1. It is said that once Huyayy b. Ukhtab, a Jew, came to the Prophet (saws) and said: “Is it true that it has been revealed to you, 'Alif. Lam. Mim. This Book ...'” (Al-Baqarah, verses 1-2). The Prophet replied, “Yes.” Huyyi said, “We do not know of any prophet before you who was told about how long he and his followers would last. You seem to be the exception, for (according to the classical numbering of letters) alif is equal to 1, lam to 30, and mim to 40. The total works out to 71. (This is how long your religion will last). Do you have more of them?” The Prophet replied, “Yes, Alif. Lam. Mim. Sad.” Huyyi said: “That makes it 161 years. Is there more to it?” The Prophet said, “Yes, Alif. Lam. Ra.” (Which add up to 231: Au.) Huyyi said, “That makes it a bit long. However, is there more?” The Prophet said, “Yes, Alif. Lam. Mim. Ra.” (These add up to 271, and the grand total works out to 734: Au.) Huyyi said: “Surely, this is longer and more burdensome (to bear).” Then he turned to his companions and said, “Let’s go. The matter is a bit confusing” (Alusi).

Huyyi’s calculation was based on the ancient cryptographic system where numerical values were given to each of the Arabic letters from alif to ya. In this system, still in use in some parts of Asia for dating, alif = 1, ba = 2, jim = 3, dal = 4, ha (round ha) = 5, waw = 6, za (letter after ra) = 7, ha (letter after jim) = 8, ta (letter before dad) = 9, ya = 10, kaf = 20, lam = 30, mim = 40, nun = 50, sin = 60, ‘ayn = 70, fa = 80, sad = 90, qaf = 100, ra = 200, shin = 300, ta (letter after ba) = 400, tha = 500, kha = 600, dhal = 700, dad (letter after sad) = 800, za (letter before ‘ayn) = 900 and ghayn = 1000. This numbering helped the ancients in several ways, one of which was to keep dates in words. For example, the name “Naseem Akhtar” gives the year of the person’s birth as 1361 A.H. Olden epitaphs carried a poetical line in praise of the person buried which indicated the date of his death (Au.).

We might remind here of the hadith which reports:

عن أَسْمَاءَ بِنْتِ يَزِيدَ أَنّ النّبيّ صلى الله عليه وسلم قال: "اسْمُ الله الأَعْظَمُ في هَاتَيْنِ الآيَتَيْنِ {وَإِلَهُكُمْ إِلَهٌ وَاحِدٌ لا إِلَهَ إِلاّ هُوَ الرّحْمَنُ الرّحِيمُ} وَفَاتِحَةُ سُورَةِ آلِ عِمْرَانَ {آلم الله لا إِلَهَ إِلاّ هُوَ الْحَيّ الْقَيّومُ".

The “Ism al-A`zam” is in these two verses (2: 163), “Your Lord is one God besides whom there is no God, the Kind, the Merciful” and, “the first two verses of this Surah) “Alif. Lam. Mim. Allah, there is no God save He, the Living, the Self-subsisting by whom all subsist.” (Qurtubi, Ibn Kathir).

Tirmidhi rated the above hadith as Hasan Sahih (Au.).

2. Nazzala: It will be noticed that while the Qur’an uses the word anzala for other revealed books such as Tawrah and Injil, it is the grammatical form nazzala that is employed for the Qur’an. This is to stress the gradualness of its revelation which took place in 23 years. Where the form anzala has been used for the Qur’an, the reference is to the sending down from the `Arsh to the firmament closest to the earth (Qurtubi, Ruh).

3. Al-haqq: “The primary significance of haqq is: 'Suitableness to the requirements of wisdom, justice, right, or rightness, truth, reality, or fact, or to the exigencies of the case’” (Majid from Lane’s Lexicon).

4. That is, this Qur’an and the previous revelations confirm each other: unraveling the same truths and forecasting the same events (Ibn Kathir).

5. Tawrah: The Jews are not fond of opening up their literature to non-Jews. Therefore, few perhaps, even among the Jews, know what exactly Torah stands for. Shumuley writes that Torah is the name of 24 books of written law containing 613 written commandments, in addition to oral code in Mishnah and Talmud. The Torah can only written on cow’s parchments (Judaism for Everyone, Rabbi Shamuley Boteach). Encyclopedia Britannica has something similar to say in slightly different words, which makes Torah a huge work of hundreds of volumes (Au.).

