This is one of the basic principles mentioned in the Qur'an.

This is one of the basic principles mentioned in the Qur'an. Specific (Mohkamat) and Ambiguous (Mutashabihat) Verse In connection with this verse it appears to be necessary to mention a point which may be found useful on many occasions. As a tradition says, some verses of the Qur'an explain some other verses. The Quran is a Book which is manifest and manifesting. It itself says that its verses are of two types: specific and ambiguous.

It calls the specific verses the mother verses, which is of course a queer expression: "Allah is He who revealed the Book to you, some of its verses are specific and they are the mother of the Book, and others ambiguous." (Surah Ale Imran, 3:7). The ambiguous verses are those which can be interpreted in different ways, while a specific verse can be interpreted only in one way. The Qur'an calls the specific verses mother verses because with their help the ambiguous verses can be interpreted.

In case we come across a verse of the Qur'an which can be interpreted in several ways, we have no right to fix its meaning. We should refer to other verses to find out how it can best be expounded. An ambiguous (Mutashabih) verse does not mean a vague or an unintelligible verse. It only means a verse that can be interpreted in more than one ways resembling each other.

For example there are several verses in the Qur'an relating to Absolute Divine Will which state that everything depends on the Will and Pleasure of Allah. They make no exception. One of such verses is the following verse which is ambiguous for this very reason: "(Muhammad) Say: 0 Lord! Owner of sovereignty! You bestow sovereignty on whomsoever you Will and withdraw sovereignty from whomsoever You Will. You exalt whomsoever You Will and You abase whomsoever You Will.

In Your Hand is all that is good. No doubt You are able to do everything." (Surah Ale Imran, 3:26). This verse is ambiguous or mutashabih because it can be interpreted in more than one ways. It says only that everything depends on the Will of Allah. This is possible in two way: One way is to say that Allah's Will is absolutely unconditional.

Some people have interpreted this verse in that way and have inferred from it the wrong conclusion that it is possible that in the presence of all the conditions conducive to honour, disgrace appears and similarly it is possible that all the conditions conducive to humiliation are followed by honour and power.