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Ayah
Word by Word
هُوَ
He
ٱلَّذِيٓ
(is) the One Who
أَنزَلَ
revealed
عَلَيۡكَ
to you
ٱلۡكِتَٰبَ
the Book
مِنۡهُ
of it
ءَايَٰتٞ
(are) Verses
مُّحۡكَمَٰتٌ
absolutely clear
هُنَّ
they (are)
أُمُّ
the foundation
ٱلۡكِتَٰبِ
(of) the Book
وَأُخَرُ
and others
مُتَشَٰبِهَٰتٞۖ
(are) allegorical
فَأَمَّا
Then as for
ٱلَّذِينَ
those
فِي
in
قُلُوبِهِمۡ
their hearts
زَيۡغٞ
(is) perversity
فَيَتَّبِعُونَ
[so] they follow
مَا
what
تَشَٰبَهَ
(is) allegorical
مِنۡهُ
of it
ٱبۡتِغَآءَ
seeking
ٱلۡفِتۡنَةِ
[the] discord
وَٱبۡتِغَآءَ
and seeking
تَأۡوِيلِهِۦۖ
its interpretation
وَمَا
And not
يَعۡلَمُ
knows
تَأۡوِيلَهُۥٓ
its interpretation
إِلَّا
except
ٱللَّهُۗ
Allah
وَٱلرَّـٰسِخُونَ
And those firm
فِي
in
ٱلۡعِلۡمِ
[the] knowledge
يَقُولُونَ
they say
ءَامَنَّا
We believe
بِهِۦ
in it
كُلّٞ
All
مِّنۡ
(is)
عِندِ
from
رَبِّنَاۗ
our Lord
وَمَا
And not
يَذَّكَّرُ
will take heed
إِلَّآ
except
أُوْلُواْ
men
ٱلۡأَلۡبَٰبِ
(of) understanding
هُوَ
He
ٱلَّذِيٓ
(is) the One Who
أَنزَلَ
revealed
عَلَيۡكَ
to you
ٱلۡكِتَٰبَ
the Book
مِنۡهُ
of it
ءَايَٰتٞ
(are) Verses
مُّحۡكَمَٰتٌ
absolutely clear
هُنَّ
they (are)
أُمُّ
the foundation
ٱلۡكِتَٰبِ
(of) the Book
وَأُخَرُ
and others
مُتَشَٰبِهَٰتٞۖ
(are) allegorical
فَأَمَّا
Then as for
ٱلَّذِينَ
those
فِي
in
قُلُوبِهِمۡ
their hearts
زَيۡغٞ
(is) perversity
فَيَتَّبِعُونَ
[so] they follow
مَا
what
تَشَٰبَهَ
(is) allegorical
مِنۡهُ
of it
ٱبۡتِغَآءَ
seeking
ٱلۡفِتۡنَةِ
[the] discord
وَٱبۡتِغَآءَ
and seeking
تَأۡوِيلِهِۦۖ
its interpretation
وَمَا
And not
يَعۡلَمُ
knows
تَأۡوِيلَهُۥٓ
its interpretation
إِلَّا
except
ٱللَّهُۗ
Allah
وَٱلرَّـٰسِخُونَ
And those firm
فِي
in
ٱلۡعِلۡمِ
[the] knowledge
يَقُولُونَ
they say
ءَامَنَّا
We believe
بِهِۦ
in it
كُلّٞ
All
مِّنۡ
(is)
عِندِ
from
رَبِّنَاۗ
our Lord
وَمَا
And not
يَذَّكَّرُ
will take heed
إِلَّآ
except
أُوْلُواْ
men
ٱلۡأَلۡبَٰبِ
(of) understanding
Translation
It is He who has sent down to you, [O Muḥammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific.1 As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allāh. But those firm in knowledge say, "We believe in it. All [of it] is from our Lord." And no one will be reminded except those of understanding,
Footnotes
1 - Those which are stated in such a way that they are open to more than one interpretation or whose meaning is known only to Allāh, such as the opening letters of certain sūrahs.
