Al-Muhkam and Al-Mutashabihah in the Qur'an

Question :

What are the Muhkam and the Mutashabihah Verses in the Noble Qur'an? And why is not the whole Qur'an Muhkam, so that people could not interpret other than the truth from it?

Answer:

You should know that Allah has described the Qur'an in three ways:
He described the whole of it as Muhkam in His Words:
"These are the Verses of the Wise (Al-Hakim) Book."

and in His Words:
"(This is) a Book the verses whereof are perfected [Ahkamat] (in every sphere of knowledge, etc.).

He described it as Mutashabihah in His Words:
"Allah Almighty has sent down the Best Statement, a Book, its parts resembling each other..."

This is a general statement for the whole Qur'an; the general ruling for the whole Qur'an is that it is Muhkam (i.e., clear and precise) in its statements, its rulings and its wording and in all other ways. The meaning of it being Mutashabih is that its parts. resemble each other in perfection, quality and truth and each part corroborates the others, therefore we do not find therein any contradictory judgements nor any irreconcilable statements. On the contrary, each part of it confirms and substantiates the other. However, those Verses which may seem to a person to contain some contradiction require study and thought. This is why Allah says:
"Do they not then consider the Qur'an? Had it been from other then Allah, they would surely have found therein many a contradiction.

As for the third description of the Qur'an, it is that some of it is clear and some of it is not as clear, as in the Words of Him, the Most High:
"It is He who has sent down to you the Book. In it are Verses that are Muhkamat (entirely clear), they are the foundation of the Book, and others Mutashabihat (not entirely clear)"

What is meant by Al-Muhkam here is those Verses whose meanings are absolutely clear, because Allâh mentions it opposite:
"and others not entirely clear."

And the explanation of a word is understood from its opposite -this is one of the rules of Tafsir, by which any scholar of Tafsir must abide, i.e. that the meaning of a word may be apparent from the mention of its opposite. Look at Allah's Words:
"And either go forth in Thubat, or go forth Jami'an".

Now the word Thuhat might present a problem to a person, but when combined with the word Jami'an, the meaning becomes. clear to him: The meaning of "go forth in Thubat" is "go forth singly" and "go forth Jami'an" means: "go forth all together." We can say that the Muhkam in this Verse is that whose meaning is clear not in any way unclear to the general populace and to the educated among them, such as His Words:
"And perform the Salah and give the Zakah".

Or other such matters, whose meaning is perfectly clear. In it (i.e. the Qur'an) are also Verses which are Mutashabihah, and their meaning is not apparent to many of the people; none knows them except Allah and those who are firmly grounded in knowledge, as Allah says:
"And others not entirely clear. So as for those in whose hearts."

there is a deviation they pursue the Mutashabihat, seeking Al- Fitnah (polytheism and trials, etc.), and seeking its hidden meanings, but none knows its hidden meanings except Allah, and those who are firmly grounded in knowledge..."

This is according to the recitation of those who recited it as a single sentence. Among the Salaf there are two well known views: The first is that one should pause after:
"...except Allah."

The second is that the Verse should be recited without a pause (i.e., "...except Allah and those firmly grounded in knowledge."

And each recitation holds a possible meaning.

As for the words of the questioner: What is the wisdom behind Allâh not saying that the whole Qur'an is Muhkam, the reply is from two different angles:

The first is that the Qur'an is all Muhkam in the general meaning of the word, as we have said in the beginning of the answer, and even regarding this Noble Verse, if we refer the Mutashabih to the Muhkam, its meaning becomes absolutely clear and the whole of it becomes Muhkam.

As for the second angle, we may say that Allah, the Most Glorified has revealed Mutashabihah, which require contempla- tion and thought and referral to the Mukham and He has done so for a reason, which is as a trial and a test, as some people take these Verses which are Mutashabihah in a way which leads them to Fitnah and causes them to defame the Qur'an and to doubt it and thus it becomes a trial and a test from Allâh for them. And just as the legal judgements of Allâh or the canonical Verses in the Qur'an become a trial for them, so do the Universal Signs of His Power, for Allâh may ordain some things in order to test mankind regarding the implementation of His Law. Look at how Allâh tested the Jews, when He forbade them to eat fish on Saturdays: He tested them by making fish appear on the surface of the water on Saturdays and on other days they did not appear. But they did not pass the test; they employed the trick which is well known-they put out their nets on Fridays so that the fish would be caught in them, and then they collected them on Sundays. So Allah, the Almighty, the Majestic punished them for their trickery. Look at how Allah tested the Companions, may Allah be pleased with them, saying:

"O you who believe! Allah will certainly make a trial of you with some thing (in the matter) of the game that is well within reach of your hands and your lances, that Allah may test who fear Him unseen."

Allah tried them by making hunting easy for them while they were in a state of Ihram, but they were patient may Allah be pleased with all of them and they did nothing which Allah had forbidden to them. Likewise, in the legislative Verses things which appear unclear or which may seem contradictory and to belief each other, however, the people well grounded in knowledge know how to reconcile them and how to harmonize them. As for the people of Fitnah and evil, they use this as a way to "expose" the Qur'an as though it is self-contradictory and conflicting:

"So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.), and seeking for its hidden meanings, but none knows its hidden meanings save Allah."