How Can We Distinguish Between the Clear and Ambiguous Verses of the Qur’an?

The wisdom behind the verses that are not entirely clear can be linked, in simple terms, to the necessity of the Qur’an being accompanied by the Prophet’s Household. Taken individually, any of God’s verses may be subject to differing interpretations: they can be construed in line with a range of opinions and ideas. But when read alongside the Prophet’s Household, they lead to a unity of meaning, purpose and intent.

From another perspective, God’s verses have more than their outward wording: they also contain allusions, subtleties, realities, inner dimensions, and a source and root. None but the Prophet’s Household knows these; they alone are the path to reaching them.

To interpret the verses that are not entirely clear is, in truth, to uncover the jewels of God’s verses and draw out their nectar and honey. It is also to reach their ultimate destination. In this respect, each verse is, at one level, not entirely clear; and each destination is clear in relation to what came before, yet not entirely clear in relation to what comes after.

The Prophet’s Household, who are the true ones firmly grounded in knowledge, are the only swimmers in the mighty waves of God’s revelation, and the only ones who can draw its great treasures from the depths of the Qur’an!

> From one of the two Imams (peace be upon them), concerning God’s words, Mighty and Exalted: “None knows its interpretation except God and those firmly grounded in knowledge.” The Messenger of God (peace be upon him and his family) is the foremost of those firmly grounded in knowledge. God, Mighty and Exalted, taught him all that He revealed to him, both in its revelation and its interpretation. God would not have revealed anything to him without teaching him its interpretation. His successors after him know it all. As for those who do not know its interpretation, when their learned ones speak on the basis of knowledge, they accept and affirm it, as God says of them: “They say, ‘We believe in it; all of it is from our Lord.’” The Qur’an has particular and general passages, clear and not entirely clear passages, and abrogating and abrogated passages. Those firmly grounded in knowledge know them all.
>
> *Al-Kāfī* (Islamic edition), vol. 1, p. 213

One of the two Imams, al-Bāqir or al-Ṣādiq (peace be upon them), was asked about God’s words, Mighty and Exalted: “None knows the interpretation of the Qur’an except God and those firmly grounded in knowledge” (Qur’an 3:7). He replied: “The Prophet, peace be upon him and his family, is the foremost of those firmly grounded in knowledge. God, Mighty and Exalted, taught him all that He revealed to him, both in its direct meaning and in its interpretation. God did not reveal anything to him without teaching him its interpretation. His successors after him know it all. Those who do not know its interpretation—that is, the Shi‘a—accept what their learned ones say when they speak on the basis of knowledge, just as God has said of them: ‘They say, “We believe in it; all of it is from our Lord.”’ The Qur’an contains particular and general passages, clear and not entirely clear passages, and abrogating and abrogated passages. Those firmly grounded in knowledge know them all.”

The verses that are not entirely clear are decisive proof of the necessity of the Imamate and *wilāya*!

The Exalted Lord does nothing in vain. He does not reveal verses that are not entirely clear only to then command people to avoid them. Rather, such verses may be unclear to ordinary people, but they are clear to God’s proof, who guides minds towards their true purpose.

> Al-Ṣādiq (peace be upon him) was asked about what is clear and what is not entirely clear. He replied: “What is clear is that which is acted upon; what is not entirely clear is that which is obscure to one who does not know it.”

Imam al-Ṣādiq (peace be upon him) was asked about what is clear and what is not entirely clear. He replied: “What is clear is that which is acted upon, and what is not entirely clear is that which is obscure to someone who does not know it.”

*Tafsīr Ahl al-Bayt*, vol. 2, p. 464

> Al-Bāqir (peace be upon him): “Some people speak about this Qur’an without knowledge. Yet God, Blessed and Exalted, says: ‘He is the One who …’ [the rest of the verse]. The abrogated verses are among those that are not entirely clear, and the abrogating verses are among those that are clear.”

Imam al-Bāqir (peace be upon him) said: “Some people speak about the Qur’an without any knowledge or understanding. Yet God, Blessed and Exalted, says: ‘He is the One who sent down to you the Book. Some of its verses are clear; they are the foundation of the Book, and others are not entirely clear. Those whose hearts are swayed from the truth pursue what is not entirely clear, seeking discord and seeking its interpretation. None knows its interpretation except God.’ In light of this verse, the abrogated verses belong among those that are not entirely clear, while the abrogating verses belong among those that are clear.”

