Name: The Concept of Tafkeer in Islam · August 9, 2007 — Maulana Wahiduddin Khan
Uploaded: 2018-01-19
Duration: 57 min 52 s
Channel: Maulana Wahiduddin Khan
Description: Read the full transcript of “The Concept of Tafkeer in Islam · August 9, 2007”, a lecture by Maulana Wahiduddin Khan, with timestamps.

0:09 bismillah rahman al rahim, wa salli Allahu ala al nabiy al karim. بسم اللہ الرحمن الرحیم، وصلی اللہ علی النبی الکریم.

0:19 rab ishrah li sadri, wa yassir li amri, wah lul uqdata min lisani, yafqahu qawli. رب اشرح لی صدری، ویسر لی امری، واحل العقدۃ من لسانی، یفقہ قولی.

0:29 The topic for this day is The topic for this day is

0:39 the concept of Tafkir in Islam, T-A-F-K-E-E-R. the concept of Tafkir in Islam, T-A-F-K-E-E-R.

0:47 The concept of Tafkir in Islam. The concept of Tafkir in Islam.

0:56 The word Tafkir, and also some other words with the same name, with the same meaning, are used The word Tafkir, and also some other words with the same name, with the same meaning, are used

1:04 in the Quran in the Quran

1:12 frequently. frequently.

1:18 For example, Tafkir, Tadhakkur, Tawassum. For example, Tafkir, Tadhakkur, Tawassum.

1:24 These words are synonymous. These words are synonymous.

1:30 So if you read the Quran, you will find that the Quran laid great emphasis on Tafkir. So if you read the Quran, you will find that the Quran laid great emphasis on Tafkir.

1:36 Tafkir is a very important practice Tafkir is a very important practice

1:42 in Islam. in Islam.

1:50 Now, what is Tafkir? Now, what is Tafkir?

1:57 Tafkir means contemplation, thinking. Tafkir means contemplation, thinking.

2:05 There are words in the Quran in these words that the Quran was revealed for one purpose. There are words in the Quran in these words that the Quran was revealed for one purpose.

2:13 li yaddabbaru ayatihi so that you may ponder over its verses. لَيَدَّبَّرُوا آيَاتِهِ so that you may ponder over its verses.

2:23 li yaddabbaru ayatihi so that they may ponder over its verses. لَيَدَّبَّرُوا آيَاتِهِ so that they may ponder over its verses.

2:33 There are other There are other

2:43 verses in the Quran with the same meaning. verses in the Quran with the same meaning.

2:50 These verses of the Quran clearly mention that the most important aspect of revelation is Tafkir. These verses of the Quran clearly mention that the most important aspect of revelation is Tafkir.

2:58 So what is the importance of Tafkir? So what is the importance of Tafkir?

3:05 The fact is The fact is

3:13 that our mind has great potential. that our mind has great potential.

3:19 There are billions and billions and billions of particles in every mind. There are billions and billions and billions of particles in every mind.

3:25 What are these particles? What are these particles?

3:31 They are not sand. They are not sand.

3:37 They are particles of inform They are particles of inform

3:43 ation. ation.

3:54 So our mind is full of potentials. So our mind is full of potentials.

4:04 Our sole purpose is to unfold these potentials, to turn the potentials of our mind into actu Our sole purpose is to unfold these potentials, to turn the potentials of our mind into actu

4:14 al. al.

4:21 This is the sole purpose of human life. This is the sole purpose of human life.

4:28 This is the sole purpose of the Quran. This is the sole purpose of the Quran.

4:35 According to my experience, the greatest danger among people is confused thinking. According to my experience, the greatest danger among people is confused thinking.

4:42 Confused thinking because people don't Confused thinking because people don't

4:49 spend their time in Tafkir. spend their time in Tafkir.

4:59 They don't spend their time in Tafkir, in thinking, in contemplation. They don't spend their time in Tafkir, in thinking, in contemplation.

5:09 According to my experience, the sole concern of the majority of the people, maybe more than 90%, is According to my experience, the sole concern of the majority of the people, maybe more than 90%, is

5:19 their own personal interest, their family, their obsessions, their bias, their pride. their own personal interest, their family, their obsessions, their bias, their pride.

5:29 These are the sole concerns of every human being. These are the sole concerns of every human being.

5:39 So they have So they have

5:50 no time to think, to understand, to unfold their mind's potential. no time to think, to understand, to unfold their mind's potential.

5:57 I will give you one example. I will give you one example.

6:05 You can see today's issue of the Times of India, the Daily Times of India. You can see today's issue of the Times of India, the Daily Times of India.

6:12 In today's issue, that is In today's issue, that is

6:20 August 9, in the middle page, the paper has published an article by a Muslim intellectual. August 9, in the middle page, the paper has published an article by a Muslim intellectual.

6:35 The caption is, "Revisionists have hijacked Islam." Revisionists have hijacked Islam. The caption is, "Revisionists have hijacked Islam." Revisionists have hijacked Islam.

6:50 Now, when you read the article, you will find that he mentions extremist people, extremist elements of Muslims. Now, when you read the article, you will find that he mentions extremist people, extremist elements of Muslims.

7:01 He is blaming the extremist elements of Muslims. He is blaming the extremist elements of Muslims.

7:11 So the better caption was, "Extremist have hijacked Islam," and not So the better caption was, "Extremists have hijacked Islam," and not

7:22 , "Revisionist have hijacked Islam." So this writer doesn't know the difference between the two. , "Revisionists have hijacked Islam." So this writer doesn't know the difference between the two.

7:29 He doesn't know the difference between extremism and revisionism. He doesn't know the difference between extremism and revisionism.

