Mutashabihat and Muhkamat Ayat
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salahdin
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Muhkamat and Mutashabihat.Muhkamat and Mutashabihat
The word muhkamat - (sg. muhkama) is derived from the root uhkima which means to decide between two things. It is a verbal noun in the plural, meaning judgements, decisions and in technical language refers to all clearly decided verses of the Qur'an, mostly those concerning legal rulings, but also to other clear definitions such as between truth and falsehood etc. This is what is meant by 'general muhkamat'.
Mutashabihat (sg. mutashabiha) is derived from the root 'ishtabaha' meaning 'to be doubtful'. It is a verbal noun in the plural, meaning the uncertain or doubtful things. In technical language it refers to those verses of the Qur'an the meanings of which are not clear or not completely agreed upon, but open to two or more interpretations.
Example of muhkamat:
'O you who believe! When ye deal with each other, in transactions involving future obligations, in a fixed period of time, reduce them to writing. Let a scribe write down faithfully as between the parties ...' (Al-Qur'an 2: 282).
Example of mutashabihat:
'(God) Most Gracious is firmly established on the throne (of authority)' (Al-Qur'an 20: 5).
Note that the words in brackets have been added by the translator in an attempt to interpret this aya.
The Qur'an on Muhkamat and Mutashabihat
The Qur'an says of itself that it contains two kinds of ayat, both of which are fundamental components of the book, and both of which must be accepted:
'He it is who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the book: others are allegorical, that is those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord and searching for its hidden meanings, but no one knows its hidden meanings except God and those who are firmly grounded in knowledge say: "We believe in the book; the whole of it is from our Lord;" and none will grasp the message except men of understanding' (Al-Qur'an 3: 7).
Here muhkamat and mutashabihat are described as follows:
muhkama:
◦Something of which knowledge was desired.◦Something with only one dimension.◦Something sufflcient in meaning, requiring no further explanation.mutashabihat:
◦Something known to Allah only.◦Something with more than one dimension.◦Something requiring further explanation.Hence in the Qur'an those ayat dealing with halal and haram, punishments, inheritance, promise and threat, etc.belong to the muhkamat, while those concerning the attributes of Allah, the true nature of the resurrection, judgement and life after death etc. belong to the mutashabihat.
General and Specific
Some verses of the Qur'an are of a very wide, general application (al-'am), e.g. including all human beings, or all Muslims etc. Other ayat are restricted in their application to certain special circumstances only (al-khas).
Example:
'Every soul shall have a taste of death' (Al-Qur'an 3: 185)
'Let there be no obscenity, nor wickedness nor wrangling in the Hajj' (Al-Qur'an 2:187).
'God (thus) directs you as regards your children (inheritance)' (Al-Qur'an 4: 11).
Furthermore one also distinguishes between 'general verses' which remain general, and others which intend a specific meaning.
Example:
'Pilgrimage thereto is a duty man owes to God- those who can afford the journey' (Al-Qur'an 3: 97).
Of the 'special meanings' there are several varieties. Usually some kind of condition or limitation is specified.
Example:
'Your step-daughters under your guardianship, born of your wives to whom you have gone in' (Al-Qur'an 4: 23).
'It is prescribed when death approaches any one of you, if you leave any goods that he make a bequest to parents and next of kin' (Al-Qur'an 2: 180).
'So keep away from the women in their courses, and do not approach them until they are clean' (Al-Qur'an 2: 222).
'Free' and 'Bound' Verses
Some of the ahkam verses are valid, 'free' (mutlaq) from any conditions or circumstances, while others are 'bound' (muqayyad) to special conditions or situations, and apply only therein.
Examples:
'If it is beyond your means, fast for three days, that is expiation for the wrath ye have sworn' (Al-Qur'an 5: 92).
It is free, i.e. left to one's discretion whether to fast three days consecutively or with interruptions.
'And if ye find no water then take yourselves clean sand or earth and rub therewith your faces and hands' (Al-Qur'an 5: 6). [Some say this aya is 'bound', as the same aya mentioning wudu' instructs washing of the hands 'to the elbows'; others say it is 'free'.]
'Literal' and 'Understood' Meanings
The meaning of certain ayat is derived from the literal wording (mantdq) while that of others is derived from what is understood (mafhum) by them:
Of the literal understanding there are several kinds. The first concerns a clear text, i.e. a text clear and without ambiguity.
Example:
'But if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all' Al-Qur'an 2: 196).
In other cases the text may be somewhat ambiguous in its expression but obvious as far as the meaning is concerned.
Example:
'And do not approach them until they are clean' (Al-Qur'an 2: 222).
The Arabic word tatahharna may refer to the end of the woman's menstrual period, or the completion of the bath after the period; the second being more obvious. [Qattan, M.: mabahith It 'ulum al-qur'an, Riyadh. 1971.]
Still other verses imply a meaning through the context, although the wording itself is not clear.
Example:
'And out of kindness reward to them the wing of humility' (Al-Qur'an 17: 24).
This applies to parents, and not to all human beings in general, as the context of this verse suggests.
Al Muqatta'at
The so-called 'abbreviated letters' are an important section of the mutashabihat' [Itqan, II, p.8f. A summary of the orientalists' efforts on this topic is in Jeffery. Arthur: The Mystic Letters of the Quran, MW, 14 (1924), pp. 247-60. Some of the orientalists suggested that the letters are abbreviations of the names of the various Companions who used to write the Qur'an for Muhammad. Still others say that the letters are simply symbols employed to distinguish the Sura from others before the now common names were introduced. Sura Ta Ha would be a case in point. This is also based on some Muslim scholars' views (Itqan, 11, p.10). Watt, the Edinburgh priest-orientalist, writes 'We end where we began; the letters are mysterious, and have so far baMed interpretation' (Watt, M.: Bell's Introduction to the Qur'an, Edinburgh, 1977, p.64).] insofar as their meanings are not known.The word is derived from the root 'qata'a' - to cut, and means 'what is cut', and also 'what is abbreviated'.
In technical language the word is used for certain letters found at the beginning of several suras of the Qur'an, called 'the abbreviated letters'.
Their Occurrence
There are fourteen such letters occurring in various combinations at the beginning of 29 suras. The following is a list of their occurrence and distribution in the Qur'an:
Alif Lam Ra: 10, 11, 12, 14, 15.
Alif Lam Mim: 2, 3, 29, 30, 31, 32.
Alif Lam Mim Ra': 13.
Alif Lam Mim Sad: 7
Ha Mim: 40, 41, 43, 44, 45, 46.
Sad: 38.
Ta Sin: 27.
Ta Sin Mim: 26, 28.
TaHa:20.
Qaf: 50.
Kaf Ha Ya 'Ain Sad: 19.
Nun: 68.
Ya Sin: 36.
Variety of Explanations
The meaning and purpose of these letters is uncertain. There have been a variety of explanations offered by Muslim scholars throughout the ages. Among them are: [See itqan, 11, pp.9-11.]