Tafsir
He it is Who revealed to you the Book, wherein are verses [that are] clear, lucid in proof, forming the Mother Book, the original basis for rulings, and others allegorical, whose meanings are not known, such as the opening verses of some sooras. He [God] refers to the whole [Qur'aan] as: 1) 'clear' [muhkam] where He says [A Book] whose verses have been made clear [Q. 11:1], meaning that it contains no imperfections; and as 2) 'allegorical' [mutashaabih], where He says A Book consimilar [Q. 39:23], meaning that its parts resemble each other in terms of beauty and veracity. As for those in whose hearts is deviation, inclination away from truth, they follow the allegorical part, desiring sedition, among the ignorant of them, throwing them into specious arguments and confusion, and desiring its interpretation, its explanation, and none knows its interpretation, its explanation, save God, Him alone. And those firmly rooted, established and capable, in knowledge (al-raasikhoona fee'l-'ilm is the subject, the predicate of which is [what follows]) say, 'We believe in it, the allegorical part, that it is from God, and we do not know its meaning; all, of the clear and the allegorical, is from our Lord'; yet none remembers (yadhdhakkar, the initial taa' [of yatadhakkar] has been assimilated with the dhaal), that is, none is admonished, but people of pith, possessors of intellect, who, when they see those following that [allegorical part only], also say:
"Tafsir of Surah Ali Imran
Allah says,
الم
Alif-Lam-Mim,
in the beginning of Surah Al-Baqarah, we discussed the meaning of the separate letters that appear in the beginnings of some Surahs.
اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ
Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists.
We mentioned the Hadith in the Tafsir of Ayat Al-Kursi (2:255) that mentions that Allah's Greatest Name is contained in these two Ayat,
اللّهُ لا إِلَـهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ
(Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists) (2:255) and (3:2)
We also explained the Tafsir of, Allah! La ilaha illa Huwa, Al-Hayyul-Qayyum, in the Tafsir of Ayat Al-Kursi.
Allah's statement
نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ
It is He Who has sent down the Book to you with truth,
means, revealed the Qur'an to you, O Muhammad, in truth, meaning there is no doubt or suspicion that it is revealed from Allah.
Verily, Allah revealed the Qur'an with His knowledge, and the angels testify to this fact, Allah is sufficient as a Witness.
Allah's statement,
مُصَدِّقاً لِّمَا بَيْنَ يَدَيْهِ
Confirming what came before it,
means, from the previous divinely revealed Books, sent to the servants and Prophets of Allah.
These Books testify to the truth of the Qur'an, and the Qur'an also testifies to the truth these Books contained, including the news and glad tidings of Muhammad's Prophethood and the revelation of the Glorious Qur'an.
Allah said,
وَأَنزَلَ التَّوْرَاةَ
And He sent down the Tawrah,
to Musa (Musa) son of Imran,
وَالاِنجِيلَ
And the Injil,
to `Isa, son of Mary
مِن قَبْلُ
Aforetime,
meaning, before the Qur'an was revealed.
هُدًى لِّلنَّاسِ
As a guidance to mankind, (in their time).
وَأَنزَلَ الْفُرْقَانَ
And He sent down the criterion,
which is the distinction between misguidance, falsehood and deviation on one hand, and guidance, truth and piety on the other hand. This is because of the indications, signs, plain evidences and clear proofs that it contains, and because of its explanations, clarifications, etc.
Allah's statement,
إِنَّ الَّذِينَ كَفَرُواْ بِأيَاتِ اللّهِ
Truly, those who disbelieve in the Ayat of Allah,
means they denied, refused and unjustly rejected them.
لَهُمْ عَذَابٌ شَدِيدٌ
For them there is a severe torment, (on the Day of Resurrection).
وَاللّهُ عَزِيزٌ
And Allah is All-Mighty,
meaning, His grandeur is invincible and His sovereignty is infinite,
ذُو انتِقَامٍ
All-Able of Retribution.
from those who reject His Ayat and defy His honorable Messengers and great Prophets.
