(2.) Naṣṣ, a word commonly used for a text of the Qurʾān, but in its technical meaning here expressing what is meant by a sentence, the meaning of which is made clear by some word which occurs in it. The following sentence illustrates both Z̤āhir and Naṣṣ: “Take in marriage of such other women as please you, two, three, four.” This sentence is Z̤āhir, because marriage is here declared lawful; it is Naṣṣ, because the words “one, two, three, four,” which occur in the sentence, show the unlawfulness of having more than four wives.
(3.) Mufassar, or explained. A sentence which needs some word in it to explain it and make it clear. Thus: “And the angels prostrated themselves, all of them with one accord, save Iblīs (Satan).” Here the words “save Iblīs” show that he did not prostrate himself. This kind of sentence may be abrogated.
(4.) Muḥkam, or perspicuous. A sentence as to the meaning of which there can be no doubt, and which cannot be controverted, thus: “God knoweth all things.” This kind of sentence cannot be abrogated. To act on such sentences without departing from the literal sense is the highest degree of obedience to God’s command.
The difference between these sentences is seen when there is a real or apparent contradiction between them. If such should occur, the first must give place to the second, and so on. Thus Muḥkam cannot be abrogated or changed by any of the preceding, or Mufassar by Naṣṣ, &c.
Hidden sentences are either K͟hafī, Mushkil, Mujmal, or Mutashābih.
(1.) K͟hafī.—Sentences in which other persons or things are hidden beneath the plain meaning of a word or expression contained therein: e.g. Sūratu ʾl-Māʾidah [(v.), 42], “As for a thief whether male or female cut ye off their hands in recompense for their doings.” In this sentence the word sāriq, “thief,” is understood to have hidden beneath its literal meaning, both pickpockets and highway robbers.
(2.) Mushkil.—Sentences which are ambiguous; e.g. Sūratu ʾd-Dahr [(lxxvi.), 15], “And (their attendants) shall go round about them with vessels of silver and goblets. The bottles shall be bottles of silver.” The difficulty here is that bottles are not made of silver, but of glass. The commentators say, however, that glass is dull in colour, though it has some lustre, whilst silver is white, and not so bright as glass. Now it may be, that the bottles of Paradise will be like glass bottles as regards their lustre, and like silver as regards their colour. But anyhow, it is very difficult to ascertain the meaning.
(3.) Mujmal.—Sentences which may have a variety of interpretations, owing to the words in them being capable of several meanings; in that case the meaning which is given to the sentence in the Traditions relating to it should be acted on and accepted; or which may contain some very rare word, and thus its meaning may be doubtful, as: “Man truly is by creation hasty” ([Sūrah lxx. 19]). In this verse the word halūʿ, “hasty,” occurs. It is very rarely used, and had it not been for the following words, “when evil toucheth him, he is full of complaint; but when good befalleth him, he becometh niggardly,” its meaning would not have been at all easy to understand.
The following is an illustration of the first kind of Mujmal sentences: “Stand for prayer (ṣalāt) and give alms (zakāt).” Both ṣalāt and zakāt are “Mushtarak” words. The people, therefore, did not understand this verse, so they applied to Muḥammad for an explanation. He explained to them that ṣalāt might mean the ritual of public prayer, standing to say the words “God is great,” or standing to repeat a few verses of the Qurʾān; or it might mean private prayer. The primitive meaning of zakāt is “growing.” The Prophet, however, fixed the meaning here to that of “almsgiving,” and said, “Give of your substance one-fortieth part.”
(4.) Mutashābih.—Intricate sentences, or expressions, the exact meaning of which it is impossible for man to ascertain until the day of resurrection, but which was known to the Prophet: e.g. the letters Alif, Lām, Mīm (A. L. M.); Alif, Lām, Rāʾ (A. L. R.); Alif, Lām, Mīm, Rāʾ (A. L. M. R.), &c., at the commencement of different Sūrahs or chapters. Also Sūratu ʾl-Mulk [(lxvii.) 1], “In whose hand is the Kingdom,” i.e. God’s hand (Arabic, yad); and Sūratu T̤H (xx.), “He is most merciful and sitteth on His throne,” i.e. God sitteth (Arabic, istawā); and Sūratu ʾl-Baqarah [(ii.), 115], “The face of God” (Arabic, wajhu ʾllāh).