Tafsir (Exegesis of the Meanings of the Qur’an)

An introductory to Tafsir

Fatwa no. 11627

Q : What is meant by Al-Muhkam (clearly decided Qur’anic verses, mostly concerning legal rulings) and Al-Mutashabih (Qur’anic verses whose meanings are not entirely clear)? There is opposition raised by some people that if the Qur’an is an explanation of each and every thing and if it is guidance to all mankind and Jinn, how can this be reconciled with the Saying of Allah (which means): Surah Al-`Imran, 3: 7 but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge What is meant by “those who are firmly grounded in knowledge”? What is the difference between Ta’wil (interpretation) of the Qur’an and Tafsir (explanation/exegesis of the meanings of the Qur’an)?

A: First, Al-Muhkam is used to refer to perfection and accuracy, and as such, perfecting speech means being accurate and clear in terms of its meaning, whereby truth becomes distinct from falsehood, and the right path becomes distinct from the wrong path. In this context, all the Ayahs of the Qur’an are perfect; they are all crystal-clear, causing no confusion to anyone, as Allah (Exalted be He) says (what means):Surah Hud, 11: 1 (This is) a Book, the Verses whereof are perfected (in every sphere of knowledge), and then explained in detail from One (Allâh), Who is All-Wise, Well-Acquainted (with all things). He (Glorified be He) also says:Surah Yunus, 10: 1 These are the Verses of the Book (the Qur’ân) Al-Hakîm.

  Second, Mutashabih (i.e. resembling or similar) is used to refer to speech when it carries similar harmonious meanings whereby the commands given therein confirm one another. It does not enjoin a certain command in one location and prohibits it in another. The stories it relates are all believable and harmonious. If it confirms the occurrence of an event in one location, it does not negate it in another. In this context, the entire Qur’an is similar from the perspective that its parts are not in contradiction or confusion with one another, as Allah (Exalted be He) says:Surah Al-Nisa', 4: 82 Do they not then consider the Qur’ân carefully? Had it been from other than Allâh, they would surely have found therein many a contradiction. Allah (Exalted be He) says:Surah Al-Zumar, 39: 23 Allâh has sent down the Best Statement, a Book (this Qur’ân), its parts resembling each other (in goodness and truth) (and) oft-repeated. In this context, Mutashabih (resembling, similar) does not negate the general meaning of Muhkam (perfect, exact, accurate). Each part of the Holy Qur’an integrates with the other and confirms it without any taint of contradiction among them. Third, the particular meaning of similarity occurs when a thing resembles another in one aspect but differs from it in another. In the Glorious Qur’an, there are some Ayahs that in this sense are termed Mutashabihat (i.e., similar Ayahs yet not entirely clear independently). They carry implications that agree with the Muhkamat (clear-cut Qur’anic Ayahs) in certain regards and differ from them in others, thus their intended meaning become unclear to people. But anyone who refers to the self-explanatory clear-cut Ayahs to understand in their light such similar yet not entirely clear Ayahs, will clearly perceive their intended meanings, and will be guided to the right path.

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 On the other hand, any scholar who understands the Mutashabihat alone without referring to the self-explanatory clear-cut Ayahs, will fall into error and deviate from the right path as the Christians did in their claim that Allah (Exalted be He) has a son. Allah (Exalted be He) states about ‘Eisa (Jesus, peace be upon him) that he is the son of Maryam (Mary, may Allah be pleased with her), and that he was (no more than) a Messenger of Allah and His Word which He bestowed upon Maryam and a Ruh (spirit) created by Him. Despite this, the Christians have abandoned recourse to the Statements of Allah (Exalted be He) concerning ‘Eisa (peace be upon him):Surah Al-Zukhruf, 43: 59 He [‘Isâ (Jesus)] was not more than a slave. We granted Our Favour to him and:Surah Al-`Imran, 3: 59 Verily, the likeness of ‘Isâ (Jesus) before Allâh is the likeness of Adam. He created him from dust, then (He) said to him: "Be!" - and he was. and Allah’s Saying:Surah Al-Ikhlas, 112: 1 Say (O Muhammad صلى الله عليه وسلم): "He is Allâh, (the) One. Surah Al-Ikhlas, 112: 2 "Allâh-us-Samad (السيد الذي يصمد إليه في الحاجات) [Allâh the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)]. Surah Al-Ikhlas, 112: 3 "He begets not, nor was He begotten. Surah Al-Ikhlas, 112: 4 "And there is none co-equal or comparable unto Him." This particular meaning of similar and clear-cut Ayahs and the different stands people hold towards them is pointed out in the Saying of Allah (Exalted be He),Surah Al-`Imran, 3: 7 It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’ân). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkâm (commandments), Al-Fara’id (obligatory duties) and Al-Hudud (legal laws for the punishment of thieves, adulterers)]; 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), and seeking for its hidden meanings, but none knows its hidden meanings save Allâh. 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-Tabarî). Thus, it becomes clearly evident that the Qur’an is an explanation of each and every thing and that it is guidance and mercy, and bears glad tidings to the Muslims.