Allah says;
إِنَّ اللّهَ لَا يَخْفَىَ عَلَيْهِ شَيْءٌ فِي الَارْضِ وَلَا فِي السَّمَاء
Truly, nothing is hidden from Allah, in the earth or in the heaven.
Allah states that He has perfect knowledge in the heavens and earth and that nothing in them is hidden from His watch.
هُوَ الَّذِي يُصَوِّرُكُمْ فِي الَارْحَامِ كَيْفَ يَشَاء
He it is Who shapes you in the wombs as He wills.
meaning, He creates you in the wombs as He wills, whether male or female, handsome or otherwise, happy or miserable.
لَا إِلَـهَ إِلااَّ هُوَ الْعَزِيزُ الْحَكِيمُ
La ilaha illa Huwa (none has the right to be worshipped but He), the Almighty, the All-Wise.
meaning, He is the Creator and thus is the only deity worthy of worship, without partners, and His is the perfect might, wisdom and decision.
This Ayah refers to the fact that `Isa, son of Mary, is a created servant, just as Allah created the rest of mankind. Allah created `Isa in the womb (of his mother) and shaped him as He willed. Therefore, how could `Isa be divine, as the Christians, may Allah's curses descend on them, claim `Isa was created in the womb and his creation changed from stage to stage, just as Allah said,
يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـتِكُـمْ خَلْقاً مِّن بَعْدِ خَلْقٍ فِى ظُلُمَـتٍ ثَلَـثٍ
He creates you in the wombs of your mothers, creation after creation in three veils of darkness. (39:6)
The Mutashabihat and Muhkamat Ayat
Allah said,
هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ ايَاتٌ مُّحْكَمَاتٌ
It is He Who has sent down to you the Book. In it are verses that are entirely clear,
Allah states that in the Qur'an, there are Ayat that are Muhkamat, entirely clear and plain, and these are the foundations of the Book which are plain for everyone.
And there are Ayat in the Qur'an that are Mutashabihat not entirely clear for many, or some people. So those who refer to the Muhkam Ayat to understand the Mutashabih Ayat, will have acquired the correct guidance, and vice versa.
This is why Allah said,
هُنَّ أُمُّ الْكِتَابِ
They are the foundations of the Book,
meaning, they are the basis of the Qur'an, and should be referred to for clarification, when warranted.
وَأُخَرُ مُتَشَابِهَاتٌ
And others not entirely clear,
as they have several meanings, some that agree with the Muhkam and some that carry other literal indications, although these meaning might not be desired.
The Muhkamat are the Ayat,
that explain the abrogating rulings, the allowed, prohibited, laws, limits, obligations and rulings that should be believed in and implemented.
As for the Mutashabihat Ayat,
they include the abrogated Ayat, parables, oaths, and what should be believed in, but not implemented.
Muhammad bin Ishaq bin Yasar commented on,
مِنْهُ ايَاتٌ مُّحْكَمَاتٌ
(In it are verses that are entirely clear) as,
""Containing proof of the Lord, immunity for the servants and a refutation of opponents and of falsehood. They cannot be changed or altered from what they were meant for.""
He also said,
""As for the unclear Ayat, they can (but must not) be altered and changed, and this is a test from Allah to the servants, just as He tested them with the allowed and prohibited things. So these Ayat must not be altered to imply a false meaning or be distorted from the truth.""
Therefore, Allah said,
فَأَمَّا الَّذِينَ في قُلُوبِهِمْ زَيْغٌ
So as for those in whose hearts there is a deviation,
meaning, those who are misguided and deviate from truth to falsehood.
فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ
they follow that which is not entirely clear thereof,
meaning, they refer to the Mutashabih, because they are able to alter its meanings to conform with their false interpretation since the wordings of the Mutashabihat encompass such a wide area of meanings.
As for the Muhkam Ayat, they cannot be altered because they are clear and, thus, constitute unequivocal proof against the misguided people.