“(It) is certainly not identical with the OT, or even with the Pentateuch (the first five books of the Old Testament: Au.), but is synonymous with Torah, of which only fragments can at best be found in the extant Pentateuch. What the Qur’an commends as a Holy Writ is certainly not the same book of which it is freely and openly stated that it is `the work’ not of God but `of godly men’ (Majid).

6. Injil: “(It) is not at all identical with the NT or even the Four Gospels of the Christian Church. `Injil,’ according to the teachings of Islam, was a Book sent down to Jesus (on whom be peace!), not a collection of reports and stories about him compiled at dubious dates by unknown persons, - an un-designed and unforeseen product of the apostolic age.’ (Encycl. Br. III, p. 513)” - Majid.

Asad adds: “It is to be borne in mind that the Gospels frequently mentioned in the Qur’an are not identical with what is known today as the Four Gospels, but refers to an original, since lost, revelation bestowed upon Jesus and known to his contemporaries under its Greek name of Evangelion (”Good Tiding"), on which the Arabicized form Injil is based."

In any case, there are so many versions of the Bible that it is hard to say if any part of the Bible is Torah or Injil. For example, the Desert Storm Bible that the Americans distributed among their soldiers in the M.E., consists of only 66 books in all, whereas the RSV has 73 books. Other versions have more or lesser books, each sect removing or adding books as they say in common language, “like nobody’s business” (Au.).

7. Ibn Jarir prefers the opinion that by al-Furqan the allusion is to those arguments and proofs that differentiate the truth from falsehood, with special reference to the Christians and other sects. This opinion is based on Ja`far ibn Zubayr’s statement.

Ibn Kathir however says that the Qur’an is the Furqan which distinguishes guidance from error, truth from falsehood, ... through what Allah (swt) reveals as the clear proofs and evidences.

Razi says: “I believe that the allusion by al-Furqan is to miracles.”

Rashid Rida prefers the power of intellect as the meaning, since, primarily, it is with this faculty that one weighs and balances thoughts and ideas. He quotes Imam Ghazali as also of the same opinion.

8. “Ends of righteousness and equity demand that God must be Just even before being Generous....His loving-kindness, infinite no doubt, is not to be had at the expense of his justice...” (Majid).

9. Only the “earth” and the “heaven” have been mentioned because human senses cannot go beyond them (Majid).

10. That is, Allah creates in the form and shape He will, such as, whether the infant shall be male or female, ugly or pretty, of good or bad fortune, and so forth (Qurtubi, Ibn Kathir, Shawkani).

It is said that some people gathered around Ibrahim b. Ad-ham to hear from him. He told them he was busy with himself thinking of the four occasions and had no time for them. They asked, “What four occasions are they?” He answered:

1) About the moment on the Day of Judgment when Allah will say, 'These (people) are for Paradise, and I do not care; and these are for Hell-fire, and I do not care.’ I wonder among which of the two groups I will be.

2) About the moment when the angel enquired his Lord (at the time of creation), 'O my Lord! Should (this soul) be of the fortunate ones, or the unfortunate ones?’ I’m wondering what was said about me then.

3) Of the moment (of death) when the angel of death asks: 'O my Lord! Is he to be accepted on belief or unbelief?’ I do not know what will be the answer about me then. And,

4) About the day when it will be said, 'Stand out, O criminals.’ I do not know among which of the two groups I will be!” (Qurtubi).

11. The original words are muhkamat (sing. muhkam) and mutashabihat (sing. mutashabih). The meaning, says Ibn Kathir, is that there are verses in the Qur’an that are clear in meaning, unambiguous and self-evident bearing no doubt about their purport. These are the muhkamat. There are others that are not so clear for many people, or, at least, for some of them. They allow for varying interpretations. Therefore, whoever referred back to the muhkamat for interpreting the mutashabihat found the right guidance, while he who refused, turned back upon it (i.e. upon guidance). Hence Allah (swt) said about muhkamat that they are the Umm al-Kitab, i.e. the foundation, substance and basis of the Book upon which one should rely when in doubt. In contrast, the mutashabihat allow for varying interpretations either in the light of a muhkam, or (because of the phrasing, and not because of the intent itself), independent of them.

What parts of the Qur’an are the muhkamat? The opinion of Ibn `Abbas is: “They are the abrogating verses (al-nawasikh), those declaring (a thing) permissible, those that declare (another) impermissible, those that delineate boundaries, and those that can be used for ordering a thing and hence are meant for action (rather than contemplation: Au.).” In another report he adds “those that are meant to be believed in, and not meant for action.”