7:37 Both are quite different in meaning. Both are quite different in meaning.

7:44 Extremism and revisionism, both Extremism and revisionism, both

7:52 are two different terms. are two different terms.

8:00 So this writer mentions extremist people in his article, but he has given the caption, "Revisionist have hijacked So this writer mentions extremist people in his article, but he has given the caption, "Revisionists have hijacked

8:08 Islam." This creates confusion. Islam." This creates confusion.

8:16 When you talk When you talk

8:24 about an aeroplane and you give the name of Mercedes, a motor car, so you are using the about an aeroplane and you give the name of Mercedes, a motor car, so you are using the

8:31 name of Mercedes, a motor car, but you are giving the detail of an aeroplane. name of Mercedes, a motor car, but you are giving the detail of an aeroplane.

8:39 It is bound to create confusion. It is bound to create confusion.

8:47 This kind of talk is bound to create confusion. This kind of talk is bound to create confusion.

8:54 Confusion. Confusion.

9:09 So this writer gives the detail of those activities in which extremist Muslims are engaged, but he refers to revis So this writer gives the detail of those activities in which extremist Muslims are engaged, but he refers to revis

9:24 ionism. ionism.

9:30 Revisionism is quite another thing. Revisionism is quite another thing.

9:37 It is this kind of. It is this kind of.

9:43 So when you fail to differentiate between two issues, then you will create confusion. So when you fail to differentiate between two issues, then you will create confusion.

9:49 Then he says that Islam allows Then he says that Islam allows

9:55 war against injustice. It is also wrong. One war to which he refers, one ghazwa, one ghazwa in which the Prophet of Islam was engaged, was Tabuk. He refers to this ghazwa. war against injustice. It is also wrong. One war to which he refers, one ghazwa, one ghazwa in which the Prophet of Islam was engaged, was Tabuk. He refers to this ghazwa.

10:25 But he says Islam allows war against injustice. But he says Islam allows war against injustice.

10:33 This ghazwa was not against injustice. This ghazwa was not against injustice.

10:40 It was as a defensive action. It was as a defensive action.

10:48 So here you can see that this writer refers to defensive war and says that Islam allows war against injust So here you can see that this writer refers to defensive war and says that Islam allows war against injust

10:55 ice. ice.

11:02 There is a difference between war against injustice and war as a defense. There is a difference between war against injustice and war as a defense.

11:08 Quite a difference. Quite a difference.

11:14 This kind of talk is bound to create confusion. This kind of talk is bound to create confusion.

11:20 Then he refers to the philosophy of Then he refers to the philosophy of

11:26 revenge. revenge.

11:30 He says that all those people who are engaged in violence, they have a philosophy of revenge in their mind. He says that all those people who are engaged in violence, they have a philosophy of revenge in their mind.

11:34 It is also wrong. It is also wrong.

11:39 It is not a philosophy of revenge. It is not a philosophy of revenge.

11:43 It is a philosophy of Shahadah. It is a philosophy of Shahadah.

11:47 It is a philosophy of Jihad. It is a philosophy of Jihad.

11:52 According to those people who are engaged in violence, their Jihad is According to those people who are engaged in violence, their Jihad is

11:56 a positive act, but revenge is a negative act. a positive act, but revenge is a negative act.

12:06 If you ask those people who will refer to the principle of Jihad, it means that they are If you ask those people who will refer to the principle of Jihad, it means that they are

12:16 engaged in their violent activism engaged in their violent activism

12:26 by taking it as a positive philosophy. by taking it as a positive philosophy.

12:32 They have in their mind a positive philosophy. They have in their mind a positive philosophy.

12:38 They have in their mind a positive philosophy. They have in their mind a positive philosophy.

12:44 And under this positive philosophy, they are engaged in violence. And under this positive philosophy, they are engaged in violence.

12:50 So it is this kind of confusion that creates all kinds of problems. So it is this kind of confusion that creates all kinds of problems.

12:56 So the Quran lays great emphasis on Tafkir so that people think in theright way. So the Quran lays great emphasis on Tafkir so that people think in theright way.

13:07 In theright way. In theright way.

13:17 If you are engaged in Tafkir, if you are engaged in contemplation, then you can If you are engaged in Tafkir, if you are engaged in contemplation, then you can

13:28 decondition your mind. decondition your mind.

13:36 Then you can sort out the black from white. Then you can sort out the black from white.

13:45 Then you can get rid of those biases. Then you can get rid of those biases.

13:53 So the thinking process is to purify yourself from wrong thinking. So the thinking process is to purify yourself from wrong thinking.

14:02 There is another verse in the Quran, "Why does the Quran emphasize thinking, about Tafkir?" "So that people of reason There is another verse in the Quran, "Why does the Quran emphasize thinking, about Tafkir?" "So that people of reason

14:33 may take lessons." Ulul Albab means people of reason. may take lessons." Ulul Albab means people of reason.

14:40 It means that Islam tries to awaken the faculty of reason. It means that Islam tries to awaken the faculty of reason.

14:48 Islamic thinking is based on the mind rather than the heart. Islamic thinking is based on the mind rather than the heart.

14:56 Heart-based spirituality is not in Islam. Heart-based spirituality is not in Islam.

15:03 Islam believes in mind-based spirituality, mind-based thinking. Islam believes in mind-based spirituality, mind-based thinking.

15:13 So the Quran says, "Why does it emphasize Ulul Albab?" "So that people of reason may. So the Quran says, "Why does it emphasize Ulul Albab?" "So that people of reason may.

15:24 So that people of reason may take lessons. So that people of reason may take lessons.

15:34 " This is the basic teaching of Islam. " This is the basic teaching of Islam.

