The meaning of His saying: "a similar Book," and reconciling the description of it as "similar" and "decisive" as they appear in some verses.
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The Shaykh : Now, in this noble verse, the Qur'an is described as similar [Az-Zumar 39:23], but we find that the Noble Qur'an is described in some verses as decisive, and in some verses as partly decisive and partly similar. - Please pay attention -.
The Qur'an is described in one place as decisive with no ambiguity, and in another place as decisive, or as partly decisive and partly similar.
What is the verse in which the Qur'an is described as decisive? It says:[Yunus 10:1]. And Allah the Exalted said: [Hud 11:1].
And what is the verse in which Allah mentioned that part of the Qur'an is decisive and part is similar?[Ali 'Imran 3:7], so Allah made part of the Qur'an decisive and part similar.
At that point, a person stands in the position of one who reflects on these verses: are they contradictory and conflicting, or are they in agreement?
If it is the former, there is a problem, because Allah says:[An-Nisa 4:82].
And if it is the latter, what is the way to reconcile these three descriptions? - Are you with us, everyone? -
I say: It is obligatory for you to know an important rule regarding the texts of the Shari'ah, which is that the texts of the Shari'ah can never contradict each other, because contradiction means difference. If it is in reports, this necessitates that one of the reports is a lie, and none of the reports in the established texts can lie about one another. And if it is in rulings, it is necessary that one of the two contradictory rulings must be abrogated, or that there is no contradiction and the error is in the understanding.
Likewise, it is impossible for the established texts to ever contain anything that contradicts the tangible reality.
So if you find or imagine that there is a contradiction in the texts or a contradiction with reality, know that that is due to the deficiency of your understanding or the shortcoming of your research and examination of the evidence. Otherwise, it is impossible for the correct evidence to contain a contradiction or a contradiction with reality.
At that point, what is the reconciliation between these three descriptions by which Allah described the Qur'an?
We say: As for its description as similar, the intended meaning is that part of it resembles part in perfection, quality, inimitability, and other meanings contained in the Qur'an. Pay attention, what is the meaning of it being similar?
That part of it resembles part in perfection, quality, inimitability, and other meanings contained in the Qur'an.
And we say that part of it resembles part, and we do not say that part of it is identical to part, because part of the Qur'an is better than part, not by way of the One who spoke it, for the One who spoke it is One, but by way of the great and noble meanings carried by some of the verses. For this reason, the Prophet (peace and blessings be upon him) said to Ubayy ibn Ka'b (may Allah be pleased with him):, and he approved his statement that the greatest verse in the Book of Allah is what? The Verse of the Throne. Read it to us, my son.
The student: I seek refuge in Allah from the accursed Shaytan.[Al-Baqarah 2:255].
The Shaykh :[Al-Baqarah 2:255].
And the Prophet (peace and blessings be upon him) informed that Surat al-Ikhlas equals one-third of the Qur'an, and the greatest surah in the Book of Allah is Surat al-Fatihah.
So the Qur'an differs in rank from this aspect, but it does not differ in rank by way of the One who spoke it, for the One who spoke it is Allah (Mighty and Majestic). Now.
So the meaning of describing the Qur'an as similar is that part of it resembles part in perfection, quality, inimitability, and other meanings contained in the Qur'an.
What is the meaning of describing it as decisive, or as wise in its entirety? The meaning of that is that the Qur'an does not contradict or conflict, and it is decisive in its reports and decisive in its rulings. It is decisive in its reports because they are free from lying, so they are at the peak of truth and clarity.
It is decisive in its rulings because they are free from injustice and corruption; rather, they are all justice and all good. Allah the Exalted said:[Al-An'am 6:115].
What is the meaning of describing it as partly decisive and partly similar? Here we say: Decisiveness is not similarity. The decisive is that whose meaning is clear and known to the servants, and the similar is that whose meaning differs such that it is not known except by those firmly grounded in knowledge. - Pay attention with me -.
The decisive is what? That whose meaning is clear such that it is known to the general people, and the similar is that whose meaning differs and is ambiguous such that it is not known except by those firmly grounded in knowledge.
Now. Are there examples of this? Yes, there are many examples in the Qur'an.
If someone says: Noah (peace be upon him) said to his people while calling them to Allah the Exalted:[Nuh 71:1-4]. Someone might say: There is something problematic in this verse because he said: [Nuh 71:3-4], and this indicates that a person may be granted a respite until a specified term. Then He the Exalted said: [Nuh 71:4], so how does the second statement agree with the first? Here, confusion arises for whom? For the general people. Confusion arises among the general people. How can he say: [Nuh 71:3-4]. Then say: [Nuh 71:4]. So how is a respite granted until a specified term? We need to reconcile these two texts, so what is the reconciliation?
It means that if Allah's term for punishment comes, it is not delayed. If the punishment descends due to the presence of its causes, it is not delayed, because faith after the descent of the punishment is of no benefit. Allah the Exalted said:[Ghafir 40:84-85].
Allah has sent down the best statement: a consistent Book
الله نزل أحسن الحديث كتابا متشابهاThe Qur'an is described in one place as decisive with no ambiguity, and in another place as decisive, or as partly decisive and partly similar.
What is the verse in which the Qur'an is described as decisive? It says:
Alif, Lam, Ra. These are the verses of the wise Book
الر تلك آيات الكتاب الحكيمAlif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted.
كتاب أحكمت آياته ثم فصلت من لدن حكيم خبيرAnd what is the verse in which Allah mentioned that part of the Qur'an is decisive and part is similar?
It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific
هو الذي أنزل عليك الكتاب منه آيات محكمات هن أم الكتاب وأخر متشابهاتAt that point, a person stands in the position of one who reflects on these verses: are they contradictory and conflicting, or are they in agreement?
