $ ¨ y ru
$pκŽÏù öΝèδ ( Í‘$¨Ζ9$# Ü=≈ysô¹r& y7Í×≈s9'ρé'sù yŠ$tã ï∅tΒuρ ( «!$# ’n<Î) ÿ…çνãøΒr&uρ y#n=y™
〈 ∩⊄∠∈∪ šχρà$Î#≈yz
(275 ‫ة‬
‫)ا‬
25

26. "Those who devour usury will not stand except as stands one
whom the Evil One by his touch has driven to madness. That is
because they say: "Trade is like usury," but Allah hath
permitted trade and forbidden usury. Those who after
receiving direction from their Lord, desist, shall be pardoned
for the past; their case is for Allah (to judge); but those who
repeat (the offence) are Companions of the Fire; they will
abide therein (forever). "
((Al-Baqarah 2: 275))
So here Allah differentiated between Riba (usury and interest ) and
Trading
2.
Whe the text is evident , besides, the availability of other
contexts (qaraain) which augment the apparent meaning of
the text, in this case also Taweeel is not permissible.
26

27. An Example
(005
)
〈 ∩∈∪ 3“uθtGó™$# ĸöyèø9$# ’n?tã ß≈oΗ÷q§9$# ® d
“ (Allah) Most Gracious is firmly istawa upon the Throne.”
[Taha 20:5]
Throughout the Quran the word istawa is used to indicate and
sanction the apparent meaning of it, whereas, the word istawla
never used even once. Therefore, to interpret Istawa and
substitute it with Istawla is absolutely wrong and prohibited:
§ è 5 −r Ï −Å
ΝO Θ$ƒ& πG™ ’û Ú‘{#ρ N≡θ≈yϑ¡9$# ,={ “%!# !# Ν3/‘ χ) ® d
Î u ö F $u Ï u ¡
t ny
Ï ©$ ª $ ã ä −u ž
Î
t s ø u } ô
yϑ)9$#ρ §ϑ¤±9#ρ $WWm …µ7=ô܃ ‘$κ]9# ≅‹9# ©´óƒ ¸yê9# ’?ã “θtG™$#
$u Z Ï y
ç ç è t u p¨ $ Ÿ ø © $ Å ø ã Ä ó ø $ nt 3 u ó
∩∈⊆∪ tÏΗs>≈yèø9$# >u‘ ª!$# x8u‘$t6s? 3 âö∆F{$#uρ ß,ù=sƒø:$# ã&s! Ÿωr& 3 ÿÍν͐ö∆r'Î/ ¤N≡t¤‚|¡ãΒ tΠθàf‘Ζ9$#uρ
(054 ‫اف‬
27
‫)ا‬
〈

28. 54- Your Guardian-Lord is Allah, Who created the heavens
and the earth in six Days, then He istawa (established Himself
)on the Arsh(Throne) He draws the night as a veil over the day,
each seeking the other in rapid succession: He created the sun,
the moon, and the stars, (all) governed by laws under His
Command.
Is it not His to create and to govern? Blessed be Allah, the
Cherisher and Sustainer of the Worlds!
{Al-Iraaf 7:54}
When the text is neither Nas nor Dhahr, but rather it is is
Mujmal (summarized) , and requires detailed explanation.
For this type of texts there are three cases:
3.1. The explanation exists within the text itself
(164 ‫ء‬
‫)ا‬
〈 ∩⊇∉⊆∪ $VϑŠÎ=ò6s? 4©y›θãΒ ª!$# zΝ=x.uρ 4 ® d
" and to Mûsa (Moses) Allâh spoke directly."
28
[4:164]

