Mukemat and Mutshabehat, Quran Has No Ambiguous Verses:
(sūrat āl ʿim’rān)Verse (3:7): هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَـٰبَ مِنۡهُ ءَايَـٰتٌ۬ مُّحۡكَمَـٰتٌ هُنَّ أُمُّ ٱلۡكِتَـٰبِ وَأُخَرُ مُتَشَـٰبِهَـٰتٌ۬ۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ۬ فَيَتَّبِعُونَ مَا تَشَـٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُ ۥۤ إِلَّا ٱللَّهُۗ وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ۬ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَـٰبِ
Sahih International: It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding.
This verse explains that the Quran contains two types of verses:
- “Muḥ’kamāt” (مُّحۡكَمَـٰتٌ) – These are the Precise Verses, which mean exactly what they say without requiring interpretation. They are the foundation and base of the Quran.
- “Mutashābihāt” (مُتَشَـٰبِهَـٰتٌ۬) – These are Allegorical Verses (“not unclear” as commonly understood), where Allah uses examples, comparisons, or metaphors to explain something. Just like an example or metaphor a man with average intelligence can understand what is meant by this verse. These verses also convey a clear meaning (ٱلۡمُبِينِ).
(sūrat hūd)Verse (11:1): الٓرۚ كِتَـٰبٌ أُحۡكِمَتۡ ءَايَـٰتُهُ ۥ ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ
Sahih International: Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one who is] Wise and Acquainted.
Here, The Quran affirms that All of its Verses, whether precise (مُّحۡكَمَـٰتٌ) or allegorical (مُتَشَـٰبِهَـٰتٌ), are perfected (أُحۡكِمَتۡ) (26:2) and clear (ٱلۡمُبِينِ) (26:2). No Verse in the Quran is ambiguous or unclear. Since the Quran is meant for all future generations, it could be possible that some Verses may not be fully understood at present. However, this does not mean that these Verses are ambiguous or unclear in nature.
The linguist Ernest Renan (1823–1892), French orientalist, historian, and philologist:
“The Arabic language appeared in the world as a complete and perfect product, precise and magnificent. Never before has a seemingly insignificant people produced such a language. It seems as though it was created solely for the purpose of receiving the Word of God. The Quran represents a unique pinnacle in the history of humanity. No language has ever been so perfectly suited to convey divine revelations.“
- (sūrat l-shuʿarā)Verse (26:195): بِلِسَانٍ عَرَبِىٍّ۬ مُّبِينٍ۬
Sahih International: In a clear Arabic language. - (sūrat l-zumar)Verse (39:28): قُرۡءَانًا عَرَبِيًّا غَيۡرَ ذِى عِوَجٍ۬ لَّعَلَّهُمۡ يَتَّقُونَ
Sahih International: [It is] an Arabic Qur’an, without any deviance that they might become righteous. - (sūrat fuṣṣilat)Verse (41:3): كِتَـٰبٌ۬ فُصِّلَتۡ ءَايَـٰتُهُ ۥ قُرۡءَانًا عَرَبِيًّ۬ا لِّقَوۡمٍ۬ يَعۡلَمُونَ
Sahih International: A Book whose verses have been detailed, an Arabic Qur’an for a people who know, - (sūrat l-shuʿarā)Verse (26:2): تِلۡكَ ءَايَـٰتُ ٱلۡكِتَـٰبِ ٱلۡمُبِينِ
Sahih International: These are the verses of the clear Book. - (sūrat yūsuf)Verse (12:2): إِنَّآ أَنزَلۡنَـٰهُ قُرۡءَٲنًا عَرَبِيًّ۬ا لَّعَلَّكُمۡ تَعۡقِلُونَ
Sahih International: Indeed, We have sent it down as an Arabic Qur’an that you might understand.
Key Points:
- The Role of “Muḥ’kamāt”: These verses are described as the “Mother of the Book” (أُمُّ ٱلۡكِتَـٰبِ) because they form the foundation or origin of the Quran’s teachings. The term “mother” here does not literally mean a biological mother but rather denotes the source or base. Interestingly this part of Verse (أُمُّ ٱلۡكِتَـٰبِ), is itself one of Mutashābihät.
- Misinterpretation of “Mutashābihāt”: People with wrong intentions deliberately misinterpret the allegorical verses, seeking to create confusion or discord. However, those who are firm in knowledge understand that both types of verses are from Allah and must be approached with faith and sincerity to understand its correlation and deep meaning.
- Understanding Allegories: When an allegory is used, it compares specific attributes of two things, while other aspects of the comparison remain silent or irrelevant. Mostly wrong people Misinterpreting these silent aspects leads to flawed conclusions.