This is why Allah said,
ابْتِغَاء الْفِتْنَةِ
seeking Al-Fitnah,
meaning, they seek to misguide their following by pretending to prove their innovation by relying on the Qur'an -- the Mutashabih of it -- but, this is proof against and not for them.
For instance, Christians might claim that (`Isa is divine because) the Qur'an states that he is Ruhullah and His Word, which He gave to Mary, all the while ignoring Allah's statements,
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him.) (43:59) and,
إِنَّ مَثَلَ عِيسَى عِندَ اللّهِ كَمَثَلِ ادَمَ خَلَقَهُ مِن تُرَابٍ ثِمَّ قَالَ لَهُ كُن فَيَكُونُ
Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then (He) said to him:""Be!"" and he was. (3:59)
There are other Ayat that clearly assert that `Isa is but one of Allah's creatures and that he is the servant and Messenger of Allah, among other Messengers.
Allah's statement,
وَابْتِغَاء تَأْوِيلِهِ
And seeking for its Ta'wil,
to alter them as they desire.
Imam Ahmad recorded that Aishah said,
""The Messenger of Allah recited,
هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ ايَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ
(It is He Who has sent down to you the Book. In it are verses that are entirely clear, they are the foundations of the Book; and others not entirely clear), until,
أُوْلُواْ الاألْبَابِ
(Men of understanding) and he said,
فَإِذَا رَأَيْتُمُ الَّذِين يُجَادِلُونَ فِيهِ فَهُمُ الَّذِينَ عَنَى اللهُ فَاحْذَرُوهُم
When you see those who argue in it (using the Mutashabihat), then they are those whom Allah meant. Therefore, beware of them.""
Al-Bukhari recorded a similar Hadith in the Tafsir of this Ayah (3:7) as did Muslim in the book of Qadar (the Divine Will) in his Sahih, and Abu Dawud in the Sunnah section of his Sunan, from Aishah;
""The Messenger of Allah recited this Ayah,
هُوَ الَّذِيَ أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ ايَاتٌ مُّحْكَمَاتٌ
(It is He Who has sent down to you the Book. In it are verses that are entirely clear), until,
وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الالْبَابِ
(And none receive admonition except men of understanding). He then said,
فَإِذَا رَأَيْتِ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُوليِكَ الَّذِينَ سَمَّى اللهُ فَاحْذَرُوهُم
When you see those who follow what is not so clear of the Qur'an, then they are those whom Allah described, so beware of them.""
This is the wording recorded by Al-Bukhari.
Only Allah Knows the True Ta'wil (Interpretation) of the Mutashabihat
Allah said,
وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ
But none knows its Ta'wil except Allah.
Similarly, as preceded in what has been reported from Ibn Abbas,
""Tafsir is of four types:
Tafsir that the Arabs know in their language;
Tafsir that no one is excused of being ignorant of;
Tafsir that the scholars know; and
Tafsir that only Allah knows.""
Scholars of Qur'an recitation have different opinions about pausing at Allah's Name in this Ayah. This stop was reported from Aishah, Urwah, Abu Ash-Sha`tha' and Abu Nahik.
Some pause after reciting,
وَالرَّاسِخُونَ فِي الْعِلْمِ
(And those who are firmly grounded in knowledge), saying that the Qur'an does not address the people with what they cannot understand.
Ibn Abi Najih said that Mujahid said that Ibn Abbas said,
""I am among those who are firmly grounded in its Ta'wil interpretation.""
The Messenger of Allah supplicated for the benefit of Ibn Abbas,
اللَّهُمَّ فَقِّهْهُ فِي الدِّينِ وَعَلِّمْهُ التَّأْوِيل
O Allah! Bestow on him knowledge in the religion and teach him the Ta'wil (interpretation).
Ta'wil has two meanings in the Qur'an,
the true reality of things, and
what they will turn out to be.
