Abstract
The Holy Qur’an presents itself as guidance that does not expire with time. This article studies that guidance through two passages and the Prophetic explanation of one of them. Surah Al-Baqarah (2:151-152) describes the sending of the Prophet Muhammad (peace be upon him) as the answer to the prayer of Prophet Ibrahim (peace be upon him), and lists four duties of his mission: reciting the verses, purifying souls, teaching the Book and wisdom, and teaching what people did not know. It then calls believers to remember Allah and to be grateful.
Surah Al-‘Imran (3:7) explains that the Qur’an contains clear, decisive verses (muhkamat) and verses whose full meaning is not immediately apparent (mutashabihat). In a narration from ‘A’ishah (may Allah be pleased with her), the Prophet warned against those who chase the ambiguous verses to create confusion. The article explains these texts in the light of classical commentary, then links them to the Prophetic teachings on learning and teaching the Qur’an and holding fast to the Sunnah. It concludes that the eternal wisdom of the Qur’an is preserved through correct understanding, purified hearts, and faithful following of the Prophet’s example.
Keywords: Qur’an and Sunnah, Prayer of Ibrahim, Tazkiyah (Purification), Hikmah (Wisdom), Muhkam and Mutashabih, Remembrance and Gratitude
Introduction
Books written by human beings age. Their science becomes outdated, their language becomes difficult, and their advice often fits only the age in which it was written. The Qur’an is different. Revealed more than fourteen centuries ago, it continues to be recited in its original words by hundreds of millions of people every day, and it continues to guide their worship, families, business and character. Allah Himself has taken responsibility for its preservation: “Indeed, it is We who sent down the Reminder, and indeed, We will be its guardian” (Al-Hijr 15:9).
Yet the wisdom of the Qur’an does not reach people through its words alone. Allah sent it with a Messenger who recited it, explained it, lived by it and trained a generation upon it. The Qur’an also contains its own guidance on how it should be read: some verses are clear foundations, while others must be understood in their light. When these principles are ignored, the same Book that brings guidance can be twisted into a tool of confusion.
This article explores these themes through Surah Al-Baqarah 2:151-152, Surah Al-‘Imran 3:7, and the Prophetic narrations connected with them.
The Prophetic Mission: Surah Al-Baqarah 2:151-152
Allah Almighty says:
كَمَآ اَرْسَلْنَا فِيْكُمْ رَسُوْلًا مِّنْكُمْ يَتْلُوْا عَلَيْكُمْ اٰيٰتِنَا وَيُزَكِّيْكُمْ وَيُعَلِّمُكُمُ الْكِتٰبَ وَالْحِكْمَةَ وَيُعَلِّمُكُمْ مَّا لَمْ تَكُوْنُوْا تَعْلَمُوْنَ فَاذْكُرُوْنِيْٓ اَذْكُرْكُمْ وَاشْكُرُوْا لِيْ وَلَا تَكْفُرُوْنِ (البقرة: 151-152)
Translation: “Just as We have sent among you a Messenger from yourselves, who recites Our verses to you, purifies you, teaches you the Book and wisdom, and teaches you what you did not know. So remember Me, and I will remember you. Be grateful to Me, and do not be ungrateful.”
The answer to Ibrahim’s prayer
These verses close the long passage on the change of the Qiblah. That passage began with Prophet Ibrahim and Prophet Isma’il (peace be upon them) raising the foundations of the Ka’bah and praying: “Our Lord, raise up among them a Messenger from among themselves who will recite Your verses to them, teach them the Book and wisdom, and purify them” (Al-Baqarah 2:129).
The word “just as” (kama) links the two blessings. Allah honoured the Ka’bah that Ibrahim built by making it the Qiblah, and in the same way He answered Ibrahim’s prayer by sending the Messenger he asked for. The Prophet (peace be upon him) himself said: “I am the answer to the prayer of my father Ibrahim and the glad tidings of ‘Isa” (Musnad Ahmad, narration of al-‘Irbad bin Sariyah). It is fitting, then, that the Prophet who came in answer to Ibrahim’s prayer should face the house Ibrahim built.
The four duties of the Messenger
- Reciting the verses (tilawah): delivering the words of revelation exactly as received, so that the text reaches people unchanged.