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 It also becomes clear that the texts of the Holy Qur’an are harmonious, without a taint of contradiction about them. “Those who are firmly grounded in knowledge” are those who seek the truth. They explain the similar but not entirely clear Ayahs in the light of the self-explanatory clear-cut Ayahs. Thus, any air of misunderstanding on similar Ayahs is eliminated. “As for those in whose hearts there is a deviation from the truth” they are the obstinate who stubbornly adhere to their opinion and follow their whims and caprices. They explain and interpret the similar but not entirely clear Ayahs without having recourse to the self-explanatory clear-cut Ayahs with the aim of sowing the seeds of doubt and skepticism in the hearts of the believers. As for the difference between Ta’wil (interpretation) of the Holy Qur’an and its Tafsir (exegesis): interpretation may refer to giving an explanation to its meanings in words clarifying what is intended, even if by resorting to the clear-cut Ayahs. Therefore, it is correct that a reader pause at the word "knowledge" in the Saying of Allah (Exalted be He):Surah Al-`Imran, 3: 7 but none knows its hidden meanings save Allâh. And those who are firmly grounded in knowledge Those who are firmly grounded in knowledge know the Qur’anic Ayahs that are not entirely clear and their meanings by having recourse to the clear-cut Ayahs. Thus, they are joined through the conjunction "and" in the Saying of Allah (Exalted be He):Surah Al-`Imran, 3: 7 And those who are firmly grounded in knowledge to the Word "Allah." Moreover, Ta’wil of the Qur’an may also mean the actualization and realization of its words, as Allah (Exalted be He) says:Surah Al-A`raf, 7: 53 Await they just for the final fullfilment of the event? On the Day the event is finally fulfilled (i.e. the Day of Resurrection), those who neglected it before will say: “Verily, the Messengers of our Lord did come with the truth The same applies to the Saying of Allah (Exalted be He) concerning the story of Yusuf (Joseph)

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 when his parents and brothers bowed to him:Surah Yusuf, 12: 100 O my father! This is the interpretation of my dream aforetime! He explained their bowing as the realization of his dream which came true. Also known to those who are firmly grounded in knowledge is the interpretation of the Attributes of Allah which He mentioned in the Holy Qur’an such as Istiwa’ (Allah’s rising over the Throne in a manner that befits Him) in His saying:Surah Ta­Ha, 20: 5 The Most Gracious (Allâh) rose over (Istawâ) the (Mighty) Throne (in a manner that suits His Majesty). and His coming with angels in rows in His saying:Surah Al-Fajr, 89: 22 And your Lord comes with the angels in rows. The meaning of "Istawa" and "comes with the angels in rows" is known to scholars firmly grounded in religious knowledge. As for how He rises over the Throne or how He will come with the angels in rows, it is only known to Allah (Exalted be He). Thus, it is correct to pause on the Word "Allah" when reciting the following Ayah:Surah Al-`Imran, 3: 7 but none knows its hidden meanings save Allâh. Both pauses are correct as each conveys a certain true meaning. Another example of Ta’wil when used to signify that something comes true or is fulfilled, is the Hadith authentically narrated on the authority of ‘Aishah (may Allah be pleased with her) that the Prophet (peace be upon him) used to say while bowing and prostrating: Glory be to You, O Allah, our Lord, and praise be to You, O Allah, forgive me interpreting the Ayah of

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 the Qur’anthat says:Surah Al-Nasr, 110: 3 So glorify the Praises of your Lord, and ask His Forgiveness. Ta’wil in the context of ‘Aishah’s words means actual fulfillment of the words. However, as far as the Qur’an and other legal texts are concerned, it may mean that a scholar prefers a more probable opinion to a less probable one because there is proof that supports the first. This is a term used by many jurists and scholars of the principles of jurisprudence and is the one applied by the late interpreters of the texts speaking of the Attributes of Allah (Exalted be He). Shaykh-ul-Islam Ibn Taymiyyah criticized this at the end of the fifth rule in his book At-Tadmuriyyah. For more details, refer to this book.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!