AYAT e MUQATIA'AT, MUTASHAABIHAAT, AND MUHKAMAAT
THE TYPE OF VERSE TO FORMULATE A BELIEF (AQEEDA)
IN LIGHT OF PROPHET MUHAMMAD ﷺ BEING A NOORI BASHAR
Allah Ta'ala states in The Holy Quran:
'qul innamaa ana basharum mithlukum'
'Say: Apparently in physical outlook of a man, I am like you'
(Surah Al-Kahf. verse 110)
This verse has become so popular, that even the person with no knowledge of the alphabets of The Holy Quran; and by looking at its apparent surface meaning is unfaithfully mentioning our beloved Prophet Muhammad ﷺ as a human (bashar) like the rest of us.
We need to understand some of the verses of The Holy Quran to differentiate between the TRUTH and FALSEHOOD.
Allah Ta'ala states in The Holy Quran:
'Say: Apparently in physical outlook of a man, I am like you'
(Surah Al-Kahf. verse 110)
By a glance of the apparent surface meaning of this verse, a lot of the people have become misguided and are leading others to astray.
Hence, this needs to be corrected.
The Holy Quran consists of thirty parts. Parts consist of sections. Sections consist of verses. Verses consist of words and words are from letters. Hence, the letters revealed by Allah Ta'ala are uttered by Prophet Muhammad ﷺ , and conveyed by him is The Holy Quran.
Allah Ta'ala states in The Holy Quran:
'He The Prophet Muhammadﷺ doesn't speak from his passion, he only says what Allah inspires him to say'
(Surah An-Najm. verse 03,04)
One has to keep in mind that all the verses (ayat) of The Holy Quran are not the same; some are events (waqiyat), some are matters or affairs (masaayil), and some are commandments (ahkamaat). Without knowing the verse as an event, a matter, or a commandment, it is inappropriate to formulate a belief (aqeeda) on the verse. By a glance of the apparent surface meaning of the verse and formulating aqeeda leads one to misguidance, and into infidelity (kufr). Hence, one must associate with the learned and the pious of the true Sunni beliefs (sahih ul aqeeda) to safeguard themselves from misguidance and infidelity.
I ask the misguided ones who formulate aqeeda by a glance at the apparent surface meaning of a verse, as to what the following verse of The Holy Quran means?
'Say, 'O Infidels'. 'I do not worship that which you worship'
'Nor do you worship that whom I worship'
'Nor am I worshipper of that which you worship'
'Nor you are worshippers of that which I worship'
'For you is your religion, and for me is my religion'
(Surah Al-Kafiroon. verses 1-6)
By a glance of the apparent surface meaning of the verses, Allah Ta'ala inspires the beloved ﷺ to inform the infidels that he ﷺ does not worship the idols to which the infidels worship. 'Nor are you worshippers of that which I worship'.
Now! What does this mean?
Remember that Allah Ta'ala has sent His beloved ﷺ to propagate the true religion, to guide the people to the straight path and to stop the infidels from worshipping idols.
But, by a glance of the apparent surface meaning of the above verse, Allah Ta'ala inspires the Prophet ﷺ to inform the infidels not to worship the true god to whom the Prophet ﷺ worships. (By the apparent surface {zahiri} meaning).
Considering the above apparent surface meaning of the verse, does it mean that the infidels be left alone in the state in which they are. If the infidels are left in this state, then what was the purpose of Prophet Muhammad ﷺ coming to this world?
It must be noted that if the apparent surface meaning of a verse is taken as its legitimate meaning, than ordinary persons will definitely be misguided.
We cannot formulate a belief (aqeeda) by a glance of the apparent surface meaning of a verse of The Holy Quran nor we can formulate aqeeda by a glance of the surface meaning of a hadith. Formulating aqeeda by a glance of the surface meaning of a verse will lead the ummah to the highest level of misguidance. One has to have the knowledge of the verse; whether it is an event (waqiyat), issue (masaayil) or a commandment (ahkamaat).
It is not permissible for everyone to formulate aqeeda from a verse of The Holy Quran, except for those who know the intention of Allah Ta'ala, and the intention of the meaning of the verse.
Formulating aqeeda is only permissible for those who know as to which classification the verse belongs to; for example, event (waqiyat), matter (masaayil) or commandment (ahkamaat).