These letters might be abbreviations for certain sentences and words, such as e.g. Alif Lam Mim meaning Ana llahu A'lam; or Nun meaning Nur (light), etc. These letters are not abbreviations but symbols and names of Allah, or something else. [e .g. the letter nun standing for 'fish' . which occurs in every sura that has nun as 'abbreviated letter' in front, or ta standing for snake, as every sura with [a as abbreviated letterw in front contains the story of Musa and the snake.] These letters have some numerical significance, as the semitic letters also have numerical value. These letters were used to attract the attention of the Prophet (and later his audience) for the revelation to follow. There are also many other explanations which cannot be referred to here. The 'abbreviated letters' are part of the Qur'anic message, revealed to the Prophet Muhammad and therefore included in the text of the Qur'an. They are to be recited and read as part of the suras where they occur. They are a good example for one kind of mutashabihdt which is referred to in the Qur'an itself, (3: 7), the meaning of which is known to Allah. The Qur'an says of them: '... these are the symbols of the perspicuous book' (12: 1). www.*!*!*!*!*!*!*!*!*!*!*!*!*!*!
Muhkamat and Mutashabihat.Muhkamat and Mutashabihat
The word muhkamat - (sg. muhkama) is derived from the root uhkima which means to decide between two things. It is a verbal noun in the plural, meaning judgements, decisions and in technical language refers to all clearly decided verses of the Qur'an, mostly those concerning legal rulings, but also to other clear definitions such as between truth and falsehood etc. This is what is meant by 'general muhkamat'.
Mutashabihat (sg. mutashabiha) is derived from the root 'ishtabaha' meaning 'to be doubtful'. It is a verbal noun in the plural, meaning the uncertain or doubtful things. In technical language it refers to those verses of the Qur'an the meanings of which are not clear or not completely agreed upon, but open to two or more interpretations.
Example of muhkamat:
'O you who believe! When ye deal with each other, in transactions involving future obligations, in a fixed period of time, reduce them to writing. Let a scribe write down faithfully as between the parties ...' (Al-Qur'an 2: 282).
Example of mutashabihat:
'(God) Most Gracious is firmly established on the throne (of authority)' (Al-Qur'an 20: 5).
Note that the words in brackets have been added by the translator in an attempt to interpret this aya.
The Qur'an on Muhkamat and Mutashabihat
The Qur'an says of itself that it contains two kinds of ayat, both of which are fundamental components of the book, and both of which must be accepted:
'He it is who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the book: others are allegorical, that is those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord and searching for its hidden meanings, but no one knows its hidden meanings except God and those who are firmly grounded in knowledge say: "We believe in the book; the whole of it is from our Lord;" and none will grasp the message except men of understanding' (Al-Qur'an 3: 7).
Here muhkamat and mutashabihat are described as follows:
muhkama:
◦Something of which knowledge was desired.◦Something with only one dimension.◦Something sufflcient in meaning, requiring no further explanation.mutashabihat:
◦Something known to Allah only.◦Something with more than one dimension.◦Something requiring further explanation.Hence in the Qur'an those ayat dealing with halal and haram, punishments, inheritance, promise and threat, etc.belong to the muhkamat, while those concerning the attributes of Allah, the true nature of the resurrection, judgement and life after death etc. belong to the mutashabihat.
General and Specific
Some verses of the Qur'an are of a very wide, general application (al-'am), e.g. including all human beings, or all Muslims etc. Other ayat are restricted in their application to certain special circumstances only (al-khas).
Example:
'Every soul shall have a taste of death' (Al-Qur'an 3: 185)
'Let there be no obscenity, nor wickedness nor wrangling in the Hajj' (Al-Qur'an 2:187).
'God (thus) directs you as regards your children (inheritance)' (Al-Qur'an 4: 11).
Furthermore one also distinguishes between 'general verses' which remain general, and others which intend a specific meaning.
Example:
'Pilgrimage thereto is a duty man owes to God- those who can afford the journey' (Al-Qur'an 3: 97).
Of the 'special meanings' there are several varieties. Usually some kind of condition or limitation is specified.
Example:
'Your step-daughters under your guardianship, born of your wives to whom you have gone in' (Al-Qur'an 4: 23).
'It is prescribed when death approaches any one of you, if you leave any goods that he make a bequest to parents and next of kin' (Al-Qur'an 2: 180).
'So keep away from the women in their courses, and do not approach them until they are clean' (Al-Qur'an 2: 222).
'Free' and 'Bound' Verses
Some of the ahkam verses are valid, 'free' (mutlaq) from any conditions or circumstances, while others are 'bound' (muqayyad) to special conditions or situations, and apply only therein.
Examples:
'If it is beyond your means, fast for three days, that is expiation for the wrath ye have sworn' (Al-Qur'an 5: 92).
It is free, i.e. left to one's discretion whether to fast three days consecutively or with interruptions.
'And if ye find no water then take yourselves clean sand or earth and rub therewith your faces and hands' (Al-Qur'an 5: 6). [Some say this aya is 'bound', as the same aya mentioning wudu' instructs washing of the hands 'to the elbows'; others say it is 'free'.]
'Literal' and 'Understood' Meanings
The meaning of certain ayat is derived from the literal wording (mantdq) while that of others is derived from what is understood (mafhum) by them:
Of the literal understanding there are several kinds. The first concerns a clear text, i.e. a text clear and without ambiguity.
Example:
'But if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all' Al-Qur'an 2: 196).
In other cases the text may be somewhat ambiguous in its expression but obvious as far as the meaning is concerned.
Example:
'And do not approach them until they are clean' (Al-Qur'an 2: 222).
The Arabic word tatahharna may refer to the end of the woman's menstrual period, or the completion of the bath after the period; the second being more obvious. [Qattan, M.: mabahith It 'ulum al-qur'an, Riyadh. 1971.]
Still other verses imply a meaning through the context, although the wording itself is not clear.
Example:
'And out of kindness reward to them the wing of humility' (Al-Qur'an 17: 24).
This applies to parents, and not to all human beings in general, as the context of this verse suggests.
Al Muqatta'at
The so-called 'abbreviated letters' are an important section of the mutashabihat' [Itqan, II, p.8f. A summary of the orientalists' efforts on this topic is in Jeffery. Arthur: The Mystic Letters of the Quran, MW, 14 (1924), pp. 247-60. Some of the orientalists suggested that the letters are abbreviations of the names of the various Companions who used to write the Qur'an for Muhammad. Still others say that the letters are simply symbols employed to distinguish the Sura from others before the now common names were introduced. Sura Ta Ha would be a case in point. This is also based on some Muslim scholars' views (Itqan, 11, p.10). Watt, the Edinburgh priest-orientalist, writes 'We end where we began; the letters are mysterious, and have so far baMed interpretation' (Watt, M.: Bell's Introduction to the Qur'an, Edinburgh, 1977, p.64).] insofar as their meanings are not known.The word is derived from the root 'qata'a' - to cut, and means 'what is cut', and also 'what is abbreviated'.
In technical language the word is used for certain letters found at the beginning of several suras of the Qur'an, called 'the abbreviated letters'.
Their Occurrence
There are fourteen such letters occurring in various combinations at the beginning of 29 suras. The following is a list of their occurrence and distribution in the Qur'an:
Alif Lam Ra: 10, 11, 12, 14, 15.
Alif Lam Mim: 2, 3, 29, 30, 31, 32.
Alif Lam Mim Ra': 13.
Alif Lam Mim Sad: 7
Ha Mim: 40, 41, 43, 44, 45, 46.
Sad: 38.
Ta Sin: 27.
Ta Sin Mim: 26, 28.
TaHa:20.
Qaf: 50.
Kaf Ha Ya 'Ain Sad: 19.
Nun: 68.