If it is the former, there is a problem, because Allah says:
If it had been from [any] other than Allah, they would have found within it much contradiction.
ولو كان من عند غير الله لوجدوا فيه اختلافا كثيراAnd if it is the latter, what is the way to reconcile these three descriptions? - Are you with us, everyone? -
I say: It is obligatory for you to know an important rule regarding the texts of the Shari'ah, which is that the texts of the Shari'ah can never contradict each other, because contradiction means difference. If it is in reports, this necessitates that one of the reports is a lie, and none of the reports in the established texts can lie about one another. And if it is in rulings, it is necessary that one of the two contradictory rulings must be abrogated, or that there is no contradiction and the error is in the understanding.
Likewise, it is impossible for the established texts to ever contain anything that contradicts the tangible reality.
So if you find or imagine that there is a contradiction in the texts or a contradiction with reality, know that that is due to the deficiency of your understanding or the shortcoming of your research and examination of the evidence. Otherwise, it is impossible for the correct evidence to contain a contradiction or a contradiction with reality.
At that point, what is the reconciliation between these three descriptions by which Allah described the Qur'an?
We say: As for its description as similar, the intended meaning is that part of it resembles part in perfection, quality, inimitability, and other meanings contained in the Qur'an. Pay attention, what is the meaning of it being similar?
That part of it resembles part in perfection, quality, inimitability, and other meanings contained in the Qur'an.
And we say that part of it resembles part, and we do not say that part of it is identical to part, because part of the Qur'an is better than part, not by way of the One who spoke it, for the One who spoke it is One, but by way of the great and noble meanings carried by some of the verses. For this reason, the Prophet (peace and blessings be upon him) said to Ubayy ibn Ka'b (may Allah be pleased with him):
Which verse is the greatest in the Book of Allah? He asked him. Ubayy ibn Ka'b said: It is the Verse of the Throne. The Prophet (peace and blessings be upon him) struck his chest and said: May knowledge bring you joy, O Abu al-Mundhir
أي آية أعظم في كتاب الله؟ يسأله، قال أبي بن كعب : هي آية الكرسي، فضرب النبي صلى الله عليه وسلم على صدره وقال : ليهنك العلم يا أبا المنذرThe student: I seek refuge in Allah from the accursed Shaytan.
Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.
اللَّهُ لَا إِلَه إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُThe Shaykh :
Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.
اللَّهُ لَا إِلَه إِلَّا هُوَ الْحَيُّ الْقَيُّومُ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَنْ ذَا الَّذِي يَشْفَعُ عِنْدَهُ إِلَّا بِإِذْنِهِ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِشَيْءٍ مِنْ عِلْمِهِ إِلَّا بِمَا شَاءَ وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ وَلَا يَئُودُهُ حِفْظُهُمَا وَهُوَ الْعَلِيُّ الْعَظِيمُAnd the Prophet (peace and blessings be upon him) informed that Surat al-Ikhlas equals one-third of the Qur'an, and the greatest surah in the Book of Allah is Surat al-Fatihah.
So the Qur'an differs in rank from this aspect, but it does not differ in rank by way of the One who spoke it, for the One who spoke it is Allah (Mighty and Majestic). Now.
So the meaning of describing the Qur'an as similar is that part of it resembles part in perfection, quality, inimitability, and other meanings contained in the Qur'an.
What is the meaning of describing it as decisive, or as wise in its entirety? The meaning of that is that the Qur'an does not contradict or conflict, and it is decisive in its reports and decisive in its rulings. It is decisive in its reports because they are free from lying, so they are at the peak of truth and clarity.
It is decisive in its rulings because they are free from injustice and corruption; rather, they are all justice and all good. Allah the Exalted said:
And the word of your Lord has been fulfilled in truth and in justice
وتمت كلمة ربك صدقا وعدلاWhat is the meaning of describing it as partly decisive and partly similar? Here we say: Decisiveness is not similarity. The decisive is that whose meaning is clear and known to the servants, and the similar is that whose meaning differs such that it is not known except by those firmly grounded in knowledge. - Pay attention with me -.
The decisive is what? That whose meaning is clear such that it is known to the general people, and the similar is that whose meaning differs and is ambiguous such that it is not known except by those firmly grounded in knowledge.
Now. Are there examples of this? Yes, there are many examples in the Qur'an.
If someone says: Noah (peace be upon him) said to his people while calling them to Allah the Exalted:
(1) Indeed, We sent Noah to his people, [saying], "Warn your people before there comes to them a painful punishment." (2) He said, "O my people, indeed I am to you a clear warner, (3) [Saying], 'Worship Allah, fear Him and obey me. (4) Allah will forgive you of your sins and delay you for a specified term. Indeed, the time [set by] Allah, when it comes, will not be delayed, if you only knew.' "
إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ * قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُّبِينٌ * أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ * يَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ(3) [Saying], 'Worship Allah, fear Him and obey me. (4) Allah will forgive you of your sins and delay you for a specified term.
أن اعبدوا الله واتقوه وأطيعون يغفر لكم من ذنوبكم ويؤخركم إلى أجل مسمىIndeed, the time [set by] Allah, when it comes, will not be delayed
إن أجل الله إذا جاء لا يؤخر(3) [Saying], 'Worship Allah, fear Him and obey me. (4) Allah will forgive you of your sins and delay you for a specified term.
أن اعبدوا الله واتقوه وأطيعون يغفر لكم من ذنوبكم ويؤخركم إلى أجل مسمىIndeed, the time [set by] Allah, when it comes, will not be delayed
إن أجل الله إذا جاء لا يؤخرIt means that if Allah's term for punishment comes, it is not delayed. If the punishment descends due to the presence of its causes, it is not delayed, because faith after the descent of the punishment is of no benefit. Allah the Exalted said: