Mutashabihat in the Qur’an
Acknowledgements
I appreciate the work of Sayed Ali Hurr Kamunpoori from the Shi’a Reformist group Al-Islaah, it was he who has allowed me to understand this concept properly through his student, my friend Muhammad Qa’im al-Islaahi. I acknowledge the great works of the two giants of Qur’an-Centrism Hamiduddin al-Farahi & Amin Ahsan Islahi. These two scholars were the first to get me familiar with this tafsir of Surah 3:7. May Allah bless the righteous scholars
Introduction
Firstly, two important points need to be acknowledged and clarified, the first is that it is evident that there are certain verses of the Qur’an that are unequivocal, fully-detailed and very explicit in import, and other verses are sufficiently clear, whereas others need corroborative evidence to understand them better and others are more inclined towards ambiguity. The verses that are vague or general cause some level of ambiguity and thus a natural difference of opinion in interpretation.
The second point that needs to be remembered is that the limited human experience can never truly understand and fathom the unseen reality that is taught by the Divine. In other words this part of the Qur’an is explaining the Metaphysical realm and the unseen reality known as Ghayb in Arabic. (Literally: The Hidden or Unseen)
After clarifying these two points, let us now analyse the controversial and essential verse which is the foundational verse that explains the nature of the Qur’an and how the student of knowledge is supposed to approach the Divine text to do justice to it.
هُوَ ٱلَّذِيٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٞ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٞۖ فَأَمَّا ٱلَّذِينَ فِي قُلُوبِهِمۡ زَيۡغٞ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۖ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّـٰسِخُونَ فِي ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلّٞ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ
Our Translation: “He it is Who has revealed the Book to you; some of its verses are decisive, they are the Mother (basis) of the Book, and others are allegorical; then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking discord and seeking it’s true reality, but none knows its reality except Allah. And those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except the people of understanding.” (Surah 3:7)
Methodology to Understand the Qur’an
Most of the mufasirin (exegetes) have understood the word mutashabih in verse 3:7 to mean something ambiguous, unclear, obscure, and vague because the alternative Qur’anic ayat (signs and verses) which are called Muhkamat translates into something understandable, explicit, clear and decisive. As a result, these scholars have argued that Muslims should judge the true ta’wil (interpretation) of the mutashabihat which is understood to be ambiguous verses in light of the muhkamat (the decisive verses).
This method is correct, but this is not what this verse is explaining here, instead it is another verse that indicates this rational method of textual hermeneutics.
The Explicit & Unclear Verses
الٓرۚ كِتَٰبٌ أُحۡكِمَتۡ ءَايَٰتُهُۥ ثُمَّ فُصِّلَتۡ مِن لَّدُنۡ حَكِيمٍ خَبِيرٍ
YUSUF ALI Translation
“A. L. R. (This is) a Book, with verses basic or fundamental (of established meaning), further explained in detail,- from One Who is Wise and Well-acquainted (with all things)” (Surah 11:1)
The word for very clear, or detailed in Surah 11:1 is ‘Fussalat’, which is translated as ‘further explained in detail’. The types of clear unambiguous verses of the Qur’an are referred to as Mufassal verses.
Therefore, the Mufassal verses are the very explicit, extremely clear or very detailed verses whereas other verses of the Qur’an which are also under the category of Muhkam are more general in style or they are less detailed in of itself, which implies that they need supportive evidence to fully understand them. So, these type of verses would be called Mujmal or Mushkil, not Mutashabih. Naturally, the Qur’an needs to be understood holistically and the less clear or general verses (Mujmal) depends on the fully detailed clear verses (Mufassalat)
Since, we clarified that the explicit or fully-detailed verses are referred to as Mufassal, and the less clear verses can be referred to as Mujmal (general)
What are the Mutashabihat?
Then, the question arises, what are the Mutashabihat?
Now, let us return back to verse 3:7 and examine the verse thematically and precisely to truly reach it’s intended meaning.
Before doing that, let us refer back to the second point we clarified in the beginning before initiating the detailed analysis of this controversial subject regarding the correct import of verse 3:7 and general Quranic interpretation or methodology.
The second point we need to remember is that the limited human experience can never truly fathom the unseen reality, the realm that is beyond physics, the realm of the unseen (Ghayb in Arabic).