*Tafsīr Ahl al-Bayt*, vol. 2, p. 464; *Al-Kāfī*, vol. 2, p. 28

> ʿAlī ibn Ibrāhīm (may God have mercy on him): “The clear verses of the Qur’an are those whose interpretation is contained in their revelation. As for the verses that are not entirely clear, they are those in the Qur’an whose wording is one but whose meanings differ.”

ʿAlī ibn Ibrāhīm (may God have mercy on him) said: “The clear verses of the Qur’an are those whose meaning is evident in the revealed text. The verses that are not entirely clear are those whose wording is one but whose meanings differ.”

*Tafsīr Ahl al-Bayt*, vol. 2, p. 464; *Al-Qummī*, vol. 1, p. 96; *Al-Burhān*; *Nūr al-Thaqalayn*

> Al-Riḍā (peace be upon him): Abū Ḥayyūn, the client of al-Riḍā, reported that the Imam said: “Whoever refers the verses of the Qur’an that are not entirely clear to its clear verses is guided to a straight path.” He then said: “Our reports, too, contain passages that are not entirely clear, like those in the Qur’an, and clear passages, like those in the Qur’an. So refer their unclear passages to their clear ones, and do not follow their unclear passages without their clear ones, lest you go astray.”

Abū Ḥayyūn, the client of Imam al-Riḍā (peace be upon him), reported that the Imam said: “Whoever refers the verses of the Qur’an that are not entirely clear to its clear verses is guided to a straight path.” He then said: “Our reports, too, contain passages that are not entirely clear, like those in the Qur’an, and clear passages, like those in the Qur’an. So refer their unclear passages to their clear ones, and do not follow their unclear passages without their clear ones, lest you go astray.”
Tafsīr Ahl al-Bayt (peace be upon them), vol. 2, p. 466; Nūr al-Thaqalayn

Amīr al-Muʾminīn (peace be upon him), in his argument with a heretic who questioned him about verses of the Qur’an that are ambiguous, answered him, saying: God has appointed people qualified to possess knowledge and made obedience to them obligatory upon His servants, as He says: «أطیعوا الله و أطیعوا الرسول و أولی الأمر منکم»; «و لو ردوه إلی الرسول و إلی أولی الأمر منهم لعلمه الذین یستنبطونه منهم»; «اتقوا الله و کونوا مع الصادقین»; «و ما یعلم تأویله إلا الله و الراسخون فی العلم»; and «وأتوا البیوت من أبوابها». The “houses” are the houses of knowledge entrusted to the prophets, and their doors are their successors. Thus, any good deed performed outside the authority and guidance of the successors, their covenants and ordinances, their laws and traditions, and the established principles of their faith is rejected and unacceptable. Those who perform such deeds stand in a state of unbelief, even if they bear the outward mark of faith.

God then divided His speech into three parts. One part is understood by both the learned and the unlearned; another is understood only by those whose minds are clear, whose perception is keen, and whose discernment is sound—those whose hearts God has opened to Islam; and a third is known only to God, His angels, and those firmly grounded in knowledge. He did this so that those who follow falsehood, having usurped the inheritance of the Messenger of God (peace be upon him and his family), would not claim knowledge of the Book that God had not granted them; and so that necessity would lead them to follow the one entrusted with authority over them. Yet they arrogantly refused to obey him.

Wasāʾil al-Shīʿa, vol. 27, p. 194

It is related that Imam Ali (peace be upon him), in an argument with a disbeliever who had asked him about the Quran’s ambiguous verses, replied:

“God has appointed those qualified to possess knowledge, and in His words has made obedience to them obligatory upon His servants: ‘Obey God, obey the Messenger of God, and those vested with authority among you’ (the Prophet’s successors). (4:59) And in His words: ‘If they had referred it to the Messenger and to those vested with authority among them, those among them capable of discerning the truth would have known it.’ (4:83) And in His words: ‘Be mindful of your duty to God, and be with the truthful.’ (9:119) And in His words: ‘None knows its interpretation except God and those firmly grounded in knowledge.’ And in His words: ‘Enter houses through their doors.’ (2:189)

“These houses are houses of knowledge, entrusted by the prophets (peace be upon them); their doors are their successors. Any good deed carried out by anyone other than the Prophet’s successors, and not in accordance with their covenants, limits, laws, ways, and signs of faith, is rejected and unacceptable. Those who perform it stand in the place of disbelief, even if the marks of faith are apparent in them.