Ya Sin: 36.
Variety of Explanations
The meaning and purpose of these letters is uncertain. There have been a variety of explanations offered by Muslim scholars throughout the ages. Among them are: [See itqan, 11, pp.9-11.]
These letters might be abbreviations for certain sentences and words, such as e.g. Alif Lam Mim meaning Ana llahu A'lam; or Nun meaning Nur (light), etc. These letters are not abbreviations but symbols and names of Allah, or something else. [e .g. the letter nun standing for 'fish' . which occurs in every sura that has nun as 'abbreviated letter' in front, or ta standing for snake, as every sura with [a as abbreviated letterw in front contains the story of Musa and the snake.] These letters have some numerical significance, as the semitic letters also have numerical value. These letters were used to attract the attention of the Prophet (and later his audience) for the revelation to follow. There are also many other explanations which cannot be referred to here. The 'abbreviated letters' are part of the Qur'anic message, revealed to the Prophet Muhammad and therefore included in the text of the Qur'an. They are to be recited and read as part of the suras where they occur. They are a good example for one kind of mutashabihdt which is referred to in the Qur'an itself, (3: 7), the meaning of which is known to Allah. The Qur'an says of them: '... these are the symbols of the perspicuous book' (12: 1). www.*!*!*!*!*!*!*!*!*!*!*!*!*!*!
saima abdullah
my life iz 4 Allah
wsalam
sister mutashabihat means an ayaah that contains details about jannah and nar or some physical features of Allah aza wa jal or about His Kurci (chair) we can not imagine how it looks likes,, the believe of Ahle sunnah wal jamaah is that we believe that these things present as it was told in Quran and we believe in these things..( without getting into any detail debate of how, why and what)
mouhkamaat are those ayaah which have clear order of shariyah and these ayaah can be proved by logic and reasoning. for instance you can give reason why alcohol is forbidden in Islam ....all of us will come up with verity of reasons
this thing is explained in surrah al-e-imran ayaah seven:He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.
(He it is Who hath revealed unto thee (Muhammad) the Scripture) who sent you Gabriel with the Scripture (wherein are clear revelations) expositing the lawful and unlawful which are not abrogated and which are acted upon. (They are the substance of the Book) they are the foundation of the Book as they are the leading theme in each book. They are all acted upon. An example of this is the saying of Allah: (Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you…) [6:151]. (And others (which are) allegorical) vague in their meanings to the Jews, like the use of the letters of the alphabet according to their numerical value (hisab al-Jumal) in such instances as Alif. Lam. Mim, Alif. Lam. Mim. Sad, Alif. Lam Mim. Ra; and Alif. Lam. Ra; it is also said that (others (which are) allegorical) means: other verses that are abrogated and no longer acted upon. (But those) the Jews Ka'b Ibn al-Ashraf, Huyayy Ibn Akhtab and Judayy Ibn Akhtab (in whose hearts is doubt) scepticism, opposition and deviance from guidance (pursue, forsooth, that which is allegorical seeking) in the Qur'an ((to cause) dissension) pursuing disbelief, ascribing partners to Allah, and holding fast to the error they are in (by seeking to explain it) to determine the future of this nation so that dominion reverts back to them. (None knoweth its explanation) the future of this nation (save Allah). Here Allah interrupts His speech and then resumes it by saying: (And those who are of sound instruction) those who have a sound grasp of the knowledge of the Torah: 'Abdullah Ibn Salam and his fellow companions (say: We believe therein) in the Qur'an; (the whole is from our Lord) Allah has revealed both those verses which are clear and those which are ambiguous; (but only men of understanding) who have sound minds such as 'Abdullah Ibn Salam and his fellow companions (really heed) take admonition from the simile of the Qur'an*.And Allah knows the best
*Tafsir Ibn 'Abbas, trans. Mokrane Guezzou
© 2010 Royal Aal al-Bayt Institute for Islamic Thought, Amman, Jordan (http://www.aalalbayt.org) ® All Rights Reserved
sister mutashabihat means an ayaah that contains details about jannah and nar or some physical features of Allah aza wa jal or about His Kurci (chair) we can not imagine how it looks likes,, the believe of Ahle sunnah wal jamaah is that we believe that these things present as it was told in Quran and we believe in these things..( without getting into any detail debate of how, why and what)
mouhkamaat are those ayaah which have clear order of shariyah and these ayaah can be proved by logic and reasoning. for instance you can give reason why alcohol is forbidden in Islam ....all of us will come up with verity of reasons
this thing is explained in surrah al-e-imran ayaah seven:He it is Who hath revealed unto thee (Muhammad) the Scripture wherein are clear revelations - they are the substance of the Book - and others (which are) allegorical. But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed.
(He it is Who hath revealed unto thee (Muhammad) the Scripture) who sent you Gabriel with the Scripture (wherein are clear revelations) expositing the lawful and unlawful which are not abrogated and which are acted upon. (They are the substance of the Book) they are the foundation of the Book as they are the leading theme in each book. They are all acted upon. An example of this is the saying of Allah: (Say: Come, I will recite unto you that which your Lord hath made a sacred duty for you…) [6:151]. (And others (which are) allegorical) vague in their meanings to the Jews, like the use of the letters of the alphabet according to their numerical value (hisab al-Jumal) in such instances as Alif. Lam. Mim, Alif. Lam. Mim. Sad, Alif. Lam Mim. Ra; and Alif. Lam. Ra; it is also said that (others (which are) allegorical) means: other verses that are abrogated and no longer acted upon. (But those) the Jews Ka'b Ibn al-Ashraf, Huyayy Ibn Akhtab and Judayy Ibn Akhtab (in whose hearts is doubt) scepticism, opposition and deviance from guidance (pursue, forsooth, that which is allegorical seeking) in the Qur'an ((to cause) dissension) pursuing disbelief, ascribing partners to Allah, and holding fast to the error they are in (by seeking to explain it) to determine the future of this nation so that dominion reverts back to them. (None knoweth its explanation) the future of this nation (save Allah). Here Allah interrupts His speech and then resumes it by saying: (And those who are of sound instruction) those who have a sound grasp of the knowledge of the Torah: 'Abdullah Ibn Salam and his fellow companions (say: We believe therein) in the Qur'an; (the whole is from our Lord) Allah has revealed both those verses which are clear and those which are ambiguous; (but only men of understanding) who have sound minds such as 'Abdullah Ibn Salam and his fellow companions (really heed) take admonition from the simile of the Qur'an*.And Allah knows the best
*Tafsir Ibn 'Abbas, trans. Mokrane Guezzou
© 2010 Royal Aal al-Bayt Institute for Islamic Thought, Amman, Jordan (http://www.aalalbayt.org) ® All Rights Reserved
As-salaamu `alaykum
When you mean don't copy and paste a number, do you mean an aayaah? The best I can suggest is to look at the tafseer of the famous aayah (it's somewhere early in Surah Aal `Imraan) concerning this affair on tafsir.com. You can also listen to Shaykh Saleh As-Saleh's lecture on this,
Principles of Tafseer - Clear Verses and Others Verses
I'm hoping this is the same lecture/lesson I heard some years ago...
Was-salaam
When you mean don't copy and paste a number, do you mean an aayaah? The best I can suggest is to look at the tafseer of the famous aayah (it's somewhere early in Surah Aal `Imraan) concerning this affair on tafsir.com. You can also listen to Shaykh Saleh As-Saleh's lecture on this,
Principles of Tafseer - Clear Verses and Others Verses
I'm hoping this is the same lecture/lesson I heard some years ago...
