He it is who has bestowed upon thee from on high this divine writ, containing messages that are clear in and by themselves – and these are the essence of the divine writ – as well as others that are allegorical. Now those whose hearts are given to swerving from the truth go after that part of the divine writ which has been expressed in allegory, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in an arbitrary manner]; but none save Allah knows its final meaning. Hence, those who are deeply rooted in knowledge say: “We believe in it; the whole [of the divine writ] is from our Sustainer – albeit none takes this to heart save those who are endowed with insight. (Aali Imraan, verse 7)
Most of the verses of the Qur’an are clear in and by themselves; these are the essence of the revelation. But there are allegorical verses that those in whose hearts is a disease are more interested in, seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in an arbitrary manner]; … like:
Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. (an-Nisaa, 171)
So, according to those seeking the allegorical, even the Qur’an does not negate the divinity of Jesus. They will not read the part that said:
He is nothing but a slave on whom We bestowed favour, and We made him a pattern for the Children of Israel. (Zukhruf, 59)
Seeking out [what is bound to create] confusion, and seeking [to arrive at] its final meaning [in an arbitrary manner]; … they work towards two things: to create confusion, and to seek the meaning of the allegorical in the verses of the Qur’an.
But none save Allah knows its final meaning.
Only He, and none else, knows His intent and the meaning of His words. On this he also said:
Await they aught save the fulfillment thereof? On the day when the fulfillment thereof cometh, those who were before forgetful thereof will say: The messengers of our Lord did bring the Truth ! Have we any intercessors, that they may intercede for us? Or can we be returned (to life on earth), that we may act otherwise than we used to act? They have lost their souls, and that which they devised hath failed them. (A’araaf, 53)
Hence, those who are deeply rooted in knowledge say: “We believe in it; the whole [of the divine writ] is from our Sustainer” – we believe in the entire Book, what is plain in it and what is allegorical – the whole Book is from our Sustainer.
What they understand of the book, they believe in it and work according to it. What they don’t understand, they believe in but don’t put it into practice.
‘A’ishah said: The Messenger of Allah, sallallaahu alaihi wa sallam, recited this verse: “He it is who has sent down to thee the Book: in it are verses basic or fundamental . . . .” Up to “men of understanding”. She said: The Messenger of Allah , sallallaahu alaihi wa sallam, then said: When you see those people who follow that which is allegorical in the Quran, those are the people whom Allah has named (in the Quran). So avoid them.
Sunan Abi Dawud 4598
Now, messages that are clear in and by themselves do not need any explanation or interpretation – like lawful and lawful, do’s and don’ts; clear messages are the essence and point of reference that believers have recourse to in their attempt to fathom the text. The meaning of clear messages is discernible from first glance. Like Suratul Ikhlaas:
Surah 112. Al-Ikhlas
1. Say: He is Allah, the One!
2. Allah, the eternally Besought of all!
3. He begetteth not nor was begotten.
4. And there is none comparable unto Him.
Does it need any interpretation? Will anyone argue about its meaning with another?
Another example is al-Faatihah. It does not require any explanation or other verses to bring its meaning to the fore.
The allegorical needs explaining, interpretation and only Allah has that, no other created being knows it in the heavens or on earth. Like the time of the Last Hour; also the appearance of Gog and Magog, Dajjaal, and Jesus. Another is the opening of some surahs, Alif Laam Meen, Yaa Seen, Haaa Meem, and whatnot. Only Allah knows their meanings.
There is another aspect of the allegorical in which the apparent wording is not what is intended, like the verses of Allah’s attributes.
5. The Beneficent One, Who is established on the Throne. (Taaha, 5)
The Hand of Allah is above their hands… (al-Fath,10)
Everything will perish save His countenance…(al-Qasas, 88)
85. They will ask thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little. (al-Israa, 85)
All these, as well as Allah’s attributes in the Hadeeth are part of the allegorical, like Allah descending to the lower heaven, laughing, having legs, fingers, being astonished, and whatnot.
The apparent meaning of these is not compatible with One who is described as:
Naught is as His likeness; (ash-Shurah, 11)
Yes, He has hands, but how those hands are is known only to Him.
There is a third category of allegorical verses where careful contemplation is permitted. They are such verses the meaning of which will be plain when put together with those that are clear in and by themselves. If the entire message of the Qur’an is so direct and simple prose every reader of the text would have been a scholar. But through verses that need explaining and cross-referencing with others, ordinary folk are set apart from real scholars of the scripture who distinguish themselves by presenting clear exposition of the meaning of the Divine Word. That is how Allah tests and prefers some people above others in the way they toil, researching, studying His word and arriving at a position.
I do not exculpate myself. Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. (Yusuf, 53)
Are these the words of Yusuf or those of the King’s wife? This is where scholarship is put to the test. It could go either way:
Said the wife of the ruler: Now the truth is out. I asked of him an evil act, and he is surely of the truthful. (verse 51)
(Then Joseph or the wife of the king said: I asked for) this, that he (my lord or Joseph) may know that I betrayed him not in secret, and that surely Allah guideth not the snare of the betrayers. (verse 52)
Verily Allah forgives all sins. (ar-Ruum, 53)
All sins? This should be referred to the Book for more direction and answers. Yes, it says:
48. Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. (an-Nisaa, 48)
Then there is an exception to what He forgives. He forgives all sins except Shirk.
And there should be repentance also:
Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful. (al-Maa’idah, 110)
Another example is inheritance. The verse speaks about parents, father and mother having a share in the division of heritage. The verse is silent on whether the grandparents can inherit or not.
And to his parents a sixth of the inheritance, if he have a son; (an-Nisaa, 11)
What about the grandparents?
The Qur’an describes us as the children of Adam:
26. O Children of Adam! (al-A’raaf, 26)
So, we are all his children even though he is our great, great, great grandfather in a way we cannot even fathom. Therefore, every grandfather takes the position of father and can inherit.
And I have followed the religion of my fathers, Abraham and Isaac and Jacob. (Yusuf, 38)
Then, grandparents are fathers and whatever affects fathers is applicable to grandparents as well.
On the issue of hijab and how women must avoid displaying their beauty in the presence of strangers –
“….and not to reveal their adornment save to their own husbands or fathers or husbands fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters sons,…” (an-Nur, 31)
What about an uncle? Uncles are not mentioned in the verse. So, we seek explanations from those messages that are clear in the Book.
Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: “What will ye worship after me?” They said: “We shall worship Thy god and the god of thy fathers, of Abraham, Isma’il and Isaac,- the one (True) Allah: To Him we bow (in Islam).” (al-Baqarah, 133)
Isma’il was an uncle, not a father, therefore, whatever affects fathers is applicable to the uncles.
Shahr bin Hawshab said: “I said to Umm Salamah: ‘O Mother of the Believers! What was the supplication that the Messenger of Allah (ﷺ) said most frequently when he was with you?” She said: ‘The supplication he said most frequently was: “O Changer of the hearts, make my heart firm upon Your religion.’”
She said: ‘So I said: “O Messenger of Allah, why do you supplicate so frequently: ‘O Changer of the hearts, make my heart firm upon Your religion.’ He said: ‘O Umm Salamah! Verily, there is no human being except that his heart is between Two Fingers of the Fingers of Allah, so whomsoever He wills He makes steadfast, and whomever He wills He causes to deviate.’”
Allah’s guidance is the only guidance. He guides whom He wills and lets the heart of whom He wills to swerve from the truth. He bestows His grace on whom He wills. It is not by our strength or effort, or because we are entitled to it. It is by His grace.