- Purifying souls (tazkiyah): cleansing hearts from idolatry, arrogance, envy and bad character, and building faith, sincerity and good manners.
- Teaching the Book and wisdom (ta’lim al-kitab wa al-hikmah): explaining the meanings and rulings of the Qur’an. Imam al-Shafi’i, in al-Risalah, explains that “wisdom” here refers to the Sunnah, because Allah mentions it alongside the Book as a second thing that is taught.
- Teaching what they did not know: knowledge of the unseen, the stories of earlier prophets, and the laws of a complete way of life that reason alone could never reach.
Why purification comes before teaching
In Ibrahim’s prayer, purification is mentioned last. In Allah’s answer here, and also in Al-‘Imran 3:164 and Al-Jumu’ah 62:2, purification comes before teaching. Commentators have drawn a beautiful lesson from this: knowledge benefits only a heart that is ready to receive it. A person who studies religion with pride or bad intentions may gather information but not guidance. Purification prepares the soil; teaching plants the seed.
Remember Me, and I will remember you
Having described this great blessing, Allah asks for two things in return: remembrance and gratitude. The promise “remember Me, and I will remember you” is explained in a hadith qudsi: “If he remembers Me within himself, I remember him within Myself; and if he remembers Me in a gathering, I remember him in a gathering better than it” (Sahih al-Bukhari, Hadith 7405; Sahih Muslim, Hadith 2675). Imam al-Qurtubi notes that some scholars connect the word “just as” with “remember Me”, giving the meaning: just as I blessed you with the Messenger, remember Me in thanks. Gratitude, in turn, is shown not only by the tongue but by obedience, and ingratitude means using Allah’s blessings in disobedience to Him.
Clear and Ambiguous Verses: Surah Al-‘Imran 3:7
هُوَ الَّذِيْٓ اَنْزَلَ عَلَيْكَ الْكِتٰبَ مِنْهُ اٰيٰتٌ مُّحْكَمٰتٌ هُنَّ اُمُّ الْكِتٰبِ وَاُخَرُ مُتَشٰبِهٰتٌ ۭ فَاَمَّا الَّذِيْنَ فِيْ قُلُوْبِهِمْ زَيْغٌ فَيَتَّبِعُوْنَ مَا تَشَابَهَ مِنْهُ ابْتِغَاۗءَ الْفِتْنَةِ وَابْتِغَاۗءَ تَاْوِيْلِهٖ ۚ وَمَا يَعْلَمُ تَاْوِيْلَهٗٓ اِلَّا اللّٰهُ ۘ وَالرّٰسِخُوْنَ فِي الْعِلْمِ يَقُوْلُوْنَ اٰمَنَّا بِهٖ ۙ كُلٌّ مِّنْ عِنْدِ رَبِّنَا ۚ وَمَا يَذَّكَّرُ اِلَّآ اُولُوا الْاَلْبَابِ (آل عمران: 7)
Translation: “It is He who has sent down the Book to you. In it are clear and decisive verses, which are the foundation of the Book, and others that are ambiguous. As for those in whose hearts is deviation, they pursue the ambiguous parts, seeking to cause discord and seeking their hidden meaning. But none knows their true interpretation except Allah. And those firmly grounded in knowledge say, ‘We believe in it; all of it is from our Lord.’ And none take heed except people of understanding.”
What are muhkamat and mutashabihat?
The muhkamat are verses whose meaning is clear and settled, such as the oneness of Allah, the command to pray, the prohibition of injustice, and the basic rules of halal and haram. The verse calls them “the mother of the Book” (umm al-kitab), meaning they are the foundation to which everything else returns.
The mutashabihat are verses whose full meaning is not immediately apparent. Scholars give examples such as the disjointed letters at the start of some surahs (alif lam mim), verses describing the attributes of Allah, and verses about the reality of the unseen world. They are not contradictions; they are a test of the heart.
The correct method: return the unclear to the clear
The rule given by the verse is simple. A sincere reader understands the ambiguous verses in the light of the clear ones. For example, verses about Allah’s “hand” are read alongside the clear verse: “There is nothing like Him” (Al-Shura 42:11). This protects the believer from likening Allah to creation.