15:40 These are the basic teachings of Islam. These are the basic teachings of Islam.

15:46 But in other words, you can say that the art of thinking is the most important principle in Islam. But in other words, you can say that the art of thinking is the most important principle in Islam.

15:52 The art of thinking. The art of thinking.

15:58 Tafkir, Tazkire, Tawassum, all these verses refer to the Tafkir, Tazkire, Tawassum, all these verses refer to the

16:04 art of thinking, or the art ofright thinking. You can say that the most important principle in Islam is that you must learn the art ofright thinking. The art ofright thinking. Right thinking means art of thinking, or the art ofright thinking. You can say that the most important principle in Islam is that you must learn the art ofright thinking. The art ofright thinking. Right thinking means

16:34 to differentiate between two positions. to differentiate between two positions.

16:40 To differentiate between two positions. To differentiate between two positions.

16:46 To sort out black from white. To sort out black from white.

16:52 To know the real genesis. To know the real genesis.

16:59 If you say that those Muslims who are engaged in violence in the If you say that those Muslims who are engaged in violence in the

17:05 name of Jihad, they have a philosophy of revenge in their mind, it is wrong. name of Jihad, they have a philosophy of revenge in their mind, it is wrong.

17:21 The philosophy of revenge cannot activate to such an extent that people try to adopt suicide bombing. Revenge cannot The philosophy of revenge cannot activate to such an extent that people try to adopt suicide bombing. Revenge cannot

17:37 make you to kill yourself. make you to kill yourself.

17:43 No, it is a philosophy. No, it is a philosophy.

17:49 It is a positive philosophy. It is a positive philosophy.

17:55 They think that if we kill ourselves, then we will go to Paradise. They think that if we kill ourselves, then we will go to Paradise.

18:01 They have coined a new word that is Istihshad. Istihshad They have coined a new word that is Istihshad. Istihshad

18:07 means seeking martyrdom. means seeking martyrdom.

18:13 Istihshad is an Arabic word. Istihshad is an Arabic word.

18:19 It means seeking martyrdom. It means seeking martyrdom.

18:25 But martyrdom is not self-killing. But martyrdom is not self-killing.

18:31 When your enemy kills you in theright and you areright at that tim When your enemy kills you in theright and you areright at that tim

18:37 e, you areright at that time, you are in the way of God, you are doing the work, e, you areright at that time, you are in the way of God, you are doing the work,

18:45 then your enemy kills you, then you are martyrdom, then you are martyr. then your enemy kills you, then you are martyrdom, then you are martyr.

18:53 Self-killing is not martyr. Self-killing is not martyr.

19:00 So it is very important to inculcate in you So it is very important to inculcate in you

19:08 the art ofright thinking. the art ofright thinking.

19:13 Revisionism, I have referred to the article in which there are two different words. Revisionism, I have referred to the article in which there are two different words.

19:19 Revisionism and extremism. Revisionism and extremism.

19:24 What is Revisionism and what is Extremism? What is Revisionism and what is Extremism?

19:29 Extremism is Gholu. Gholu. Extremism is Gholu. Gholu.

19:35 And Revisionism is to revise the Islamic teachings. And Revisionism is to revise the Islamic teachings.

19:40 No one has theright to revise the Islamic teachings. No one has theright to revise the Islamic teachings.

19:45 You can revise a dictionary. You can revise a dictionary.

19:50 You can revise an encyclopedia. You can revise an encyclopedia.

19:55 In the case of encyclopedia, in the case of dictionary, Revision means updating. In the case of encyclopedia, in the case of dictionary, Revision means updating.

20:00 But Islam is an eternal religion. But Islam is an eternal religion.

20:05 So there is So there is

20:10 no Revisionism. no Revisionism.

20:13 In Islam, there is revival and not Revisionism. In Islam, there is revival and not Revisionism.

20:16 In Islam, there is revival. In Islam, there is revival.

20:19 There is Ihya. There is Ihya.

20:22 Ihya or Tajdeed. Ihya or Tajdeed.

20:25 In Islam, there is Ihya or Tajdeed. In Islam, there is Ihya or Tajdeed.

20:28 That is revivalism. That is revivalism.

20:31 But there is no Revisionism. But there is no Revisionism.

20:34 That is Nazirani. That is Nazirani.

20:38 So there is no Nazirani in Islam. So there is no Nazirani in Islam.

20:41 There is no Revisionism in Islam because Islam is an eternal religion. There is no Revisionism in Islam because Islam is an eternal religion.

20:47 How can you revise a word of God? How can you revise a word of God?

20:53 An extremist means Gholu. An extremist means Gholu.

20:59 Gholu means you are engaged in Islamic teachings. Gholu means you are engaged in Islamic teachings.

21:05 You are engaged in Islamic te You are engaged in Islamic te

21:11 achings. But you are doing it with extremism. For example, you are praying Salat and you spent the whole day performing a single Raqa, a single un achings. But you are doing it with extremism. For example, you are praying Salat and you spent the whole day performing a single Raqa, a single un

21:41 it, or two units. it, or two units.

21:49 For example, the Salatul Fajr is of two units and you pray Salatul Asr. For example, the Salatul Fajr is of two units and you pray Salatul Asr.

21:57 You pray Salatul Fajr and you spent all your time from morning to evening. You pray Salatul Fajr and you spent all your time from morning to evening.

22:05 So that is extremism. So that is extremism.

22:13 So it is very important to learn the art ofright thinking. So it is very important to learn the art ofright thinking.

22:19 And Tafkir meansright thinking. And Tafkir meansright thinking.

22:25 Tafkir, Tazkire, Tawassum, all these words have the same connotation. Tafkir, Tazkire, Tawassum, all these words have the same connotation.