Ibn Hanbal’s opinion is that muhkam is self explanatory and mutashabih that which requires explanation. Imam Shafe`i has said that as against mutashabih, muhkam is that which does not admit multiple interpretations - Rashid Rida from Ibn Taymiyyah. Though it “does not,” Asad says, “preclude differences of opinion regarding the implication of a particular ayah.” He adds, “...there are many statements in the Qur’an which are liable to more than one interpretation but are, nevertheless, not allegorical - just as there are many expressions and passages which, despite their allegorical formulation, reveal to the searching intellect only one possible meaning. For this reason, the ayat mutashabihat may be defined as those passages of the Qur’an which are expressed in a figurative manner, with a meaning that is metaphorically implied but not directly, in so many words, stated.”

It is said that as against the above the mutashabihat are those that are, so far as belief in them is concerned, which are to be accepted in verbatim, without any alteration, addition, interpretation (or, as in the case of Allah’s Hands, Eyes or Istawa’), without the imagination of a physical embodiment or striking a simile. Rather, one is to believe in them, (as also in all those of the unseen which one is required to believe), without further questioning, elaboration or clarification (unless given in the Qur’an itself: Au.). That is the opinion of the salaf and the Ash`ariyyah. (Alusi adds: the sufiya are also quite close to this definition and understanding). According to another report from Ibn `Abbas, mutashabihat are the abrogated verses, those that were preceded by others, oaths and those that are for belief not involving any action (Quotation from Ibn Kathir ends here).

Another opinion is that muhkam can be defined as that statement whose meaning can be obtained by reasoning - either in concrete terms or abstract. And mutashabih, as that whose true knowledge can in no way be gained, such as the knowledge of the Hour, as to when it will take place, etc. (Razi).

It is also reported of Ibn `Abbas that he said that the muhkamat are in the following verses (6: 151, 152):

قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ أَلَّا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَلَا تَقْتُلُوا أَوْلَادَكُمْ مِنْ إِمْلَاقٍ نَحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ وَلَا تَقْرَبُوا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ. وَلَا تَقْرَبُوا مَالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُوا الْكَيْلَ وَالْمِيزَانَ بِالْقِسْطِ لَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَإِذَا قُلْتُمْ فَاعْدِلُوا وَلَوْ كَانَ ذَا قُرْبَى وَبِعَهْدِ اللَّهِ أَوْفُوا ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَذَكَّرُونَ [الأنعام : 151-152]

“Say: `Come, I shall rehearse what Allah has proscribed for you: assign not anything as equal with Him; be good to your parents; kill not your children on a plea of want; - We provide sustenance for you and for them; - come not near to shameful deeds, whether open or secret; take not life, which Allah has made sacred, except by way of justice and law: thus does He command you that you may learn wisdom. And come not near the orphan’s property, except in the approved way, until he attains the age of full strength; give measure and weight in (full) justice; - no burden do We place on any soul, but that which it can bear; - whenever you speak, speak the truth, even if a near relative is involved; and fulfill the Covenant of Allah: thus does He command you that you may remember.’”

And in the verses (17: 23 26):

وَقَضَى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا كَرِيمًا (23) وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا (24) رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا (25) وَآَتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا (26 [الإسراء/23-26]

i.e. “Your Lord has decreed that you worship none but Him and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And out of kindness lower to them the wing of humbleness, and say, `My Lord! Bestow on them Your Mercy even as they cherished me in my childhood.’ Your Lord knows best what is in your hearts. Verily, He is Most Forgiving to those who turn to Him often. And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: but squander not (your wealth) squanderingly” (Qurtubi, Ibn Kathir).

12. Such as the Christians, who say that the Qur’an has also spoken of Christ as “His Spirit” and “His Word” that He placed in Mary,” and that he is “A Spirit from Him,’ ignoring its other statements such as, ”He is not but a slave whom We favored," and His words, “Verily, with Allah `Isa is but like Adam whom He created out of dust and then said `Be,’ and he was” (Ibn Kathir).

13. In the words of Muhammad Asad (with some modification): “According to most of the early commentators, this refers to the interpretation of allegorical passages which deal with metaphysical subjects - for instance, God’s attributes, the ultimate meaning of time and eternity, the resurrection of the dead, the day of Judgment, paradise and hell, the nature of the beings ... described as angels, and so forth - all of which fall within the category of al-ghayb, i.e., that sector of reality which is beyond the reach of human perception and imagination and cannot, therefore, be conveyed to man in other than allegorical terms.”

14. That is, they seek an interpretation of their liking. According to a hadith in Ahmad, and confirmed by similar reports in Bukhari, (and Muslim: Qurtubi), Tirmidhi, Ibn Majah (and Ibn Jarir: Au.), the Prophet (saws) recited this verse: 'He it is who sent down upon you the Book (O Muhammad)....’ until, 'And grasp not (the true meaning) but men of understanding,’ and added:

فَإِذَا رَأَيْتَ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ، فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ ، فَاحْذَرُوهُمْ

"If you find a people arguing over the ambiguous, you should know that it is of them that Allah spoke; so avoid them" (Ibn Jarir, Qurtubi, Ibn Kathir).

A report which is confirmed to be the words of the Companions, (if not a hadith) says that the first to whom this description was applicable, (i.e. "those in whose hearts is deviation": Au.) were the Khawarij, who were the first sect (to deviate from the main stream: Au.). The reason of their deviation was nothing but worldly benefits. It so happened that when the Prophet (saws) divided the spoils of the Hunayn battle, a man called Dhu Khuwaysarah said: 'Be just, for you have not done justice.' The Prophet replied: 'If I do not administer justice, then you are lost. Did Allah trust me over the peoples of the world but you do not?'

After the man had left, `Umar ibn al Khattab (according to another report Khalid ibn al Walid), asked leave to behead him. The Prophet said:

إِنَّ مِنْ ضِئْضِئِ هَذَا - أَوْ فِى عَقِبِ هَذَا - قَوْمٌ يَقْرَءُونَ الْقُرْآنَ ، لاَ يُجَاوِزُ حَنَاجِرَهُمْ ، يَمْرُقُونَ مِنَ الدِّينِ مُرُوقَ السَّهْمِ مِنَ الرَّمِيَّةِ ، يَقْتُلُونَ أَهْلَ الإِسْلاَمِ ، وَيَدَعُونَ أَهْلَ الأَوْثَانِ ، لَئِنْ أَنَا أَدْرَكْتُهُمْ لأَقْتُلَنَّهُمْ قَتْلَ عَادٍ (صحيح البخارى)

'A people will rise from his progeny who will read the Qur'an that will not go beyond their throats. They would have passed through it as clean of this religion as an arrow passes through a bow. They will fight the Islamic people and spare the pagans. If I am to encounter them, I would surely kill them the killing of `Aad.'

They first appeared during the reign of `Ali ibn Abi Talib who fought against them at Nahrawan. Then various deviant groups appeared among their progeny such as the Qadriyyah, the Mu`tazilah, the Jahmiyyah and others. Thus, that prediction of the Prophet came true according to which:

إِنَّ بَنِى إِسْرَائِيلَ تَفَرَّقَتْ عَلَى ثِنْتَيْنِ وَسَبْعِينَ مِلَّةً وَتَفْتَرِقُ أُمَّتِى عَلَى ثَلاَثٍ وَسَبْعِينَ مِلَّةً كُلُّهُمْ فِى النَّارِ إِلاَّ مِلَّةً وَاحِدَةً قَالُوا وَمَنْ هِىَ يَا رَسُولَ اللَّهِ قَالَ مَا أَنَا عَلَيْهِ وَأَصْحَابِى - قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ مُفَسَّرٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مِثْلَ هَذَا إِلاَّ مِنْ هَذَا الْوَجْهِ (سنن الترمذى)

'Surely the Israelites divided themselves into 72 sects, while my Ummah will divide itself into 73 sects of which every one of them will be in Fire except one.' They asked him: 'Which one would that be, Messenger of Allah?' He replied: 'That upon which I and my Companions are' (Ibn Kathir).

