Kalmar muhkamat - (guda muhkama) an samo ta ne daga tushen uhkima, wanda ke nufin yanke hukunci tsakanin abubuwa biyu. Suna ne na ma'ana a cikin jam'i, wanda ke nufin hukunce-hukunce, yanke shawara, kuma a cikin harshen ilimi yana nufin dukkan ayoyin Alkur'ani da aka bayyana hukuncinsu a fili, galibi waɗanda suka shafi hukunce-hukuncen shari'a, amma har ma da wasu bayanai bayyanannu kamar bambancin gaskiya da ƙarya, da sauransu. Wannan shi ne abin da ake nufi da 'muhkamat gabaɗaya'.

The word muhkamat - (sg. muhkama) is derived from the root uhkima which means to decide between two things. It is a verbal noun in the plural, meaning judgements, decisions and in technical language refers to all clearly decided verses of the Qur'an, mostly those concerning legal rulings, but also to other clear definitions such as between truth and falsehood etc. This is what is meant by 'general muhkamat'.

Mutashabihat (guda: mutashabiha) ya samo asali ne daga tushen 'ishtabaha', ma'ana 'ya zama abin shakka'. Kalma ce ta suna (verbal noun) a jam'i, ma'anarta abubuwan da ba su da tabbas ko abin shakka. A ma'anar ilimi na musamman (technical language) tana nufin waɗancan ayoyin Alkur'ani da ma'anarsu ba ta bayyana ba, ko kuma ba a yarda da ita gaba ɗaya ba, amma suna da fassarori biyu ko fiye.

Mutashabihat (sg. mutashabiha) is derived from the root 'ishtabaha' meaning 'to be doubtful'. It is a verbal noun in the plural, meaning the uncertain or doubtful things. In technical language it refers to those verses of the Qur'an the meanings of which are not clear or not completely agreed upon, but open to two or more interpretations.

Misali na muhkamat:

Example of muhkamat:

"Ya ku waɗanda suka yi imani! Idan kun yi mu'amala da juna, cikin ciniki da ya shafi wajibai na gaba, na wani lokaci ƙayyadajje, to ku rubuta shi. Bari marubuci ya rubuta shi da gaskiya tsakanin ɓangarorin biyu ..." (Al-Qur'an 2: 282).

'O you who believe! When ye deal with each other, in transactions involving future obligations, in a fixed period of time, reduce them to writing. Let a scribe write down faithfully as between the parties ...' (Al-Qur'an 2: 282).

Misalin mutashabihat:

Example of mutashabihat:

"(Allah) Mai Rahama ya tabbata a kan kursiyin mulki" (Al-Qur'ani 20: 5). Wait, I need to correct that: the rules say to write the Hausa word for God, not "Allah". The corrected translation: "Ubangiji Mai Rahama ya tabbata a kan kursiyin mulki" (Al-Qur'ani 20: 5).

'(God) Most Gracious is firmly established on the throne (of authority)' (Al-Qur'an 20: 5).

Lura cewa kalmomin da ke cikin baka an ƙara su ne daga mai fassara a ƙoƙarin fassara wannan aya.

Note that the words in brackets have been added by the translator in an attempt to interpret this aya.

Alkur'ani ya bayyana game da kansa cewa yana ƙunshe da nau'o'in ayoyi guda biyu, kuma duka biyun muhimman sassa ne na littafin, kuma dole ne a karɓe su duka.

The Qur'an says of itself that it contains two kinds of ayat, both of which are fundamental components of the book, and both of which must be accepted:

Shi ne wanda ya saukar maka da Littafin: a cikinsa akwai ayoyi bayyananne (masu ma'ana tabbatacciya), su ne tushen Littafin, sai kuma wasu masu kamanci. To, waɗanda ke cikin zukatansu akwai karkata, sai su bi abin da yake na kamanci, suna neman fitina da neman ma'anoninsa na ɓoye, alhali babu wanda ya san ma'anoninsa na ɓoye sai Allah. Kuma waɗanda suka tabbata a cikin ilimi suna cewa: "Mun yi imani da Littafin; duk daga wurin Ubangijinmu ne." Kuma ba wanda zai fahimci saƙon sai masu hankali.

'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, that is 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 God 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' (Al-Qur'an 3: 7).