“God has divided His words into three parts. One part is such that both the learned and the unlearned can understand it. Another is known only to one whose mind is clear and pure, whose perception is keen, and whose discernment is sound; these are people whose hearts God has opened to Islam. The third is known only to God, His angels, and those firmly grounded in knowledge. God has reserved a portion of the knowledge of the Book for this group, so that the people of falsehood who have seized the inheritance of the Messenger of God (peace and blessings be upon him and his family)—the knowledge of God’s Book—cannot claim what God has not granted them, and are compelled to follow the one entrusted with authority over them. Yet, in their arrogance, they refused to obey him.”

The ambiguous verses point to the necessity of turning to the Household of Purity and Infallibility! The key to the ambiguous verses lies within the souls of the Prophet’s family!

Abrogated verses are among the examples of ambiguous verses. They are to be identified through the decisive verses—the abrogating verses—and their interpreters are God, His Messengers, and His chosen ones!

The ambiguous verses may be alike in wording yet differ in meaning. To reach a single, definitive meaning, we must turn to those firmly grounded in knowledge!

The decisive verses are the proof and evidence by which the ambiguous verses are understood!

Seeking an interpretation means seeking one without proof, evidence, or guidance: seeking one without God and those firmly grounded in knowledge. Such an approach is condemned.

There is no letter in the Quran that does not have an interpretation—that is, contain allusions, subtleties, and truths—and none knows it except God and those firmly grounded in knowledge!

The House of Knowledge is the Messenger of God, peace be upon him, and the Household of the Prophet, peace be upon them, are its doors!

أین الذین زعموا أنهم الراسخون فی العلم دوننا کذبا و بغیا علینا أن رفعنا الله و وضعهم و أعطانا و حرمهم و أدخلنا و أخرجهم بنا یستعطى الهدى و یستجلى العمى إن الأئمه من قریش غرسوا فی هذا البطن من هاشم لا تصلح على سواهم و لا تصلح الولاه من غیرهم‏

Nahj al-Balagha (ed. Subhi Salih), p. 201
Part of Sermon 144

“Where are those who claim that they, and not we, are firmly grounded in knowledge? They have made this claim falsely and in hostility toward us. God has raised us up and lowered them; He has given us knowledge and denied it to them; He has admitted us into His care and cast them out. Through us, guidance is sought, and blindness is dispelled. Indeed, the Imams are from Quraysh, rooted in this branch of the Hashimite family. This station is not suited to anyone else, and no one outside it is qualified to hold authority.”

Nahj al-Balagha, translated by Ansariyan, p. 314

Without doubt, they are the most complete embodiment of those firmly grounded in knowledge. The question, however, is their knowledge of the interpretation of God’s verses—a knowledge God has granted them.

For if God had not taught them the interpretation of the verses, no one could have understood their ambiguity. Among the purposes of the authority of the pure Imams, peace be upon them, is to make people aware of the interpretations and inner meanings of God’s verses. Otherwise, the proof would not have been made complete for people, and everyone would interpret the ambiguous verses according to their own preference…

“…and a part known only to God, His angels, and those firmly grounded in knowledge. He did this so that the people of falsehood who have seized the inheritance of the Messenger of God (peace and blessings be upon him and his family)—the knowledge of the Book—would not claim what God has not granted them, and so that necessity would compel them to follow the one entrusted with authority over them. Yet, in their arrogance, they refused to obey him.”

The ambiguous verses are decisive proof of the necessity of the Imamate and divinely ordained authority!

The Almighty Lord does nothing in vain. He would not reveal ambiguous verses and then call people to avoid them. Rather, the verses are ambiguous to ordinary people, but clear and decisive to God’s Proof, guiding minds toward the verse’s true purpose!

Verse 7 of Surah Āl ʿImrān is among the clearest verses, yet it is regarded by Muslims as one of the most ambiguous!

… “O Muʿāwiya, the Qur’an is truth, light, guidance, mercy, and healing for the believers. But those who do not believe have deafness in their ears, and it is blindness to them.

“O Muʿāwiya, Allah has left no category of misguidance, nor any caller to the Fire, without refuting them and establishing His proof against them in the Qur’an. He has forbidden people to follow them and has revealed verses concerning them—verses that speak plainly. Some know them; others are ignorant of them.

“I heard the Messenger of Allah ﷺ say: ‘There is no verse in the Qur’an that does not have an outward and an inward meaning, and no letter that does not have an interpretation. None knows its interpretation except Allah and those firmly rooted in knowledge.’ In another narration: ‘There is no letter in it that does not have a limit, a point of access to the outward and inward meanings of the Qur’an, and its interpretation. None knows its interpretation except Allah and those firmly rooted in knowledge.’