Was-salaam
Assalaam walaikkum,
Thank-you for the prompt replies. I am simply lazy and wanted an understanding without having to read.
My question thus becomes very simple: When we encounter an allegorical ayat and do not have the benefit of understanding..we accept it ..but have no pre-cognitive anchor ..we have nothing to put the allegory into a catergory of meaning...what are we to do?
Thank-you for the prompt replies. I am simply lazy and wanted an understanding without having to read.
My question thus becomes very simple: When we encounter an allegorical ayat and do not have the benefit of understanding..we accept it ..but have no pre-cognitive anchor ..we have nothing to put the allegory into a catergory of meaning...what are we to do?
saima abdullah
my life iz 4 Allah
brother the link of tafser is http://www.altafsir.com/index.asp
tafeer.com would link you someone mohammad tafseer khna personal web lol
besmiralalbani
Think for yourself
Salam alaykum
Verses that are entirely clear (muhkam) and verses that are not entirely clear (mutashaabih) in the Holy Qur’aan
What is the meaning of the words of Allaah (interpretation of the meaning): “In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear…”? What should a person do if he is confused because of something unclear in a verse that is not entirely clear?.
Praise be to Allaah.
Firstly:
Allaah says (interpretation of the meaning):
“It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments), Al-Faraa’id (obligatory duties) and Al-Hudood (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 Allaah. 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”
[Aal ‘Imraan 3:7]
What is meant is that the Qur’aan contains verses that are entirely clear and verses that are not entirely clear. The entirely clear verses (muhkam) are those which are clear and concerning which there is no confusion; this applies to most of the verses of the Qur’aan. These verses are the “foundations of the Book”. As for the verses which are not entirely clear (mutashaabih) these are verses which may not be clear to some people, in exclusion to others. The scholars know them but the ignorant do not, and there are some which only Allaah knows.
Those who follow the truth refer the verses which are not entirely clear to the verses which are entirely clear, whereas those who follow deviation follow the verses which are not entirely clear, and they use the verses which are not entirely clear to contradict the verses which are entirely clear, for the purpose of creating confusion, distorting and misleading.
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/6):
Allaah tells us that in the Qur’aan there are verses which are entirely clear, which are the foundation of the Book, i.e., they are clear in meaning, with no confusion for anyone; and there are other verses which are not entirely clear as to what they mean for many or some people. The one who refers that which is unclear to him to that which is clear, and uses the clear verses to understand what is not clear to him, will be guided. But the one who does the opposite will be misguided. Hence Allaah says: “It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book” i.e., they are the root to which reference should be made in the event of confusion; “and others not entirely clear” i.e., they could be interpreted in accordance with those that are entirely clear or they could be interpreted in some other way, based on the wording and the way they are written, not according to the meaning.
“So as for those in whose hearts there is a deviation”, i.e., misguidance, and ignoring the truth in favour of falsehood, “they follow that which is not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that is clear proof against them. Hence Allaah says: “seeking Al-Fitnah (polytheism and trials)” i.e., to misguide their followers and give them the impression that they are using evidence from the Qur’aan to support their bid’ah (innovation). This is evidence against them, not for them. It is similar to when the Christians argue that the Qur’aan says that ‘Eesa (Jesus) is a Spirit from God and His Word that He bestowed upon Maryam (Mary), but they ignore the verses in which Allaah says (interpretation of the meaning):
“He [‘Eesa (Jesus)] was not more than a slave. We granted Our Favour to him …”
[al-Zukhruf 43:59]
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”
[Aal ‘Imraan 3:59]
-- and other clear verses which unambiguously show that he was one of the creatures created by Allaah, and a slave of Allaah, and one of the Messengers of Allaah.
And the words “and seeking for its hidden meanings” mean, they distort it as they wish.
End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Allaah, may He be blessed and exalted, has divided the Holy Qur’aan into two categories: the verses which are entirely clear and those which are not entirely clear.
What is meant by those which are entirely clear is that the meaning is clear and obvious to everyone, like the heavens and earth, stars, mountains, trees, animals and so on. This is entirely clear because there is no ambiguity in its meaning.
The verses which are not entirely clear are those of which the meaning is ambiguous or unknown to most people, and is known only to those who are well-versed in knowledge, such as some verses which are general in meaning and do not give details, but they are explained in detail in the Sunnah.
An example is the verse in which Allaah says (interpretation of the meaning):
“And perform As-Salaah [prayer]”
[al-Baqarah 2:43].
How prayer is to be performed is not known from this verse; all that is known from it is that it is obligatory to perform prayer. But how that is to be done is known from other evidence. The wisdom behind the fact that the Qur'aan was revealed with verses of these two types is that this is a test, because those in whose hearts is deviation will follow that which is not entirely clear and will thus remain confused. But those who are well-versed in knowledge believe in all of it, both that which is not entirely clear and that which is entirely clear; they know that it is from Allaah and that there is no contradiction in it. An example of verses that are not entirely clear are the verses in which Allaah says (interpretation of the meaning):
“There will then be (left) no Fitnah (excuses or statements or arguments) for them but to say: ‘By Allaah, our Lord, we were not those who joined others in worship with Allaah’”
[al-An’aam 6:23].
“On that day those who disbelieved and disobeyed the Messenger (Muhammad صلى الله عليه وسلم) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allaah”
[al-Nisa’ 4:42]
Someone may come along and say that they contradict one another. How can they say “By Allaah, our Lord, we were not those who joined others in worship with Allaah”, then it is said of them that “they will never be able to hide a single fact from Allaah”? They quote the verses against one another in order to confuse people. But those who are well-versed in knowledge say: It is all from Allaah and there is no contradiction in the words of Allaah. They said: The Day of Resurrection will be as long as fifty thousand years, and things will change throughout that Day. The first verse is applicable to one stage and the second verse is applicable to another.
End quote from Fataawa Noor ‘ala al-Darb.
And he also said: As for the people of misguidance and deviance, they followed the verses which are not entirely clear and made them a cause to create doubt and suspicion, so they were misguided and misguided others. They imagined, on the basis of verses that are not entirely clear, something that is not befitting to Allaah or His Book or His Messenger.
An example of the first is the verses in which Allaah says (interpretation of the meaning):
“Verily, We give life to the dead” [Yaa-Seen 36:12]
and
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]
– and other verses in which Allaah attributes something to Himself using the plural pronoun (We). The Christians followed that which is not entirely clear and claimed a plurality of gods, saying that Allaah is the third of three, and they ignored that which is entirely clear and indicates that Allaah is One.
But those who are well-versed in knowledge interpreted the plural pronoun as being in terms of respect for the numerous attributes of Allaah and their greatness.
They referred the verses that are not entirely clear to that which is entirely clear (interpretation of the meaning):
“And your Ilaah (God) is One Ilaah (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He)” [al-Baqarah 2:163].
So they say to the Christians: The claim you make is because of the confusion that you have, so Allaah has deemed you to be kaafirs (disbelievers) and has rejected your claim when you said that. Listen to the verse in which Allaah says (interpretation of the meaning):
“Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah)” [al-Maa'idah 5:73]
i.e., they disbelieved when they said that God is the third of three.