Examples of the Ghayb are the attributes of Allah (Sifat), the ontology and essence of Allah (dhat), the actions and/or miracles caused by Allah and it’s true mechanism, the ontology of angels, the reality of Divine revelation, how revelation is disseminated and received, the true nature of the afterlife, the modality of heaven and hell, and the absolute truth between Divine decree and free-will of man. These are examples of Ghayb (unseen).
Now regarding the Mutashabihat, Allah says “None knows it’s (the mutashabihat) ta’wil (true reality) apart from God”. After this phrase in 3:7, there is the keyword ‘And’ which caused a difference of interpretation and this difference is crucial because it changes the whole theme and meaning of the verse. The scholars disagree on whether this word ‘And’ is a conjunction or it is the beginning of another topic and sentence. in Arabic the first ‘And’ of conjunction is referred to as Waw al-‘atf and the second ‘And’ which starts a new beginning is called Waw al-istinaf.
The Word ‘And’ In Surah 3:7- Conjunction or Beginning?
To demonstrate that this ‘And’ in verse 3:7 is actually Waw al-istinaf or the beginning of another sentence we will analyse the passage completely.
The first indication that this is a new topic is that if we accept that there is a conjunction or connection between Allah and those firm in knowledge through the word ‘And’ (Wa in Arabic) then the sentence after that which reads ‘They say, “We believe in this ˹Quran˺—it is all from our Lord.” will not make sense because if Allah and those firm in knowledge are not separate due to the word ‘And’ then this can mean that Allah is also included in the verb ‘they say’. Therefore, this will read as, ‘Allah and those firm in knowledge say we believe in all of it, all is from our Lord’. Evidently, God cannot say “it is from our Lord” because he is the Lord who revealed it all (the verses).
Accordingly, this is an indication that the word ‘And’ after Allah is a beginning of a new sentence, so it is not conjugating Allah with “those firm in knowledge” which will then mean that the Ta’wil (true reality) of the Mutashabihat verses is only confined to Allah.
More evidence to demonstrate that the Ta’wil (true reality) of the Mutashabihat are solely known by Allah is that the verse mentions that seeking the Ta’wil of the Mutashabihat is something wrong or negative which causes discord. In proof of this, the verse openly reads “Those who have a deviation in the heart follow the allegorical (shabaha) seeking discord and seeking it’s reality (Ta’wil)”. It becomes obvious by reading the verse literally that seeking the reality (Ta’wil) is a disease or deviance.
Other Translations
Other interpreters translate this particular passage as “Those with deviant hearts follow the elusive verses seeking ˹to spread˺ doubt through their ˹false˺ interpretations”
Shakir translates: “then as for those in whose hearts there is perversity they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation.”
Yusuf Ali translates: “But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings”
Sahih International translates: “they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]”
Pickthall translates: “But those in whose hearts is doubt pursue, forsooth, that which is allegorical seeking (to cause) dissension by seeking to explain it.”
Yet, as mentioned above, the most suitable, the most accurate and the most literal translation of the Arabic is the following “Those who have a deviation in the heart follow the allegorical (shabaha) seeking discord and seeking it’s true reality (ta’wil)” and this renders the seeking of the ta’wil as evil and invalid because as the latter part of the verse further clarifies, this knowledge only belongs to Allah the Creator.
The Usage of the Word Ta’wil Caused Confusion
Another essential thing to clarify is the confusion caused by the keyword ‘Ta’wil’. The semantical usage of the word ‘Ta’wil’ for the Mufasirin (exegetes) usually refers to metaphorical tafsir (interpretation), that is why this word causes some confusion. For instance, some have wrongly translated this as “they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]” (Sahih International).
However, this is wrong because the Mutashabihat are not the ambiguous or unclear verses. These exegetes assumed that the Mutashabihat are the unclear and those who have a disease in the heart sought the wrong interpretation but the truth is that the verse 3:7 did not say “those who seek the wrong interpretation” instead the verse plainly said “Those who have a deviation in the heart follow the allegorical (shabaha) seeking discord and seeking it’s reality (ta’wil)”. Clearly, the verse did not mention seeking a wrong interpretation, it refuted seeking it’s ta’wil (true reality or true unfolding).
The usage of the word Ta’wil in other parts of the Qur’an are very relevant to do justice to this verse and to the word (Ta’wil). In Surah Yusuf, after the brothers of Prophet Yusuf prostrated to him, the Prophet Yusuf exclaimed “O my dear father! This is the Taw’il (unfolding reality) of my dream”.