Two readings of “and those firmly grounded”
Classical scholars discussed where the reader should pause in this verse. The majority, including many of the Companions and Successors, pause after “except Allah”. In their view the true reality of the mutashabihat is known only to Allah, and the people of knowledge simply affirm their faith in it. Others, reported from Ibn ‘Abbas and Mujahid, continue the sentence, meaning that the firmly grounded scholars also know the correct interpretation. Ibn Kathir and others reconcile the two views: the hidden reality of some matters is known only to Allah, while the correct explanation of other matters is known to the scholars. Both views agree on the attitude required: humility, faith, and refusal to use these verses to create doubt.
The Prophetic Warning: The Hadith of ‘A’ishah
The Holy Prophet (صلی اللہ علیہ وآلہ وسلم) explained this verse himself:
حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قَالَ حَدَّثَنَا يَزِيدُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي مُلَيْكَةَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَلَا هَذِهِ الْآيَةَ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِذَا رَأَيْتُمْ الَّذِينَ يَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ فَأُولَئِكَ الَّذِينَ سَمَّى اللَّهُ أَوْ فَهُمْ فَاحْذَرْهُمْ (مسند احمد)
The same narration, with slightly different wording, is also recorded in Sahih al-Bukhari (Kitab al-Tafsir, Hadith 4547) and Sahih Muslim (Kitab al-‘Ilm, Hadith 2665).
Translation: ‘A’ishah (may Allah be pleased with her) narrated that the Prophet (peace be upon him) recited this verse: “It is He who has sent down the Book to you. In it are clear verses, which are the foundation of the Book, and others that are ambiguous. As for those in whose hearts is deviation, they pursue the ambiguous parts, seeking discord and seeking their interpretation, and none knows their interpretation except Allah.” Then he said: “When you see those who pursue its ambiguous parts, they are the ones Allah has described, so beware of them.”
Lessons from the hadith
1. The problem is in the heart, not in the text. The verse says the deviation (zaygh) is “in their hearts”. The same verse that guides a sincere reader misleads a person who comes with a crooked intention. Imam al-Nawawi, commenting on this hadith in his explanation of Sahih Muslim, notes that it warns against people who pick verses to stir doubt rather than to seek truth.
2. Two signs of misguidance. The hadith identifies two motives: seeking discord (ibtigha’ al-fitnah) and seeking interpretations that suit one’s own desires. Whenever someone ignores the clear verses and builds an argument only on unclear ones, these signs are present.
3. A real example from history. During the caliphate of ‘Umar (may Allah be pleased with him), a man named Sabigh began travelling and asking people about ambiguous verses in order to confuse them. ‘Umar disciplined him and ordered people not to sit with him, as reported by al-Darimi in his Sunan. This shows how seriously the Companions took the Prophet’s warning.
4. “Beware of them” is about protection, not hatred. The instruction is to guard one’s faith by not being drawn into their arguments, especially for those without deep knowledge. Questions asked sincerely to understand the Qur’an are welcome; the Companions themselves asked the Prophet about verses they found difficult.
Holding Fast to the Qur’an and the Sunnah
The two passages studied above lead to one conclusion: the Qur’an is understood correctly only when it is learned properly and read alongside the explanation of the Messenger. The Prophetic teachings make this clear.
The best of people: those who learn and teach the Qur’an
‘Uthman bin ‘Affan (may Allah be pleased with him) narrated that the Prophet (peace be upon him) said:
خَيْرُكُمْ مَنْ تَعَلَّمَ الْقُرْآنَ وَعَلَّمَهُ (صحیح البخاری: 5027)
Translation: “The best of you are those who learn the Qur’an and teach it.”
This hadith continues the mission described in Al-Baqarah 2:151. The Prophet recited, taught and purified; those who learn and teach the Qur’an carry a share of that same work. Learning here includes correct recitation, understanding of meaning, and acting upon it. One of the narrators of this hadith, Abu ‘Abd al-Rahman al-Sulami, taught the Qur’an in Kufa for decades and said that this hadith was what kept him in his seat.