An example of the second is the verses in which Allaah says to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning):
“Verily, you (O Muhammad صلى الله عليه وسلم) guide not whom you like”
[al-Qasas 28:56].
And
“And verily, you (O Muhammad صلى الله عليه وسلم) are indeed guiding (mankind) to the Straight Path (i.e. Allaah’s religion of Islamic Monotheism)”
[al-Shoora 42:52].
In these two verses there is an imagined contradiction, so the one who has deviation in his heart may think that they contradict one another, because in the first verse there is a negation and in the second there is an affirmation. So he thinks that there is a contradiction in the Qur’aan.
But those who are well-versed in knowledge say that there is no contradiction between these two verses, because what is meant by guidance in the first verse is guidance by means of divine help or inspiration, which no one has control over except Allaah alone; neither the Messenger nor anyone else has any power over that. And what is meant by guidance in the second verse is guidance on the basis of evidence and proof, which may come from Allaah or from others, so it may come from the Messengers and their heirs, meaning the sincere scholars.
End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (4/186).
These are all examples of relative ambiguity which some people may not be able to understand, but those who are well-versed in knowledge understand it.
As for the verses which are not entirely clear and which no one knows except Allaah, these have to do with matters such as the essence and nature of Allaah’s attributes, or the essence of what is with Allaah of the delight of the people of Paradise and the torment for those who disobey Him. All of that is known to no one except Allaah.
Secondly:
Whoever is confused about any of the verses which are not entirely clear should try to understand it in the light of that which is entirely clear, if he is a scholar who is able to use evidence in order to reach conclusions. Otherwise he should ask the scholars, as Allaah says (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not”
[al-Nahl 16:43].
Whatever the case, let him say (interpretation of the meaning): “We believe in it; the whole of it (clear and unclear Verses) are from our Lord”
[Aal ‘Imraan 3:7].
Some of the heretics and deviants, in the past and in modern times, tried to seek out everything in the Qur'aan and Sunnah that is not entirely clear (al-mutashaabih), for the purpose of creating confusion and doubt.. But the scholars rose to this challenge and wrote beneficial books which refute these doubts. An example of that is the book which was written by Ibn Qutaybah (may Allaah have mercy on him), entitled Ta’weel Mukhtalif al-Hadeeth; and the book by Shaykh al-Ameen al-Shanqeeti (may Allaah have mercy on him) entitled Daf’ Eehaam al-Idtiraab ‘an Aayi’l-Kitaab.
Praise be to Allaah, there is no contradiction between the verses of the Qur’aan, or between the Sunnah and the Qur’aan, because it is all from Allaah, and Allaah says (interpretation of the meaning):
“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”
[al-Nisa’ 4:82].
We ask Allaah to guide us and you and to grant us all beneficial knowledge and enable us all to do righteous deeds.
And Allaah knows best.
Islam Q&A
Verses that are entirely clear (muhkam) and verses that are not entirely clear (mutashaabih) in the Holy Qur’aan
What is the meaning of the words of Allaah (interpretation of the meaning): “In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear…”? What should a person do if he is confused because of something unclear in a verse that is not entirely clear?.
Praise be to Allaah.
Firstly:
Allaah says (interpretation of the meaning):
“It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book [and those are the Verses of Al-Ahkaam (commandments), Al-Faraa’id (obligatory duties) and Al-Hudood (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 Allaah. 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”
[Aal ‘Imraan 3:7]
What is meant is that the Qur’aan contains verses that are entirely clear and verses that are not entirely clear. The entirely clear verses (muhkam) are those which are clear and concerning which there is no confusion; this applies to most of the verses of the Qur’aan. These verses are the “foundations of the Book”. As for the verses which are not entirely clear (mutashaabih) these are verses which may not be clear to some people, in exclusion to others. The scholars know them but the ignorant do not, and there are some which only Allaah knows.
Those who follow the truth refer the verses which are not entirely clear to the verses which are entirely clear, whereas those who follow deviation follow the verses which are not entirely clear, and they use the verses which are not entirely clear to contradict the verses which are entirely clear, for the purpose of creating confusion, distorting and misleading.
Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/6):
Allaah tells us that in the Qur’aan there are verses which are entirely clear, which are the foundation of the Book, i.e., they are clear in meaning, with no confusion for anyone; and there are other verses which are not entirely clear as to what they mean for many or some people. The one who refers that which is unclear to him to that which is clear, and uses the clear verses to understand what is not clear to him, will be guided. But the one who does the opposite will be misguided. Hence Allaah says: “It is He Who has sent down to you (Muhammad صلى الله عليه وسلم) the Book (this Qur’aan). In it are Verses that are entirely clear, they are the foundations of the Book” i.e., they are the root to which reference should be made in the event of confusion; “and others not entirely clear” i.e., they could be interpreted in accordance with those that are entirely clear or they could be interpreted in some other way, based on the wording and the way they are written, not according to the meaning.
“So as for those in whose hearts there is a deviation”, i.e., misguidance, and ignoring the truth in favour of falsehood, “they follow that which is not entirely clear thereof” i.e., they interpret that which is not entirely clear in such a way that allows them to distort it to suit their corrupt aims, because the wording could be interpreted in the way they want. But in the case of the verses which are entirely clear, they have no chance of doing that, so that is clear proof against them. Hence Allaah says: “seeking Al-Fitnah (polytheism and trials)” i.e., to misguide their followers and give them the impression that they are using evidence from the Qur’aan to support their bid’ah (innovation). This is evidence against them, not for them. It is similar to when the Christians argue that the Qur’aan says that ‘Eesa (Jesus) is a Spirit from God and His Word that He bestowed upon Maryam (Mary), but they ignore the verses in which Allaah says (interpretation of the meaning):
“He [‘Eesa (Jesus)] was not more than a slave. We granted Our Favour to him …”
[al-Zukhruf 43:59]
“Verily, the likeness of ‘Eesa (Jesus) before Allaah is the likeness of Adam. He created him from dust, then (He) said to him: ‘Be!’ — and he was”
[Aal ‘Imraan 3:59]
-- and other clear verses which unambiguously show that he was one of the creatures created by Allaah, and a slave of Allaah, and one of the Messengers of Allaah.
And the words “and seeking for its hidden meanings” mean, they distort it as they wish.
End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
Allaah, may He be blessed and exalted, has divided the Holy Qur’aan into two categories: the verses which are entirely clear and those which are not entirely clear.
What is meant by those which are entirely clear is that the meaning is clear and obvious to everyone, like the heavens and earth, stars, mountains, trees, animals and so on. This is entirely clear because there is no ambiguity in its meaning.
The verses which are not entirely clear are those of which the meaning is ambiguous or unknown to most people, and is known only to those who are well-versed in knowledge, such as some verses which are general in meaning and do not give details, but they are explained in detail in the Sunnah.
An example is the verse in which Allaah says (interpretation of the meaning):
“And perform As-Salaah [prayer]”
[al-Baqarah 2:43].
How prayer is to be performed is not known from this verse; all that is known from it is that it is obligatory to perform prayer. But how that is to be done is known from other evidence. The wisdom behind the fact that the Qur'aan was revealed with verses of these two types is that this is a test, because those in whose hearts is deviation will follow that which is not entirely clear and will thus remain confused. But those who are well-versed in knowledge believe in all of it, both that which is not entirely clear and that which is entirely clear; they know that it is from Allaah and that there is no contradiction in it. An example of verses that are not entirely clear are the verses in which Allaah says (interpretation of the meaning):
“There will then be (left) no Fitnah (excuses or statements or arguments) for them but to say: ‘By Allaah, our Lord, we were not those who joined others in worship with Allaah’”
[al-An’aam 6:23].