22:31 That isright thinking. That isright thinking.

22:37 For example, when For example, when

22:43 the Prophet of Islam was in Makkah, there were atrocities. the Prophet of Islam was in Makkah, there were atrocities.

22:49 There were atrocities. There were atrocities.

22:55 There was Zulm. There was Zulm.

23:01 So if you say that this situation allows us to go to Jihad, to Qatal, that is wrong. So if you say that this situation allows us to go to Jihad, to Qatal, that is wrong.

23:07 Because in Makk Because in Makk

23:13 ah, Islam was in its Dawah period. ah, Islam was in its Dawah period.

23:20 When the Prophet of Islam was in Makkah, he was in his Dawah period. When the Prophet of Islam was in Makkah, he was in his Dawah period.

23:27 Dawah period means to convey the message of God. Dawah period means to convey the message of God.

23:35 So at that time, he was in Dawah period. So at that time, he was in Dawah period.

23:42 And during Dawah period, there is no Jihad. And during Dawah period, there is no Jihad.

23:49 During Dawah period, there is no Jihad, no Qatal, no war, no fighting. Why? During Dawah period, there is no Jihad, no Qatal, no war, no fighting. Why?

24:00 Because during Dawah period, it requires normalcy between Dawi and Madhu. Because during Dawah period, it requires normalcy between Dawi and Madhu.

24:10 At the time of Dawah, it requires normalcy, normal relationship At the time of Dawah, it requires normalcy, normal relationship

24:21 , friendly relations between Dawi and Madhu. , friendly relations between Dawi and Madhu.

24:27 So you have to be patient. So you have to be patient.

24:33 You have to keep patience. You have to keep patience.

24:39 "We will keep patience." These words were revealed in Makkah. "We will keep patience." These words were revealed in Makkah.

24:45 These verses and also the other verses with the These verses and also the other verses with the

24:51 same meaning were revealed in Makkah when the Prophet of Islam was doing Dawah work. So at that time, he was told by God, "You have to keep patience." Patience means maintaining normalcy. For what? Patience. The purpose of patience is to maintain the normal relationship between Dawi same meaning were revealed in Makkah when the Prophet of Islam was doing Dawah work. So at that time, he was told by God, "You have to keep patience." Patience means maintaining normalcy. For what? Patience. The purpose of patience is to maintain the normal relationship between Dawi

25:21 and Madhu. and Madhu.

25:27 Because without normalcy, without normal relationship, no Dawah work is possible. Because without normalcy, without normal relationship, no Dawah work is possible.

25:33 So at that time, when the Prophet of Islam was in Makkah and he was doing Dawah work, So at that time, when the Prophet of Islam was in Makkah and he was doing Dawah work,

25:40 so it was a Dawah period. so it was a Dawah period.

25:46 So at that time, the Quran, So at that time, the Quran,

25:52 at that time, God revealed these verses, the verses of Sabr, the verses of patience, that, "O Muslims, at that time, God revealed these verses, the verses of Sabr, the verses of patience, that, "O Muslims,

26:02 you have to keep patience until Dawah work ends to its completion. you have to keep patience until Dawah work ends to its completion.

26:12 Until Dawah work Until Dawah work

26:22 ends to its completion." That is Itimam Hujjat. ends to its completion." That is Itimam Hujjat.

26:29 In Dawah work, Itimam Hujjat. In Dawah work, Itimam Hujjat.

26:36 In Dawah work, what is required is Itimam Hujjat. In Dawah work, what is required is Itimam Hujjat.

26:43 Itimam Hujjat means to complete the Dawah process. Itimam Hujjat means to complete the Dawah process.

26:49 Until you complete the process, until the process of Dawah is completed, you have to keep patience. Until you complete the process, until the process of Dawah is completed, you have to keep patience.

26:56 So it requires thinking. So it requires thinking.

27:02 It requires contemplation. It requires contemplation.

27:09 It requires Tafkir to know that when I am in the Dawah process, I cannot do Jihad. It requires Tafkir to know that when I am in the Dawah process, I cannot do Jihad.

27:15 Again, I would say that if there is injustice, you cannot do Jihad. Again, I would say that if there is injustice, you cannot do Jihad.

27:21 Injustice does not allow you to wage a war. No. Injustice does not allow you to wage a war. No.

27:28 You have to know that if you are facing injustice, you have to do against that injustice peacefully. You have to know that if you are facing injustice, you have to do against that injustice peacefully.

27:34 Injustice allows you to go to peaceful work. Injustice allows you to go to peaceful work.

27:40 You are not allowed to go to sword. You are not allowed to go to sword.

27:46 Not at all. Not at all.

27:52 So you have to know the difference between injustice and attack So you have to know the difference between injustice and attack

27:59 .

28:05 If there is attack, then you are allowed to go to defensive war. If there is attack, then you are allowed to go to defensive war.

28:11 But if there is injustice, you are not allowed to go to war. But if there is injustice, you are not allowed to go to war.

28:17 You are allowed only to go to peaceful activism, peaceful struggle. You are allowed only to go to peaceful activism, peaceful struggle.

28:23 So you must know the difference between injustice and So you must know the difference between injustice and

28:29 attack. attack.

28:36 Otherwise, you will fail to follow the commandment of God. Otherwise, you will fail to follow the commandment of God.

28:44 Yesterday, I happened to meet a Muslim scholar. Yesterday, I happened to meet a Muslim scholar.

28:51 I referred to the talk that was on peaceful activism. Peaceful activism. So I referred to the talk that was on peaceful activism. Peaceful activism. So

28:59 I referred to a saying of Jesus Christ. I referred to a saying of Jesus Christ.

