those words. Likewise, a person may know about Hajj and its sacred sites—the House, the Mosque, Minā, ‘Arafah, and Muzdalifah—and understand what these names mean, without knowing the actual places until he sees them. He then recognizes that the Kaaba he sees is the one mentioned in His words:

“Pilgrimage to the House is a duty owed to Allah by mankind.”

Likewise, the land of ‘Arafāt is what is mentioned in His words:

“When you depart from ‘Arafāt, remember Allah.”

Likewise, the Sacred Monument is Muzdalifah, which lies between the two mountain passes of ‘Arafah and the valley of Muhassir. He recognizes it as the place mentioned in His words:

“Remember Allah at the Sacred Monument.”

Similarly, a man may have a dream, and an interpreter may tell him its interpretation, which he understands and conceives in his mind. For example, the interpreter may say, “This indicates that such-and-such happened, and that such-and-such will happen.” Then, when that happens, it is the ta’wīl of the dream. Its ta’wīl is not his knowledge of it, his mental conception of it, or his words about it. Hence Joseph, the man of truth, said:

“This is the fulfilment of my dream of long ago.”

He also said:

“No food will come to you as your provision without my informing you of its interpretation before it reaches you.”

Thus, he informed them both of the ta’wīl before the ta’wīl came to pass; informing them was not itself the ta’wīl. The Prophet—may Allah’s blessings and peace be upon him—therefore knows the ta’wīl even though it has not yet occurred, and even if he does not know when it will occur. Likewise, we know the ta’wīl of the promises and warnings Allah has mentioned in the Quran, even though we do not know when this ta’wīl will occur—the ta’wīl mentioned in His words, glorified and exalted is He:

“Are they waiting for anything but its fulfilment? On the Day its fulfilment comes…”

And He, Most High, said:

“Every announcement has its appointed time.”