One has to acknowledge that every verse of The Holy Quran is not the same. Hence, aqeeda cannot be formulated from every verse of The Holy Quran.
Which are the verses of The Holy Quran upon which aqeeda can be formulated?
Which are the verses of The Holy Quran upon which it is not permissible to formulate aqeeda?
Allah Ta'ala states in The Holy Quran:
'It is He Who revealed to you this book. In it are verses, which are clear (MUHKAM), which has been made firmly and are those verses which are embodied in clear and lucid language and whose meaning is not liable to any apparent complication. These verses are clear pointers to their true meaning and, therefore it is difficult to subject them to arbitrary interpretation. They are the substance of the book.
And the other verses are those in the meaning of which there is apparent complication (MUTASHAABIHAAT). As for those whose hearts are perverted, they will follow that of which is apparently complicated. They are those who seek to mislead, maintaining their own viewpoint of it. Allah alone knows its right interpretation. And those who are firm in knowledge say, 'we believe in it. All (of it) is from our Lord'. And none has the grasp of the same, to the best except those who perfectly understand.'
(Surah Ale-Imran. verse 07)
Therefore, it is clearly established that we cannot formulate aqeeda from the apparent complicated Mutashaabihaat verses unless the thorough knowledge relating to the verse is known.
Aqeeda can only be formulated from the Muhkam verses, the meanings of which are clear and understandable.
As observed, all the verses of The Holy Quran are not the same. The pathway commanded to us by Allah Ta'ala is that it is not permissible to formulate aqeeda from every verse of The Holy Quran.
However, The Holy Quran also has verses whose meaning is not known to anyone except Allah Ta'ala and His Messengerﷺ .' This verses are known as MUQATIA'AT; for example, 'Alif', 'Laam', 'Meem', 'Ha Meem', 'Yaseen', 'Ta'ha', 'Kaaf', 'Ha', 'Ya', 'Swaad', and others. There are twenty-nine verses of this type in The Holy Quran. No scholar or a Mufti is in a position to give an explanation of these verses. The Muhaddith, Mufassireen, Allama, the intelligent, the educated, and the intellectual interpret these verses as, 'Allaho Wa Rasoolo Hu A'lam'- 'Allah and His Messengerﷺ know the best (with the blessings [karam] of Allah Ta'ala.
Underneath these verses of The Holy Quran, where the meanings of the verse is meant to be written, the same verses are written again; for example, underneath 'Alif', 'Laam', 'Meem', you would find 'Alif', 'Laam', 'Meem' written again. This is the sufferance (absence of objection or the acceptance) of The Holy Quran.
Now the question arises. Do these verses have a meaning? Yes!
The proficiency of The Holy Quran is only known to Allah Ta'ala, and His Messenger ﷺ'''' (with the blessings [karam] of Allah Ta'ala).
Hazrat Jibreel(alaihis salaam) who brought down The Holy Quran himself does not know the meanings of the Muqatia'at verses.
It is narrated in a hadith that once Hazrat Jibreel(alaihis salaam) presented himself in the court of Prophet Muhammad ﷺ and said, 'Ya RasoolAllah ﷺ', 'Ha'. To this Prophet ﷺ 'replied, 'I understand'. Jibreel(alaihis salaam) then said, 'Meem'. To this Prophet ﷺ again replied, 'I understand'. Jibreel(alaihis salaam) said, 'Ayyen'. Prophet ﷺ replied, 'I understand'. Jibreel(alaihis salaam) said, 'Swaad'. Prophet ﷺ replied, 'I understand'. Jibreel (alaihis salaam) then said, 'Khaaf'. Prophet ﷺ replied, 'I understand'. As long as Jibreel (alaihis salaam) delivered the Muqatia'at verses, Prophet ﷺ kept on replying, 'I understand'. But when Jibreel(alaihis salaam) started reciting the successive verses, Prophet ﷺ became quiet and did not say, 'I understand'. Jibreel(alaihis salaam) must have thought how great, and how marvelousness is Prophet Muhammad ﷺ in terms of his knowledge. 'I, Jibreel, being the bearer of revelations from the arsh don't understand the meanings of these verses, but Prophet ﷺ being on the farsh understands the meanings of these verses. The moral of this is that it was not the duty of Jibreel(alaihis salaam) to teach Prophet ﷺ , but to be the bearer of the revelations only.