29:07 Jesus Christ, when Jesus Christ came to Palestine, so at that time, Romans were ruling Palestine. Jesus Christ, when Jesus Christ came to Palestine, so at that time, Romans were ruling Palestine.

29:14 Romans were ruling that area. Romans were ruling that area.

29:22 So the Prophet So the Prophet

29:30 Isa or Jesus Christ was to work in such a situation when the rulers were Romans. Isa or Jesus Christ was to work in such a situation when the rulers were Romans.

29:40 So I said that Jesus Christ said to His disciples. So I said that Jesus Christ said to His disciples.

29:51 Jesus Christ gave a policy to His disciples. Jesus Christ gave a policy to His disciples.

30:01 That policy was in His words, "Give to Caesar." What is due to Caesar? That policy was in His words, "Give to Caesar." What is due to Caesar?

30:07 "Give to Caesar." What is due to Caesar? "Give to Caesar." What is due to Caesar?

30:13 "And give to God." What is due to God? "And give to God." What is due to God?

30:19 This was the policy given by Jesus Christ to His disciples. This was the policy given by Jesus Christ to His disciples.

30:25 "Give to Caesar." What is due to Ca "Give to Caesar." What is due to Ca

30:31 esar? esar?

30:36 "And give to God." What is due to God? "And give to God." What is due to God?

30:40 So that Muslim scholar said it was said by Jesus Christ. So that Muslim scholar said it was said by Jesus Christ.

30:44 But we are followers of Muhammad. But we are followers of Muhammad.

30:48 Why are you referring to Jesus Christ? Why are you referring to Jesus Christ?

30:52 We have to follow Prophet Muhammad. We have to follow Prophet Muhammad.

30:56 I said, "Yes. I said, "Yes.

31:01 Prophet Muhammad has said this. Prophet Muhammad has said this.

31:05 Prophet Muhammad has given the same policy to us. Prophet Muhammad has given the same policy to us.

31:13 Same policy." In Sahih al-Bukhari, there is a very authentic book in Islam. Same policy." In Sahih al-Bukhari, there is a very authentic book in Islam.

31:21 There is a Hadith. There is a Hadith.

31:29 In this Hadith, the Prophet of Islam, the Prophet of Islam says, "Addu ilayhim haqqahum wa salullah haqqakum." In this Hadith, the Prophet of Islam, the Prophet of Islam says, "Addu ilayhim haqqahum wa salullah haqqakum."

31:38 It means that fulfill the rights of rulers and ask your rights from God. It means that fulfill the rights of rulers and ask your rights from God.

31:53 "Addu ilayhim haqqahum wa salullah haqqakum." Rulers to give their rights. "Addu ilayhim haqqahum wa salullah haqqakum." Rulers to give their rights.

32:08 Rulers to give their rights. Rulers to give their rights.

32:14 And give the rulers their rights. And give the rulers their rights.

32:21 "Give the rulers their rights." "Give the rulers their rights and ask your rights from God." Here you "Give the rulers their rights." "Give the rulers their rights and ask your rights from God." Here you

32:27 can see that Prophet Muhammad gave the same instructions to His followers, which were given by Jesus Christ can see that Prophet Muhammad gave the same instructions to His followers, which were given by Jesus Christ

32:33 to His disciples. to His disciples.

32:40 There is no difference at all. There is no difference at all.

32:45 Then He became speechless, but He never confessed that we were wrong in the past. Then He became speechless, but He never confessed that we were wrong in the past.

32:50 So this is due to lack of Tafkir. So this is due to lack of Tafkir.

32:55 Lack of Tafkir. Lack of Tafkir.

33:00 Lack of Tafkir means lack of analysis. Lack of Tafkir means lack of analysis.

33:05 Lack of Tafkir means la Lack of Tafkir means la

33:10 ck of analysis. ck of analysis.

33:17 Lack of knowing the difference between the two. Lack of knowing the difference between the two.

33:25 Lack of going to the deeper mind. Lack of going to the deeper mind.

33:33 Lack of Tafkir means failure to read the to what is Lack of Tafkir means failure to read the to what is

33:40 in between the line. in between the line.

33:47 There is a Hadith that. There is a Hadith that.

33:53 There is a Hadith about the Quran. There is a Hadith about the Quran.

33:59 There is a Hadith about the Quran. There is a Hadith about the Quran.

34:05 It means that every verse of the Quran has two meanings. It means that every verse of the Quran has two meanings.

34:11 One is its obvious meanings. One is its obvious meanings.

34:19 And the second is what lies in between the lines. And the second is what lies in between the lines.

34:27 So you have to learn what is in line and what is in between the lines. So you have to learn what is in line and what is in between the lines.

34:34 So what is in the line, you can know it simply by reading, by Tilaavat. So what is in the line, you can know it simply by reading, by Tilaavat.

34:42 What is in the line, you can understand it simply by Tilaavat or reading. What is in the line, you can understand it simply by Tilaavat or reading.

34:52 But what is in between the line, you can understand it only through Tafkir. But what is in between the line, you can understand it only through Tafkir.

35:02 To read what is in between the lines, to know To read what is in between the lines, to know

35:12 what is in between the lines requires Tafkir, Tadabbur. what is in between the lines requires Tafkir, Tadabbur.

35:20 Without Tafkir and Tadabbur, you cant understand the deeper meaning of the Quran. Without Tafkir and Tadabbur, you can't understand the deeper meaning of the Quran.

35:28 So Tafkir is very important. So Tafkir is very important.

35:36 Tafkir is very, very important. Tafkir is very, very important.

