Lesson 6: The status of the Sunnah in the Quran part 1 Flashcards
What is the value of memorizing verses that show the status of the Sunnah in the Quran?
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كَثْرَةُ الأَدِلَّةِ | The large number of evidences which prove the status of the Sunnah
- there is a concept in the sciences of the Islam that the Quran is not unnecessarily repetitive. We didn’t say the Quran isn’t repetitive (in a way, as Allah does not repeat for no reason), such as in surah Rahmān, surah Kafirūn, and other ayāt. There is always a reason for something being repeated more than once, as such, some of the scholars of Tafsīr say there is no repetition in the Qurān- there is no verse which is repeated which comes with the same meaning as the Ayah that preceded it (or the ayah that’s being repeated)
- So, if something being repeated in the Quran (in this case with regards to the Sunnah) it’s an indication to its importance and there is a message in it. -
تَنَوُّعُ الأَدِلَّةِ | The diversity/variations of the evidences
- these evidences are not mentioned in the same way
- they are mentioned with different expression, which shows the status of something. If something is repeated several times but with a variety of expressions, it’s an indication of the station of it. Such as the Quran sometimes tells us to follow the Sunnah, sometimes it says not to disobey the messenger ﷺ, other times it equates following the messenger ﷺ with following Allah, promising punishment for the one who disobeys the messenger ﷺ and other examples. This difference of expression is an indication of the high status of the Sunnah. The fact Allah didn’t express it in a single way, but in many different ways, each one giving a different aspect.
الآياتُ الدَّالَّةُ عَلَى مَكَانَةِ السُّنَّةِ | The Ayāt which indicate the importance of the Sunnah: Verses that show the Sunnah is revelation and an explanation of them
> وَٱلنَّجۡمِ إِذَا هَوَىٰمَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰوَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓإِنۡ هُوَ إِلَّا وَحۡىٌ يُوحَىٰBy the star when it descends,Your companion (Muhammad ﷺ) has neither gone astray nor has erred.Nor does he speak of (his own) desire.It is only a Revelation revealed.
- this tells us the Sunnah is revelation.
- His speech is not his personal opinion that he makes a person decision to permit, forbid, encourage, discourage something. Rather it’s a revelation that’s revealed
- These Ayāt tells us the Sunnah has the status of wahy (revelation)
- This why when we speak of the Quran and Sunnah we speak about the text of the 2 sources of revelation.
- Both the Quran and Sunnah share in the fact that they are both revelation from Allah ﷻ
الآياتُ الدَّالَّةُ عَلَى مَكَانَةِ السُّنَّةِ | The Ayāt which indicate the importance of the Sunnah: Verses that show the command to follow the messenger ﷺ and an explanation of them
- <aside>
> **وَٱتَّقُواْ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتۡ لِلۡكَٰفِرِينَ**
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> **وَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ**
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> **And fear the Fire, which has been prepared for the disbelievers.**
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> **And obey Allah and the Messenger that you may obtain mercy.**
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> Imran 131-132
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there are 2 things we want to take
1. The command to obey the messenger ﷺ
2. The connection with obedience to the messenger ﷺ and receiving mercy from Allah
an objection that is commonly posed to this is that Allah ﷻ mentions the prophet, not his Sunnah. The answer is that one of them necessitates the other.
For us to follow the Sunnah today, and we believe in the Quran (that it is something suitable, and revealed for all times) we can’t physically listen, and see him ﷺ. We can’t see him pray, but we have his Sunnah. The command to follow him ﷺ during his lifetime entails following him in both a physical sense and following his Sunnah. Since the messenger ﷺ has passed, we are only able to follow his Sunnah.
If we erase the Sunnah from it, there is no meaning to the command to follow him.
So a person will be forced to say every command that says follow the messenger ﷺ only applies to his lifetime and has no meaning today, which isn’t said by a person of sound mind, that all these verses with different variations, came with a meaning that could only be implemented by the tiniest percentage of Muslims that only numbered 100,000 (when the prophet ﷺ preformed Hajj.) in comparison to the billions of Muslims that live and continue to live after them.
In addition, this opens a can of worms that will lead to us to question the fact that if we don’t follow the messenger ﷺ today, why not apply this principle to obeying Allah? If we remove obey the messenger from the Quran, why not do the same with Allah ﷻ?