The message in ayat e Muqatia'at is only known to Allah Ta'ala, and His
Messenger ﷺ (with the blessings [karam] of Allah Ta'ala).
Since we do not know the meanings of these verses, it is not permissible to formulate aqeeda from them.
So, we are enlightened with three classes of verses in The Holy Quran:
1. AYAT e MUQATIA'AT
2. AYAT e MUTASHAABIHAAT
3. AYAT e MUHKAMAAT
After having explored ayat e Muqatia'at, let us now explore ayat e Mutashaabihaat. Subsequently, ayat e Muhkammaat will become self-explanatory.
A Mutashaabihaat verse is one, which contradicts with a Muhkam verse, or a verse from which its apparent surface meaning reduces the dignity or the greatness of a distinguished. A Mutashaabihaat verse will have apparent surface meaning, which is not the intent of Allah Ta'ala. Or the intent of Allah Ta'ala will not be as the apparent surface meaning.'
For example:
Allah Ta'ala states in The Holy Quran:
'Allah is the light of the heavens and the earth. The likeness of His light'
(Surah Al-Noor. Verse 35)
''The likeness of His light' i.e. 'The likeness of Allah'.
Is it imaginable to have a likeness of Allah Ta'ala? No! There is none of likeness of Allah Ta'ala. To think of 'likeness of Allah' is in itself infidelity (kufr). In perfection and excellence and uniqueness, Allah Ta'ala is only one of its kind. Allah Ta'ala is The most affectionate, The most merciful. The most forgiving.
However, in another verse of The Holy Quran, Allah Ta'ala states:
'None is therein like Him'
(Surah Shora. verse 11)
There is none of the 'likeness of Allah'. In perfection and excellence and uniqueness, Allah Ta'ala is unique, and distinctive. Allah Ta'ala is The most affectionate, The most merciful. The most forgiving. This is our belief.
We can see now, that one verse of The Holy Quran contradicts with another verse of The Holy Quran. In one verse Allah Ta'ala states 'the likeness of His light' i.e. 'the likeness of Allah' and in another verse Allah Ta'ala states 'none is therein like me'.
It is now crystal clear as to which verse is Mutashaabihaat and which is Muhkam. The verse stating the 'likeness of Allah' is Mutashaabihaat and the verse stating 'none is therein like Him' is Muhkam. The verse 'likeness of Allah', from its apparent surface meaning is diminishing the dignity or the greatness of Allah Ta'ala; therefore, is a Mutashaabihaat ayat and the verse 'none is therein like Him' states the greatness of Allah Ta'ala; therefore is a Muhkam ayat.
Going back to the verse:
'Allah is the light of the Heavens and the Earth. The likeness of His light'
(Surah Al-Noor. verse 35)
It is apparent from the surface meaning of this verse that this is not the intent of Allah
Ta'ala. And the intent of Allah Ta'ala is not in the surface meaning of the verse. Thus, it is not permissible to formulate aqeeda from this Mutashaabihaat ayat. Although, this Mutashaabihaat verse is from The Holy Quran, anyone formulating aqeeda by a glance of the apparent surface meaning 'likeness of Allah', will he or she continue to be a Muslim?
Our Imaan is that this verse is a word of Allah Ta'ala. But according to our understanding of this verse, The excellence, The perfection, and the oneness of its kind of Allah Ta'ala is being lowered. This verse contradicts with the verse:
'None is therein like Him'
(Surah Shora. verse 11)
And because of this, it is not permissible to formulate aqeeda from this verse.
Lets examine another verse of The Holy Quran:
'The hand of Allah is above their hands'
(Surah Al-Fatha. verse 10)
From the apparent surface meaning of this verse, Allah Ta'ala has a hand (Ma'az Allah). Now, how many of us would have a belief that Allah Ta'ala has a hand? If we have a belief that Allah Ta'ala has a hand, then we would also have to have a belief that Allah Ta'ala has all parts of a human body- (Ma'az Allah).
In fact, Allah Ta'ala is free from any characteristics attributed to a human being.
When we take the apparent surface meaning of a verse of The Holy Quran, don't we create a destruction of our Imaan?
This Mutashaabihaat verse contradicts with a Muhkam verse, and in this case is causing a disrespectful belief, and lowering the dignity and greatness of The Most High.
Thus, it is not permissible to formulate aqeeda from this Mutashaabihaat verse.
The Holy Quran teaches us that we cannot formulate aqeeda from a Muqatia'at verse nor from a Mutashaabihaat verse.
Allah Ta'ala states in The Holy Quran:
'In it are verses, which are clear. They are the substance of the book'
(Surah Ale-Imran. verse 07)
Aqeeda can only be formulated from the Muhkam verses.
ayat e Muqatia'at and ayat e Mutashaabihaat, are the verses
'Those in the meanings of which there is apparent complication'.
The meaning of these verses is mystery between Allah Ta'ala and His Messenger ﷺ.
We believe in it. All (of it) is from our Lord
Hence, we cannot formulate aqeeda from Muqatia'at and Mutashaabihaat verses because we do not know the meaning of these verses.
Going back to the meaning of the verse which is mentioned at the beginning of the article:
Allah Ta'ala states in The Holy Quran:
'qul innamaa ana basharum mithlukum'
''Say: 'Apparently in physical outlook of a man, I am like you'.'
(Surah Al-Kahf. verse 110)
Lets re-examine this particular verse in terms of the three types of verses we just learnt.
Is the apparent surface meaning of the verse lowering the dignity of a distinguished?
Is the verse contradicting with a Muhkam verse?
To whom, is Allah Ta'ala addressing when stating 'Apparently in physical outlook of a man, I am like you'?
Is it addressed to Siddiq e Akbar, Farooq e Azam, Uthman e Gani, Maula Ali, or to Bilal e Habshi(Radi Allaahu Anhum)?
Whom is it addressed to?
Shah Abdul Haqq Muhaadith Dehlvi(Radi Allaahu Anhu), a non controversial philosopher and researcher (Muhaqqiq) of Islam states in a sermon in 'Madarij Un Nabuwat Shareef' that 'kum' in this verse is not addressed to Muslims, but to non-believers (kafir), and hypocrites (munafiqs).
Allah Ta'ala states:
'Say': Say to whom?
Shah Abdul Haqq Muhaadith Dehlvi(Radi Allaahu Anhu) states that it is addressed to those who are laying thorns on your (Messenger ﷺ ) path; to those who are throwing stones on your path; to those who are hurting you; to those who are carrying out terrorist acts against you;
'Apparently in physical outlook of a man, I am like you'.
Prophet ﷺ is addressing this to the above-mentioned criminals.
Allah Ta'ala is asking His Messenger ﷺ' to address Abu Jahal, Utba and Shayba, Abu Lahab and to all non-believers (kafirs) and hypocrites (munafiqs)' that 'Apparently in physical outlook of a man, I am like you'.
Now, this raises a few questions:
Do you give authority to anyone to call Prophet ﷺ' as 'like us'?
Would you allow anyone proclaiming Prophet ﷺ 'as a human (bashar) like Abu Jahal?
Would you allow anyone proclaiming Prophet ﷺ as human (bashar) like Abu Lahab?
Is Prophet ﷺ like a human (bashar) like Utba and Shayba?
Obviously not! Despite, it is being in The Holy Quran. Aqeeda cannot be formulated by a glance of the apparent surface meaning of the verse, nor if the verse is lowering the dignity or greatness of a distinguished.
We now know that we cannot formulate aqeeda from a Muqatia'at or a Mutashaabihaat verse.
We believe in it. All (of it) is from our Lord
However, there are some characterless people, who claim that Prophet Muhammad ﷺ is a 'human (bashar) like us'. Now! Recall to whom Allah Ta'ala and His
Messenger ﷺ' has given authority to say this? To the likes of Abu Jahal, Abu Lahab, Utba and Shayba? If these characterless devotees and families of Abu Jahal, Abu Lahab, Utba and Shayba, Yazeed/Paleed proclaim Prophet ﷺ as a human (bashar) like them, then immediately know as to which clan they belong to? To the clan and aqeeda of Siddiq e Akbar(Radi Allaahu Anhu) or the devotees of Abu Jahal, Abu Lahab, Utba and Shayba, and Yazeed.
