Surah Al-i-‘Imrân 3:7

هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

3:7 This verse lays down the principle rule of understanding the verses of the Holy Qur’ân. The Qur’ânic verses can be divided into two categories: The first is the category of Muhkamât مُّحْكَمَاتٌ, “definite and decisive,” in which there is no ambiguity or possibility of doubt. The meaning of the verse is clear, decisive in exposition, firm and stable, secured from change and interpretations (Râghib, Tâj). The words in the verse state clear and concise ideas. According to Ibn Jarîr Muhkamât of a verse are ordinances or statements, which are self-evident by virtue of their wording. They are also the mother, nucleus, source, origin, base, means of sustenance, and support or means of reformation and correction for another verse whose meaning is not clearly understood by the reader. Such verses are called Mutashâbihât مُتَشَابِهَاتٌ. All Qur’ânic verses are basically Muhkamمُحكم, but in some verses the correct meaning does not become evident in the first reading; a second meaning can then be attached to these verses, given that they are open to interpretations. The second meaning attached to them cannot contradict any other verse. A verse remains in the category of Mutashâbihât as long as its meaning remains open to interpretations. The allegorical or the interpretive meanings can be known by referring them to verses that have been termed decisive (Muhkam). The meanings of Mutashâbihât are rightly understood with repeated consideration (Lisân). Only after thorough reading and through prayer, repeated reflections, and Taqwâ تقوئ (nearness to Allâh) do their meanings become evident to those who are “firmly grounded in knowledge” (وَالرَّاسِخُونَ فِي الْعِلْمِ) as the Holy Qur’ân calls them. Here, it must be borne in mind that the two divisions explained above is not between verses of the Holy Qur’ân, but between the meanings to be attached to the same verse, for the whole of the Holy Qur’ân is a Book whose verses are all Muhkam and are made plain (cf. 11:1).

The subject is fittingly dealt with here as a prelude to a controversy with the Christians, who attribute divinity to Jesus and who uphold the doctrine of atonement based on certain ambiguous words and allegorical statements without reference to the fundamental principles. The verse was revealed when a party of Christians from Najrân visited the Holy Prophet (pbuh) in Madînah. It gives the genesis of the later Christian doctrines and explains how the true original teachings became. What caused the corruption of the original Christian faith was that expressions like “son of God,” “Father in heaven,” etc., used metaphorically, were taken literally. This was done clearly against the principles laid down in unmistakable words in the Hebrew Scriptures. Any statement carrying a doubtful significance or one which is apparently opposed to the principle so laid down and apparently endowed with different meanings, must be interpreted subject to the principle concerned. The verse under comment serves four more purposes:

1) It describes how the critics of Islam are always ready to distort their own scriptures and the true Qur’ânic teachings.

2) It provides a firm and trustworthy principle for interpreting Scriptures or other Divine Books in the right manner.

3) It warns Muslims to learn the lesson from the history of the Christians and followers of other religions.

4) It gives us a golden rule for the translation and interpretation of the Holy Qur’ân.

There is no contradiction between the various portions of the Holy Qur’ân. Whenever it is necessary to interpret or to explain a verse of the Holy Qur’ân, which is open to several interpretations, and is not easily comprehensible, the verse should be referred to those portions of the Holy Qur’ân which are similar to the verse under consideration and the meanings of which are obvious. The meanings or interpretations given to them should not stand in conflict to any other verse of the Holy Qur’ân. Thus by reading various passages in the light of each other one can discover the true significance of metaphorical verses that may be open to different meanings.