35:44 As I referred earlier, the Quranic verse, "Ponder over the verses so that you may understand the deeper As I referred earlier, the Quranic verse, "Ponder over the verses so that you may understand the deeper

36:00 meaning of the Quran, deeper meaning of the Quranic verses." So Tafkir is very import meaning of the Quran, deeper meaning of the Quranic verses." So Tafkir is very import

36:16 ant. Once the wife of the Prophet, Aisha, was told that Mr. So-and-so reads the Quran in such a way that he completes the whole Quran in three days. He completes the whole Quran in three days. There are so many people who would do like ant. Once the wife of the Prophet, Aisha, was told that Mr. So-and-so reads the Quran in such a way that he completes the whole Quran in three days. He completes the whole Quran in three days. There are so many people who would do like

36:46 this. He said, "They read the Quran. They read the Quran, but they failed to read. They read the Quran, but they failed to read." It me this. He said, "They read the Quran. They read the Quran, but they failed to read. They read the Quran, but they failed to read." It me

37:16 ans that they failed to reach to the deeper meaning of the Quran. So about one Sahabi, one companion of the Prophet, there is a Hadith that he started to read the chapter al-Baqarah of the Quran. He started to read the chapter al-Baqarah of ans that they failed to reach to the deeper meaning of the Quran. So about one Sahabi, one companion of the Prophet, there is a Hadith that he started to read the chapter al-Baqarah of the Quran. He started to read the chapter al-Baqarah of

37:46 the Quran. the Quran.

37:54 And he spent three years, three years to complete this chapter, al-Baqarah. Why? And he spent three years, three years to complete this chapter, al-Baqarah. Why?

38:01 Why three years? Why three years?

38:09 You can read this verse within two hours or three hours. You can You can read this verse within two hours or three hours. You can

38:16 read this verse. read this verse.

38:22 You can read this Quranic chapter. You can read this Quranic chapter.

38:29 You can read this Quranic chapter in one hour or two hours or three hours, according to your You can read this Quranic chapter in one hour or two hours or three hours, according to your

38:35 speed of reading. speed of reading.

38:41 But this Sahabi, the companion of the Prophet of Islam, spent three years in reading that chapter. Why But this Sahabi, the companion of the Prophet of Islam, spent three years in reading that chapter. Why

38:48 ? ?

38:53 Because he was reading with Tafkir. Because he was reading with Tafkir.

38:58 He was reading with Tazkir. He was reading with Tazkir.

39:03 He was reading with Tawassum. He was reading with Tawassum.

39:08 He was reading with Tadabbur. He was reading with Tadabbur.

39:13 He was reading the Quranic chapter with Tawassum, with Tadabbur, with contemplation, with deep contemplation. Deep He was reading the Quranic chapter with Tawassum, with Tadabbur, with contemplation, with deep contemplation. Deep

39:18 . .

39:26 So in Islam, Tafkir and Tadabbur are very important teachings. So in Islam, Tafkir and Tadabbur are very important teachings.

39:34 And Tafkir and Tadabbur means knowing the art ofright thinking. And Tafkir and Tadabbur means knowing the art ofright thinking.

39:41 Knowing the art of Knowing the art of

39:49 right thinking. right thinking.

39:55 Tafkir and Tadabbur means knowing the art ofright thinking. Tafkir and Tadabbur means knowing the art ofright thinking.

40:01 This is very, very important. Why? This is very, very important. Why?

40:07 Because every human being is a jungle of thought. Because every human being is a jungle of thought.

40:13 You are living You are living

40:19 in a world, in a society, and every day you receive so many thoughts, so many informations. in a world, in a society, and every day you receive so many thoughts, so many informations.

40:29 And all those informations you receive every day are stored here in your mind. And all those informations you receive every day are stored here in your mind.

40:39 All those things you hear or read or listen to are stored in this All those things you hear or read or listen to are stored in this

40:49 mind forever, forever. mind forever, forever.

40:57 It means that in your mind there are billions and billions of thoughts. It means that in your mind there are billions and billions of thoughts.

41:04 So the mind of every human being is a jungle of thoughts. So the mind of every human being is a jungle of thoughts.

41:12 So the question is how to sort out, how to differentiate, how to So the question is how to sort out, how to differentiate, how to

41:19 analyze. analyze.

41:25 So according to my experience, analysis is the most important. So according to my experience, analysis is the most important.

41:31 Simply information is nothing. Simply information is nothing.

41:37 If your mind has many, many informations, there is nothing. If your mind has many, many informations, there is nothing.

41:44 You have to know the analysis. You have You have to know the analysis. You have

41:50 the power of analysis. the power of analysis.

41:56 Without analysis, you cannot understand the Quran. Without analysis, you cannot understand the Quran.

42:02 You cannot use all those informations. You cannot use all those informations.

42:08 Without the power of analysis, you cannot use those informations you receive every day from outside. Without the power of analysis, you cannot use those informations you receive every day from outside.

42:14 So it requires Tafkir, Tadabb So it requires Tafkir, Tadabb

42:20 ur, to use these informations in a correct manner. ur, to use these informations in a correct manner.

42:30 It is a fact that the mind of every human being is full of thoughts, of informations. It is a fact that the mind of every human being is full of thoughts, of informations.

42:41 So it is like a jungle. So it is like a jungle.

42:52 Without analysis, there is no use of these jungles. Without analysis, there is no use of these jungles.

42:59 So you have to train yourself. So you have to train yourself.

43:06 You have to educate yourself inright thinking. You have to educate yourself inright thinking.

43:14 Right thinking is a must for Iman. Right thinking is a must for Iman.

43:21 Right thinking is a must for increasing Iman. Right thinking is a must for increasing Iman.

