MUHKAMÂT – محكمات
From the root of حكم which literally is: Firm. Strong. Tight. The one that is firm and strong. Muhkamât is the plural of muhkam.
The âyahs that have an explicit and decisive meaning and do not need to be interpreted. The sarîh orders and prohibitions that cannot have another meaning. They never need to be expounded on the contrary like mutashabihât.
“There are two aspects to the idea expressed as: "Al-Qur’an Al-Hakîm's mysteries are not known; mufassirs have not understood its haqiqah." And those who say this are of two groups.
The First are the people of haqq and the exacting scholars. They say: "The Qur'an is an unending, inexhaustible treasury. In addition to submitting to and accepting its nass and muhkamât, each age also receives its share of its hidden haqiqahs, in the form of a supplement; it cannot trespass on the share of another which is concealed." Yes, that is to say, as time passes more of Al-Qur’an Al-Hakîm's haqiqahs are unfolded. Not, Hâsha and Kallâ! 1 causing doubt concerning the apparent Qur'anic haqiqahs which Salaf as-Sâlihîn have expounded. For îmân in them is necessary; they are nass, definite, fundamental, and basic. Through the decree, عَرَبِىٌّ مُبِينٌ 2 it states that its meaning is clear. From beginning to end, the Ilahî address revolves around those meanings, corroborating them and making them self-evident. Not to accept those authoritative meanings suggests, Hâsha! denying Janâb-i Haqq and insulting the Hazrat Prophet's understanding. That is to say, those authoritative meanings have been taken successively from the source of Prophethood.” The Letters ( 456 )
“If you were to ask: The Qur'an is one of the dharûriyyah of religion, yet there has been dispute over its meanings?
You would be told: In every passage of the Qur'an there are three propositions:
The First: This is Allah's Word.
The Second: Its intended meaning is the haqq.
It is kufr to deny these two.
The Third: Its intended meaning is this.
If this last proposition is muhkamât or expounded, it is wâjib to have îmân in it once one is informed about it and to deny it is kufr. If it is clear or is a nass that has another possible meaning, it is not kufr to deny it since it is open to tafsir. Tafsir however should not be based on personal whims. Mutawâtir Hadiths are the same as Qur'anic âyahs in this regard. However, where there is denial of the first proposition in connection with Hadiths, these should be considered carefully.” Signs of Miraculousness ( 73 )