Chapter 5: Current mis-interpretation of al-Qur’an. 

1. Not interpreting al-Qur’an with al-Qur’an.

The verses in al-Qur’an are inter-related. One verse would support, strengthen and detail out another verse in al-Qur’an. Thus, we have to link one verse in al-Qur’an to other verses for us to have a clear and complete understanding of the verses. This is what it meant by interpreting al-Qur’an with al-Qur’an. This was taught by Rasulullah Shallallahu ‘alaihi Wasallam:

And verily that book of Allah (al-Qur’an) descended, each part of it support another.

Thus do not contradict part of the Quran with another.[1]

 Furthermore some verses are Muhkam in nature; they have fixed and clear meaning. It becomes the foundation of al-Qur’an. While some other verses are Mutasyabih in nature; it has a general meaning and is open to few interpretations. The general rule is, if we want to understand a Mutasyabihat verse we have to interpret it based on a Muhkam verse. There is however some people who disregard this rule and interpret Mutasyabihat verses according to their logic and taste.

Allah explains the division of al-Qur’an verses into Muhkamat and Mutasyabihat verses as follows:

It is He who has sent down to you the Book (this Qur’an).

In it are verses that are entirely clear (muhkamat), they are the foundations of the Book;

and others are not entirely clear (mutasyabihat).

So as for those in whose hearts there is deviation, they follow that which is not entirely clear thereof,

seeking al-Fitnah and seeking for its hidden meanings,

but none knows its hidden meanings except Allah.

And those who are firmly grounded in knowledge say:

“We believe in it; the whole of it (clear and unclear verses) are from your Lord.”

And none receive admonition except men of understanding. 

[Ali Imran 3:07]

Besides explaining the division of the verses into Muhkamat and Mutasyabihat, the verse above also explains two categories of people who interact with the verses:

First Category:

People who are firmly grounded in knowledge; they believe in Mutasyabihat verses and they are aware that only Allah knows the true meaning of the verses. Mutasyabihat  verses could be divided into two groups:

1. Verses of which human being does not know the meaning because Allah did not explain the meaning. This includes verses that explain about characteristics of Allah. Allah described His characteristics using terms that we could understand (see, hear, hand etc) but He did not explain how these characteristics apply to Him. Thus, we as Muslims should take the plain meaning of the verses as He has explained it; not seeking beyond His explanation.  For example when Allah says He is All-Hearer; we should understand that Allah hears. How he does it? We do not know because He did not tell us how He does it. We should not prescribe Allah with anything in understanding these verses.[2]

2. Verses of which human being know the meaning because Allah has explained its meaning through other verses that are Muhkamat in nature.

Second Category:

Those in whose hearts there is deviated from the truth. These people would only focus on Mutasyabihat verses and abandon Muhkamat verses. They would exploit Mutasyabihat verses to support their ideas.

If Allah Subhanahu wa Ta’ala wants He could have made all the verses in al-Qur’an as Muhkamat verses, however Allah deliberately included Mutasyabihat verses as a trial for the Muslims.

Syaikh Muhammad bin Shalih al-‘Utsaimin rahimahullah explained:[3]

If all the verses in al-Qur’an were Muhkamat in nature, then there would be no trial for the ummah as the meaning is clear and there would be no room to make deviated interpretations.

On the other hand, if all the verses were Mutasyabihat in nature, it would be impossible for al-Qur’an to play its role as a guide as there would be various interpretations of the verses.

Therefore Allah with His wisdom has made the verses into Muhkamat verses that we could refer to if there were any differences in opinion. In addition, there are also Mutasyabihat verses as a trial for the ummah to distinguish between those who truly believe in al-Qur’an and those who always have doubts in their hearts and are inclined towards falsehood.

Thus, a truthful believer will know that the whole al-Qur’an comes from Allah and there would not be any falsehood in it or any contradictions:

Falsehood cannot come to it (al-Qur’an) from before it or behind it,

(it is) sent down by the All Wise, worthy of all praise.

[Fussilat 41:42]

Had it (al-Qur’an) been from other then Allah,

they would surely have found therein many a contradiction.

[an-Nisa’ 4:82]

As for those who are inclined towards falsehood, they always look for Mutasyabihat verses in order to change the Muhkamat verses and change the rulings (ahkam) based on their logic and preference. As a result, we can observe that the people who deviated in their aqidah (article of faith) and action, always use Mutasyabihat verses as their ground for argument.

An example of mis-interpretation that occurs due to inclination to hold on to Mutasyabihat verse is using verse 171 of surah an-Nisa’ to support the concept of Trinity. This interpretation is carried out to support the philosophy that “Every religion is the same” The verse mentioned above is:

The Messiah Isa, son of Maryam, was (no more than) a Messenger of Allah and His Word,

which He bestowed on Maryam and a spirit (Ruh) from Him.

[an-Nisa’ 4:171]

Trinity concept says that God is one but exist in three forms: The Father, The Son and The Holy Spirit. Based on the verse above, they would interpret “His Word” as The Father, “Messenger of Allah” would be interpreted as The Son whereas “Ruh from Him” would be interpreted as The Holy Spirit.

The above interpretation is flawed. We would know this by just referring to the continuation of the same verse that is Muhkam in nature:

So believe in Allah and His Messengers. Say not: “Three (trinity)!” Cease! (It is) better for you.

For Allah is (the only) One Ilah (God), Glorified is He above having a son.

To Him belongs all that is in the heavens and all that is in the earth.

And Allah is All-Sufficient as a Disposer of affairs.

[an-Nisa 4:171]

As for the meaning of “His Word”, we could refer to another verse in al-Qur’an:

Verily the likeness of Isa before Alalh is the likeness of Adam.

He created him from dust, then said to him: “Be!” – and he was. [Ali Imran 3:59]

Sayyid Quthb rahimahullah said:[4]

Allah sent this word (“Be”) to Maryam and created Isa in her womb without cement from a man. This word (“Be”) creates something from nothingness.

As for “Ruh from Him” we could refer to its true meaning in the following verse:

 (Remember) when your Lord said to the angles: “Truly, I am going to create man from clay.

So, when I have fashioned him and breathed into him  (his) soul created by Me,

then you fall down prostrate to Him.”

[Shad 38:71-72]

It is clear now that “ruh from Him” is a creation of Allah, breathed into all human being including Isa ‘alahissalam:

And she who guarded her chastity, We breathed into her from Our Ruh

and We made her and her son a sign for al-‘alamin.

[al-Anbiya’ 21:91][5]

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CHAPTER 5 : CONTENTS

Hafiz Firdaus Abdullah