The hadith as stated above is weak. Ibn Kathir himself does not give it clearance in unambiguous terms. In fact, reports that use the words "every one of them in the Fire" have been contended. Therefore, it should be taken with a pinch of salt. Nonetheless, the following is a version declared trustworthy by Tirmidhi and others:

تَفَرَّقَتِ الْيَهُودُ عَلَى إِحْدَى وَسَبْعِينَ أَوِ اثْنَتَيْنِ وَسَبْعِينَ فِرْقَةً وَالنَّصَارَى مِثْلَ ذَلِكَ وَتَفْتَرِقُ أُمَّتِى عَلَى ثَلاَثٍ وَسَبْعِينَ فِرْقَةً ». وَفِى الْبَابِ عَنْ سَعْدٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَعَوْفِ بْنِ مَالِكٍ. قَالَ أَبُو عِيسَى حَدِيثُ أَبِى هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.(سنن الترمذى)

"The Jews divided themselves into 71 or 72 sects, s also the Christians. My Ummah will divide itself into 73 sects" (Au.).

15. Who are the al rasikhuna fi'l `ilm (well grounded in knowledge)? The answer has been given by the Prophet who, when asked replied,

"من برت يمينه، وصدق لسانه، واستقام فلبه، ومن أعفّ بطنه وفرجه، فذلك من الراسخين في العلم"

"He whose hands work righteousness, whose tongue speaks the truth, whose heart is upright, who guards his stomach and sexual organ - it is such who are the well grounded in knowledge" (Ibn Jarir, Ibn Kathir).

It may be noted that the Prophet used organs of the body alone for illustration (Au.).

The terms under question have been used at another place in the Qur'an:

فَبِظُلْمٍ مِنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَنْ سَبِيلِ اللَّهِ كَثِيرًا (160) وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا (161) لَكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآَخِرِ أُولَئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا [النساء/160-162]

"Therefore, because of the transgressions of those who Judaized themselves, We made some of those good things unlawful to them that were (originally) declared lawful, and because of their hindering many from the path of Allah; and, because of their acceptance of usury, although they were prohibited, and consuming the wealth of the people without right. We have prepared for the unbelievers among them a painful chastisement. But those of them who are well-grounded in knowledge, and the believers believe in what has been revealed to you (O Muhammad) and what was revealed before you, attend to the Prayers, pay the zakah, and those who believe in Allah and the Last Day - on such (of them) We shall soon bestow a mighty reward" (Au.).

16. An alternative interpretation is that, "No one knows the true interpretation save Allah and those well grounded in knowledge, who say that 'We believe in it, for all of it is from our Lord.'" This is the interpretation of Mujahid, although it has been rejected by the majority. (But it is also reported of Ibn `Abbas, Ja`far Ibn Zubayr, Qasim b. Muhammad and others: Qurtubi, Shawkani). Some scholars have said that the word ta'wil of the original has two meanings. One, its true meaning; two, interpretation of the words. The well grounded in knowledge know the true meaning i.e., the plain meaning that the word affords, (as said Ibn `Abbas about himself: "I am one of those who know the meaning: Ibn Jarir), but if what is meant by the word ta'wil is the interpretation of that word meaning, then it is only Allah who has its true knowledge (Ibn Kathir).

Rashid Rida deals with the subject of muhkam and mutashabih in a thorough fashion, quoting several authorities who have spoken on the subject including the interpretation of Ghazali. Here we (Rashid Rida) summarize a point that Ibn Taymiyyah has discussed at great length. It is with regard to what exactly is meant by the statement, "No one knows its (true) interpretation save Allah." The substance of what he has to say is as follows:

If someone believes that Allah revealed certain portions of the Qur'an that no one understood, neither the Prophet, nor anyone after him, then surely he needs to correct himself. The Companions understood its every part as can be demonstrated in a variety of ways. The Prophet (saws) for instance prayed for Ibn `Abbas in words: "O Lord! Give him knowledge of the religion and teach him the ta'wil (i.e. the true meaning: Au.)." This is in Bukhari. Accordingly, Ibn `Abbas expounded the whole of the Qur'an as reported by Mujahid who said: "I took lessons of the whole of the Qur'an from Ibn `Abbas who explained to me its every verse." Similarly, Ibn Mas`ud is reported to have said: "There is not a verse in the Qur'an about which I do not know in what connection it was revealed."

