MAUTE, MOJAHID R.

SHA 125 - Ff 03/13/2024

Mutashaabihaat

Verse 27 from surah Ar-Rahman

﴿ ‫﴾َو َيْبَقٰى َو ْج ُه َر ِّبَك ُذ و اْلَج اَل ِل َو اِإْل ْك َر اِم‬

[ 27 :‫]الرحمن‬

English - Sahih International

55:27 And there will remain the Face of your Lord, Owner of Majesty and Honor.

Quran 55:27 Tafsir Ibn Kathir : Allah is the Ever Living, Free of all Need Allah states that all the residents
of earth will perish and die.

The residents of the heavens will die, except whomever Allah wills.

Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living
Who never dies.

Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in
the reported supplication: `O You the Ever Living Who sustains all that exists! O You Who created the
heavens and the earth without precedence.

O You, Who Owns the glory and the honor, none has the right to be worshipped except You.

We seek refuge with Your mercy.

Grant Us success in all of our matters.

Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-
Sha`bi said, "When you have recited, ‫ ( ُك ُّل َم ْن َع َلْيَها َفاٍن‬Whatsoever is on it (the earth ) will perish.) do not
stop, continue reading, ‫ ( َو َيْبَقى َو ْج ُه َر ِّبَك ُذ و اْلَج ْلـِل َو اِإل ْك َر اِم‬And the Face of your Lord Dhul-Jalal wal-Ikram will
remain forever. )" This Ayah is similar to Allah's statement, ‫ ( ُك ُّل َش ْى ٍء َهاِلٌك ِإَّال َو ْج َهُه‬Everything will perish
save His Face. )( 28:88 ) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram,
indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never
disobeyed, ‫ ( َو اْص ِبْر َنْفَسَك َم َع اَّلِذ يَن َيْدُع وَن َر َّبُهم ِباْلَغَداِة َو اْلَعِش ِّى ُيِريُد وَن َو ْج َهُه‬And keep yourself patiently with those
who call on their Lord morning and afternoon, seeking His Face. )( 18:28 ), And as He said about those
giving charity: ‫ ( ِإَّنَم ا ُنْطِعُم ُك ْم ِلَو ْج ِه ِهَّللا‬We feed you seeking Allah's Face only. )( 76:9 ) Ibn `Abbas commented
on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated
that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-
Ikram, will judge them by His fair judgement, He said, ‫ ( َفِبَأِّى َء االِء َر ِّبُك َم ا ُتَك ِّذ َباِن‬Then which of the blessings of
your Lord will you both deny ) Allah said, ‫ ( َيْس َأُلُه َم ن ِفى الَّس َم ـَوِت َو اٌّالْر ِض ُك َّل َيْو ٍم ُهَو ِفى َش ْأٍن‬Whosoever is in the
heavens and on the earth begs of Him.
Every day He is (engaged ) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for
anyone else and that all creatures stand in need of Him, in all conditions and situations.

They all seek His help willingly or unwillingly.

Everyday, He is engaged in some affair.

Al-A`mash reported from Mujahid, from `Ubayd bin `Umayr, ‫ ( ُك َّل َيْو ٍم ُهَو ِفى َش ْأٍن‬Every day He is (engaged )
in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting,
or removing adversity, or cures the one seeking to be cured."

Verse 10 from surah Al-Fath

﴿‫﴾ِإَّن اَّلِذ يَن ُيَباِيُعوَنَك ِإَّنَم ا ُيَباِيُعوَن َهَّللا َيُد ِهَّللا َفْو َق َأْيِد يِهْم ۚ َفَم ن َّنَكَث َفِإَّنَم ا َينُكُث َع َلٰى َنْفِسِه ۖ َوَم ْن َأْو َفٰى ِبَم ا َعاَهَد َع َلْيُه َهَّللا َفَس ُيْؤ ِتيِه َأْج ًرا َع ِظ يًم ا‬

[ 10 :‫]الفتح‬

English - Sahih International

48:10 Indeed, those who pledge allegiance to you, [O Muhammad] - they are actually pledging
allegiance to Allah. The hand of Allah is over their hands. So he who breaks his word only breaks it to the
detriment of himself. And he who fulfills that which he has promised Allah - He will give him a great
reward

Tafseer Tafheem-ul-Quran Syed Abu-al-A'la Maududi : (48:10) Those who swore fealty to you, (O
Prophet), *17 in fact swore fealty to Allah. The Hand of Allah is above their hands. *18 So whoever
breaks his covenant breaks it to his own hurt; and whoever fulfils the covenant that he made with Allah,
*19 He will bestow on him a great reward.