“On that day those who disbelieved and disobeyed the Messenger (Muhammad صلى الله عليه وسلم) will wish that they were buried in the earth, but they will never be able to hide a single fact from Allaah”
[al-Nisa’ 4:42]
Someone may come along and say that they contradict one another. How can they say “By Allaah, our Lord, we were not those who joined others in worship with Allaah”, then it is said of them that “they will never be able to hide a single fact from Allaah”? They quote the verses against one another in order to confuse people. But those who are well-versed in knowledge say: It is all from Allaah and there is no contradiction in the words of Allaah. They said: The Day of Resurrection will be as long as fifty thousand years, and things will change throughout that Day. The first verse is applicable to one stage and the second verse is applicable to another.
End quote from Fataawa Noor ‘ala al-Darb.
And he also said: As for the people of misguidance and deviance, they followed the verses which are not entirely clear and made them a cause to create doubt and suspicion, so they were misguided and misguided others. They imagined, on the basis of verses that are not entirely clear, something that is not befitting to Allaah or His Book or His Messenger.
An example of the first is the verses in which Allaah says (interpretation of the meaning):
“Verily, We give life to the dead” [Yaa-Seen 36:12]
and
“Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur’aan) and surely, We will guard it (from corruption)” [al-Hijr 15:9]
– and other verses in which Allaah attributes something to Himself using the plural pronoun (We). The Christians followed that which is not entirely clear and claimed a plurality of gods, saying that Allaah is the third of three, and they ignored that which is entirely clear and indicates that Allaah is One.
But those who are well-versed in knowledge interpreted the plural pronoun as being in terms of respect for the numerous attributes of Allaah and their greatness.
They referred the verses that are not entirely clear to that which is entirely clear (interpretation of the meaning):
“And your Ilaah (God) is One Ilaah (God — Allaah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He)” [al-Baqarah 2:163].
So they say to the Christians: The claim you make is because of the confusion that you have, so Allaah has deemed you to be kaafirs (disbelievers) and has rejected your claim when you said that. Listen to the verse in which Allaah says (interpretation of the meaning):
“Surely, disbelievers are those who said: “Allaah is the third of the three (in a Trinity).” But there is no Ilaah (god) (none who has the right to be worshipped) but One Ilaah (God —Allaah)” [al-Maa'idah 5:73]
i.e., they disbelieved when they said that God is the third of three.
An example of the second is the verses in which Allaah says to His Prophet (peace and blessings of Allaah be upon him) (interpretation of the meaning):
“Verily, you (O Muhammad صلى الله عليه وسلم) guide not whom you like”
[al-Qasas 28:56].
And
“And verily, you (O Muhammad صلى الله عليه وسلم) are indeed guiding (mankind) to the Straight Path (i.e. Allaah’s religion of Islamic Monotheism)”
[al-Shoora 42:52].
In these two verses there is an imagined contradiction, so the one who has deviation in his heart may think that they contradict one another, because in the first verse there is a negation and in the second there is an affirmation. So he thinks that there is a contradiction in the Qur’aan.
But those who are well-versed in knowledge say that there is no contradiction between these two verses, because what is meant by guidance in the first verse is guidance by means of divine help or inspiration, which no one has control over except Allaah alone; neither the Messenger nor anyone else has any power over that. And what is meant by guidance in the second verse is guidance on the basis of evidence and proof, which may come from Allaah or from others, so it may come from the Messengers and their heirs, meaning the sincere scholars.
End quote from Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (4/186).
These are all examples of relative ambiguity which some people may not be able to understand, but those who are well-versed in knowledge understand it.
As for the verses which are not entirely clear and which no one knows except Allaah, these have to do with matters such as the essence and nature of Allaah’s attributes, or the essence of what is with Allaah of the delight of the people of Paradise and the torment for those who disobey Him. All of that is known to no one except Allaah.
Secondly:
Whoever is confused about any of the verses which are not entirely clear should try to understand it in the light of that which is entirely clear, if he is a scholar who is able to use evidence in order to reach conclusions. Otherwise he should ask the scholars, as Allaah says (interpretation of the meaning):
“So ask of those who know the Scripture, if you know not”
[al-Nahl 16:43].
Whatever the case, let him say (interpretation of the meaning): “We believe in it; the whole of it (clear and unclear Verses) are from our Lord”
[Aal ‘Imraan 3:7].
Some of the heretics and deviants, in the past and in modern times, tried to seek out everything in the Qur'aan and Sunnah that is not entirely clear (al-mutashaabih), for the purpose of creating confusion and doubt.. But the scholars rose to this challenge and wrote beneficial books which refute these doubts. An example of that is the book which was written by Ibn Qutaybah (may Allaah have mercy on him), entitled Ta’weel Mukhtalif al-Hadeeth; and the book by Shaykh al-Ameen al-Shanqeeti (may Allaah have mercy on him) entitled Daf’ Eehaam al-Idtiraab ‘an Aayi’l-Kitaab.
Praise be to Allaah, there is no contradiction between the verses of the Qur’aan, or between the Sunnah and the Qur’aan, because it is all from Allaah, and Allaah says (interpretation of the meaning):
“Do they not then consider the Qur’aan carefully? Had it been from other than Allaah, they would surely, have found therein many a contradiction”
[al-Nisa’ 4:82].
We ask Allaah to guide us and you and to grant us all beneficial knowledge and enable us all to do righteous deeds.
And Allaah knows best.
Islam Q&A
Assalaam walaikum,
Thus if a believer reads an unclear ayat..he has two choices. One choice is to seek a scholar. The second choice is to understand that he is being tested by Allah. Thereby if the believer fears Allah he resorts to prayer for further guidance. Where is the role of contemplation to gain understanding in acceptomg knowledge.
Thus if a believer reads an unclear ayat..he has two choices. One choice is to seek a scholar. The second choice is to understand that he is being tested by Allah. Thereby if the believer fears Allah he resorts to prayer for further guidance. Where is the role of contemplation to gain understanding in acceptomg knowledge.
besmiralalbani
Think for yourself
Salam alaykum
If we want to contemplate the Qur'an we want to do it in the right way, and the right way, is taking sound knowledge about it interpretation and then inshaAllah we will be able to contemplate in the right way.
Because if we understand verses that are not entirely clear (mutashaabih), in the wrong way, HOW CAN WE DIRECT ourself?!
Then we take Islam generation after generation firstly from Rasool -salallahu alayhi wa sallam, the the Sahaba -radiallahu anhum- the the Tabeen and the sholars, remembering that the Knowledge will end, by the death of Muslim scholars, and this prophecy is evident nowadys... we don't take the knowledge from the old people, from the ones that have knowledge but "from anyone".
I am talking in general not accusing or pointing my finger to anyone.
So alahmdulilah we have tafseer Scholars that have trasmitted the explanation to us.
Assalamu alaykum
Sister we are not scholars (I am talking for myself) and we don't know a lot of things. If we want to contemplate on the ayat of Qur'an we have to pay attention, because we have to understand some rules about the way of interpretation of the Qur'an. But scolars know much more then us, they know Qur'an by heart, they know a loto of Hadith, and they have more wisdom then us normale people...