For example, calling “Muḥ’kamāt” the “Mother of the Book” does not imply a literal mother but highlights its importance as the Quran’s foundational source. This is an essential distinction to ensure proper understanding.
✒️ The Precision of the Arabic Language as a Miracle of the Qur’an
The Qur’an was revealed in a clear Arabic tongue (bili-sānin ʿarabiyyin mubīn, 26:195), and its inherent precision and eloquence are considered a sign (Āyah) of its divinity. This uniqueness is highlighted in Verse 41:44 (Sūrat Fuṣṣilat), where God hypothetically asks what would have happened if the Qur’an had been revealed in a non-Arabic (aʿjamīyan) language. The disbelievers would have immediately raised the objection: “Why are its verses not explained in detail (lawlā fuṣṣilat āyātuhū – why were they not detailed?)?” This rhetorical question implies that the Arabic version of the Qur’an already meets the criteria of clarity, detail, and accuracy (فُصِّلَتْ – fuṣṣilat). The Arabic language possesses the depth and structure necessary to convey complex theological and legal meanings with an unparalleled precision that would be lost or obscured in a mere translation or another language, thereby creating the need for additional detailed explanations (fuṣṣilat). This linguistic perfection aligns with the Qur’an’s description as a Book whose verses are perfected and clear (uḥkimat āyātuhū, 11:1), without any deviance (ghayra dhī ʿiwaj, 39:28). Thus, the linguistic completeness of Arabic forms the essential foundation for distinguishing between the precise (Muḥkamāt) and the allegorical (Mutashābihāt) verses (3:7).
| Arabic Term | Standard Translation (E.g., Sahih Int.) | Recommended Term for Article | Key Theological Function |
| Muḥ’kamāt (مُّحۡكَمَـٰتٌ) | Precise Verses | Decisive Verses | They are the “Mother of the Book” (Umm al-Kitāb), serving as the foundational laws and clear principles, whose meaning is direct and unambiguous. |
| Mutashābihāt (مُتَشَـٰبِهَـٰتٌ) | Unspecific Verses | Allegorical Verses | They use analogy, metaphor, or similitude to convey clear meaning about abstract concepts (e.g., God’s Attributes or the Unseen), requiring careful correlation with the Muḥkamāt. |
| لَوْلَا فُصِّلَتْ ءَايَـٰتُهُ ۥ | Why are its verses not explained in detail? | “Why were its verses not detailed/clarified?” | Highlights the intrinsic precision and clarity of the Arabic Qur’an (41:44). |
| زَيۡغٌ۬ (zaygh) | Deviation [from truth] | Deviation (in the heart) | Refers to the perverse intention of those who misuse the Mutashābihāt to create discord (fitnah) (3:7). |
| تَأۡوِيلِهِۦ (taʾwīlihī) | Interpretation | Ultimate Meaning/True Interpretation | The deepest, conclusive meaning, which is known only to God (and, according to some schools, advanced scholars), distinguishing it from mere surface Tafsīr. |
This perfection of meaning, which results from the specific position of the word, can be seen in these verses:
Place of words in Ayah is Important:
(sūrat l-nisāa)Verse (4:46): مِّنَ ٱلَّذِينَ هَادُواْ يُحَرِّفُونَ ٱلۡكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعۡنَا وَعَصَيۡنَا وَٱسۡمَعۡ غَيۡرَ مُسۡمَعٍ۬ وَرَٲعِنَا لَيَّۢا بِأَلۡسِنَتِہِمۡ وَطَعۡنً۬ا فِى ٱلدِّينِۚ وَلَوۡ أَنَّہُمۡ قَالُواْ سَمِعۡنَا وَأَطَعۡنَا وَٱسۡمَعۡ وَٱنظُرۡنَا لَكَانَ خَيۡرً۬ا لَّهُمۡ وَأَقۡوَمَ وَلَـٰكِن لَّعَنَہُمُ ٱللَّهُ بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلاً۬
Sahih International: Among the Jews are those who distort words from their [proper] usages and say, “We hear and disobey” and “Hear but be not heard” and “Ra’ina,” twisting their tongues and defaming the religion. And if they had said [instead], “We hear and obey” and “Wait for us [to understand],” it would have been better for them and more suitable. But Allah has cursed them for their disbelief, so they believe not, except for a few.
