3:7
He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: “We believe in the Book; the whole of it is from our Lord:” and none will grasp the Message except men of understanding.
In his commentary on Qur’ān 3:7, Abdullah Yusuf Ali explains that the Qur’ān contains both foundational passages of clear meaning (muhkamāt), described as the “mother of the Book,” and allegorical or metaphorical passages (mutashābihāt). He argues that while the allegorical verses invite intellectual reflection, their ultimate meanings remain known only to God; therefore, readers should avoid dogmatic conclusions. Yusuf Ali expands the traditional understanding of muhkamāt beyond legal rulings, suggesting that they include the essential message of divine guidance itself, whereas allegorical elements serve as illustrative forms pointing toward deeper, timeless realities. He further proposes that every verse possesses multiple layers of meaning—immediate, practical guidance as well as symbolic or philosophical dimensions—comparable to Plato’s notion of abstract forms. According to this perspective, the wise reader seeks the underlying essence of revelation without engaging in fruitless disputes over matters beyond human comprehension.
Similarly, Said Nursi describes mutashābih verses as rhetorical devices that employ metaphor (istiʿāra) and simile (tashbīh) to communicate subtle truths in a form accessible to ordinary human understanding. Nursi maintains that such language reflects divine accommodation to human intellectual capacity, enabling profound theological concepts—such as divine attributes—to be expressed through familiar imagery. Yahya Emerick likewise notes prophetic guidance cautioning believers against excessive speculation about ambiguous verses, while acknowledging that many early scholars explored their meanings carefully and within scholarly limits. He adds that other Qur’ānic passages affirm that knowledgeable believers may attain deeper insight into revelation.
Yusuf Ali’s commentary on Qur’ān 5:101 further emphasizes the limits of human inquiry, asserting that certain divine secrets remain hidden for humanity’s benefit. He argues that revelation provides sufficient guidance for moral conduct while leaving some realities undisclosed because complete knowledge of the unseen could cause distress or confusion. Questions are therefore permissible when approached respectfully and within the boundaries of human capacity, proper context, and divine intent.
A related theological perspective appears in Maulana Manzoor Nomaani’s discussion of a hadith narrated by Abū Dharr al-Ghifārī, in which the Prophet Muhammad describes unseen realities that ordinary people cannot perceive. Nomaani interprets this narration as evidence that some truths remain concealed to preserve human psychological balance, since full awareness of the unseen realm could overwhelm individuals and hinder their worldly responsibilities. Prophetic knowledge, he argues, was uniquely suited to the Prophet’s mission and supported by divine strengthening.
Sayyid Rami al-Rifai, writing on science and the Qur’ān, highlights prophetic statements suggesting that knowledge unfolds progressively and that deeper meanings within revelation may require intellectual discovery. He interprets certain reports from early companions—such as Ibn ʿAbbās and Abū Hurayrah—as indications that advanced knowledge was sometimes withheld from the general public to prevent misunderstanding. In this framework, the Qur’ān communicates at multiple levels, addressing diverse audiences according to their intellectual capacity while encouraging the pursuit of knowledge.
Usama al-Azami contributes to this discussion by distinguishing between empirical truth and revealed truth. He argues that empirical truths are based on observation and may change as human knowledge develops, whereas revealed truths function as enduring principles of faith and moral guidance. From this perspective, apparent tensions between scientific findings and scriptural language arise from conflating different domains of truth rather than from genuine contradiction. Muslim theologians historically reconciled such issues by interpreting scriptural descriptions—such as prophetic statements about cosmic phenomena—as expressions of spiritual meaning rather than empirical claims. Collectively, these interpretations reflect a broader scholarly effort to balance reverence for revelation with intellectual humility and openness to evolving human understanding.
The concept of mutashābihāt (allegorical verses) in the Qur’an can be understood as a means of protecting believers from excessive hardship and intellectual complexity. By affirming the truth of allegorical passages without demanding exhaustive detail, believers grasp the broader moral and theological message conveyed by revelation. This approach reflects the Qur’anic declaration of religious completion and divine favor (Qur’an 5:3), emphasizing that guidance remains accessible to both scholars and ordinary believers.
A parallel example is found in the history of the Israelites, particularly in Deuteronomy 18:15–19, which speaks of God raising a prophet “like Moses” from among the people. Biblical scholarship interprets this statement as establishing Moses as the model prophetic figure whose role is to transmit divine law and mediate revelation. The phrase “among your brethren” has been interpreted by some Muslim exegetes, including Muhammad Asad, as referring to the Arabs—specifically the descendants of Ishmael—thereby suggesting a prophetic continuity culminating in the advent of Prophet Muhammad (Asad, 1980).
The Qur’anic warning against excessive questioning (Qur’an 5:101) further illustrates the balance between inquiry and obedience. Classical commentators explain that unrestricted questioning can lead to unnecessary complications, diverting believers from practical action. Reports concerning the revelation of the obligation of ḥajj describe how repeated questioning about its frequency prompted the Prophet Muhammad (peace be upon him) to caution against probing matters that God had left unspecified. According to traditional explanations, earlier communities faced difficulty when optional matters became burdensome obligations due to excessive inquiry. Nevertheless, the later development of juristic scholarship addressing hypothetical issues is understood as a legitimate intellectual effort, since historical circumstances demonstrated the practical need for such legal reasoning.
References:
Al-Azami, Usaama (2013). Muslims and Evolution in the 21st Century: A Galileo Moment?
Al Rifai, Sayyid Rami. Science In The Quran (pp. 1-2). UNKNOWN. Kindle Edition.
Çoruh, Hakan. Modern Interpretation of the Qur’an (Palgrave Series in Islamic Theology, Law,and History) . Springer International Publishing. Kindle Edition.
Asad, Muhammad (1980). The Message of the Quran.
Emerick, Yahiya. The Meaning of the Holy Qur’an in Today’s English (note 268-269). Unknown. Kindle Edition.
Noomani, Maulana Manzur. (2012). Maariful Hadith – Meaning and messages of the traditions/ hadith. (pg. 241-242).
Perkins, Pheme. The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version (Page 280). Oxford University Press. Kindle Edition.
Shafi, Muhammad (2008). Maariful Quran. (Vol .1 pg. 92).
Shafi, Muhammad (2008). Maariful Quran. (Vol .3 pg. 266-267).
Yusuf Ali, Abdullah. Translation and Commentary of the Quran. (pg. 274).
Yusuf Ali, Abdullah. Translation and Commentary of the Quran. (Surah 3 verse 7).