"Therefore, distinction has to be drawn between the 'meaning' and 'interpretation.' The salaf, as also many of the later scholars, knew the meaning of much or all of what is thought to be the mutashabih; although in some cases they could not have known the true interpretation. For instance, when Allah spoke of the Hour, they knew what was being said. But as to when and exactly how it would take place, they did not have its sure and complete knowledge; so also that statement of Ibn Hanbal in which he said in reference to Al Rahman `ala al `rshi istawa: 'We know istawa but its "how" is unknown.' (That is, we know what is the word-meaning, but we do not know its true interpretation: Au.). Or, to take another example, the salaf knew what was being meant when the Qur'an said (2: 210): "Are they but waiting that Allah should come to them in canopies of clouds with the angels accompanying Him and the affair be settled?" But they did not claim to know the true interpretation of these words. The Qur'an has, as such, denied the true interpretation and not the meaning when it said: "Whereas no one knows its (true) interpretation save Allah." This is why we say that distinction has to be made between the "meaning" and "true interpretation." (Quotation from Rashid Rida ends here).

Bukhari reports (in his Kitab al Tafsir) through Sa`id ibn Jubayr that a man came to Ibn `Abbas and said: "I read certain things in the Qur'an that confound me."

"What are they?" asked Ibn `Abbas. The man said, "It is said in the Qur'an (23: 101),

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ [المؤمنون/101]

'When the Trumpet is blown, that day blood relationship between them shall cease to exist and they will not enquire (about each other).'

But it is said at another place (37: 27),

وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ [الصافات/27]

'And some of them will come forward enquiring (about others).'

Then, it is said in one place (4: 42),

وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا [النساء/42]

'They will not be able to conceal a thing,' while it is also said at another place, (6: 23),

وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ [الأنعام/23]

'By Allah, we were not of the polytheists),' that is, they will be able to conceal the fact of having been polytheists.

Or, it is said (79: 27 30),

أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ بَنَاهَا (27) رَفَعَ سَمْكَهَا فَسَوَّاهَا (28) وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا (29) وَالْأَرْضَ بَعْدَ ذَلِكَ دَحَاهَا (30) [النازعات/27-30]

'What! Are you the more difficult to create or the heavens (above you that Allah has) built? He lifted up its vault and gave it order and perfection. He darkened its night and gave light to its day, and after that He extended the earth (to great expanses),' in this verse Allah mentioned the creation of the heavens before the creation of the earth, whereas in another verse (41: 9 10) it is stated that the earth was created after the heavens:

قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الْأَرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ أَنْدَادًا ذَلِكَ رَبُّ الْعَالَمِينَ (9) وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ (10) ثُمَّ اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ (11) [فصلت/9-11]

'Tell them, do you deny Him who created the earth in two days, and set up His equals? (While) He (alone) is the Lord of the universe. And He placed pegs over it, bestowed blessings upon it, and placed therein its nourishment in proper measure in four days, enough for the seekers. Then He turned to the heaven and it was smoke, he said to it and to the earth: "Come, willingly or unwillingly." They said, "We come willingly."'

Again, the Qur'an says about Allah, literally, "He was (kana) Forgiving, Kind," and, "He was Mighty, Wise," and, "He was Hearing, Seeing," as if, He was (once upon a time) but is not any more."

In reply Ibn `Abbas told him: "Regarding the verse, 'And some of them will come forward enquiring (about others),' that will be before the Sur (the Trumpet) would have been blown. After the second blow everyone will swoon save he whom Allah saved, it is of this occasion that the verse is speaking, viz., 'That day when blood relationship between them shall cease to exist and they will not enquire (about each other).'

"Regarding the two verses, one of which speaks of the polytheists concealing the truth and the other one which says they shall not be able to conceal anything, it will so happen that Allah will forgive the sins of those who believed in Him sincerely. Seeing this, the polytheists will also lay claim that they too associated none with Allah. Allah will in response seal their mouths and let their organs speak for them. The truth will then come out and it is then that they will know that they cannot conceal a thing from Allah.

"Regarding the creation, you should know that Allah created the earth in two days, then He turned to the heavens (which were already there: Au.) and divided them into seven heavens. It is then that He brought forth the means of nourishment for the living on earth, creating the mountains, trees, and pasture in it in next four days.

"As for Allah using the word kana for Himself, it is to express that He always was and will always be (Kind, Merciful, Mighty, Forgiving, etc., i.e., kana is to express continuity: Au.). Allah did not state a thing in the Qur'an but achieved the meaning He intended. Woe unto you man! Do not be confused over the Qur'an, for the whole of it is from Allah" (Qurtubi).

The editor of Qurtubi says in the footnote that according to Qastalani the enquirer was Nafi` b. al Azraq who later became the leader of one of the sub sects of the Khawarij.