If we want to contemplate the Qur'an we want to do it in the right way, and the right way, is taking sound knowledge about it interpretation and then inshaAllah we will be able to contemplate in the right way.
Because if we understand verses that are not entirely clear (mutashaabih), in the wrong way, HOW CAN WE DIRECT ourself?!
Then we take Islam generation after generation firstly from Rasool -salallahu alayhi wa sallam, the the Sahaba -radiallahu anhum- the the Tabeen and the sholars, remembering that the Knowledge will end, by the death of Muslim scholars, and this prophecy is evident nowadys... we don't take the knowledge from the old people, from the ones that have knowledge but "from anyone".
I am talking in general not accusing or pointing my finger to anyone.
So alahmdulilah we have tafseer Scholars that have trasmitted the explanation to us.
Assalamu alaykum
saima abdullah
my life iz 4 Allah
simple answer to you simple question is my sister, that is all about Emaan, things that seems allegory to us are real and present this is an other issue that we can't perceive them with our senses ... if it would be matter of something that could be all learned then it would be matter of IQ, anyone could have more emaan then me just because he/she would have more knowledgeable then me. as students have different grades in their test according to their mental levels
but the issue of emaan is quite different. its about submitting our selves be4 Allah Aza wa Jal. wala yahetoona bisheeyen min elmme hi illa bimasha'a
He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will.:Ayyatal kurci:
level of emaan increase with level of submission not knowledge alone as the ayaah 7 of al-e-imran explains character of scholars:
But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it. None knoweth its explanation save Allah. And those who are of sound instruction say: We believe therein; the whole is from our Lord; but only men of understanding really heed. emaan is centered in qalb (rough meaning heart) not in mind.
few dayz earlier i was watching a documentary about astronomy (big bang) i was thinking they have wasted their lives on proving something which is proven 1450 years before, still their knowledge didn't led them towards emaan
it is to submit our knowledge, mind, everything to someone who is superior over all and it is our test how we deal with certain things in quran..so we admit and humble ourselves be4 Allah SWT. and we must focus ourselves towards things that Allah SWT Has prescribe us to do and to know
Assalaam walaikum,
Yes..we cannot direct ourselves. That is the reason I ask these fundamental questions. And it is becoming evident that all the reponses are the same.
The singular act of submission is the key to opening the heart for instruction. And it also answers the need for congregation in Islam.
I am not entirely clear on the construct of contemplation. I am defining contempation as a serious endevor to mediate on the ayats to derive meaning. This would be an isolated activity. This by definition is not salat.
How does a believer contemplate without instruction and alone.
Yes..we cannot direct ourselves. That is the reason I ask these fundamental questions. And it is becoming evident that all the reponses are the same.
The singular act of submission is the key to opening the heart for instruction. And it also answers the need for congregation in Islam.
I am not entirely clear on the construct of contemplation. I am defining contempation as a serious endevor to mediate on the ayats to derive meaning. This would be an isolated activity. This by definition is not salat.
How does a believer contemplate without instruction and alone.
Assalaam walaikum,
( I must say for someone who said she was lazy and did not want to read..my brothers and sisters have done their duty...you made me read..May Allah reward you).
I understand that we as believers must accept the totality of the Message. I comprehend that there are ayats which are practical. Other ayats are not clear to everyone nor are they intendent to be understood by everyone.
And it makes sense..( after all that reading)..that we do not need to go and seek justification. We do not chase rainbows in Islam. In a way..we need to remain steady on the path.
I am going to let all of this sink into my brain. This is complex. Very complex.
( I must say for someone who said she was lazy and did not want to read..my brothers and sisters have done their duty...you made me read..May Allah reward you).
I understand that we as believers must accept the totality of the Message. I comprehend that there are ayats which are practical. Other ayats are not clear to everyone nor are they intendent to be understood by everyone.
And it makes sense..( after all that reading)..that we do not need to go and seek justification. We do not chase rainbows in Islam. In a way..we need to remain steady on the path.
I am going to let all of this sink into my brain. This is complex. Very complex.
Seeking Allah's Mercy
Qul HuwaAllahu Ahud!
:salam2:wa rahmatullalhi wa barakatuhu..
Aapa this honestly proves i'm more lazy then you are
I was goin to ask this Q coz i didn't completely understand this even after i read that(AYAH OF THE DAY) thread thrice...talk about being slow.but i got lazy and you did it for me.jazakallah khairan!!
Aapa this honestly proves i'm more lazy then you are
I was goin to ask this Q coz i didn't completely understand this even after i read that(AYAH OF THE DAY) thread thrice...talk about being slow.but i got lazy and you did it for me.jazakallah khairan!!Assalaam walaikum,
It is important to understand the holy kitab. It is equally important to know we do not have to delve into the nature of all the revelations. Acceptance of the Word of Allah.
Now I am going to ask a question: What are we able to meditate on? What are the guidelines for contemplation. And I am asking about individual activities.
It is important to understand the holy kitab. It is equally important to know we do not have to delve into the nature of all the revelations. Acceptance of the Word of Allah.
Now I am going to ask a question: What are we able to meditate on? What are the guidelines for contemplation. And I am asking about individual activities.
Assalaam walaikum,
It is so humbling to understand the complexity of the construction of the Quran. I would love to know what the deconstructive school of thought would have to say. No matter what perspective..it leads to the same answer: I am your Allah.
My question is now a pratical one. I apologize for my poor communication skills. We are encouraged to ponder the meanings of the Quran. How do we ponder without breaching the boundries Allah has given us.
It is so humbling to understand the complexity of the construction of the Quran. I would love to know what the deconstructive school of thought would have to say. No matter what perspective..it leads to the same answer: I am your Allah.
My question is now a pratical one. I apologize for my poor communication skills. We are encouraged to ponder the meanings of the Quran. How do we ponder without breaching the boundries Allah has given us.
besmiralalbani
Think for yourself
Salam alaykum
Alhamdulilah,
I want to share this event that occured to me with you sister Apa:
In the place where I study there are a lot of trees around the building and green areas. I often have lunch (I take my home-made sandwich) and I relax after eating on the grass.
One day I took a dry leaf and I started to break it in small peaces. It was so funny, and I was enjoying the easy way I was breaking it... the leaf was not objecting!!! It had no resistance, it was without life but I was not thinking deeply in that moment about that event...
When I came back home after having dinner and finishing 'aisha prayer, I took the Qur'an and I started reading. Suddenly, my eyes were shining, I read the aya:
See you not, that Allah sends down water (rain) from the sky, and causes it to penetrate the earth, (and then makes it to spring up) as water-springs and afterward thereby produces crops of different colours, and afterward they wither and you see them turn yellow, then He makes them dry and broken pieces. Verily, in this, is a Reminder for men of understanding. (Az Zumar 39: 21)
This ayat made me think a lot about our life, in the begginig we are small and weak (our parents take care about us, help us, feed us, teach us, work for us -as you are doing with your children sister and it is a great pleasure I assume and difficult too), then we learn in our life, and we become adult and create family, and then we become old, and we become weak as when we were babies... and the inevitable (death) come...
Every passing second, is a walk toward death!
So we have to work and to good deeds for ourself.
(This and other thoughts came in my mind sister...)
