A stand-alone term usually is ambiguous (has multiple

meanings). For example, daraba means to hit, to propose an

argument, to impose, to travel, and so on. Each of these meanings
often is like a formula that can be used in different ways to model
real-life situations (hit the rock with your cane, the angels hit their
faces). This two-dimensional flexibility (multiple meanings, each
with a multi-purpose formula) is the basis of human intelligence. It
is found in every language. It allows the mind to wander, explore
and research. It is the power that Allah granted to Adam
'alaihissalaam, and just because of this power, He ordered the
angels to prostrate to him out of respect.
To make a term (e.g., daraba) useful, two things must happen:
1. Put term in context to limit choice of meaning. Put
this term in a sentence (the context). For example, wa
18
daraba lanaa mathalan . . . (he proposed to us an
argument by way of analogy [likeness], Qur’ā n,
Yaaseen, 36:78). The context often dictates that we
have fewer meanings to choose from, maybe only one
(propose an argument). But at this stage, a single
meaning simply is a broad formula with an openended
range of possible applications (unknown
purpose of argument). It usually is too abstract to be
useful.
2. Connect meaning formula to reality (ta'weel). With
Allah's permission, one can connect the meaning
formula that is chosen by the context to a real
situation. The verse continues: wa nasiya khalqahu
qaala man yuhyil 'idhaama wa hiya rameem (but he
forgot his own creation; he said, “who could bring
crumbled bones to life?”). By being connected to a
real situation, the meaning formula (propose an
argument) becomes useful. Now we can use this
formula to understand reality (someone, who forgot
his own creation, is proposing an analogical
argument about bringing bones to life), and then to
deal with it (understand the analogy and see that it is
false). This connection between meaning formula and
reality is called realization of formula or ta'weel.
Meaning formulas usually allow analogical ta'weel:
connecting to something in reality that is similar to the formula.
This is the basis of analogical reasoning which is the main tool of
thinking and jurisprudence. For different situations in reality, the
19
same meaning formula may have different ta'weels, depending on
what guidance we receive from Allah.
Depending on context, allegorical ta'weel may be the proper
thing to do: connecting to something that is apparently similar to
the formula but not of the same kind of reality. Dreams and
spiritual meaning formulas often are only meant to be allegorical.
The spiritual reality is different from the physical reality.
Moreover, allegorical ta'weel may become necessary because the
reality of this world is deceptive and non-final (mataa'ul ghuroor:
experience of deception). Reality is absolutely factual and final
only in the hereafter.
But Allah may decide to block the connection between
meaning formula and reality altogether. The verse “fa darabna
'alaa aadhaanihim fil kahfi sineena 'adadaa” (Qur’ā n, al-Kahf
18:11) is translated: therefore, we caused them to “sleep” in the
cave for many years by doing “daraba,” something unspecified, to
their ears. The ta'weel of this meaning formula is impossible. We
are not told about the reality of what Allah did to those young
men's ears. We cannot make the connection between the meaning
formula (darabnaa 'alaa aadhaanihim, we “struck on” or “sealed
off” or “placed something on” their ears) and the reality of what
Allah did to their ears. Such a verse is called mutashabih (bears
false similarity to our reality). Only Allah knows the ta'weel of
such verses. When the deviant-minded pursue them, they only
make wild ta'weel guesses about the hereafter, thus creating occult
concepts or false prophethood.
All important terms in the Qur’ā n are put in one or more
contexts (verses containing the term) that limit the choice of
20
meaning, and also enable us to make connections between the
meaning formula and real situations. Ta'weel is possible. The
section below entitled “What is fasaad?” illustrates this approach.
If a verse has a ta'weel of any kind (analogical or allegorical),
then the verse is called muhkam (literally: made firm, Qur’ā n, Aal
'Imraan 3:7). The meaning formula of a muhkam verse usually
allows analogical ta'weel, and consequently, analogical reasoning.
In some muhkam verses, only allegorical ta'weel is possible.
Muhkam verses are the basis of the Qur’ā n (ummul kitab).
They are part of Allah's promise to preserve the Qur’ā n. They are
the framework, system of meaning, that preserves and controls the
ta'weel of the Qur’ā n's essential rules and messages. Allah wishes
each of us, not just scholars, to use muhkam verses to perform
ta'weel—connect them to reality according to our mental
capability, with light (noor) from Him, and with His help (tawfeeq,
arrangement of favorable circumstances)—in order to judge reality
by what Allah has sent down (hukm bi maa anzalallah). This
includes all aspects of reality, not just what is usually contained in
books of fiqh (interpretation of law).
As many scholars have pointed out, applying the muhkam
verses of Allah to such things as politics and social issues was
frowned upon by Muslim authorities, beginning with the Umayyad
period. Tafseers must have been censored accordingly.
If Gog and Magog were released just before Islam, wouldn't
they have quickly started gaining power over Muslims? The
Prophet sallalahu 'alaihi wasallam told us that Umar radiallahu
'anhu was like a closed gate (a barrier) standing between Muslims
and the dreaded wave-like fitnah (difficult test, Gog and Magog),
21
and that this gate would be broken so that it could never be closed
again. Wouldn't Gog and Magog have broken this barrier
(assassinated Umar)? Wouldn't they have censored discussing Gog
and Magog in Islamic literature and scholarship, just as Zionists
nowadays censor their own mention in the American media by
calling it anti-Semitic?