Allah (SWT) ya ce:

Allah (swt) said:

An sami sabani ko takaddama game da fassarar Mutashaabih daga tafsirin wannan Aayah. Dangane da "Waw" a cikin Qawlin Allah:

A difference of opinion or dispute has arisen in respect to interpreting the Mutashaabih from the Tafseer of this Aayah. So sin respect to the ‘Waw’ in His Qawl:

Wasu malamai sun ɗauki wannan 'Waw' a matsayin "Waw ul-Isti'naaf" (wato ta fara sabon magana). Sun ɗauki cewa: "Da waɗanda suke da zurfin ilimi" jumla ce mai farawa wacce ta ƙunshi "Mubtada'", yayin da "Khabar" (labari ko ƙarshen jumla) ɗinta shi ne:

Some have considered this ‘Waw’ to be a ‘Waw ul-Isti’naaf’ (of resumption i.e. beginning something new). They considered: “And those firm in knowledge” to be a starting sentence made up of a ‘Mubtada’ whilst its ‘Khabar’ (news) is:

Saboda haka, ya zama wajibi a tsaya a kan ambaton Lafzul Jalaala (wato sunan Allah) wanda ya zo a karshen jumlar.

Accordingly, it is necessary to halt at the mention of the Lafzh Al-Jalaalah (i.e. Allah’s name) that came at the end of the statement:

Ta hanyar nan, kuma bisa ga wannan Tafsir, Allah (SWT) kaɗai ne ya san Ta'weel (fassarar ma'anarsa) na Mutashaabih.

In this way and according to this Tafseer it is Allah (swt) alone who knows the Ta’weel (interpretation) of the Mutashaabih.

Sai wasu kuma suna ganin cewa "Waw" da ke gaban "Raasikheen" (waɗanda suka tabbata a cikin ilimi) "Waw Al-'Atf" ce (wato waw ta haɗi da tsaka). Saboda haka, Allah ne ke sani tawilin Mutashaabih, kuma waɗanda suka tabbata a cikin ilimi (Ar-Raasikhoon) suma suna sanin shi. Alhali kuwa jumlar:

Others however held the view that the ‘Waw’ that is before the ‘Raasikheen’ (those firm in knowledge) is a ‘Waw Al-‘Atf’ (a Waw of connection and linkage). As such, it is Allah who knows the Ta’weel of the Mutashaabih and the Raasikhoon (those firmly grounded) in ‘Ilm (knowledge) also know it. That is while the sentence:

Cewa wannan jumlar tana a wurin Mahal Nasb Haal wanda ya shafi Ar-Raasikheen (wato tana bayyana halinsu da yanayinsu, yanayin waɗanda suka tabbata sosai a cikin ilimi).

That this sentence is in the Mahal Nasb Haal relating to the Raasikheen (i.e. it is describing their state and condition, the condition of those who are grounded firmly in knowledge).

Bisa ga wannan fahimta, Mutashaabih yana zama Mutashaabih ne saboda rashin tabbas a ma'anarsa ga wanda ya ji shi, amma Mutashaabih ba shi ba ne wanda ma'anarsa ba ta iya fahimtar ba. Hakan ya faru ne domin babu wani abu a cikin Alkur'ani wanda ma'anarsa ba za a iya fahimta ba, kuma domin idan Alkur'ani ya ƙunshi wani abu da ba za a iya fahimta ba, to zai fitar da shi daga kasancewarsa 'Bayaanul Lin-Naas' (bayani ga mutane), wanda hakan yana gaba da Maganar Allah Ta'aala:

According to this understanding the Mutashaabih is Mutashaabih due to the ambiguity of its meaning to the one who hears it whilst the Mutashaabih is not that which its meaning is not understandable. That is because there is nothing in the Qur’aan which its meaning is not understandable and because if the Qur’aan contained something that cannot be understood then it would take it out from being a ‘Bayaanul Lin-Naas’ (explanation for mankind) which is in opposition to the Qawl of Allah Ta’Aalaa:

Dangane da Huruf (haruffa) da ke farkon Suwar kamar ‘آلم’ da ‘كهيعص’ da sauran su, to suna da ma’ana, domin wasu malamai sun dauke su a matsayin alamomin sunayen Suwar da kuma masu gane su. Saboda haka ana cewa: ‘Suratu Alif Laam Meem Aali ‘Imraan’, misali.

As for the Huroof (letters) at the beginning of the Suwar like ‘آلم ‘and ‘كهيعص ‘and others then they possess a meaning because some have considered them to represent the names of the Suwar and identifiers for them. So it is said: ‘Soorah Alif Laam Meem Aali ‘Imraan’ for example.