*17) The reference is to the pledge that the Holy Prophet took from his Companions at Hudaibiyah at
the rumor that Hadrat `Uthman had been killed at Makkah.

According to some traditions it was a pledge unto death, and according to others it was an undertaking
that they would not nut away from the battlefield.

The first thing has been reported from Hadrat Salamah bin Akwa' and the second from Hadrat Ibn
`Umar, Jabir bin `Abdullah and Ma'qil bin Yasar.

The purport of both is the same.

The Companions had pledged allegiance on the Holy Prophet's hand with the express object that if the
news of Hadrat `Uthman's martyrdom proved to be true, they would settle the matter with the Quraish
there and then even if they were cut to pieces in the clash.
As on this occasion it was not yet certain whether Hadrat `Uthman actually had been killed or was still
living, the Holy Prophet placed one of his own hands on the other and pledged allegiance on his behalf,
and thus bestowed a unique honour on Hadrat `Uthman in that he made Hadrat 'Uthman a partner in
the pledge by making his own sacred hand represent the hand of Hadrat `Uthman.

The Holy Prophet's taking the pledge of allegiance on his behalf necessarily meant that he had full
confidence that if Hadrat `Uthman had been present he would certainly have pledged the allegiance.

*18) That is, the hand on which the Muslims were swearing allegiance was not the hand of the Prophet's
person but of Allah's representative, and this allegiance was in fact being sworn to Allah through His
Messenger.

*19) Here, instead of `alaih-illah the words used in the original are alaihullah, which is a departure from
the general rule of Arabic.

`Allama Alusi has given two reasons for the unusual use of the vowel points here.

First, the object on this special occasion is to express the great glory, eminence and majesty of the Being
to Whom the pledge was being sworn for which alaih-u is more appropriate than `alaih-i; second, the ha
in alaih-i actually represents howe; therefore, adhering here to the vowel points of the original goes well
with the theme of the aIlegiance.

Muhkamaat

﴿ ‫﴾الر ۚ ِتْلَك آَياُت اْلِكَتاِب اْلَح ِكيِم‬

[ 1 :‫]يونس‬

English - Sahih International

10:1 Alif, Lam, Ra. These are the verses of the wise Book

Tafseer Tafheem-ul-Quran Syed Abu-al-A'la Maududi : (10:1) Alif. Lam. Ra. These are the verses of the
Book overflowing with wisdom. *1

*1). This introductory statement carries a subtle note of warning.

For the unbelievers, out of their sheer stupidity looked upon the Qur'an which was presented to them
by the Prophet ( peace be on him ) as merely a literary masterpiece, an embodiment of spellbinding
poetic imagination, a fascinating discourse on a very sublime, illusive plane in the manner of
soothsayers.

The unbelievers are told that such notions are pure misconceptions.

On the contrary, the Qur'anic verses are part of a Book which abounds in wisdom.
Hence, if they disregard the Qur'an, they are merely depriving themselves of a treasure-house of
wisdom.

﴿ ‫﴾الر ۚ ِكَتاٌب ُأْح ِكَم ْت آَياُتُه ُثَّم ُفِّص َلْت ِم ن َّلُدْن َح ِكيٍم َخ ِبيٍر‬

[ 1 :‫]هود‬

English - Sahih International

11:1 Alif, Lam, Ra. [This is] a Book whose verses are perfected and then presented in detail from [one
who is] Wise and Acquainted.

Tafseer Tafheem-ul-Quran Syed Abu-al-A'la Maududi : (11:1) Alif. Lam. Ra. This is a Divine Command *1
whose contents have been made firm and set forth in detail *2 from One Who is All-Wise, All-Aware

*1).In keeping with the context, the word Kitab has here been rendered as 'Divine command'.

The word Kitab in its Arabic usage denotes not only book or inscription, but also writ and command.