> **أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضٍۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡىٌ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ**
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> **Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.**
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> Surah baqarah ayah 85
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In Addition, if there is no obedience to him after his death, then that entails there is no way to obtain Allah’s mercy after his death, as Allah connected his mercy to obedience to his messenger ﷺ
</aside><aside>
> **قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمْۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ**
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> **قُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَٰفِرِينَ**
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> **Say (O Muhammad ﷺ to mankind): "If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.".**
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> **Say, "Obey Allah and the Messenger." But if they turn away - then indeed, Allah does not like the disbelievers.**
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> -‘Imran 31-32
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This ayah brings us 3 things
1. Command to follow the messenger ﷺ
2. Following the messenger ﷺ is the only to show you truly love Allah and for Allah to love you
3. The claim to love Allah is only validated and proven if you follow his messenger ﷺ
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Allah ﷻ used the term disbelievers in connection with those to disobey and turn away from obedience to him, and obedience to his messenger ﷺ (in following his Sunnah ﷺ)
> **فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَٰفِرِينَ**
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> **indeed, Allah does not love the disbelievers.**
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</aside><aside>
> **قُلۡ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡهِ مَا حُمِّلَ وَعَلَيۡكُم مَّا حُمِّلۡتُمْۖ وَإِن تُطِيعُوهُ تَهۡتَدُوا۟ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَٰغُ ٱلۡمُبِينُ**
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> **Say, "Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification.”**
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> -Surah Nūr 54
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- if we obey him ﷺ we will be guided
- The reverse understanding of it, is that if we don’t obey him we will not be guided, as such guidance is dependent upon following the messenger ﷺ sunnah and taking his example
- Allah told us to obey him and his messenger, and if we turn away then the messenger ﷺ is only responsible for the delivery of the message
</aside><aside>
> **وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَطِيعُواْ ٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَ**
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> **And perform As-Salat (Iqamat-as-Salat), and give Zakat and obey the Messenger (Muhammad ﷺ) that you may receive mercy (from Allah).**
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> -Nūr 56
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</aside>
an objection that is commonly posed to those who follow the Sunnah, is that Allah ﷻ mentions that we should follow prophet ﷺ, not his Sunnah. Whats the response to this specious argument?
The answer is that one of them necessitates the other.
For us to follow the Sunnah today, and we believe in the Quran (that it is something suitable, and revealed for all times) we can’t physically listen, and see him ﷺ. We can’t see him pray, but we have his Sunnah. The command to follow him ﷺ during his lifetime entails following him in both a physical sense and following his Sunnah. Since the messenger ﷺ has passed, we are only able to follow his Sunnah.
If we erase the Sunnah from it, there is no meaning to the command to follow him.
So a person will be forced to say every command that says follow the messenger ﷺ only applies to his lifetime and has no meaning today, which isn’t said by a person of sound mind, that all these verses with different variations, came with a meaning that could only be implemented by the tiniest percentage of Muslims that only numbered 100,000 (when the prophet ﷺ preformed Hajj.) in comparison to the billions of Muslims that live and continue to live after them.
In addition, this opens a can of worms that will lead to us to question the fact that if we don’t follow the messenger ﷺ today, why not apply this principle to obeying Allah? If we remove obey the messenger from the Quran, why not do the same with Allah ﷻ?
> أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضٍۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡىٌ فِى ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَThen do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.Surah baqarah ayah 85
الآياتُ الدَّالَّةُ عَلَى مَكَانَةِ السُّنَّةِ | The Ayāt which indicate the importance of the Sunnah: Verses that show the command to follow the messenger ﷺ *JUST THE VERSES
> وَٱتَّقُواْ ٱلنَّارَ ٱلَّتِىٓ أُعِدَّتۡ لِلۡكَٰفِرِينَوَأَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَAnd fear the Fire, which has been prepared for the disbelievers.And obey Allah and the Messenger that you may obtain mercy.Imran 131-132
> قُلۡ إِن كُنتُمۡ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحۡبِبۡكُمُ ٱللَّهُ وَيَغۡفِرۡ لَكُمۡ ذُنُوبَكُمْۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌقُلۡ أَطِيعُواْ ٱللَّهَ وَٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلۡكَٰفِرِينَSay (O Muhammad ﷺ to mankind): “If you (really) love Allah then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful.”.Say, “Obey Allah and the Messenger.” But if they turn away - then indeed, Allah does not like the disbelievers.-‘Imran 31-32
> قُلۡ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَۖ فَإِن تَوَلَّوۡاْ فَإِنَّمَا عَلَيۡهِ مَا حُمِّلَ وَعَلَيۡكُم مَّا حُمِّلۡتُمْۖ وَإِن تُطِيعُوهُ تَهۡتَدُوا۟ۚ وَمَا عَلَى ٱلرَّسُولِ إِلَّا ٱلۡبَلَٰغُ ٱلۡمُبِينُSay, “Obey Allah and obey the Messenger; but if you turn away - then upon him is only that [duty] with which he has been charged, and upon you is that with which you have been charged. And if you obey him, you will be [rightly] guided. And there is not upon the Messenger except the [responsibility for] clear notification.”-Surah Nūr 54
> وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَطِيعُواْ ٱلرَّسُولَ لَعَلَّكُمۡ تُرۡحَمُونَAnd perform As-Salat (Iqamat-as-Salat), and give Zakat and obey the Messenger (Muhammad ﷺ) that you may receive mercy (from Allah).-Nūr 56
Verses that show the obedience of Allahs messenger is obedience to Allah and an explanation of it
> مَّن يُطِعِ ٱلرَّسُولَ فَقَدۡ أَطَاعَ ٱللَّهَۖ وَمَن تَوَلَّىٰ فَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ حَفِيظًاHe who obeys the Messenger has obeyed Allah ; but those who turn away - We have not sent you over them as a guardian.-Nisa ayah 80
- Allah equates obedience to his messenger as obedience to him, as we mention in Surah Najm, that he ﷺ speaks from revelation. Obedience to the messenger ﷺ who speaks from revelation is obedience to the one who gave that revelation to him.
so when we obey the Sunnah of the messenger ﷺ, it elevates the status of the Sunnah as obedience to the messenger ﷺ on his sunnah is obedience to Allah ﷻ
Verse that shows the command to go back to the Sunnah in times of differences and disagreements and an explanation of it (note because of how long it was it will be separated but shown several times)
> يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمْۖ فَإِن تَنَٰزَعۡتُمۡ فِى شَىۡءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٌ وَأَحۡسَنُ تَأۡوِيلًاO you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.-Nisa 59
Allah commands obedience to 3:
- himself ﷻ
- His messenger ﷺ
- Those in authority (the scholars and the rulers)
- the word obey is not repeated for the third one, and there is a benefit to this.
- Obedience to ﷲ and his messenger ﷺ is instant and absolute, there are no exceptions.
- The scholars have obedience of knowledge, we obey them because of the knowledge they have over us, and this knowledge has a degree of obedience associated with it.
- We obey the rulers because of the authority over us.
- Neither the obedience to the scholars or the rulers is absolute, rather they are conditional, and we obey as long as we are not disobeying Allah and his messenger by following them. Otherwise,
> لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِThere is no obedience to a created being in disobedience to the Creator.
- This shows the status of the Sunnah, that it deserves absolute obedience.
- Allah commands us to bring it back to him and his messenger ﷺ
- In order to bring it back to Allah, we return to the Qurān. For example, if we differ who deserves Zakah, we go to the Quran to determine it.
- Returning to the messenger ﷺ is returning to his Sunnah
so the Quran and Sunnah is the judge we go back to when we differ, and Allah describes those that do so as the people of Imān.
> إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٌ وَأَحۡسَنُ تَأۡوِيلًاif you should believe in Allah and the Last Day. That is the best [way] and best in result.
The word تَأۡوِيلًا in the Quran (or even in Arabic itself, as in the Quran itself is a different discussion) can come with 3 meanings.
- تفسير
> هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٌ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّٰسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِIt is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding
- ‘Imran ayah 7
- عَاقِبَةُ الأُمُورِ- how things will work out in the end
> وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗAnd no one knows its [true] interpretation except Allah…
nobody knows how it will end, the outcome of it except Allah
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تَحْرِيف- distortion
- changing the meaning of something to a meaning which is not the meaning that is intended.
> هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٌ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗIt is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them].
they are seeking to cause strife and an interpretation that suits their deviancy.
So here
> أَحۡسَنُ تَأۡوِيلًا
Means either
- أَحْسَنُ تَفْسِيراً- the best explanation
- أَحْسَنُ عَاقِبَة- the best outcome/result
and this is when we go back to the Quran, and the sunnah of the messenger ﷺ which in turn shows us the status of the Sunnah.
Why did Allah order us to obey him and his messenger but not those in authority (the scholars and the rulers)
- <aside>
> **يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ أَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَأُوْلِى ٱلۡأَمۡرِ مِنكُمْۖ فَإِن تَنَٰزَعۡتُمۡ فِى شَىۡءٍ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٌ وَأَحۡسَنُ تَأۡوِيلًا**
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> **O you who have believed, obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger, if you should believe in Allah and the Last Day. That is the best [way] and best in result.**
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> -Nisa 59
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</aside>- the word obey is not repeated for the third one, and there is a benefit to this.
- Obedience to ﷲ and his messenger ﷺ is instant and absolute, there are no exceptions.
- The scholars have obedience of knowledge, we obey them because of the knowledge they have over us, and this knowledge has a degree of obedience associated with it.
- We obey the rulers because of the authority over us.
- Neither the obedience to the scholars or the rulers is absolute, rather they are conditional, and we obey as long as we are not disobeying Allah and his messenger by following them. Otherwise,
- This shows the status of the Sunnah, that it deserves absolute obedience.
Principle of no obedience to the creation in disobedience to the creator
> لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِThere is no obedience to a created being in disobedience to the Creator.
In the verse of Surah Nisa ayah 59 where Allahs orders us to be him, his messenger, and the people of authority (in that which obeys Allah) he says “إِن كُنتُمۡ تُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ ذَٰلِكَ خَيۡرٌ وَأَحۡسَنُ تَأۡوِيلًا” what is meant by تَأۡوِيلًا and what does تَأۡوِيلًا mean in the Arabic language?
The word تَأۡوِيلًا in the Quran (or even in Arabic itself, as in the Quran itself is a different discussion) can come with 3 meanings.
- تفسير
> هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٌ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّٰسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِIt is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding
- ‘Imran ayah 7
- عَاقِبَةُ الأُمُورِ- how things will work out in the end
> وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗAnd no one knows its [true] interpretation except Allah…
nobody knows how it will end, the outcome of it except Allah
-
تَحْرِيف- distortion
- changing the meaning of something to a meaning which is not the meaning that is intended.
> هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٌ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗIt is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them].
they are seeking to cause strife and an interpretation that suits their deviancy.
So here
> أَحۡسَنُ تَأۡوِيلًا
Means either
- أَحْسَنُ تَفْسِيراً- the best explanation
- أَحْسَنُ عَاقِبَة- the best outcome/result
and this is when we go back to the Quran, and the sunnah of the messenger ﷺ which in turn shows us the status of the Sunnah.
Benefit of how to read Surah ‘Imran ayah 7 with regards to Mutashabihat ayat
- > هُوَ ٱلَّذِىٓ أَنزَلَ عَلَيۡكَ ٱلۡكِتَٰبَ مِنۡهُ ءَايَٰتٌ مُّحۡكَمَٰتٌ هُنَّ أُمُّ ٱلۡكِتَٰبِ وَأُخَرُ مُتَشَٰبِهَٰتٌۖ فَأَمَّا ٱلَّذِينَ فِى قُلُوبِهِمۡ زَيۡغٌ فَيَتَّبِعُونَ مَا تَشَٰبَهَ مِنۡهُ ٱبۡتِغَآءَ ٱلۡفِتۡنَةِ وَٱبۡتِغَآءَ تَأۡوِيلِهِۦۗ وَمَا يَعۡلَمُ تَأۡوِيلَهُۥٓ إِلَّا ٱللَّهُۗ وَٱلرَّٰسِخُونَ فِى ٱلۡعِلۡمِ يَقُولُونَ ءَامَنَّا بِهِۦ كُلٌّ مِّنۡ عِندِ رَبِّنَاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِIt is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise - they are the foundation of the Book - and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding
- ‘Imran ayah 7