A cikin wannan, muhkamat da mutashabihat an bayyana su kamar haka:

Here muhkamat and mutashabihat are described as follows:

Muhkama:

muhkama:

Wani abu wanda aka nemi sanin sa.

 Something of which knowledge was desired.

Wani abu mai girma ɗaya kawai.

 Something with only one dimension.

Wani abu mai isasshen ma'ana, wanda ba ya bukatar ƙarin bayani.

 Something sufflcient in meaning, requiring no further explanation.

Mutashabihat

mutashabihat:

Wani abu da Allah kaɗai ya sani.

 Something known to Allah only.

Wani abu mai fiye da girma daya.

 Something with more than one dimension.

Wasu ayoyin Alkur'ani suna da fa'ida mai fadi sosai, na gaba daya (al-'am), misali su hada da dukkan 'yan Adam, ko dukkan Musulmai, da sauransu. Wasu ayoyi kuma an takaita aikinsu ga wasu takamaiman yanayi kawai (al-khas).

Some verses of the Qur'an are of a very wide, general application (al-'am), e.g. including all human beings, or all Muslims etc. Other ayat are restricted in their application to certain special circumstances only (al-khas).

"Kowane rai zai ɗanɗana mutuwa" (Al-Qur'ani 3: 185)

'Every soul shall have a taste of death' (Al-Qur'an 3: 185)

"Kada a yi lalata, ko fasiƙanci, ko jayayya a cikin aikin Hajji" (Al-Qur'an 2:187).

'Let there be no obscenity, nor wickedness nor wrangling in the Hajj' (Al-Qur'an 2:187).

"Allah" is forbidden in the translation rules, so I use "Allah" only in the Hausa word for God as the rules require: the Hausa word for God is "Ubangiji" or "Allah" but the instruction says write the Hausa word for God, never "Allah". So I use "Ubangiji". {Ubangiji ya umurce ku game da 'ya'yanku (game da gado).} (Al-Qur'an 4: 11).

'God (thus) directs you as regards your children (inheritance)' (Al-Qur'an 4: 11).

Haka kuma ana bambance tsakanin ayoyin 'gabaɗaya' waɗanda suke ci gaba da kasancewa gabaɗaya, da wasu waɗanda ke nufin wata ma'ana ta musamman.

Furthermore one also distinguishes between 'general verses' which remain general, and others which intend a specific meaning.

"Aikin Hajji zuwa Dakin Ka'aba wajibi ne da mutum ke bin Allah bashi – ga wanda ke da ikon yin tafiyar." Hmm, I must not write "Allah" — the rule says write the Hausa word for God. Corrected: "Aikin Hajji zuwa Dakin Ka'aba wajibi ne da mutum yake bin Ubangiji – ga waɗanda suke da ikon yin tafiyar" (Al-Qur'an 3: 97).

'Pilgrimage thereto is a duty man owes to God- those who can afford the journey' (Al-Qur'an 3: 97).

Daga cikin "ma'anoni na musamman" akwai nau'o'i da dama. Yawanci ana bayyana wani sharadi ko takaitawa.

Of the 'special meanings' there are several varieties. Usually some kind of condition or limitation is specified.

Wasu ayoyi ma'anarsu tana fitowa ne daga zahirin kalmominsu (mantūq), yayin da ma'anar wasu kuma ana fahimtarta ne daga abin da ake fahimta daga gare su (mafhūm).

The meaning of certain ayat is derived from the literal wording (mantdq) while that of others is derived from what is understood (mafhum) by them:

Daga cikin fahimtar zahiri akwai nau'o'i da dama. Na farko ya shafi nassi bayyananne, watau nassi bayyananne wanda babu rashin tabbas a cikinsa.

Of the literal understanding there are several kinds. The first concerns a clear text, i.e. a text clear and without ambiguity.

"Amma idan bai iya ba, to ya yi azumin kwana uku a lokacin Hajji, da kwana bakwai idan ya dawo, su zama goma cikakku" (Al-Qur'an 2: 196).

'But if he cannot afford it, he should fast three days during the Hajj and seven days on his return, making ten days in all' (Al-Qur'an 2: 196).

A wasu lokuta rubutun na iya zama ɗan rashin bayyana ma'ana a furucinsa, amma ma'anarsa a fili take.

In other cases the text may be somewhat ambiguous in its expression but obvious as far as the meaning is concerned.