Wasu kuma, waɗanda ra'ayinsu ya fi kusa da daidai, sun fassara cewa Allah ya fara wasu daga cikin Suratu da su ne domin ya ja hankalin Larabawa zuwa ga Alqur'ani Mai Girma, wanda ya ƙalubalance su, kuma su ba su iya kawo wata sura irinsa ba. Wannan kuwa idan dai ya ƙunshi haruffan da ake tsara maganganunsu da rubutunsu ne kawai. Wannan fassarar ta fi ƙarfi saboda yawancin surorin da suka fara da waɗannan haruffa suna biye da aya ko ayoyin da ke magana a kan Alqur'ani da kuma jan hankali zuwa gare shi. Allah Ta'ala ya ce a cikin Suratul Baqara:

That is whilst others, in what is closer to the correct view, have interpreted that Allah began some of the Suwar with them in order to grab the attention of the Arabs towards the Qur’aan Al-Kareem that was challenging them and which they were incapable of producing a Soorah like it. That is in the case where it is only made up of the letters through which their speech and prose are regulated and organised (or composed of). This interpretation is outweighed (or stronger) because most of the Suwar that have begun with these letters are followed by an Aayah or Aayaat that talk about the Qur’aan and draw attention to it. Allah Ta’Aalaa said in Soorah Al-Baqarah:

Kuma a cikin Suratu Ali 'Imrana:

And in Soorah Aali ‘Imraan:

A cikin Suratu Yasin:

In Soorah Ya Seen:

A cikin Suratu Saad:

In Soorah Saad:

A cikin Suratu Qaf:

And in Soorah Qaaf:

Haka kuma ya shafi sauran Suratun da suka fara da harafai. Suna ɗauke da ambaton Alƙur'ani a tsakiya ko a ƙarshen Surar, koda kuwa ba a ambace shi kai tsaye bayan harafan ba. Don haka Alƙur'ani mai mu'jiza (wanda ba za a iya kwaikwayonsa ba) an yi shi ne da harafai iri ɗaya da ake amfani da su a harshenku, ya ku Larabawa! (Shin ba za ku yi tunani ko ku yi tunani mai zurfi ba?!)

The same applies to the other Suwar which begin with letters. They contain a mention of the Qur’aan in the middle or latter part of the Soorah even if it is not mentioned immediately following the letters. The Mu’jiz (inimitable/miraculous) Qur’aan is therefore made up from the same letters that are used in your language O Arabs! (So will you not take heed or reflect?!)

Dangane da ayyuka da siffofin da aka danganta wa Allah Ta'ala cikin Ayoyi, to ana fassara su bisa ga abin da ya dace da Allah (SWT). Misali, dangane da faɗinSa Ta'ala:

As for the actions and attributes attributed to Allah Ta’Aalaa within the Aayaat, then they are interpreted in accordance to that which is fitting to Allah (swt). So for example in respect to His Qawl Ta’Aalaa:

Ana fassara shi da ma'anar umarnin Ubangijinka (Ubangiji). Wato kawar da nisantar duk wani kama ko kwatankwacin da ke tsakanin Allah da halittunsa, domin babu wani abu mai kama da Shi ko mai kwatankwacinsa Ta'ala:

It is interpreted to mean the ‘Amr’ command of your Rabb (lord). That is to eliminate and distance making any resemblance between Allah and His creation, as there is nothing like or comparable to Him Ta’Aalaa:

Dangane da Maganarsa (SWT):

In respect to His Qawl (swt):

Sai ya fassara shi da ma'anar ‘Quwwah’ (ƙarfi) na Allah... da sauransu… Hakan ya faru ne saboda ma'anar waɗannan Alfaazh (kalmomi) na buɗe ga waɗannan ma'anoni na Majaaziy (alaƙa). Hakan kuma saboda Majaaz (ma'anar alaƙa) yana cikin maganar Larabawa fiye da Haqeeqah (ma'ana ta zahiri).

Then it is interpreted with the meaning of the ‘Quwwah’ (power) of Allah... and so on… That is because the meaning of these Alfaazh (worded expressions) is open to these metaphorical (Majaaziy) meanings. That is because the Majaaz (metaphorical) is present within the speech (or language) of the Arabs much more than the Haqeeqah (literal).

Game da rantsuwa da wasu daga cikin halittu (Al-Makhlooqaat) irin su:

As for the swearing by some of the creations (Al-Makhlooqaat) like:

Dangane da wannan da sauran misalai irinsa, suna nuna ƙarfafawa da kwaɗayin tunanin ɗan adam ya yi nazari a kan abin da Allah Ta'ala ya rantse da shi, saboda girman bayyanarsu a cikin rayuwar ɗan adam, da kuma alamar ikon Allah da ƙarfinsa (swt), baya ga abin mamakin halittarsa da tsarinta. Manufar hakan ita ce ƙara imanin mumini, da kuma jawo hankalin kafiri zuwa ga kyawun halittar Allah, domin ƙarfafa imani da wanzuwar Mahalicci kuma Mai tsara al'amura (Al-Khaaliq Al-Mudabbir).

In respect to this and other such examples then they represent an encouragement and urging for the human mind to examine that which Allah Ta’Aalaa has made an oath upon, due to the greatness of their manifestation within human life and as an indication of His power and capability (swt), in addition to the amazingness of His creation and its organisation. That is to increase the believer in his Imaan and to draw the disbeliever’s attention to the excellence of His creation to encourage Imaan in the existence of the Creator and Arranger/Disposer (Al-Khaaliq Al-Mudabbir).