43:28 There was a Sahabi that is a companion of the Prophet of Islam. His name was Abu Darda, Abu Darda Ansari. So after his death, one Muslim visited the house of Abu Darda. He asked his wife, his name was Umm D There was a Sahabi that is a companion of the Prophet of Islam. His name was Abu Darda, Abu Darda Ansari. So after his death, one Muslim visited the house of Abu Darda. He asked his wife, his name was Umm D

43:58 arda. arda.

44:06 So he asked, "What was the most important worship of Abu Darda?" "What was the most important worship So he asked, "What was the most important worship of Abu Darda?" "What was the most important worship

44:14 of Abu Darda?" His wife said, "At that time he was a widow." So his wife, Abu Darda, of Abu Darda?" His wife said, "At that time he was a widow." So his wife, Abu Darda,

44:21 no, his wife, Umm Darda, said, no, his wife, Umm Darda, said,

44:29 "At-Tafakkur wal-I'tibar." "At-Tafakkur wal-I'tibar," it means thinking, thinking, thinking, thinking. "At-Tafakkur wal-I'tibar." "At-Tafakkur wal-I'tibar," it means thinking, thinking, thinking, thinking.

44:37 So every time Abu Darda was in thinking, in contemplation, in pondering over the universe, this was the So every time Abu Darda was in thinking, in contemplation, in pondering over the universe, this was the

44:45 greatest worship of Abu Darda. greatest worship of Abu Darda.

44:53 He was a senior Sahabi of the Prophet of Islam. He was a senior Sahabi of the Prophet of Islam.

45:01 So his wife said, "At-Tafakkur, At-Tafakkur, At-Tafakkur," that is thinking, thinking, thinking, thinking. Why? Thinking itself is nothing. It was not thinking for the sake of thinking. No. It was not thinking for the sake So his wife said, "At-Tafakkur, At-Tafakkur, At-Tafakkur," that is thinking, thinking, thinking, thinking. Why? Thinking itself is nothing. It was not thinking for the sake of thinking. No. It was not thinking for the sake

45:31 of thinking. of thinking.

45:38 It was thinking for some purpose, some positive purpose. It was thinking for some purpose, some positive purpose.

45:46 And what was that purpose? And what was that purpose?

45:53 That purpose was At-Tawassum, al-I'tibar, that is to take lessons, to take lessons, to increase his faith. His Tafak That purpose was At-Tawassum, al-I'tibar, that is to take lessons, to take lessons, to increase his faith. His Tafak

46:01 kur, At-Tafkir, or his contemplation was for a noble purpose. kur, At-Tafkir, or his contemplation was for a noble purpose.

46:11 And that purpose was to explain the universal signs, to increase his Iman, to increase his faith, to And that purpose was to explain the universal signs, to increase his Iman, to increase his faith, to

46:21 know the deeper meaning of Islam know the deeper meaning of Islam

46:31 , to know the secrets of death, to increase his conviction in Hell and Paradise, to increase his , to know the secrets of death, to increase his conviction in Hell and Paradise, to increase his

46:39 conviction in God. conviction in God.

46:46 This was the purpose of his contemplation, purpose of his Tafkir. This was the purpose of his contemplation, purpose of his Tafkir.

46:54 So At-Tafkir is very, very important in So At-Tafkir is very, very important in

47:01 Islam. Islam.

47:12 If you read the third chapter of the Quran, that is Al-Imran, Al-Imran, you will find in the If you read the third chapter of the Quran, that is Al-Imran, Al-Imran, you will find in the

47:22 final Ruku these wordings, this verse that, "Inna fi khalqi samawati wal ardh, final Ruku these wordings, this verse that, "Inna fi khalqi samawati wal ardh,

47:32 wa khatilafi lil-nalabab." At-Tafakkur, At-Tafakkur, this verse you can find wa khatilafi lil-nalabab." At-Tafakkur, At-Tafakkur, this verse you can find

48:03 in the third chapter of the Quran in its concluding paragraph, concluding Ruku. in the third chapter of the Quran in its concluding paragraph, concluding Ruku.

48:14 Ruku in Quran means paragraph. Ruku in Quran means paragraph.

48:24 So in this paragraph, Quran says that a true believer is one who spends his time in Tafkir. So in this paragraph, Quran says that a true believer is one who spends his time in Tafkir.

48:34 Tafkir, that is thinking, contemplation. About what? Tafkir, that is thinking, contemplation. About what?

48:50 Thinking about the world around us, about the Sun and Moon and the stars and planets and trees and oceans Thinking about the world around us, about the Sun and Moon and the stars and planets and trees and oceans

49:05 .

49:11 So through this Tafakkur, through this contemplation, one increases his faith, one increases his conviction in God. So through this Tafakkur, through this contemplation, one increases his faith, one increases his conviction in God.

49:17 So it is very important. So it is very important.

49:24 You know, thinking is a very unique power given to man. You know, thinking is a very unique power given to man.

49:30 This verse is a very vast universe. This verse is a very vast universe.

49:36 There are numerous stars, numerous planets. There are numerous stars, numerous planets.

49:42 There are great solar systems. There are great solar systems.

49:48 There are mountains, oceans, trees and birds and animals. There are mountains, oceans, trees and birds and animals.

49:54 There are billions, there are more than billions and trillions of things in this world. There are billions, there are more than billions and trillions of things in this world.

50:00 But except human beings, no one has But except human beings, no one has

50:06 the power of thinking. the power of thinking.

50:12 The power of thinking is a very special blessing to mankind. The power of thinking is a very special blessing to mankind.

50:18 So why was man given this unique capacity? So why was man given this unique capacity?

50:24 So why was man given this unique capacity? So why was man given this unique capacity?