For instance, Allah said,
وَقَالَ يأَبَتِ هَـذَا تَأْوِيلُ رُوْيَـى مِن قَبْلُ
And he said:""O my father! This is the Ta'wil of my dream aforetime!"" (12:100)
and,
هَلْ يَنظُرُونَ إِلاَّ تَأْوِيلَهُ يَوْمَ يَأْتِى تَأْوِيلُهُ
Await they just for it's Ta'wil On the Day (Day of Resurrection) it's Ta'wil is finally fulfilled. (7:53)
refers to the true reality of Resurrection that they were told about.
If this is the meaning desired in the Ayah above (3:7) then pausing after reciting Allah's Name is warranted, because only Allah knows the true reality of things.
In this case, Allah's statement,
وَالرَّاسِخُونَ فِي الْعِلْمِ
(And those who are firmly grounded in knowledge) is connected to His statement,
يَقُولُونَ امَنَّا بِهِ
(say:""We believe in it"").
If the word Ta'wil means the second meaning, that is, explaining and describing, such as what Allah said,
نَبِّيْنَا بِتَأْوِيلِهِ
((They said):""Inform us of the Ta'wil of this""), (12:36) meaning its explanation, then pausing after reciting,
وَالرَّاسِخُونَ فِي الْعِلْمِ
(And those who are firmly grounded in knowledge) is warranted. This is because the scholars have general knowledge in, and understand what they were addressed with, even though they do not have knowledge of the true reality of things. Therefore, Allah's statement,
يَقُولُونَ امَنَّا بِهِ
(say:""We believe in it"") describes the conduct of the scholars.
Similarly, Allah said,
وَجَأءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً
And your Lord comes, and the angels, in rows. (89:22)
means, your Lord will come, and the angels will come in rows.
Allah's statement that the knowledgeable people proclaim,
يَقُولُونَ امَنَّا بِهِ
We believe in it,
means, they believe in the Mutashabih.
كُلٌّ مِّنْ عِندِ رَبِّنَا
all of it is from our Lord,
meaning, both the Muhkam and the Mutashabih are true and authentic, and each one of them testifies to the truth of the other. This is because they both are from Allah and nothing that comes from Allah is ever met by contradiction or discrepancy.
Allah said,
أَفَلَ يَتَدَبَّرُونَ الْقُرْءَانَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُواْ فِيهِ اخْتِلَـفاً كَثِيراً
Do they not then consider the Qur'an carefully! Had it been from other than Allah, they would surely have found therein many a contradiction. (4:82)
Allah said in this Ayah,
وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الالْبَابِ
And none receive admonition except men of understanding.
meaning, those who have good minds and sound comprehension, understand, contemplate and comprehend the meaning in the correct manner.
Further, Ibn Al-Mundhir recorded in his Tafsir that Nafi` bin Yazid said,
""Those firmly grounded in knowledge are those who are modest for Allah's sake, humbly seek His pleasure, and do not exaggerate regarding those above them, or belittle those below them.""
Allah said that they supplicate to their Lord.
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا
Our Lord! Let not our hearts deviate (from the truth) after You have guided us.
meaning, ""Do not deviate our hearts from the guidance after You allowed them to acquire it. Do not make us like those who have wickedness in their hearts, those who follow the Mutashabih in the Qur'an. Rather, make us remain firmly on Your straight path and true religion.""
وَهَبْ لَنَا مِن لَّدُنكَ
And grant us from Ladunka,
meaning, from You,
رَحْمَةً
Mercy,
with which You make our hearts firm, and increase in our Faith and certainty,
إِنَّكَ أَنتَ الْوَهَّابُ
Truly, You are the Bestower.
Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah said that the Prophet used to supplicate,
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِك
O You Who changes the hearts, make my heart firm on Your religion.
He then recited,
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ
""Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.""
The Ayah continues,
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ
""Our Lord! Verily, it is You Who will gather mankind together on the Day about which there is no doubt""
meaning, they say in their supplication:O our Lord! You will gather Your creation on the Day of Return, judge between them and decide over what they disputed about. Thereafter, You will reward or punish each according to the deeds they did in this life.
إِنَّ اللّهَ لَا يُخْلِفُ الْمِيعَادَ
Verily, Allah never breaks His Promise."
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