Neno muhkamat (umoja: muhkama) limetokana na mzizi uhkima, ambao maana yake ni kuamua kati ya mambo mawili. Ni nomino ya kitenzi katika wingi, yenye maana ya hukumu, maamuzi, na katika lugha ya kitaalamu hurejelea aya zote za Qur'an zilizo wazi na zilizoamuliwa, hasa zile zinazohusu hukumu za kisheria, lakini pia ufafanuzi mwingine wazi kama vile kutofautisha kati ya haki na batili n.k. Hii ndiyo maana inayokusudiwa kwa 'muhkamat za jumla'.

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 (umoja: mutashabiha) inatokana na mzizi 'ishtabaha' lenye maana ya 'kuwa na shaka'. Ni nomino ya kitenzi katika wingi, yenye maana ya mambo yasiyo wazi au yenye shaka. Katika lugha ya kitaalamu, inarejelea zile aya za Qur'ani ambazo maana zake hazi wazi au hazikubaliwi kikamilifu, bali zinaweza kufasiriwa kwa njia mbili au zaidi.

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.

Mfano wa muhkamat:

Example of muhkamat:

Enyi mlioamini! Mnapoingia katika muamala wa madeni kwa muda maalum, basi yaandikeni. Na aandike baina yenu mwandishi kwa uadilifu ...

'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).

Mfano wa mutashabihat:

Example of mutashabihat:

'(Mungu) Mwingi wa Rehema amekalia kiti cha enzi (cha mamlaka) kwa uthabiti' (Al-Qur'an 20: 5).

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

Tafadhali tuma maandishi unayotaka nitafsiri kutoka Kiingereza kwenda Kiswahili. Maneno "Note that the words in brackets have been added by the translator in an attempt to interpret this aya." ni maelekezo kwa mtafsiri, si sehemu ya maandishi ya kitabu. Nitakapopata aya au maandishi yenyewe, nitaitafsiri kwa uaminifu.

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

Kurani yenyewe inasema kwamba ina aina mbili za aya, ambazo zote ni vipengele vya msingi vya kitabu hicho, na zote mbili lazima zikubaliwe:

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:

Yeye ndiye aliyekuteremshia wewe Kitabu. Ndani yake mna aya zilizo wazi, nazo ndizo msingi wa Kitabu; na nyingine ni za mafumbo. Basi wale ambao nyoyoni mwao mna upotovu hufuata sehemu ya mafumbo, wakitafuta fitina na kutafuta maana zake zilizofichika; lakini hakuna ajuaye maana zake zilizofichika isipokuwa Mwenyezi Mungu. Na wale waliosimama imara katika elimu husema: "Tumeamini Kitabu; vyote ni vya Mola wetu Mlezi." Na hakuna anayekumbuka isipokuwa wenye akili. (Al-Qur'an 3: 7)

'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).

Hapa muhkamat na mutashabihat zinaelezwa kama ifuatavyo:

Here muhkamat and mutashabihat are described as follows:

Muhkama:

muhkama:

Kitu ambacho maarifa yake yalitafutwa.

 Something of which knowledge was desired.

Kitu chenye dimensheni moja tu.

 Something with only one dimension.

Kitu cha kutosha kimaana, kisichohitaji maelezo zaidi.

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

Mutashabihat

mutashabihat:

Kitu kinachojulikana kwa Allah peke yake.

 Something known to Allah only.

Kitu chenye zaidi ya dimensheni moja.

 Something with more than one dimension.

Baadhi ya aya za Qur'ani zina matumizi mapana sana na ya jumla (al-'am), kwa mfano zinazohusu binadamu wote, au Waislamu wote, n.k. Aya nyingine zina matumizi yaliyozuiliwa kwa hali maalum tu (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).

"Kila nafsi itaonja mauti" (Al-Qur'an 3: 185)

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

Usiwe na uchafu wa maneno wala uovu wala ugomvi katika Hijja.

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

{"Mwenyezi Mungu anakuusia kuhusu watoto wenu (kurithi)" (Al-Qur'an 4: 11).}

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

Zaidi ya hayo, pia kuna tofauti kati ya 'aya za jumla' ambazo hubaki za jumla, na nyingine ambazo zinakusudia maana maalum.

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

"Kuhiji humo ni wajibu ambao watu wanamdai Mwenyezi Mungu, kwa wale wanaoweza kugharimia safari hiyo" (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).

Miongoni mwa "maana maalum" kuna aina kadhaa. Kwa kawaida hubainishwa aina fulani ya sharti au kizuizi.

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

{Na mabinti wa wake zenu mliowaingilia ambao wako chini ya ulezi wenu, waliozaliwa na wake zenu mliowaingilia}

'Your step-daughters under your guardianship, born of your wives to whom you have gone in' (Al-Qur'an 4: 23).

"Imeandikwa kwamba inapotokea kifo kinamkaribia mmoja wenu, ikiwa ameacha mali, basi ni wajibu aweke wasia kwa wazazi na jamaa wa karibu."