There are several instances in the Qur'an of the use of the word in the latter sense.

( See, for instance, al-Baqarah 2: 235, al-Ra'd 13: 38.

The significance of 'command' is especially evident from the usage of k t b derivates in the passive tense:
see al-Baqarah 2: 180, 183, 216, 246, etc.)

*2).The contents of this 'command' are firm and unalterable.

In addition, the Qur'an is free from the verbosity of orators, the fanciful imagination of poets, the
spellbinding rhetoric of litterateurs.

Instead, the teachings of the Qur'an have been set forth with remarkable clarity and precision.

Thus, in the Qur'anic text we do not find even a single word that is superfluous, nor a single word that is
lacking.

Moreover, the verses expound the teachings of the Qur'an in such a manner that they are at once
elaborate and lucid.
Summary of Chapter 12: The Clear and Unclear Verses (al-muhkam wa al-mutashaabih)

I. Definition of Muhkam and Mutashaabih

The word muhkam comes from h - k - m, which has the following meanings:

1) To judge, to pass a verdict." One of Allaah's Names is Al-hakam, meaning 'The One who Judges.' This
also has the connotation of a standard, such that one has a criterion by which to judge good or evil.

2) 'To prevent, to obstruct." A mukham verse is one that it is clear in its meaning, not open to
interpretation.

Example of Mukhamaat: ALāmīm (‫ )الر‬1:1

The word mutashaabih conies from sh-b-h, which means 'to resemble, to be similar to.' 'Mutashaabih'
has two meanings, the first one is 'resembling.' and the second 'unclear.' The second meaning is related
to the first, since those objects which resemble one another are difficult to distinguish, hence 'unclear.'

The word 'ta'weel' has three meanings:

1) To understand a word in light of one of its connotations, despite the fact that this connotation is not
the primary intent oi the word. This is done due to some external evidence from the word itself, such as
the context in which it occurs. For example, the phrase, "He was a lion in the battlefield," is not
understood in its literal sense.

2) To explain a word or phrase. This is the same as tafseer, in which case something is explained so that
it is understood.

3) The actuality of an event. In other words, when and how something occurs.

The Exact Meaning of Muhkam and Mutashaabih

Some of the meanings that as-Suyootee quotes are:

1) The muhfcam is that which is clear in and ol itself in contrast to the mutashaabih.

2) The muhftam arc the verses whose meaning is understood, whereas the mutashaabih are those
verses whose meaning is not understood.

3) The muhkam is that which can only hold one valid meaning, whereas the mutashaabih has many.

4) The muhl(am can be understood by itself whereas the mutashaabih must be understood in light of
other verses.

5) The muhkam docs not need any interpretation in order for it to be understood, whereas the
mutashaabih needs interpretation.
Other Categories of Mutashaabih

Az-Zarkashee lists many phrases in the Qur'aan that occur more than once, in exactly the same wording.
For example:

1) Those phrases which occur twice (e.g., '"...but most of them arc not thankful" (10:60 and 27:73)

2) Thrice, (e.g., "Do they not travel through the land..." (30:9, 35:44 and 40:2)

3) Four times, (e.g., "And when We said to the angels..." (2:34, 17:61, 18:50 and 20:116)

4) Five times, (e.g., "Obey Allaah and obey the Messenger" (4:59, 5:92, 24:54, 47:3.5 and 64:12)

5) Six times, (e.g., "In this are signs for a people who believe" (6:99, 16:79, 27:86, 29:24, 30:37, and
39:3); and so forth.

As for those phrases which re-occur in other verses with a slight difference in wording, az-Zarkashee also
divides them into various categories, classifying them based upon the type of difference between the
verses:

1) The difference involves the addition or subtraction of a letter or word (e.g.. "It is the same, whether
you warn them or not, they will not believe" (2:6), and, "And it is the same, whether you warn them or
not, they will not believe"(36: 10); or,

2) the exchange of word order (e.g., "...We will feed them and you..." (6:151) and ,"...We will feed you
and them..!"(17:31 ); or,

3) the exchange of a word with its synonym (e.g.. "There gushed forth therefrom twelve springs" (2:60),
and "There flowed forth therefrom twelve springs" (7:158); or

4) the change from singular to plural.