As to why at all the allegorical is there in the Qur'an, and why not the whole of it muhkamat, one answer is, they are a challenge to the student to think and reconcile the statements. His success increases his faith and confidence (Kashshaf).

Yet another reason is that the exercises to seek the true meaning of the allegorical has forced the readers of the Qur'an to think, which, in turn, has led to the birth of many disciplines of knowledge. Again, the Qur'an is for the commoner as well as the specialist. Now, what is for the specialist had to be clothed in such words as would lead the commoner to believe that a certain meaning had been intended which was there alright and yet there would be room for the specialist to unfathom a deeper meaning, so that a single statement can be mutashabih for the commoner, but muhkam for the specialist (Razi).

Obviously, the allegorical substance also lures those in whose heart is sickness, to lead them to where they love to be led, i.e., to misguidance. In other words, they are a means of test, as pointed out by others (Au.).

17. Ibn Hanbal has reported through `Amr b. Shu`ayb's grandfather that the Prophet found some people arguing (over the Qur'an). He told them:

إِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِهَذَا ضَرَبُوا كِتَابَ اللَّهِ بَعْضَهُ بِبَعْضٍ وَإِنَّمَا نَزَلَ كِتَابُ اللَّهِ يُصَدِّقُ بَعْضُهُ بَعْضًا فَلَا تُكَذِّبُوا بَعْضَهُ بِبَعْضٍ فَمَا عَلِمْتُمْ مِنْهُ فَقُولُوا وَمَا جَهِلْتُمْ فَكِلُوهُ إِلَى عَالِمِهِ

"This is how others before you destroyed themselves in this manner. They used one part of Allah's Book against another, while Allah’s Book has been sent down in such a way that some parts confirm others. Do not, therefore, try to refute one part with another. What you know for sure, you can speak about. But what you do not, leave it for the learned ones." (Ibn Kathir)

18. Ibn Jarir and Ibn Abi Hatim have recorded Umm Salamah (ra) as saying that the Prophet (saws) used to very often supplicate in words:

يَا مُقَلِّبَ الْقُلُوبِ ، ثَبِّتْ قَلْبِي عَلَى دِينِكَ.

"O Transformer of the hearts. Grant my heart firmness in Your religion."

Another narrator Asma' bint Yezid reported Umm Salamah as saying that she used to hear these words from him so often that she asked him once: "Do the hearts change?" He said: "Yes. Allah hasn't created a man through Adam but his heart is in two of His fingers. If He wishes, He guides them. But if He wishes, He deviates them." According to another version, upon hearing this she asked him for the Prayer words that she could supplicate with. He told her: Say,

اللَّهُمَّ رَبَّ مُحَمَّدٍ النَّبِيِّ اغْفِرْ لِي ذَنْبِي وَأَذْهِبْ غَيْظَ قَلْبِي وَأَجِرْنِي مِنْ مُضِلَّاتِ الْفِتَنِ مَا أَحْيَيْتَنَا

'O Allah, Lord of Muhammad the Messenger, forgive me my sins, remove anger from my heart and save me from trials that deviate – so long as we are alive.' (Ibn Jarir, Qurtubi, Ibn Kathir) The hadith has also been recorded, with variations, by several doctors including Bukhari, Muslim, Abu Da'ud and Nasa'i. (Ibn Jarir has several versions of this tradition: Au.) Further, Abu `Abdullah Sanabe`i says once he Prayed maghrib behind Abu Bakr. When Abu Bakr went into the third cycle (rak`ah), he bent forward to hear what he was reciting. Abu Bakr first recited sura al Fatiha and then this verse: 'Our Lord! Do not deviate our hearts after You have guided us. And bestow upon us mercy from Yourself. Indeed, You are the Bestower' (Ibn Kathir).

Abu Hurayrah (ra) used to pray in words: "O my Lord! May I not commit adultery. O my Lord! May I not steal. O my Lord! May I not revert to unbelief." Somebody asked him if he feared these things of himself. He said, "I have believed in the Turner of hearts." Abu Darda' reports: "Whenever `Abdullah ibn Rawaha met me he would say: 'Come `Uwaymar, let us renew our faith.' We would sit down and remember Allah for as long as He will. Then, as we would part company, Ibn Rawaha would say: '`Uwaymar, these are the assemblies of faith. Faith is like you and your jacket. Sometimes you might have removed it but would be under the impression that you have it on. And you might have put it on while thinking that you had removed it'" (Alusi).