Observe what Allah -subhana wa ta'ala- says in this ayat, underlined parts (and there are a lot of ayat with similar meanings, where Allah tells us to reflect,think...):
And indeed, you have already known the first form of creation (i.e. the creation of Adam), why then do you not remember or take heed? (
Al-Waaqia 56: 62)
Say: 'I give you but one admonition, that you stand unto God, two by two and one by one, and then reflect: no madness is in your comrade. He is naught but a warner unto you, before a terrible chastisement.' (Saba 34: 46)
Say, "Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?" (Al Qasas 28: 71)
Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm Belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like? (At Tur 52:35-37)
Here Allah is saying to us, to Jinn and human being to REFLECT, to THINK, to LOOK DEEP INSIDE HIS SOUL... to become aware that there is a Creator, we will turn to Him, He is giving us proofs (the greatest of all the Qur'an), and we have to think when we read it...
But also we realise, that in a lot of ayat we need some more clarification from the Sunnah, or in other ayat in the Qur'an, because a lot of ayat have a story where something occured in that period and Allah sent down the ayat, and we have to know the story, or that particular event so we have a clear understanding of the meaning. The Qur'an needs the Sunnah to make clear a lot of issues, and we know that the Sunnah are not word that come from the Messenger of Allah -salallahu alayhi wa sallam- mind, but is as Allah subhana wa ta'ala, says:
By the star when it goes down, (or vanishes). Your companion (Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. He has been taught (this Quran) by one mighty in power [Jibrael (Gabriel)]. (An NAjm 53: 1-5)
We know that the Qur'an was revealed in 23 years, the people understood it step by step, and 23 years is a long time... and not all the sahaba -radiallahu anhum- were well versed as, ibn Abbas -radiallahu anhu-, ibn Mas'ud -radiallahu anhu-, so they used to ask to the most learned between them when they wanted to understand better some issues. Later from the scolars we - Ibn Katheer -rahimehullah-and Tabarani- rahimehullah-.
We need them, their tafseers, to OPEN our MIND, to look the deep issues in the ayat. But that does not mean that we don't have to think on the ayat... If we want to know more and more from the fields of Islam we need to turn back and take the knowledge from this scholars.
Assalamu alaykum
Alhamdulilah,
I want to share this event that occured to me with you sister Apa:
In the place where I study there are a lot of trees around the building and green areas. I often have lunch (I take my home-made sandwich) and I relax after eating on the grass.
One day I took a dry leaf and I started to break it in small peaces. It was so funny, and I was enjoying the easy way I was breaking it... the leaf was not objecting!!! It had no resistance, it was without life but I was not thinking deeply in that moment about that event...
When I came back home after having dinner and finishing 'aisha prayer, I took the Qur'an and I started reading. Suddenly, my eyes were shining, I read the aya:
See you not, that Allah sends down water (rain) from the sky, and causes it to penetrate the earth, (and then makes it to spring up) as water-springs and afterward thereby produces crops of different colours, and afterward they wither and you see them turn yellow, then He makes them dry and broken pieces. Verily, in this, is a Reminder for men of understanding. (Az Zumar 39: 21)
This ayat made me think a lot about our life, in the begginig we are small and weak (our parents take care about us, help us, feed us, teach us, work for us -as you are doing with your children sister and it is a great pleasure I assume and difficult too), then we learn in our life, and we become adult and create family, and then we become old, and we become weak as when we were babies... and the inevitable (death) come...
Every passing second, is a walk toward death!
So we have to work and to good deeds for ourself.
(This and other thoughts came in my mind sister...)
Observe what Allah -subhana wa ta'ala- says in this ayat, underlined parts (and there are a lot of ayat with similar meanings, where Allah tells us to reflect,think...):
And indeed, you have already known the first form of creation (i.e. the creation of Adam), why then do you not remember or take heed? (
Al-Waaqia 56: 62)
Say: 'I give you but one admonition, that you stand unto God, two by two and one by one, and then reflect: no madness is in your comrade. He is naught but a warner unto you, before a terrible chastisement.' (Saba 34: 46)
Say, "Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?" (Al Qasas 28: 71)
Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm Belief. Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like? (At Tur 52:35-37)
Here Allah is saying to us, to Jinn and human being to REFLECT, to THINK, to LOOK DEEP INSIDE HIS SOUL... to become aware that there is a Creator, we will turn to Him, He is giving us proofs (the greatest of all the Qur'an), and we have to think when we read it...
But also we realise, that in a lot of ayat we need some more clarification from the Sunnah, or in other ayat in the Qur'an, because a lot of ayat have a story where something occured in that period and Allah sent down the ayat, and we have to know the story, or that particular event so we have a clear understanding of the meaning. The Qur'an needs the Sunnah to make clear a lot of issues, and we know that the Sunnah are not word that come from the Messenger of Allah -salallahu alayhi wa sallam- mind, but is as Allah subhana wa ta'ala, says:
By the star when it goes down, (or vanishes). Your companion (Muhammad) has neither gone astray nor has erred. Nor does he speak of (his own) desire. It is only an Inspiration that is inspired. He has been taught (this Quran) by one mighty in power [Jibrael (Gabriel)]. (An NAjm 53: 1-5)
We know that the Qur'an was revealed in 23 years, the people understood it step by step, and 23 years is a long time... and not all the sahaba -radiallahu anhum- were well versed as, ibn Abbas -radiallahu anhu-, ibn Mas'ud -radiallahu anhu-, so they used to ask to the most learned between them when they wanted to understand better some issues. Later from the scolars we - Ibn Katheer -rahimehullah-and Tabarani- rahimehullah-.
We need them, their tafseers, to OPEN our MIND, to look the deep issues in the ayat. But that does not mean that we don't have to think on the ayat... If we want to know more and more from the fields of Islam we need to turn back and take the knowledge from this scholars.
Assalamu alaykum
Assalaam walaikum,
I do so very much appreciate the responses.
In reflection I am astounded by the diametrical symmetry of the Quran. Lingustically, it is perfect. Each ayat is sufficient unto itself. There is no wasted breathe. Not one unnecessary letter.
The balance of the Quran is amazing. As a piece of art there is no match. As an argument there is no rebuttal.
And this has been useful. In terms of presenting Islam..this topic has helped me immensely. I have been provided with more tools as I continue to answer questions about Islam to many many people.
I do so very much appreciate the responses.
In reflection I am astounded by the diametrical symmetry of the Quran. Lingustically, it is perfect. Each ayat is sufficient unto itself. There is no wasted breathe. Not one unnecessary letter.
The balance of the Quran is amazing. As a piece of art there is no match. As an argument there is no rebuttal.
And this has been useful. In terms of presenting Islam..this topic has helped me immensely. I have been provided with more tools as I continue to answer questions about Islam to many many people.
Assalaam walaikum,
Excellent response. Thus we do not need to go into unknown territory i.e transendental mediatations and astral projections. We are grounded. This makes psychologcial and spiritual sense. The Quran is the grounding source. It is concrete..we are able to hold it in our hands. We are automatically centered.
( asking a middle aged woman to be balanced and centered is amusing )
Excellent response. Thus we do not need to go into unknown territory i.e transendental mediatations and astral projections. We are grounded. This makes psychologcial and spiritual sense. The Quran is the grounding source. It is concrete..we are able to hold it in our hands. We are automatically centered.
( asking a middle aged woman to be balanced and centered is amusing )