Siddiq e Akbar, Farooq e Azam, Uthman e Gani, Maula Ali(Radi Allaahu Anhum) and the companions (Sahaaba)(Radi Allaahu Anhum) at no time proclaimed Prophetﷺ 'as a human (bashar) like them, nor did they ever proclaim themselves as a human (bashar) like Prophet ﷺ.
Instead, Hazrat Siddiq e Akbar(Radi Allaahu Anhu) said, 'Ya RasoolAllah ﷺ, my eyes have never seen a good looking like you'
A very important question to consider:
Why did Allah Ta'ala inspire Prophet ﷺ say to the non-believers and hypocrites that 'Apparently in physical outlook of a man, I am like you'?
In The Holy Quran, Allah Ta'ala has called Prophet ﷺ as the blessed (Rahmat) one; the chief (Yaseen); Ta'ha (is Muqatia'at-meaning not known); the lamp of ever glowing (siraj al-muneer); and the elated (rifat aur bulundi) one.
Then why Allah Ta'ala made Prophet ﷺ say, 'Apparently, in physical outlook of a man, I am like you'?
During the period of Hazrat Ibrahim(alaihis salaam), there lived a king called Namrood, who claimed to be the God. Hazrat Ibrahim(alaihis salaam) preached to Namrood that he, Namrood was not God. Allah Ta'ala is the creator and you are the creation of Allah Ta'ala; Allah Ta'ala is the ever living; Allah Ta'ala alone is The Almighty, The Supreme. Despite Hazrat Ibrahim's(alaihis salaam) persistent effort, Namrood not for a moment accepted Hazrat Ibrahim's(alaihis salaam) interpretation and began his quibbling.
Hazrat Ibrahim(alaihis salaam) then said: 'My Lord is the One Who gives life and causes death'. Again, Namrood failed to understand this and summoned two prisoners. One of the prisoners was about to be hanged to death and the other was about to be released from prison. Namrood ordered the prisoner who was about to released, to be hanged; and ordered the prisoner who was about to be hanged, to be released. Namrood then said: 'I give life and cause death'. Hazrat Ibrahim(alaihis salaam) knew that Namrood could not comprehend the truth.
Allah Ta'ala states in The Holy Quran:
O Ibrahim Say to Namrood:
'Surely, Allah brings up the sun from the east, you cause it to rise from the west'
'Thereupon, the infidel was confounded. And Allah does not guide the unjust people'
(Surah Al-Baqara. verse 258)
Namrood could not bring up the sun from the west.
However, at Makaam e Saba, when Hazrat Ali's(Radi Allaahu Anhu) Asr Namaaz time lapsed ( became qaza), Prophet ﷺ caused the sun to rise from the west for Hazrat Ali(Radi Allaahu Anhu) to perform his Asr Namaaz.
The important point to be noted here is that if Namrood had caused the sun to rise from the west, it would have become obligatory for Hazrat Ibrahim(alaihis salaam) to accept Namrood as God. (Ma'az Allah).
Thus, when Prophet ﷺ' caused the sun to rise from the west, it would have been possible for someone to accept Prophet ﷺ as God. (Ma'az Allah).
Allah Ta'ala addressed Prophet ﷺ:
'By seeing your handsomeness, by seeing your excellence and perfection, by seeing your magnificence, by seeing your miracles, by seeing you splitting the moon into two halves, by seeing you causing the sun to rise from the west, some may accept you as God; {because of the statement of Hazrat Ibrahim(alaihis salaam)}.
For this reason, My Beloved, declare your humanity (bashariyat):
'qul innamaa ana basharum mithlukum'
'Say: 'Apparently in physical outlook of a man, I am like you'.'
(Surah Al-Kahf. verse 110)
O Muhammad ﷺ . Declare your bashariyat, so that people don't accept you as God and are safeguarded from the sin of idolatry and polytheism.
O Muhammad ﷺ Declare your bashariyat, so that people don't call you God; and in spite of seeing your handsomeness, by seeing your magnificence, by seeing your excellence and perfection, but by seeing your miracles, by seeing you splitting the moon into two halves, by seeing you causing the sun to rise from the west, by seeing you empower stones to recite the kalima, by your ascending in Mi'raj and returning; people don't call you as human (bashar) like us.
