Qur'ani imeundwa na Aya ambazo ni Muhkamaat (zilizo wazi kabisa) na Aya ambazo ni Mutashaabihaat (zenye utata), kutokana na kauli ya 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):

"Ndani yake zimo Aya zilizo wazi kabisa, hizo ndizo msingi wa Kitabu; na nyingine si wazi kabisa."

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

Kuhusu sehemu ya Muhkam (iliyo wazi), ni maandishi ambayo maana yake ni dhahiri na wazi kiasi kwamba hayaachi nafasi ya kuwa na maana nyingine yoyote, yaani dalili yake ni ya moja kwa moja na haiwi wazi kwa tafsiri. Kama kauli ya 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 ameruhusu biashara na amekataza riba (riba). (TMQ Al-Baqarah: 275)

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

"Kateni (kutoka kwenye kiungo cha kiganja) mkono (wa kulia) wa mwizi, mwanaume au mwanamke." (TMQ Al-Ma'ida: 38)

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

“Na katika kisasi (Sheria ya Usawa katika adhabu) mna uhai kwenu, enyi wenye akili.” (TMQ 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)

Kuhusu sehemu ya Mutashaabih (isiyoeleweka wazi), ni kinyume cha Muhkam. Ni maandishi yanayoweza kufasiriwa kwa zaidi ya maana moja. Yana uwezekano wa maana kadhaa zinazopingana. Kwa mfano:

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:

“Na wanawake walioachwa wangojee (wasiolewe) kwa hedhi tatu.” (TMQ Al-Baqarah: 228)

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

"Isipokuwa wao (wanawake) wakikubali kuiacha, au yule (mume) ambaye mikononi mwake kuna fungamano la ndoa."

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

"Au mmekuwa mkigusana na wanawake." (TMQ Al-Ma‟ida: 6)

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

“Na Uso wa Mola wako, Mwenye Utukufu na Heshima, utadumu milele.” (TMQ Ar-Rahman: 27)

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

"Kwa hakika, wewe uko chini ya Macho Yetu." (TMQ At-Tur: 48)

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

Pia alisema (SWT):

He (swt) also said:

"Kutokana na kazi za mikono Yetu" (TMQ Yasin: 71)

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

Mifano mingine kama hii, ambayo maneno yake yana maana kadhaa zinazokinzana na haiwezekani kuzipatanisha, badala yake yanahitaji Qareenah ya kiisimu (dalili), ambayo itabainisha mojawapo ya maana hizo. Pia inaweza kuwa na maana ya dhahiri inayomaanisha kumfananisha Allah (SWT) na viumbe, jambo ambalo haliwezekani, kiakili wala kwa mujibu wa Shari'a, kwa neno hilo kuashiria. Kwa hiyo, linahitaji Qareenah ya kiisimu au ya kishari'a ili kubainisha maana iliyokusudiwa.

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.