Baadhi ya aya maana yake hutokana na maneno yake ya moja kwa moja (manṭūq), na nyingine maana yake hutokana na kile kinachofahamika (mafhūm) kutoka kwake:

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:

Miongoni mwa aina za ufahamu wa kimaandishi (wa kawaida) zipo kadhaa. Aina ya kwanza inahusu maandiko yaliyo wazi, yaani maandiko yaliyo wazi na yasiyo na utata.

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

"Lakini ikiwa hawezi kulipa, basi afunge siku tatu wakati wa Hijja na siku saba akirudi, na kuwa jumla ya siku kumi" (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).

Katika hali nyingine maandishi yanaweza kuwa na usemi usio wazi kidogo, lakini maana yake ni dhahiri.

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

"Wala msiwakaribie hadi watakapokuwa wametakasika." (Al-Qur'an 2: 222).

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

Neno la Kiarabu tatahharna linaweza kurejelea mwisho wa hedhi ya mwanamke, au kukamilika kwa kuoga baada ya hedhi; la pili likiwa dhahiri zaidi. [Qattan, M.: mabahith It 'ulum al-qur'an, Riyadh. 1971.] Aya nyingine bado hudokeza maana kupitia muktadha, ingawa maneno yenyewe hayako wazi.

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.

"Na kwa huruma, mnyenyekee kwao kwa unyenyekevu" (Al-Qur'an 17: 24).

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

Herufi zilizokatwa (zinazoitwa "herufi zilizofupishwa") ni sehemu muhimu ya mutashabihat' [Itqan, II, uk. 8f. Muhtasari wa juhudi za wanaorientalisti kuhusu mada hii uko katika Jeffery. Arthur: The Mystic Letters of the Quran, MW, 14 (1924), uk. 247-60. Baadhi ya wanaorientalisti walidokeza kwamba herufi hizo ni vifupisho vya majina ya Maswahaba mbalimbali waliokuwa wakiandika Qur'an kwa ajili ya Muhammad ﷺ. Wengine bado wanasema kwamba herufi hizo ni alama tu zilizotumika kutofautisha Sura hiyo na nyingine kabla ya majina ya sasa kuanzishwa. Sura Ta Ha ingekuwa mfano mzuri. Hili pia linatokana na maoni ya baadhi ya wanazuoni wa Kiislamu (Itqan, II, uk. 10). Watt, padre-mwanaorientalisti wa Edinburgh, anaandika 'Tunamalizia pale tulipoanzia; herufi hizo ni fumbo, na hadi sasa zimeshindwa kufasiriwa' (Watt, M.: Bell's Introduction to the Qur'an, Edinburgh, 1977, uk. 64).] kwa kiasi ambacho maana zake hazijulikani. Neno hili linatokana na mzizi 'qata'a' - kukata, na linamaanisha 'kilichokatwa', na pia 'kilichofupishwa'.

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'.

Kwa lugha ya kitaalamu, neno hili hutumika kwa herufi fulani zinazopatikana mwanzoni mwa baadhi ya sura za Qur'ani, ambazo huitwa "herufi zilizofupishwa".

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'.

Kuna herufi kumi na nne kama hizi zinazotokea katika michanganyiko mbalimbali mwanzoni mwa surah 29. Ifuatayo ni orodha ya kutokea kwake na mgawanyo wake katika Qur'an:

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.

Sad: 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.

Nūn: 68.

Nun: 68.

Yā Sīn: 36.

Ya Sin: 36.

Maana na madhumuni ya herufi hizi hayajulikani kwa uhakika. Wanazuoni wa Kiislamu wametoa maelezo mbalimbali katika zama zote. Miongoni mwao ni yafuatayo: [Angalia Itqan, 11, ukurasa 9-11.] Herufi hizi zinaweza kuwa vifupisho vya sentensi na maneno fulani, kwa mfano Alif Lam Mim likimaanisha Ana llahu A'lam; au Nun likimaanisha Nur (nuru), n.k.

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.

Herufi hizi si vifupisho bali ni alama na majina ya Allah, au kitu kingine. [kwa mfano, herufi nuni inayosimama kwa 'samaki', ambayo hutokea katika kila sura yenye nuni kama 'herufi ya kufupisha' mbele yake, au ta inayosimama kwa nyoka, kwa kuwa kila sura yenye ta kama herufi ya kufupisha mbele yake huwa na hadithi ya Musa na nyoka.] Herufi hizi zina maana fulani ya kihesabu, kama vile herufi za Kisemiti nazo zina thamani ya namba.

 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.

Herufi hizi zilitumika kuvuta usikivu wa Nabii ﷺ (na baadaye wasikilizaji wake) kwa ajili ya wahyi utakaofuata.

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

Kuna pia maelezo mengine mengi ambayo hayawezi kutajwa hapa. Herufi hizi zilizofupishwa ni sehemu ya ujumbe wa Qur'ani, zilizoteremshwa kwa Mtume ﷺ na hivyo zimejumuishwa katika matini ya Qur'ani. Zinapaswa kusomwa na kutamkwa kama sehemu ya sura ambamo zinapatikana. Ni mfano mzuri wa aina moja ya mutashabihāt ambayo imetajwa katika Qur'ani yenyewe (3: 7), ambayo maana yake inajulikana kwa Allah (SWT). Qur'ani inasema kuhusu herufi hizo: '... hizi ni alama za kitabu kilicho wazi' (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).