29. Allah (
‫ ) ـ ـ ـ ﻥ و ـ‬eradicated any ambiguity by affirming the
verb kallama (verily he spoke ) by the addition of the msdar
(infinitive) to emphasize the apparent meaning of the ayah, that He
(
‫ ) ـ ـ ـ ﻥـ و ـ ـ‬spoke to Musa (‫.) ـ ـ ـ ا ـ ـ م‬
öÝàΡr& þ’ÎΤÍ‘r& Éb>u‘ tΑ$s% …絚/u‘ …çµyϑ=x.uρ $uΖÏF≈s)ŠÏϑÏ9 4©y›θãΒ u™!%y` $£ϑs9uρ ® d
t∃öθ|¡sù …çµtΡ$x6tΒ §s)tGó™$# ÈβÎ*sù È≅t6yfø9$# ’n<Î) öÝàΡ$# ÇÅ3≈s9uρ ©Í_1ts? s9 tΑ$s% 4 šø‹s9Î)
s−$sùr& !$£ϑn=sù 4 $Z)Ïè|¹ 4©y›θãΒ §yzuρ $y2yŠ …ã&s#yèy_ È≅t7yfù=Ï9 …絚/u‘ 4’©?pgrB $£ϑn=sù 4 ©Í_1ts?
〈 ∩⊇⊆⊂∪ tÏΖÏΒ÷σßϑø9$# ãΑ¨ρr& O$tΡr&uρ šø‹s9Î) àMö6è? šoΨ≈ysö6ß™ tΑ$s%
(143 ‫اف‬
29
‫)ا‬

30. 143. And when Mûsa (Moses) came at the time and place
appointed by Us, and his Lord spoke to him, he said: "O my
Lord! Show me (Yourself), that I may look upon You."
Allâh said: "You cannot see Me, but look upon the mountain if
it stands still in its place then you shall see Me." So when his
Lord appeared to the mountain, He made it collapse to dust,
and Mûsa (Moses) fell down unconscious. Then when he
recovered his senses he said: "Glory be to You, I turn to You in
repentance and I am the first of the believers." (7:143)
3.2. The explanation of the Mujmal text exists in a seperate
text.
(003 ‫ن‬
‫)اﻝ‬
〈 ∩⊂∪ zƒÍ‘É‹ΖãΒ $¨Ζä. $ΡÎ) 4 >πx.t≈t6•Β 7's#ø‹s9 ’Îû çµ≈oΨø9t“Ρr& !$ΡÎ) ® d
3- We sent it down during a blessed night: for We (ever) wish
to warn (against Evil).
(Ad-Dukhaan 44:3)
30

31. 〈 ∩⊇∪ Í‘ô‰s)ø9$# Ï's#ø‹s9 ’Îû çµ≈oΨø9t“Ρr& !$ΡÎ) ®
We have indeed revealed this (Message) in the Night of Power:
〈 ∩⊄∪ Í‘ô‰s)ø9$# ä's#ø‹s9 $tΒ y71u‘÷Šr& !$tΒuρ ®
And what will explain to thee what the Night of Power is?
〈 ∩⊂∪ 9öκy− É#ø9r& ôÏiΒ ×Žöy{ Í‘ô‰s)ø9$# ä's#ø‹s9 ®
The Night of Power is better than a thousand months.
〈 ∩⊆∪ 9ö∆r& Èe≅ä. ÏiΒ ΝÍκÍh5u‘ ÈβøŒÎ*Î/ $pκŽÏù ßyρ”9$#uρ èπs3Í×≈n=yϑø9$# ãΑ¨”t∴s? ®
Therein come down the angels and the Spirit by Allah's
permission, on every errand:
〈 ∩∈∪ ̍ôfx ø9$# Æìn=ôÜtΒ 4©®Lym }‘Ïδ íΟ≈n=y™ ®
Peace!... This until the rise of Morn! {Al-Qadr 97:1-5}
31

32. 3.3. The text contains various meanings, and there is no
Qarinah (context which will specify the exact meaning, in this
case, there is a room for the Ta'weel. But, this type of text never
exists in Allah's Book nor in the Sunah of His Prophet ( ‫ا‬
‫ـ‬
‫.) ـ ـ ـ و ـ ـ‬
THE FUNDAMENTALS UPON WHICH AHLU AL-KALAM
(SCHOLASTIC, PHILOSOPHICAL, THEOLOGIANS) BUILT
THEIR TA'WEEL
1.
Giving Preference to the Rationale (intellect) over the
Religious Text.
Rejection of Qur'aanic , Prophetic texts merely because some
people's minds can not comprehend; is undoubtedly, a way of
deception and deviation.
Indeed, it is a satanic method, invented by Iblees himself when
Allah commanded him to prostrate before Adam and he refused
under the pretext that he (Iblees ) is better than Adam
32