50:30 To develop his personality, to develop his mind so that he may be a deserv To develop his personality, to develop his mind so that he may be a deserv

50:36 ing candidate for Paradise. This is the reason of this blessing. Now, who will go to Paradise? What is the special feature of those who will be allowed to go to Paradise? It ing candidate for Paradise. This is the reason of this blessing. Now, who will go to Paradise? What is the special feature of those who will be allowed to go to Paradise? It

51:06 is developed personality. is developed personality.

51:12 Only those persons will go to Paradise who have developed their personality. Only those persons will go to Paradise who have developed their personality.

51:18 And what is the way to develop their personality? And what is the way to develop their personality?

51:24 It is At-Tafkir, At-Tawassum, At-Tadabbur, that is contemplation, thinking. It is At-Tafkir, At-Tawassum, At-Tadabbur, that is contemplation, thinking.

51:30 So thinking is the only course which makes you So thinking is the only course which makes you

51:37 able to be a deserving candidate of Paradise. able to be a deserving candidate of Paradise.

51:44 There is no way other than this. There is no way other than this.

51:52 Man in this world is like an ore, O-R-E, ore. Man in this world is like an ore, O-R-E, ore.

51:59 And it is required to make him And it is required to make him

52:07 self steel. self steel.

52:13 You are born as an ore, and now you are required to make yourself steel. You are born as an ore, and now you are required to make yourself steel.

52:19 So how is it possible? So how is it possible?

52:25 It is possible through Tafkir. It is possible through Tafkir.

52:32 It is Tafkir by which you can know that I represent your ore. It is Tafkir by which you can know that I represent your ore.

52:38 It is Tafkir by which you can understand that if you utilize your ore, you become steel, you become an engine, you become a machine. So we are here simply as an ore. And it is upon we that it is upon we to develop our personality, to make us steel, It is Tafkir by which you can understand that if you utilize your ore, you become steel, you become an engine, you become a machine. So we are here simply as an ore. And it is upon we that it is upon we to develop our personality, to make us steel,

53:08 to make us an engine, to make us a machine. to make us an engine, to make us a machine.

53:18 So it is very, very serious to know that only developed personality can find entry into Paradise. So it is very, very serious to know that only developed personality can find entry into Paradise.

53:28 Without personality development, without intellectual development, without spiritual development, no person Without personality development, without intellectual development, without spiritual development, no person

53:39 will go to Paradise. will go to Paradise.

53:46 So thinking is very important in terms of Paradise and in terms of success in this world from So thinking is very important in terms of Paradise and in terms of success in this world from

53:54 both the aspects. both the aspects.

54:02 If you want success, you want, if you want to achieve big success If you want success, you want, if you want to achieve big success

54:10 , if you want to become a super achiever, you have to develop your Tafkir. , if you want to become a super achiever, you have to develop your Tafkir.

54:23 And also, if you want to be settled in Paradise, you want to have a place in Paradise, And also, if you want to be settled in Paradise, you want to have a place in Paradise,

54:35 again, you have to develop your mind through Tafkir. again, you have to develop your mind through Tafkir.

54:48 Tafkir means thinking, contemplation. Tafkir means thinking, contemplation.

54:54 So it is not simply a philosophy. So it is not simply a philosophy.

55:00 It is a fact. It is a fact.

55:06 It is a science of religion. It is a science of religion.

55:12 It is the science of Islam. It is the science of Islam.

55:18 So every man and every woman must know that it is imperative to all individuals, to all men So every man and every woman must know that it is imperative to all individuals, to all men

55:28 and to all women, to inculcate the power of Tafkir in your personality. and to all women, to inculcate the power of Tafkir in your personality.

55:38 Tafkir gives you the power of anal Tafkir gives you the power of anal

55:48 ysis. ysis.

55:58 Tafkir gives you all those things that are required, all those good things. Tafkir gives you all those things that are required, all those good things.

56:09 Tafkir gives you all those good things that are required by God. Tafkir gives you all those good things that are required by God.

56:19 So it is very important to know that Tafkir is a very important teaching of Islam. So it is very important to know that Tafkir is a very important teaching of Islam.

56:27 Tafkir means Tafkir is to prepare your mind. Tafkir means Tafkir is to prepare your mind.

56:34 Tafkir means to prepare your mind. Tafkir means to prepare your mind.

56:42 Tafkir means to know the art ofright thinking. Tafkir means to know the art ofright thinking.

56:50 Tafkir meansright analysis. Tafkir meansright analysis.

56:57 So all these things are the outcome of Tafkir. So all these things are the outcome of Tafkir.

57:05 So you have to know that simply rituals are not enough. So you have to know that simply rituals are not enough.

57:13 If you are observing some rituals of Islam, they are not enough. No. If you are observing some rituals of Islam, they are not enough. No.

57:21 You have to adopt the way of Tafkir. You have to adopt the way of Tafkir.

57:27 Without Tafkir, there is no increase in your faith. Without Tafkir, there is no increase in your faith.

57:33 Without Tafkir, you cannot develop your personality. Without Tafkir, you cannot develop your personality.

57:39 Without Tafkir, you cannot find a place in Paradise. Without Tafkir, you cannot find a place in Paradise.

57:45 Without Tafkir, you cannot realize God. Without Tafkir, Without Tafkir, you cannot realize God. Without Tafkir,

57:51 you cannot discover God. All those positive qualities, all those positive qualities required in Islam are directly related to Tafkir. aaqool qawli hazaa wa astaghfirullaha li wa lakum ajmaeen. you cannot discover God. All those positive qualities, all those positive qualities required in Islam are directly related to Tafkir. أقول قولي هذا واستغفر الله لي ولكم أجمعين.

The Concept of Tafkeer in Islam | August 9, 2007