Two things that protect from going astray
The Prophet (peace be upon him) said in his farewell guidance:
تَرَكْتُ فِيكُمْ أَمْرَيْنِ لَنْ تَضِلُّوا مَا تَمَسَّكْتُمْ بِهِمَا: كِتَابَ اللَّهِ وَسُنَّةَ نَبِيِّهِ (موطأ امام مالک، کتاب القدر)
Translation: “I have left among you two things; you will never go astray as long as you hold fast to them: the Book of Allah and the Sunnah of His Prophet.”
Imam Malik recorded this in al-Muwatta’, and a connected chain is reported by al-Hakim in al-Mustadrak. Its meaning is supported by the Qur’an itself: “Whatever the Messenger gives you, take it; and whatever he forbids you, refrain from it” (Al-Hashr 59:7).
Why the Sunnah is necessary to understand the Qur’an
The Qur’an commands prayer, but the Sunnah shows how to pray. It commands zakah, but the Sunnah sets its amounts. It speaks of muhkam and mutashabih, and the Sunnah shows how to deal with those who misuse them. This is exactly why Allah sent the Book together with “wisdom”. Anyone who tries to understand the Qur’an while setting the Sunnah aside soon ends up pursuing his own interpretations, which is the very danger the hadith of ‘A’ishah warns against.
Practical Guidance for Today
In an age of social media, short video clips and instant opinions, verses of the Qur’an are often quoted without context, and confusing claims spread quickly. The teachings above give the believer a clear method:
- Build a daily bond with the Qur’an. Recite some portion every day, even if small, with attention to correct pronunciation. Recitation was the first duty of the Prophet’s mission.
- Learn the meaning from reliable sources. Read a trusted translation and an established tafsir, or study under a qualified teacher, rather than relying on random clips or posts.
- Return the unclear to the clear. When you meet a verse that seems confusing, do not jump to conclusions. Read it in the light of the clear verses and the Sunnah, and ask people of knowledge.
- Be cautious of those who spread doubt. If someone repeatedly picks difficult verses to mock the religion or confuse believers, follow the Prophet’s advice and keep your distance, especially online.
- Work on purification alongside study. Sincerity, humility and good character prepare the heart to benefit from knowledge, just as purification comes before teaching in the verse.
- Remember Allah and be grateful. Morning and evening adhkar, gratitude in good times and patience in hard times are the response Allah asks for in return for the blessing of guidance.
- Teach what you learn. Share correct knowledge with family and students, so that you become among “the best of you” mentioned in the hadith.
Conclusion
The eternal wisdom of the Holy Qur’an does not lie only in its preserved words, but in the complete system Allah sent with it. A Messenger came in answer to Ibrahim’s prayer to recite the verses, purify souls, teach the Book and wisdom, and teach what humanity could never learn by itself. The Qur’an itself teaches how it must be read: its clear verses are the foundation, and its ambiguous verses are approached with humility and faith, never as a tool for discord.
The believer who learns the Qur’an from reliable sources, reads it in the light of the Sunnah, purifies his heart, remembers Allah and lives with gratitude will find in it guidance that is as fresh today as on the day it was revealed. That is the path of success in this world and the Hereafter.
References
- The Holy Qur’an: Al-Baqarah 2:127-129, 2:151-152; Al-‘Imran 3:7, 3:164; Al-Hijr 15:9; Al-Shura 42:11; Al-Hashr 59:7; Al-Jumu’ah 62:2.
- Sahih al-Bukhari, Hadith 4547, 5027, 7405.
- Sahih Muslim, Hadith 2665, 2675.
- Musnad Ahmad: hadith of ‘A’ishah on Al-‘Imran 3:7; hadith of al-‘Irbad bin Sariyah (“I am the answer to the prayer of my father Ibrahim”).
- Malik bin Anas, al-Muwatta’, Kitab al-Qadar; al-Hakim, al-Mustadrak.
- Al-Darimi, Sunan al-Darimi, introduction (report of ‘Umar and Sabigh).
- Al-Shafi’i, al-Risalah.
- Al-Qurtubi, al-Jami’ li-Ahkam al-Qur’an; Ibn Kathir, Tafsir al-Qur’an al-‘Azim, commentary on Al-Baqarah 2:151-152 and Al-‘Imran 3:7.
- Al-Nawawi, Sharh Sahih Muslim, Kitab al-‘Ilm.
