The Holy Quran with Five Volume Commentary (Vol 2) — Page 16
CH. 3 ĀL-E-‘IMRĀN PT. 3 comment, according to which some verses of the Quran are and others als The apparent in- consistency is easily explained. So far as the real significance of the Quranic verses is concerned the whole of the Quran is ✓ (decisive), inasmuch as all its verses contain decisive and eternal truths. In another sense, however, the whole of the Quran is (decisive in meaning) and others taken as contradicting the verse under (capable of different interpretations). The right way to interpret a al verse is that only such interpretation of it should be accepted as agrees with the verses that are ✓ and all other interpretations should be dismissed as incorrect. It is on record that one day the Holy Prophet, on hearing people disputing about the interpretation of certain verses of the Quran, angrily said: "Thus were ruined those who have gone before you. They interpreted certain parts of their scriptures in such a manner as to make them contradict other parts. But the Quran has been so revealed that different parts of it should corroborate one another. So do not reject any truth by making one part contradict the other. Act on what you understand thereof and refer that which you do not understand to those who know and understand it" (Musnad). The above ḥadīth also refutes the theory of abrogation, for it speaks of the Quran as a Book of which all parts corroborate one another and condemns those who think that some inasmuch as the Quranic verses have been so worded as to give, at one and the same time, several meanings equally true and good. The Quran is also (i. e. mutually resembling) in the sense that there is no contradiction or inconsistency in it, its different verses affording support to one another. But parts of it for different متشابه or محكم are certainly readers according to their mental and spiritual capacities, as the present verse points out. As regards prophecies, those that are couched in plain and direct language, susceptible of only one meaning, would be regarded as and those that are described in figurative or metaphorical language, capable of more than one interpretation, would be regarded as of its verses contradict others. To Ahmad, the Holy Founder of the Aḥmadiyya Movement, goes the credit of exploding the so-called The prophecies described in abrogation theory. He and his disciples have given convincing explanations of those verses which were previously regarded as abrogated. It may be noted here that in 39:24 the whole Quran is called and in 11:2 all the Quranic verses have been described as. This should not be 456 metaphorical language should, therefore, be interpreted in the light of the prophecies that have been clearly and literally fulfilled and also in the light of the basic and fundamental principles of Islam. For an example of prophecies, the reader is referred to 58:22; whereas