O beloved! The sincere believers, mu'min will have unconditional love for you. They will follow the footsteps of Siddiq e Akbar(Radi Allaahu Anhu) and value your eminence as unparalleled.
But allow the non-believers and idol worshippers to call you 'bashar' so that they don't call you God to deceive the world.
We have examined that in one verse of The Holy Quran, Allah Ta'ala addresses The Messenger ﷺ to declare to the infidels and idol worshippers of him as
'Apparently in physical outlook of a man, I am like you'
Yet, in another verse of The Holy Quran, Allah Ta'ala states:
'qad jaa-akum minallahi noor'
'Indeed, there has come to you from Allah a light'
(Surah Al-Ma'ida. verse 15)
In one verse of The Holy Quran, Allah Ta'ala has mentioned Prophet ﷺ as a human (bashar), and in another verse Prophetﷺ is being mentioned as light (noor).
Therefore, it has become easy to recognize the verses as Muhkam or Mutashaabihaat.
The verse in which Prophet ﷺ is being mentioned as a human (bashar), is a Mutashaabihaat ayat, and the verse in which Prophetﷺ is being mentioned as light (noor) is a Mukhum ayat.
We have already seen that a belief (aqeeda) cannot be formulated on a Mutashaabihaat ayat, but only on a Mukham ayat.
As we are aware, there are deviant sects who are formulating aqeeda from the Mutashaabihaat ayat and are misleading the ummah, propagandizing falsehood by debating that Prophet Muhammad ﷺ is a human (bashar) like us.
What does Allah Ta'ala say about these deviants in The Holy Quran?
'As for those whose hearts are perverted, they will follow that of which is apparently complicated. They are those who seek to mislead, maintaining their own view point of it, and its right interpretation is known to Allah alone'
(Surah Ale-Imran. verse 07)
In this verse, Allah Ta'ala has declared the people formulating aqeeda from a Mutashaabihaat ayat, as deviants and corrupts. They are whose hearts are abnormal and are characterized as inclining towards misguidance and spreading falsehood.
Mentioning Prophet ﷺ as a 'bashar like us', is infidelity (kufr).
And mentioning Prophet ﷺ as unparalleled and unprecedented is the highest level of faith (imaan).
Those who are Muhkam, their beliefs (aqeeda) will be Muhkam, their hearts will be Mukham, their intellect will be Mukham, their faithfulness will be Muhkam, and they will always formulate aqeeda from a Muhkam ayat. Their aqeeda will always be like that of Siddiq e Akbar(Radi Allaahu Anhu).
And those who are Mutashaabha, not only their belief will be Mutashaabha, but their whole body will be Mutashaabha, and they will formulate a belief from a Mutashaabihaat ayat.
There is no doubt that Allah Ta'ala is addressing Prophet ﷺ and the Prophet ﷺ is declaring; but the ummah has no authority to say that Prophet ﷺ' is 'a bashar like us'.
The ummatti should say that Prophet Muhammad ﷺ is a bashar, as well as noor- the best and the eminent, unparalleled bashar, and the glorious noor.
Prophet ﷺ is unique and unprecedented, both as a bashar and as noor.
It is important to know the class of the verses of The Holy Quran; Mukham, or Mutashaabihaat, before a belief (aqeeda) can be formulated.
Formulating a belief '(aqeeda) from a Mutashaabihaat ayat is the fashion of the misguided ones.
Alhamdulillah, we the Ahlus Sunnah Wa Jama'ah, always formulate aqeeda on a Muhkam ayat.
We, the Ahlus Sunnah Wa Jama'ah believe that Allah Ta'ala first created the noor of Prophet Muhammad ﷺ and then sent him to us as a bashar.
Our beloved Prophet ﷺ is the best and the exalted bashar, and the best and the illustrious noor.
Prophet Muhammad ﷺ is a NOORI BASHAR.
**
This article is an abridged English translation of an Urdu sermon delivered by his eminence, Peer Syed Imroz Dean Saifi, Hanfi, Maturidi of Masjid Anwaar e Madina, Surrey BC Canada
If there is an inaccurate translation, please pardon it and not let it be a means to negatively reflect on the honoured presenter.
