View source for Firm and Ambiguous Verses

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What is meant by firm (muhkam) and ambiguous (mutashabih) verses in the Qur'an?  {{question end}}
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The existence of firm and ambiguous verses is explicitly mentioned in [[verse 7 of Surah Al-Imran]], where the firm verses are called the ''[[Umm al-Ketab]]'' (Mother of the Book), The term "firm" (''muhkam'') refers to that which is solid and prevents any form of distortion or corruption. In contrast, "ambiguous" (''mutashabih'') means similar, indicating a resemblance that might lead to confusion between truth and falsehood.

Several reasons are given for the presence of ambiguous verses in the Qur'an. These include the limitations of language in conveying profound meanings, the inability of human intellect to fully comprehend the [[Supernatural|supernatural]] and the afterlife, the encouragement for people of reason to reflect and ponder on the [[Qur'an]], and the referral of [[People to those deeply rooted in knowledge|people to those deeply rooted in knowledge]], such as the [[Prophet]] (peace be upon him) and his family ([[Ahl al-Bayt]]).

== Literal and Terminological Meanings ==
=== Firm Verses (Muhkamat) ===
The term "firm" (''muhkam'') means solid and immune to flaw, derived from the root "''hakama, hakman''", meaning "to prevent, restrain", conveying the idea of warding off any form of disorder or corruption. According to [[Raghib al-Isfahani]], ''hakam'' originally meant "to prevent" or "restrain", specifically to prevent corruption.<ref>Rāghib al-Iṣfahānī, Ḥusayn ibn Muḥammad, Mufradāt Alfāẓ al-Qurʾān, Beirut, Dār al-Shāmiyyah, 1st ed., 1412 AH, p. 248.</ref> It is also said that any statement that is clear, free from doubt, and resistant to misinterpretation is called "firm" (''muhkam'').<ref>Maʿrifat, Muḥammad Hādī, ʿUlūm Qurʾānī, p. 271.</ref>

=== Ambiguous Verses (Mutashabihat) ===
The term "ambiguous" (''mutashabih'') originates from the root "shubh" (verbal noun) meaning "similarity" or "resemblance," or from "''shabah''" (noun), meaning "to resemble", where this resemblance obscures the truth, blending truth and falsehood and leading to confusion. Raghib al-Isfahani considers ambiguous verses in the [[Qur'an]] as those whose interpretation is challenging, as they do not present what they truly are but appear similar to something else.<ref>Rāghib al-Iṣfahānī, Ḥusayn ibn Muḥammad, Mufradāt Alfāẓ al-Qurʾān, Beirut, Dār al-Shāmiyyah, 1st ed., 1412 AH, p. 443.</ref> When divine words (the Qur'an) appear other than as truth and resemble falsehood, they are referred to as "ambiguous" (''mutashabih'').<ref>Maʿrifat, Muḥammad Hādī, ʿUlūm Qurʾānī, p. 273.</ref>

== Firm Verses in the Qur'an ==
Firm verses are those whose meaning is so clear that there is no room for debate or discussion regarding their interpretation. For example, the verse {{quran|قُلْ هُوَ اللَّهُ أَحَدٌ|ترجمه= Say, 'He is Allah, [Who is] One است|سوره= Al-Ikhlas |آیه=1}}. These verses are referred to in the Qur'an as the "Mother of the Book" (''[[Umm al-Kitab]]'').<ref>Sūrat Āl ʿImrān, Verse 7.</ref> ''Umm al-Kitab'' is understood to mean the root, reference, and interpreter of the ambiguous verses.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, Tehran, Dār al-Kutub al-Islāmiyyah, 10th ed., 1371 SH, vol. 2, p. 432.</ref>