33. Permissibility of Majaaz in the Quran and Sunnah
Haqiqah vs Majaaz
2.1
Haqiqah
Is the literal sense of the word, for example the word Lion is meant
for a wild beast with specific features.
Types of Haqaa'iq (realities)
(a) Legal (shar’iyyah) reality
Usage of the utterance (word) according to the shariah
terminology
(b) Lexical Reality
The literal meaning of the utterance (word).
(c)
Conventional reality
Usage of the word according to the norms of the society.
For example, the word Daabbah in Arabic means any moving
creature. But , according to the norms of the Arabs , it is used only
33

34. for the four-footed animals. Therefore , to call someone Daabbah
is considered an offence , and an apology shoud be paid to the
person whom was offended.
2.2
Majaaz ( Metaphor , figuritive expression )
Understanding the text not in its real sense.
For example:
To use the word “Lion” , to refer to a man can never be taken in
lieterally.
Because, a human being differs from an animal, but, we
understand in it metaphorically, since both the man and the lion
share a common quality which is bravery.
When will it be permissible to interpret the apparent meaning
metaphorically?
• The basic rule regarding speech is to be understood in its real
sense.
• Resorting to metaphoric interpretation is an exception, besides,
the fulfillment of the following conditions:
34

35. We have to be certain that the apparent meaning of the text can
never be understood literally.
Availability of Qarinah (Context ) which compels us to render
the text metaphorically.
When the meaning of the text should be understood
metaphorically,
Allaah (Subhanaho Wa Ta’ala ) provides the Qarinah (Context) to
save His salves from error and confusion.
Types of Qaraain (Contexts)
1. Qarinah Shar’iyah
Qarinah (Context) is an evidence which will explain the apparent
meaning of the text, whether it is within the text or outside it.
The Prophet (Salla Allaaho ‘Alaihi Wa Sallam) said:
“ Pray before Maghrib (sunnah , after the adhaan and before the
Iqaamah) he repeated it three times. Then he said: ‘ If you wish.’ ”
The word wish here in the text is the Qarinah which reduced the
ruling from been wajib (obligatory) to mustahab (recommended).
35

36. 2. Qarinah ‘Orfiyah (Customary Context)
The apparent meaning of the text should be understood in
accordance to the people’s norms.
”Žxî µ≈9) Β Ν69 Mϑ=ã $Β |ϑ9$# $γƒ'≈ƒ βθãÏù Α$%ρ ® d
Î ö > s Î ô iÏ à s à ô Î t t _ y ø y • r t ã ö t ö t s u
4 y ã Ï s Î # n Î ß Î © r þ jÌ y © [ ÷ |
†›θΒ µ≈9) ’<) ì=Û& ’?è9 $mŽÀ ’< ≅è_$ù ÈÜ9# ’?ã ≈ϑ≈γ≈ƒ ’< ‰%ρ'ù
kÍ y ô $ s
eÏ $ n t ß y y t Í ô Ï ÷ r s
〈 ∩⊂∇∪ tÎ/É‹≈s3ø9$# š∅ÏΒ …絑ΖàßV{ ’ÎoΤÎ)uρ
(038
‫)ا‬
[38- Pharaoh said: "O Chiefs! no god do I know for you but
myself: therefore, O Haman! light me a (kiln to bake bricks)
out of clay, and build me a lofty palace, that I may mount up to
the god of Moses: but as far as I am concerned I think (Moses)
is a liar!"]
{ Al-Qasas (28:38)}
36

37. 3. Qarinah ‘Aqliyah (Rational Context)
The Qarinah here is purely rational , and common sense.
$Ρ)ρ ( $κŽù $Ζ=6%r& ©L9# Žè9#ρ $κŽù $Ζ2 ©L9# πƒs)9# ≅↔™ρ ® d
Îu
p Ï u ùtø û É©$ u Ï ø$u p Ï ¨ à
É©$ s tö ø$ È tó u
〈 ∩∇⊄∪ šχθè%ω≈|Ás9
(082
‫)ی‬
["82- Ask at the town where we have been and the caravan in
which we returned, and (you will find) we are indeed telling the
truth.']
{Yusuf (12:82)}
37