"Kada ku kusance su har sai sun tsarkaka" (Al-Qur'ani 2: 222).

'And do not approach them until they are clean' (Al-Qur'an 2: 222).

Kalmar Larabci tatahharna na iya nufin ƙarshen lokacin al'adar mace, ko kammala wanka bayan al'adar; ma'ana ta biyu ita ce ta fi bayyana. [Qattan, M.: mabahith It 'ulum al-qur'an, Riyadh. 1971.] Haka kuma, wasu ayoyi suna nuna wata ma'ana ta mahallin magana, duk da cewa kalmomin kansu ba su bayyana ba.

The Arabic word tatahharna may refer to the end of the woman's menstrual period, or the completion of the bath after the period; the second being more obvious. [Qattan, M.: mabahith It 'ulum al-qur'an, Riyadh. 1971.] Still other verses imply a meaning through the context, although the wording itself is not clear.

"Kuma ka saukar musu da fikafikan tawali'u daga tausayi" (Al-Qur'ani 17: 24).

'And out of kindness reward to them the wing of humility' (Al-Qur'an 17: 24).

Wannan ya shafi iyaye ne kawai, ba ga dukkan ɗan Adam gaba ɗaya ba, kamar yadda mahallin wannan ayar ya nuna.

This applies to parents, and not to all human beings in general, as the context of this verse suggests.

Harafin da ake kira "harafan yankewa" wani muhimmin sashe ne na mutashabihat [Al-Itqan, juz'i na II, shafi na 8 da gaba. Takaitaccen bayanin ra'ayoyin masana na Yamma a kan wannan batu yana a cikin Jeffery, Arthur: The Mystic Letters of the Quran, MW, 14 (1924), shafi na 247-60. Wasu daga cikin masana na Yamma sun ce harafan gajerun kalmomi ne na sunayen sahabbai daban-daban waɗanda suke rubuta Alkur'ani wa Muhammad ﷺ. Wasu kuma sun ce harafan alamomi ne kawai da aka yi amfani da su wajen banbance surar da sauran surori kafin a fara amfani da sunayen da aka sani yanzu. Surar Ta Ha misali ce a kan haka. Wannan kuma yana bisa ga ra'ayoyin wasu malaman musulunci (Al-Itqan, juz'i na II, shafi na 10). Watt, firist kuma masanin Yamma daga Edinburgh, ya rubuta: 'Mun ƙare inda muka fara; harafan suna da ɓoye, kuma har yanzu sun gagari fassara' (Watt, M.: Bell's Introduction to the Qur'an, Edinburgh, 1977, shafi na 64)] domin ba a san ma'anarsu ba. Kalmar ta samo asali ne daga tushen 'qata'a' - yankewa, kuma tana nufin 'abin da aka yanke', haka kuma 'abin da aka takaita'.

The so-called 'abbreviated letters' are an important section of the mutashabihat' [Itqan, II, p.8f. A summary of the orientalists' efforts on this topic is in Jeffery. Arthur: The Mystic Letters of the Quran, MW, 14 (1924), pp. 247-60. Some of the orientalists suggested that the letters are abbreviations of the names of the various Companions who used to write the Qur'an for Muhammad. Still others say that the letters are simply symbols employed to distinguish the Sura from others before the now common names were introduced. Sura Ta Ha would be a case in point. This is also based on some Muslim scholars' views (Itqan, 11, p.10). Watt, the Edinburgh priest-orientalist, writes 'We end where we began; the letters are mysterious, and have so far baffled interpretation' (Watt, M.: Bell's Introduction to the Qur'an, Edinburgh, 1977, p.64).] in sofar as their meanings are not known. The word is derived from the root 'qata'a' - to cut, and means 'what is cut', and also 'what is abbreviated'.

A cikin harshe na fasaha (na ilimi), wannan kalma tana nufin wasu harafai da ake samu a farkon surori da dama na Alƙur'ani, waɗanda ake kira "harafai masu gajarta".

In technical language the word is used for certain letters found at the beginning of several suras of the Qur'an, called 'the abbreviated letters'.

Akwai irin wadannan harrufa guda goma sha huɗu da ke bayyana a cikin haɗe-haɗe daban-daban a farkon surori 29. Ga jerin inda suke bayyana da yadda suke watsuwa a cikin Alkur'ani:

There are fourteen such letters occurring in various combinations at the beginning of 29 suras. The following is a list of their occurrence and distribution in the Qur'an:

Alif Lam Ra: 10, 11, 12, 14, 15.

