《古兰经》中既有明确的（Muhkam）经文，也有隐晦的（Mutashabih）经文，正如安拉所说："其中有明确的经文，它们是经典的根本；另有隐晦的经文。"（《阿勒·伊姆兰》第7节）明确的经文，是指其含义显而易见、明白无误，排除了其他可能含义的经文，例如安拉的话："安拉允许买卖，禁止高利贷。"（《黄牛章》第275节）；"盗窃的男人和女人，你们都应当砍断他们的手。"（《筵席章》第38节）；"在抵偿之法中，你们有生命，有理智的人啊，你们可以敬畏。"（《黄牛章》第179节），以及与此类似的其他经文。至于隐晦的经文，则与明确的经文相反，它可能有多种含义，这些含义或彼此相当，或有所不同。含义相当的例子是安拉的话："被休的妇女应当等待三个经期。"（《黄牛章》第228节）其中"Qurū'"一词可能指月经（Hayḍ），也可能指清净期（Ṭuhr）。又如安拉的话："除非她们自愿放弃，或者掌握婚约的人替她们放弃。"（《黄牛章》第237节）其中掌握婚约的人可能是丈夫，也可能是监护人（Walī）。再如安拉的话："或者你们与妇女有过接触。"（《妇女章》第43节）这里的"接触"含义摇摆不定，可能指以手触摸，也可能指性交。 作为不相等之含义的一个例子,是至高者的话语:{但永存的将是你主的面容,那充满威严、恩慈与尊贵者}第55章《至仁主》第27节;{当我将他塑造成型并向他吹入我的灵魂时……}第15章《石谷》第29节;{在我双手所造的事物之中……}第36章《雅辛》第71节;{真主将以他们的嘲弄反戈于他们,并让他们在过犯中徘徊,于是他们将如盲人般彷徨}第2章《黄牛》第15节;{不信道者策划,真主也策划,而真主是最好的策划者}第3章《阿黎·伊姆兰》第54节;{诸天将以他的右手卷起。赞颂归他,他超越他们所以为的同伍者}第39章《队伍》第67节,以及类似经文,依据阿拉伯语的理解和阿拉伯人的表达方式,以及依据沙里亚的含义,它们都有多种可能的意义,因而都属于穆塔沙比哈(含义未明确的经文)。之所以称其为穆塔沙比哈,是因为其含义对听者而言不确定。穆塔沙比哈并非指其含义无法理解,因为《古兰经》中没有任何无法理解的内容;若《古兰经》中包含无法理解的内容,便使其不再能够对人类起到阐明作用,而这与至高者的话语相违背:{这是给世人的明证,是对敬畏真主者的指引和教诲}第3章《阿黎·伊姆兰》第138节。至于各章开头的字母,它们确有含义,因为它们是各章的名称并用以区分各章,我们说"苏莱"(surat)的读音等等。《古兰经》中没有任何无意义、无法理解的内容,《古兰经》中出现的一切都可以被理解。至高的真主超绝万物,祂向人类说的话,有些是他们无法理解的。

The Qur'an contains precise (Muhkam) and imprecise verses according :said ala'Ta Allah what to (…some of it are precise verses; they are the foundation of the Book and others are imprecise...) 7 Surat Aali Imraan. The muhkam (precise) is what its meaning appears and exposes an exposure that removes the possibility (of :saying s'ala'Ta His like) meanings different Allah} (… has permitted trade and forbidden usury…)275 Surat Al-Baqarah, And the thief, male or female, cut off his or her hands…)38 Surat Al-Ma'idah, of Law the In Equality there is life for you, O you men of understanding; that you may restrain yourselves) 179 Surat Al-Baqarah, and other alike verses. As for the mutashabih (imprecise), it is the contrary of the muhkam, and has the probability of more than one meaning, either equal to each other or not equal. An example for which the meaning came equal is His Ta'ala's saying: Divorced women shall wait concerning themselves for three monthly periods…)228 Surat Al-Baqarah, the word (corou') probably means the menses (hayd) or the purity (Tohr), and His Ta'ala's saying: ِ...) } unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie…)237 Surat Al-Baqarah, so the one that has the tie of the marriage is probably the husband or the guardian (wali), and His Ta'ala's saying: {or ye have been in contact with women…) 43 Surat Al-Nisaa', for the hesitation of it between the touching by hand and the copulation. An example for what the meaning came as not equal to each other is His Ta'ala's saying:{But will abide (forever) the Face of your Lord, The Full of Majesty, Bounty and Honour) 27 Surat AlRahmaan, {When I have fashioned him (in due proportion) and breathed into him of My spirit…) 29 Surat Al-Hijr, among other things which Our Hands have fashioned…) 71 Surat ,Yaseen {Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (to and fro)) 15 Surat A-lBaqarah, plotted) Unbelievers then (And} and planned, and Allah too planned, and the best of planners is Allah) 54 Surat ِ,Imraan Aal in up rolled be will heavens the and} His right hand: Glory to Him and High He is above the Partners they attribute to Him) 67 Surat Al-Zumar, and the like, it has the probability of several meanings according to the understanding of the Arabic language with respect to the Arabs' styles, and according to the shari'ahi meanings, all that is mutashabih (imprecise). Verily it is named mutashabih for the uncertainty of its meaning to the listener. The mutashabih is not what its meaning is not understandable because there's nothing in the Qur'an that is not understandable, because there inclusion of the Qur'an of something not understandable makes it out of being a clarification to the mankind, and that is contrary to His Ta'ala's saying: Here is a plain statement to mankind, a guidance and instruction to those who fear Allah) 138 Surat Aal Imraan. As for the alphabetic letters in the beginning of the chapters (surat); they do have meanings, because they are names for the chapters and definers for them, we say surat: surat and :surat and َsurat and etc. There is nothing in the Qur'an that has no meaning and could not be understood, but all what came in the Qur'an can be understood and exalted be Allah Ta'ala that He addresses mankind by that which is impossible for them to understand.