== Ambiguous Verses in the Qur'an   ==
According to the verse {{quran|هُوَ الَّذِی أَنْزَلَ عَلَیْکَ الْکِتَابَ مِنْهُ آیَاتٌ مُحْکَمَاتٌ هُنَّ أُمُّ الْکِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ…|ترجمه= He is the One who sent down upon you the Book, in which are verses that are firm (muhkam)—they are the foundation of the Book—and others that are ambiguous (mutashabih …|سوره= Al-Imran |آیه=7}}, the existence of ambiguous verses in contrast to firm ones is explicitly mentioned. Ambiguity in the Qur'an arises from the brevity of words and the depth of meaning. For instance, verses about God and His actions are often conveyed metaphorically, allusively, or figuratively.  
* For example, in the verse: {{quran|فَلَمْ تَقْتُلُوهُمْ وَلَکِنَّ اللَّهَ قَتَلَهُمْ وَمَا رَمَیْتَ إِذْ رَمَیْتَ وَلَکِنَّ اللَّهَ رَمَی وَلِیُبْلِیَ الْمُؤْمِنِینَ مِنْهُ بَلاءً حَسَنًا إِنَّ اللَّهَ سَمِیعٌ عَلِیمٌ|ترجمه= You did not kill them; rather, it was Allah who killed them; and you did not throw when you threw, rather, it was Allah who threw, that He might test the faithful with a good test from Himself. Indeed Allah is all-hearing, all-knowing.|سوره= Al-Anfal|آیه=17}}.
Some have taken this verse as evidence that humans have no will of their own and that all actions are solely Allah's.<ref>Riḍā, Muḥammad Rashīd, Tafsīr al-Qurʾān al-Ḥakīm (also known as Tafsīr al-Manār), Beirut, Dār al-Maʿrifah, 1st ed., 1414 AH, vol. 10, p. 138.</ref> However, this interpretation is incorrect. A careful examination reveals that the verse does not deny the actions of the Muslims or the [[Prophet]] (peace be upon him) but rather emphasizes that their victory over the disbelievers was not an ordinary or natural event. Allah sent angels to strengthen the believers and instill fear in the disbelievers. Through the Prophet’s casting of pebbles, Allah aided in their defeat and empowered the believers to overcome and capture their enemies.<ref>Ṭabāṭabāʾī, Muḥammad Ḥusayn, al-Mīzān fī Tafsīr al-Qurʾān, trans. Muḥammad Bāqir Mūsawī Hamadānī, Qom, Daftar Intishārāt Islāmī, 5th ed., 1374 SH, vol. 9, p. 47.</ref>
* Another example is the verse: {{quran|یَوْمَ یُکْشَفُ عَنْ سَاقٍ وَیُدْعَوْنَ إِلَی السُّجُودِ فَلا یَسْتَطِیعُونَ|ترجمه= The Day the shin will be uncovered, and they are invited to prostration, but they will not be able to |سوره= Al-Qalam |آیه=42}}. In classical Arabic, the term "uncovering of the shin" metaphorically represents the severity and gravity of a situation, indicating readiness for action. This metaphor suggests that on the [[Day of Judgment]], conditions will worsen for the disbelievers, who will face extreme difficulty.<ref>Zamakhsharī, Maḥmūd ibn ʿUmar, al-Kashshāf ʿan Ḥaqāʾiq Ghawāmiḍ al-Tanzīl wa ʿUyūn al-Aqāwīl fī Wujūh al-Taʾwīl, Beirut, Dār al-Kitāb al-ʿArabī, 3rd ed., 1407 AH, vol. 4, p. 593.</ref>
The [[Ash'ari school]] and some [[anthropomorphists]] have taken this verse literally, claiming that "shin" refers to Allah's shin, which will be revealed on that day, and that disbelievers will be invited to prostrate but will be unable to do so.<ref>Maʿrifat, Muḥammad Hādī, ʿUlūm Qurʾānī, p. 285.</ref>

== Reasons for the Existence of Ambiguous Verses in the Qur'an ==
Several wisdoms are cited for the presence of ambiguous verses in the Holy Qur'an. Some of them include:
# '''Limitations of Language''': The words and phrases used in human communication were developed for everyday needs. This limitation of language in expressing metaphysical concepts results in many of the Qur'an's ambiguous verses that require interpretation and explanation.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, Tehran, Dār al-Kutub al-Islāmiyyah, 10th ed., 1371 SH, vol. 2, p. 432.</ref>
# '''Human Mind's Limited Comprehension''': Many truths in the Qur'an relate to the hereafter, which is beyond the horizon of human thought, making it difficult for people to fully grasp their depth. This limitation of human understanding and the elevated nature of these meanings create another reason for the ambiguity in some verses, such as those related to the Day of Judgment and similar topics.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, Tehran, Dār al-Kutub al-Islāmiyyah, 10th ed., 1371 SH, vol. 2, p. 432.</ref>
# '''Human Perception of Divine Knowledge''': The entire Qur'an is firm; however, as it descends into the realm of human thought, ambiguity appears. Just as rain does not have foam before it falls to the ground, but creates foam as it moves on earth, divine knowledge itself does not descend as ambiguous but becomes so due to human limitations.<ref>Javādī Āmulī, ʿAbd Allāh, Qurʾān dar Qurʾān, p. 416.</ref>
# '''Encouragement of Intellectual Reflection''': The ambiguous verses encourage people of intellect and scholars to engage in deep reflection, enabling them to reach a deeper understanding of Allah's intent. This process also reveals their superiority and distinguishes their level of wisdom and understanding above that of others.<ref>Ṭūsī, Muḥammad ibn Ḥasan, al-Tibyān fī Tafsīr al-Qurʾān, Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1st ed., vol. 2, p. 396.</ref>
# '''Guidance Towards the Prophet and Ahl al-Bayt''': Another reason is to guide people toward the Prophet (peace be upon him) and his family (Ahl al-Bayt). This need for guidance to the divine leaders (those firmly grounded in knowledge) is emphasized in narrations, underscoring the people's need for the Prophet and his successors for accurate understanding.<ref>Makāram Shīrāzī, Nāṣir, Tafsīr Nemūneh, Tehran, Dār al-Kutub al-Islāmiyyah, 10th ed., 1371 SH, vol. 2, p. 432.</ref>
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== Further Reading ==
# Muḥkam wa Mutashābih dar Qur’ān, Muḥammad Ḥusaynī Beheshtī.
# Pizhūhishī dar Muḥkam wa Mutashābih, Muḥammad As‘adī wa Maḥmūd Ṭayyib Ḥusaynī.
# Pizhūhishī dar Muḥkam wa Mutashābih Qur’ān, Umm al-Banīn Mūqar.
== منابع ==
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