The Quran: The clear verses and verses need to be understood to be clear

Dr. Abu Ameenah Bilal Philips

The Qur'aan has described itself in various verses as being entirely muhkam, in one verse as being entirely mutashaabih, and in another verse as being partially muhkam and partially mutashaabih. There is no contradiction here, because the first two cases use the words in their general sense, while the final one uses the words according to a more technical meaning. Since the general meaning of the Arabic term muhkam is "perfected" or "completely formed," the whole Qur'aan may be referred to as being muhkam in respect to it construction, its logic, and its message. Hence, we find Allaah referring to the Qur'aan as follows:

"Alif, Laam, Raa. A Book from the Wise and Aware (Allaah), whose
verses were made muhkam, then explained." (Soorah Hood (11):1)

Likewise, Allaah applied the general meaning of mutashaabih, "mutually resembling one another" or "similar," to the whole Qur'aan in the following verse:

"Allaah has revealed the best speech (in the form of) a mutashaabih
book repeating (its message)." (Soorah az-Zumar (39):23.)

That is, all of the verses of the Qur'aan resemble each other in their rhythmic and poetic perfection, and they all mutually confirm each other's meanings. However, the specific meanings of these two terms play a very important role in the science of tafseer. Those meanings are contained in the following verse, along with a very stern warning:


"It is He Who revealed the Book to you; in it are muhkamaat verses which are the essence of the Book (umm al-kitaab) and other (verses) which are mutashaabihaat. As for those whose hearts are twisted, they follow the mutashaabih, seeking to sow discord and searching for its inner meanings, but no one knows its inner meaning except Allaah. And those firmly grounded in knowledge say, 'We believe in it, as it is all from our Lord.' Yet, none will realize (this) except the wise." (Soorah Aal 'Imraan (3):7.)

Hence, the muhkam could be defined as those verses whose meanings are clear, and the mutashaabih as those verses whose inner meanings are known only to Allaah. 'Aa'ishah reported that once the Prophet (r) recited the above mentioned verse and said,

" If you meet those who seek out the obscure verses (mutashaabih), they are the ones whom Allaah has named in the Qur'aan, so beware of them." (Collected by al-Bukhaaree (Sahih Al-Bukhari, Vol. 6, pp. 53-4, no. 70) and Muslim (Sahih Muslim, vol. 4, p. 1402, No. 6442). (Dr. Abu Ameenah Bilal Philips, Usool At-Tafseer The Methodology of Qur'anic Interpretation, pp. 181-182, Source)

Shaykh Abu Ammar Yasir al-Qadhi concludes it off by saying:
In conclusion, Allaah has called the whole Qur`aan muhkam, meaning that it is a clear source of guidance and a criterion between good and evil; He has also called the whole Qur`aan muttashaabih, meaning that its verses are similar to one another in beauty and aid one another in meaning; and, finally, He has called part of it muhkam and part muttashaabih, meaning that part of the Qur`aan is clear and not open to distortion, and part of it is unclear and open to distortion by those 'who have a deviation in their hearts.' The portion that is muhkam forms the foundation of the Book, meaning that it comprises all the moral and social laws that mankind needs for its guidance. The muttashaabih portion of the Qur`aan is clear in its meaning to 'those well grounded in knowledge,' and it is necessary to understand these muttashaabih portions in light of the muhkam ones. The actuality of the muttashaabih verses, however, are known only to Allaah. (Shaykh Abu Ammar Yasir al-Qadhi, On the Muhkam and Muttashaabih, Source)

Blogger comment:
The Quran verses are two kinds both of them are perfected and clear. The first group which are Muhakam (confirmed, perfected and clear) , most people can read and understand. The Mutashapah (which mean may not be clear) does not mean these verses to be confusing or contradicting or illusive but mean these verses may not be clear as yet. For example the origin of the universe and earth was a verse that Muslims at the time of the prophet was not sure about its proper meaning but they did that only recently after we found it confirm the big bang theory.

أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ (21:30)
21:30 (Picktall) Have not those who disbelieve known that the heavens and the earth were of one piece, then We parted them, and We made every living thing of water? Will they not then believe? -

That is why God in the 3:7 verse described that people who are well grounded in knowledge of the Quran though do not confess to know all the meanings of the verses but they confess by their faith in the words of God. They red all the Quran and understood it well so the few verses that they did not understand well knew that God did not reveal to humans its explanation as yet.

It is He Who has sent down to you (Muhammad) the Book (this Qur'an). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkam (commandments, etc.), Al-Fara'id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers, etc.)]; and others not entirely clear. So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah. And those who are firmly grounded in knowledge say: "We believe in it; the whole of it (clear and unclear Verses) are from our Lord." And none receive admonition except men of understanding. (Tafsir At-Tabari). S. 3:7