Al-Qur'ani ya kunshi Ayoyi waɗanda suke Muhkamaat (bayyanannu, sarari) da Ayoyi waɗanda suke Mutashaabihaat (masu kama-kama, masu ruɗani), saboda faɗar Allah (SWT):

The Qur‟an is composed of Ayat which are Muhkamaat (clearcut) and Ayat which are Mutashaabihaat (ambiguous), due to the saying of Allah (swt):

"Akwai a cikinta Ayoyi bayyanannu, su ne ginshiƙin Littafi; wasu kuma ba bayyanannu ba ne sosai."

“In it are Verses that are entirely clear, they are the foundations of the Book; and others not entirely clear.” (TMQ Al-Imran: 7)

Dangane da sashen Muhkam (bayyananne), shi ne nassin da ma'anarsa ke bayyana kuma a fili take, har ta hana samuwar wata ma'ana daban, wato dalilinsa a bayyane yake kuma ba ya bukatar fassara. Kamar fadin Allah (SWT):

As for the Muhkam (clear) part, it is the text whose meaning is apparent and clear such that it precludes the possibility of having any other meaning, i.e. its indication is explicit and not open to interpretation. Such as the saying of Allah (swt):

"Allah ya halatta ciniki, kuma ya haramta riba." (TMQ Al-Baqarah: 275)

“Allah has permitted trading and forbidden Riba (usury).” (TMQ Al-Baqarah: 275)

"Ka yanke (daga mahaɗin wuyan hannu) hannun (dama) na ɓarawo, namiji ko mace."

“Cut off (from the wrist joint) the (right) hand of the thief, male or female.” (TMQ Al-Ma‟ida: 38)

"Kuma akwai rai a gare ku cikin Al-Qisas (Dokar daidaito a hukunci), ya ku masu hankali." (Suratul Al-Baqarah: 179)

“And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding.” (TMQ Al-Baqarah: 179)

Game da ɓangaren Mutashaabih (wanda ba a bayyana ma'anarsa sosai ba), shi ne akasin Muhkam. Shi ne nassin da ke iya ɗaukar ma'ana fiye da ɗaya. Yana iya ɗaukar ma'anoni da yawa masu karo da juna. Misali:

As for the Mutashaabih (ambiguous) part, it is the opposite of Muhkam. It is the text which is open to more than one meaning. It is open to a number of conflicting meanings. For example:

"Kuma matan da aka sake wa aure su jira (game da aurensu) har tsawon haila uku." (Suratul Baqara: 228, TMQ)

“And divorced women shall wait (as regards their marriage) for three menstrual periods.” (TMQ Al-Baqarah: 228)

"Sai dai idan su (matan) sun yarda su bar shi, ko kuwa shi (mijin), wanda yake hannunsa ɗaurin aure."

“Unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie.” (TMQ Al-Baqarah: 237)

Ko kuma kun yi jima'i da mata.

“Or you have been in contact with women.” (TMQ Al-Ma‟ida: 6)

"Kuma Fuskar Ubangijinka mai girma da daraja zai dawwama har abada." (Suratu Ar-Rahman: 27)

“And the Face of your Lord full of Majesty and Honour will abide forever.” (TMQ Ar-Rahman: 27)

"Lalle ne, kai kana ƙarƙashin idanunMu." (Suratu At-Tur: 48)

“For verily, you are under Our Eyes.” (TMQ At-Tur: 48)

Ya kuma ce (swt):

He (swt) also said:

"Daga Aikin Hannuwanmu" (TMQ Ya-Seen: 71)

“From Our Handiwork” (TMQ Ya-Seen: 71)

Da sauran misalai irin wannan, waɗanda kalmominsu suna da ma'anoni da yawa masu karo da juna waɗanda ba za a iya sasanta su ba. A maimakon haka suna buƙatar Qareenah (alama/hujja) ta harshe wadda za ta ƙayyade ɗaya daga cikin ma'anonin. Haka kuma yana iya samun ma'ana ta zahiri wadda ke nuna kamanta Allah (SWT) da halittu, abin da ba zai yiwu ba, ko ta hankali ko ta Shari'a, kalmar ta nuna. Don haka yana buƙatar Qareenah ta harshe ko ta Shari'a don tantance ma'anar da aka nufa.

And other such examples, whose wording have a number of conflicting meanings cannot be reconciled. Rather they need a linguistic Qareenah (indication), which would specify one of the meanings. It might also have an apparent meaning that implies anthropomorphisation of Allah (swt), a matter that is not possible, either rationally or by Shar‟a, for the word to indicate. So, it needs a linguistic or Shar‟i Qareenah (indication) to determine the intended meaning.