Verse 3:7, mutishabih verses
Question:
Salaam,
I was discussing the verse of Quran 3:7 and I have been told of two readings. One is where we read that none have knowledge except Allah about Mutashabihat. The other is where we read that none have knowledge except Allah and those firm in knowledge, both know about them. What is your opinion on them?
First, I want to know if we have received any meaning of the mutashabihat from the Prophet and the companions?
Second, if we assume the second meaning, where both Allah and the firm in faith know the meaning, then who decides who is firm in faith? If one firm in faith says one thing about a mutashabih and another says a different meaning, then who arbitrates it? Where do we get the authority for it?
What requirement do we have for understanding mutashabihat?
Thanks
Answer:
Salam,
I my view the correct reading is as follows:
هُوَ الَّذي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْويلِهِ وَ ما يَعْلَمُ تَأْويلَهُ إِلاَّ اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا وَ ما يَذَّكَّرُ إِلاَّ أُولُوا الْأَلْباب
He it is Who has revealed the Book to you; some of its verses are decisive, they are the 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, attempting make dissention and attempting to find its reality, and no one other than God knows its reality. And those who are well grounded in knowledge say: “We believe in God, it all comes from our Lord”, and only those with insight get advice from it. (3:7)
I have underlined part of the verse as it helps with understanding whether those who are well grounded in knowledge are included with God as the ones who understand the reality of allegorical verses or not. The expression: 'We believe in God, it all comes from our Lord' is an expression of a person who does not fully understand the deep meaning of a statement, but appreciates its value and is saying that despite the fact that I cannot fully understand this, I know its value. If the verse intended to say that people of knowledge can also understand the reality of the allegorical verses, then it would have been much more appropriate to have an expression of gratitude and thankfulness instead of the above.
Please also do consider that the verse does not say that no one knows the meaning of the allegorical verses. If this was the case then there was no point including these verses in a book that is supposed to be guidance and clear. The verse only says no one knows the reality of these verses. We are only human beings, limited in many ways and many dimensions. It is only natural that we are not capable of fully understanding the reality of many divine aspects. Where the Qur’an refers to those subjects, it has to use the language of human being. Therefore a message is delivered with a language that by its nature is not capable of containing the whole reality of the message. This is not due to any problem with the language of the Qur'an, but due the limitations of the understanding of human beings.
This is like when a mother tries to explain to her two years son not to touch an electrical socket. If she describes for her son what electricity is and what is the voltage in an electric socket and how much voltage a body of a two years old can tolerate, her son will have absolutely no idea and may still get himself in danger. However if she says 'if you touch this, a big giant will hit you so hard that you will end up in hospital', the son will fully appreciate that he should not touch the socket, although he does not really know what that giant’s reality is.
Similarly, when for instance God says that He is ‘established on His throne’ (20:5), we all know what the message is, that God is monitoring, controlling and dominating the whole creation. However what exactly Throne and Water mean here is something that is beyond our understanding. In Arabic this is called ‘Ta’wil’, it is translated as ‘Reality’ in the above translation.
What I explained above is yet another reason (other than the above textual reason) to exclude understanding of the reality of the allegorical verses to God only. It is the limited nature of human being that does not allow him to see the reality that these verses are referring to. Therefore no amount of knowledge, spiritual advancement and insight can change this. Since all people (including the prophets) are human being, this restriction applies to all.
In the light of the above, your further questions do not apply.
--------
September 2015
Salaam,
I was discussing the verse of Quran 3:7 and I have been told of two readings. One is where we read that none have knowledge except Allah about Mutashabihat. The other is where we read that none have knowledge except Allah and those firm in knowledge, both know about them. What is your opinion on them?
First, I want to know if we have received any meaning of the mutashabihat from the Prophet and the companions?
Second, if we assume the second meaning, where both Allah and the firm in faith know the meaning, then who decides who is firm in faith? If one firm in faith says one thing about a mutashabih and another says a different meaning, then who arbitrates it? Where do we get the authority for it?
What requirement do we have for understanding mutashabihat?
Thanks
Answer:
Salam,
I my view the correct reading is as follows:
هُوَ الَّذي أَنْزَلَ عَلَيْكَ الْكِتابَ مِنْهُ آياتٌ مُحْكَماتٌ هُنَّ أُمُّ الْكِتابِ وَ أُخَرُ مُتَشابِهاتٌ فَأَمَّا الَّذينَ في قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ ابْتِغاءَ الْفِتْنَةِ وَ ابْتِغاءَ تَأْويلِهِ وَ ما يَعْلَمُ تَأْويلَهُ إِلاَّ اللَّهُ وَ الرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنا وَ ما يَذَّكَّرُ إِلاَّ أُولُوا الْأَلْباب
He it is Who has revealed the Book to you; some of its verses are decisive, they are the 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, attempting make dissention and attempting to find its reality, and no one other than God knows its reality. And those who are well grounded in knowledge say: “We believe in God, it all comes from our Lord”, and only those with insight get advice from it. (3:7)
I have underlined part of the verse as it helps with understanding whether those who are well grounded in knowledge are included with God as the ones who understand the reality of allegorical verses or not. The expression: 'We believe in God, it all comes from our Lord' is an expression of a person who does not fully understand the deep meaning of a statement, but appreciates its value and is saying that despite the fact that I cannot fully understand this, I know its value. If the verse intended to say that people of knowledge can also understand the reality of the allegorical verses, then it would have been much more appropriate to have an expression of gratitude and thankfulness instead of the above.
Please also do consider that the verse does not say that no one knows the meaning of the allegorical verses. If this was the case then there was no point including these verses in a book that is supposed to be guidance and clear. The verse only says no one knows the reality of these verses. We are only human beings, limited in many ways and many dimensions. It is only natural that we are not capable of fully understanding the reality of many divine aspects. Where the Qur’an refers to those subjects, it has to use the language of human being. Therefore a message is delivered with a language that by its nature is not capable of containing the whole reality of the message. This is not due to any problem with the language of the Qur'an, but due the limitations of the understanding of human beings.
This is like when a mother tries to explain to her two years son not to touch an electrical socket. If she describes for her son what electricity is and what is the voltage in an electric socket and how much voltage a body of a two years old can tolerate, her son will have absolutely no idea and may still get himself in danger. However if she says 'if you touch this, a big giant will hit you so hard that you will end up in hospital', the son will fully appreciate that he should not touch the socket, although he does not really know what that giant’s reality is.
Similarly, when for instance God says that He is ‘established on His throne’ (20:5), we all know what the message is, that God is monitoring, controlling and dominating the whole creation. However what exactly Throne and Water mean here is something that is beyond our understanding. In Arabic this is called ‘Ta’wil’, it is translated as ‘Reality’ in the above translation.
What I explained above is yet another reason (other than the above textual reason) to exclude understanding of the reality of the allegorical verses to God only. It is the limited nature of human being that does not allow him to see the reality that these verses are referring to. Therefore no amount of knowledge, spiritual advancement and insight can change this. Since all people (including the prophets) are human being, this restriction applies to all.
In the light of the above, your further questions do not apply.
--------
September 2015