“Those firmly rooted in knowledge are we, the Household of Muhammad. Allah has instructed the rest of the community to say, ‘We believe in it; all of it is from our Lord.’ But only people of understanding take heed. He has also commanded them to submit to us and refer matters back to us. Allah has said: ‘If they had referred it to the Messenger and to those in authority among them, those among them who can draw conclusions would have known it.’ They are the ones who ask about it and seek it out.”

*Biḥār al-anwār* (Beirut ed.), vol. 33, p. 155. Majlisī, Muḥammad Bāqir ibn Muḥammad Taqī, *Biḥār al-anwār al-jāmiʿa li-durar akhbār al-aʾimma al-aṭhār* (Beirut ed.), 111 vols., Dār Iḥyāʾ al-Turāth al-ʿArabī, Beirut, second edition, 1403 AH.

Every verse may be open to ambiguity! Verse 7 of Āl ʿImrān is one such verse. The debate over whether the و in this verse is conjunctive or marks the beginning of a new sentence has not yet been resolved; the remaining parts of the verse each have their own proper place.

But, through the blessing of the Ahl al-Bayt, there is no ambiguous verse in the Qur’an: its ambiguities are dispelled by the blessing of their clear, decisive explanations!

The verses are ambiguous to those outside the Ahl al-Bayt; through the عترت, all the verses of the Qur’an are made decisive!

The ambiguous verses are not ambiguous to the Ahl al-Bayt. Ambiguity arises from ignorance. They know the interpretation of the verses; for them, nothing is ambiguous!

Not knowing the inner meaning of the verses gives rise to ambiguity. To dispel ambiguity, one must turn to their inner meaning. Once that inner meaning is disclosed, the ambiguity is gone!

Interpretation means reaching the root and inner reality.

The divine verses hold no ambiguity for Allah Most High. He has granted this favour, too, to those firmly rooted in knowledge!

Just as the unseen ceases to be unseen once it is disclosed—the unseen is unseen before it appears, not afterward—so too are the ambiguous verses ambiguous only when they are unclear to the reader. Once their ambiguity is resolved, they are no longer ambiguous. Ambiguity pertains to the ignorant, not to those who know!

Every verse of the Qur’an contains allusions, subtleties, and truths; in other words, each has multiple inner layers. In this respect, all the divine verses are open to ambiguity: any verse may be decisive from one perspective, yet ambiguous from others—for example, in respect of its different layers and inner meanings. Once the verses are interpreted, all their ambiguities are dispelled!

Al-Ṣādiq (peace be upon him) was asked about the decisive and the ambiguous. He replied: «المحکم ما یعمل به و المتشابه ما اشتبه علی جاهله.»

Imam Ṣādiq (peace be upon him) was asked about the decisive and the ambiguous. He replied: “The decisive is that which is acted upon; the ambiguous is that whose meaning is unclear to one who does not know it.”

If the verses were not ambiguous, everyone would dare to claim knowledge of the Qur’an and interpret it according to their own opinion. The ambiguous verses demonstrate the community’s need for the Speaking Qur’an.

From one perspective, the silent Qur’an is ambiguous, while the Speaking Qur’an is decisive!

If Allah were to reserve the knowledge of the interpretation of the ambiguous verses exclusively to Himself, and grant that knowledge to no one—

then what would be the purpose of revealing the ambiguous verses?

Interpretation is the way to reach the origin, the root, and the truth. To interpret a verse is to reach its ultimate destination: its beginning and source, and what it intends and means!

In exegesis, one or more veils are drawn across the face of a verse, and some rays of its light are taken. But through interpretation, the verse’s entire truth is brought to light!

Among the decisive verses that those who distinguish between the two regard as ambiguous is the verse of *wilāya*!

The community that tried to interpret it without the Messenger and the *walī* brought about what should never have happened!

فأما الذین فی‏ قلوبهم زیغ فیتبعون ما تشابه منه ابتغاء الفتنه

Instead of the decisive verses, the ungrateful community took up the ambiguous ones, making the first, the second, and the third into ambiguous rulings of God!

This process still continues. The dispute over the verses of *wilāya* goes on, and through ambiguity they block the path to truth! They impose untrue meanings and applications on the verses under the guise of ambiguity!

Categories of the decisive and the ambiguous:

1) Decisive and ambiguous verses
2) Decisive and ambiguous reports
3) Decisive and ambiguous speech
4) Decisive and ambiguous debates
5) Decisive and ambiguous people
6) Decisive and ambiguous events
And so on.