(sūrat l-māidah)Verse (5:13): فَبِمَا نَقۡضِہِم مِّيثَـٰقَهُمۡ لَعَنَّـٰهُمۡ وَجَعَلۡنَا قُلُوبَهُمۡ قَـٰسِيَةً۬ۖ يُحَرِّفُونَ ٱلۡڪَلِمَ عَن مَّوَاضِعِهِۦۙ وَنَسُواْ حَظًّ۬ا مِّمَّا ذُكِّرُواْ بِهِۦۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآٮِٕنَةٍ۬ مِّنۡہُمۡ إِلَّا قَلِيلاً۬ مِّنۡہُمۡۖ فَٱعۡفُ عَنۡہُمۡ وَٱصۡفَحۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُحۡسِنِينَ
Sahih International: So for their breaking of the covenant We cursed them and made their hearts hard. They distort words from their [proper] usages and have forgotten a portion of that of which they were reminded. And you will still observe deceit among them, except a few of them. But pardon them and overlook [their misdeeds]. Indeed, Allah loves the doers of good.
(sūrat l-māidah)Verse (5:41): ۞ يَـٰٓأَيُّهَا ٱلرَّسُولُ لَا يَحۡزُنكَ ٱلَّذِينَ يُسَـٰرِعُونَ فِى ٱلۡكُفۡرِ مِنَ ٱلَّذِينَ قَالُوٓاْ ءَامَنَّا بِأَفۡوَٲهِهِمۡ وَلَمۡ تُؤۡمِن قُلُوبُهُمۡۛ وَمِنَ ٱلَّذِينَ هَادُواْۛ سَمَّـٰعُونَ لِلۡڪَذِبِ سَمَّـٰعُونَ لِقَوۡمٍ ءَاخَرِينَ لَمۡ يَأۡتُوكَۖ يُحَرِّفُونَ ٱلۡكَلِمَ مِنۢ بَعۡدِ مَوَاضِعِهِۦۖ يَقُولُونَ إِنۡ أُوتِيتُمۡ هَـٰذَا فَخُذُوهُ وَإِن لَّمۡ تُؤۡتَوۡهُ فَٱحۡذَرُواْۚ وَمَن يُرِدِ ٱللَّهُ فِتۡنَتَهُ ۥ فَلَن تَمۡلِكَ لَهُ ۥ مِنَ ٱللَّهِ شَيۡـًٔاۚ أُوْلَـٰٓٮِٕكَ ٱلَّذِينَ لَمۡ يُرِدِ ٱللَّهُ أَن يُطَهِّرَ قُلُوبَهُمۡۚ لَهُمۡ فِى ٱلدُّنۡيَا خِزۡىٌ۬ۖ وَلَهُمۡ فِى ٱلۡأَخِرَةِ عَذَابٌ عَظِيمٌ۬
Sahih International: O Messenger, let them not grieve you who hasten into disbelief of those who say, “We believe” with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying “If you are given this, take it; but if you are not given it, then beware.” But he for whom Allah intends fitnah – never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment.
📝 Analysis Summary: Muḥkamāt and Mutashābihāt (Sūrat Āl ʿIm’rān 3:7)
Analysis correctly navigates the critical distinction between the two types of verses in the Qur’an, countering the common misinterpretation of the allegorical verses.
I. Understanding the Categories
| Arabic Term | Classical Translation | Accurate Interpretation | Key Role |
| Muḥ’kamāt (مُّحۡكَمَـٰتٌ) | Precise Verses | Foundation/Decisive Verses | They are the “Mother of the Book” (أُمُّ ٱلۡكِتَـٰبِ), establishing the core tenets, laws, and foundational beliefs. Their meaning is direct and requires no metaphorical interpretation. |
| Mutashābihāt (مُتَشَـٰبِهَـٰتٌ) | Unspecific Verses | Allegorical/Metaphorical Verses | They convey clear meaning through parables, similitudes, or metaphors (e.g., describing the Attributes of God or events of the Unseen). They are not ambiguous but require careful correlation with the Muḥkamāt. |
II. The Perfection and Clarity of the Qur’an
The notion that the Qur’an contains ambiguous or unclear verses is linguistically contradicted by multiple verses affirming it is a Clear Book (ٱلۡكِتَـٰبِ ٱلۡمُبِينِ – al-Kitābil-Mubīn, 26:2). As affirmed in 11:1, all its verses are perfected (أُحۡكِمَتۡ). The difference in terminology describes the mode of expression rather than the clarity of the message.
III. Misinterpretation and Deviation
The warning in 3:7 is directed at those “in whose hearts is deviation (زَيۡغٌ۬)”. These individuals deliberately follow the allegorical verses (Mutashābihāt) to cause discord (fitnah) and seek self-serving interpretations (taʾwīl). This misuse stems from a flawed intention, not from a flaw in the verses themselves. Those who are firm in knowledge (وَٱلرَّٲسِخُونَ فِى ٱلۡعِلۡمِ) approach both categories with faith, understanding their correlation and recognizing that all of it is from God.
This distinction highlights the responsibility of the reader: the precision of the Arabic language serves to ensure the clarity of the Muḥkamāt, while the eloquence of the language allows the appropriate use of allegory in the Mutashābihāt.