The Arabic يَـٰٓأَبَتِ هَٰذَا تَأۡوِيلُ رُءۡيَٰيَ مِن قَبۡلُ
The dream of Yusuf that was fulfilled, actualised and realised was mentioned in verse 12:4: “I saw eleven bright celestial bodies together with the sun and moon prostrating before me” (Surah 12:4). Initially, this dream and vision was mutashabih to Yusuf, but then when it actually occurred years later, the truth reality (Ta’wil) was actualised which made Yusuf fully understand the dream that was Mutashabih.
Moreover. the wise man said to Moses “This is the Ta’wil (reality) of what you could not bear patiently”. (Surah 18:82)
In addition to these verses, if the Mutashabihat were merely the less clear or vague verses, then what disease or deviance is there in seeking it’s correct interpretation? Everyone agrees that Muslim scholars seek the true interpretation of all parts of the Qur’an and the more clear and more detailed (mufassal) verses of the Qur’an further clarify the less clear, the more general and vague verses (Mujmal).
Evidently, this matter of Mutashabihat is not regarding ambiguous or less clear verses, instead it is regarding the unseen, metaphysical realities of the Ghayb and Muslims are commanded to not seek it’s Ta’wil (true reality) because they will never understand the Ghaybi matters like God’s actions, attributes, miracles, and the truth of the angels and the Hereafter
Why Are They Called Mutashabihat?
The question then arises, why are the Mutashabihat referred to as Mutashabih? The word Mutashabih comes from the Arabic root word ‘Shabbaha’ or ‘Tashabbaha’ which means that which resembles, or that which is similar. The hidden matters of the unseen realm like heaven, like hell are called Mutashabih because God has given certain words in a human language (fallible limited form of communication) and these fallible, earthly symbols are supposed to be representing and resembling the metaphysical concepts that are being described (e.g. paradise & hellfire).
Thus, the Mutashabih word which is a worldly, and earthly description of the metaphysical concept has some similitude but it is not exactly the same in ontology as well, hence why only God knows the true reality (Ta’wil) of the metaphysical ghaybi reality conveyed as the Mutashabihat (allegorical). For instance, the word for Paradise in Arabic ‘Janna’ translates to ‘Garden’.
We know that the Ghaybi ‘Garden’ (i.e. Janna) is not like the worldly garden on Earth but it has some resemblance or similitude to the Unseen Garden (Janna i.e Heaven), so for man to have a basic preliminary understanding of the Ghaybi concept in question, God gives a similitude through limited human language.
Conclusion
Yet, ultimately in reality, the human mind can never comprehend the ontology and true reality of the unseen matters in question (e.g. angels and revelation) because there is no true equivalent on Earth. As a result, the unseen Ghaybi truths can only be conveyed via these worldly descriptions in the form of allegory and metaphor. As a result, those who delve into these unseen realities that are conveyed by the Qur’an will be misguided and they will misguide others which will causes discord (fitna).
This is one aspect of the concept of Mutashabihat, there is more detail to mention. The reason why we disclosed these arguments is to remind Believers not to seek the Ta’wil of the Ghaybi unseen matters in the Qur’an. What this means is that the Science of Ilm-ul Kalam or Speculative Dialectical Theology is invalid and evidently a huge reason for fitna and discord.
Who does more wrong than those who fabricate lies against Allah? They will be brought before their Lord, and the witnesses will say, “These are the ones who lied against their Lord.” Surely Allah’s condemnation is upon the wrongdoers, (Surah 11:18)
The only obligation Muslims have is to deal with the matters revealed by the Almighty, so we are forbidden from delving into the true reality of the hidden unseen matters, or things that are left out intentionally by the Creator. We are only obliged to base the Divine Religion of guidance and salvation on certainty and knowledge which comes from the Muhkamat, but many Mutakallimeen (theologians) have speculated about things that they did not have knowledge of due to the Qur’an being silent on it, thus they deviated, hence they split up the Ummah based on conjecture and speculation.
And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying. (6:116)
Or were you present when Allah gave you this commandment?” Who does more wrong than those who fabricate lies against Allah to mislead others without ˹any˺ knowledge? (6:144)
By Abul Hasan al-Gabikani al-Shadi al-Shaddadi al-Hadhabani -al-Kurdi
Tajdeed 
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