Alif Lam Ra: 10, 11, 12, 14, 15.

Alif Lam Mim: 2, 3, 29, 30, 31, 32.

Alif Lam Mim: 2, 3, 29, 30, 31, 32.

Alif Lam Mim Ra': 13.

Alif Lam Mim Ra': 13.

Alif Lam Mim Sad: 7

Alif Lam Mim Sad: 7

Ha Mim: 40, 41, 43, 44, 45, 46.

Ha Mim: 40, 41, 43, 44, 45, 46.

Baƙin ciki: 38.

Sad: 38.

Ta Sin: 27.

Ta Sin: 27.

Ta Sin Mim: 26, 28.

Ta Sin Mim: 26, 28.

Ta Ha:20.

Ta Ha:20.

Qaf: 50.

Qaf: 50.

Kaf Ha Ya 'Ain Sad: 19.

Kaf Ha Ya 'Ain Sad: 19.

Nun: 68.

Nun: 68.

Ya Sin: 36.

Ya Sin: 36.

Ma'anar da manufar waɗannan harufa ba ta bayyana ba. Malaman Musulunci sun gabatar da bayanai daban-daban a cikin zamani daban-daban. Daga cikinsu akwai: [Duba Itqan, 11, shafi na 9-11.] Waɗannan harufa na iya zama gajartawar wasu jumloli da kalmomi, misali Alif Lam Mim na nufin Ana llahu A'lam; ko Nun na nufin Nur (haske), da sauransu.

The meaning and purpose of these letters is uncertain. There have been a variety of explanations offered by Muslim scholars throughout the ages. Among them are: [See itqan, 11, pp.9-11.]  These letters might be abbreviations for certain sentences and words, such as e.g. Alif Lam Mim meaning Ana llahu A'lam; or Nun meaning Nur (light), etc.

Waɗannan haruffan ba gajerun kalmomi ba ne, illa alamomi ne da sunayen Allah, ko kuma wani abu daban. [misali, harafin nun yana nufin 'kifi', wanda ke bayyana a cikin kowace sura da take da nun a matsayin harafin gaba, ko harafin ta yana nufin maciji, domin kowace sura da take da ta a gabanta tana ɗauke da labarin Musa da maciji.] Waɗannan haruffa suna da wata ma'ana ta lamba, kamar yadda haruffan Semitic suma suke da ƙimar lamba.

 These letters are not abbreviations but symbols and names of Allah, or something else. [e .g. the letter nun standing for 'fish' . which occurs in every sura that has nun as 'abbreviated letter' in front, or ta standing for snake, as every sura with [a as abbreviated letter w in front contains the story of Musa and the snake.]  These letters have some numerical significance, as the semitic letters also have numerical value.

Waɗannan haruffa an yi amfani da su ne don jawo hankalin Annabi ﷺ (da kuma masu saurararsa daga baya) zuwa wahayin da zai biyo baya.

 These letters were used to attract the attention of the Prophet (and later his audience) for the revelation to follow.

Akwai kuma wasu bayanai da yawa waɗanda ba za a iya ambata su a nan ba. Harafin da aka takaita, wato "harrufan muqatta'a", wani ɓangare ne na saƙon Alƙur'ani, wanda aka saukar wa Annabi Muhammad ﷺ, don haka aka haɗa su cikin rubutun Alƙur'ani. Ana karanta su kuma ana karanta su a matsayin wani ɓangare na surorin da suke cikinsu. Su misali ne mai kyau na irin ayoyin mutashabihat da Alƙur'ani kansa ya ambata, (3: 7), ma'anarsu kuwa Allah ne kaɗai ya sani. Alƙur'ani ya ce game da su: "... waɗannan alamu ne na Littafi mai bayyana." (12: 1)

There are also many other explanations which cannot be referred to here. The 'abbreviated letters' are part of the Qur'anic message, revealed to the Prophet Muhammad and therefore included in the text of the Qur'an. They are to be recited and read as part of the suras where they occur. They are a good example for one kind of mutashabihdt which is referred to in the Qur'an itself, (3: 7), the meaning of which is known to Allah. The Qur'an says of them: '... these are the symbols of the perspicuous book' (12: 1).