Allah (SWT) amesema:

Allah (swt) said:

Tofauti ya maoni au mabishano yametokea kuhusu kufasiri mutashaabih kutoka katika tafsiri ya aya hii. Hivyo, kuhusu 'Waw' katika kauli Yake:

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:

Baadhi ya wanazuoni wameona kwamba "Waw" hii ni "Waw ul-Isti'naaf" (ya kuanzisha jambo jipya). Wamesema kwamba "Na wale waliobobea katika elimu" ni sentensi ya kuanzia inayojumuisha "Mubtada", na "Khabar" yake (habari yake) ni:

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:

Kwa hiyo, ni lazima kusimama kwenye kutajwa kwa Lafdhi Al-Jalaalah (yaani jina la Allah) lililokuja mwishoni mwa kauli hiyo:

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:

Kwa njia hii na kulingana na tafsiri hii, ni Allah (SWT) peke yake ndiye anayejua Ta'wīl (tafsiri ya kina) ya Mutashābih.

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

Lakini wengine walikuwa na maoni kwamba 'Waw' iliyo kabla ya 'Raasikheen' (wale waliosimama imara katika elimu) ni 'Waw Al-'Atf' (Waw ya kuunganisha na kuhusisha). Kwa hiyo, ni Allah anayejua Ta'weel ya Mutashaabih, na Raasikhoon (wale waliosimama imara katika 'Ilm) nao pia wanaijua. Huku sentensi ile

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:

Kwamba sentensi hii iko katika Mahal Nasb Haal inayohusu Raasikheen (yaani, inaeleza hali yao na hali ya wale waliosimama imara katika elimu).

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).

Kulingana na ufahamu huu, Mutashaabih ni Mutashaabih kwa sababu ya utata wa maana yake kwa anayeisikia, ilhali Mutashaabih si kile ambacho maana yake haieleweki. Hiyo ni kwa sababu hakuna chochote katika Qur'aan ambacho maana yake haieleweki, na kwa sababu kama Qur'aan ingekuwa na kitu kisichoweza kueleweka, basi ingeiondoa kutoka kuwa 'Bayaanul Lin-Naas' (maelezo kwa wanadamu), jambo ambalo linapingana na kauli ya Allah Ta'Aalaa:

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:

Kuhusu herufi (maneno ya kutamkwa kwa herufi) zilizo mwanzoni mwa Suwar kama 'آلم' na 'كهيعص' na nyinginezo, zina maana kwa kuwa baadhi ya wanazuoni wameona kwamba zinawakilisha majina ya Suwar na ni alama za kuzitambulisha. Ndiyo maana husemwa: 'Suratu Alif Laam Meem Aali ‘Imraan', kwa mfano.

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.

Wakati wengine, kwa mujibu wa maoni yaliyo karibu zaidi na usahihi, wanazuoni wametafsiri kwamba Allah alianza baadhi ya Suwar kwa herufi hizo ili kuvutia usikivu wa Waarabu kuelekea Qur-aan Tukufu, ambayo iliwapa changamoto na ambayo hawakuweza kutoa Sura mfano wake. Hii ni pale ambapo herufi hizo ndizo tu ambazo kwazo usemi na nathari yao hupangwa na kutungwa. Tafsiri hii ina nguvu zaidi kwa sababu Suwar nyingi zinazoanza kwa herufi hizi zinafuatwa na Aya au Aya kadhaa zinazozungumzia Qur-aan na kuvuta usikivu kwake. Allah Ta'aalaa amesema katika 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:

Na katika Suratu Ali 'Imraan:

And in Soorah Aali ‘Imraan:

Katika Suratu Yaa Siin:

In Soorah Ya Seen:

Katika Suratu Swad:

In Soorah Saad:

Na katika Suratu Qaaf:

And in Soorah Qaaf:

Vivyo hivyo hivyo pia kwa Suratu nyingine ambazo zinaanza kwa herufi. Zina kutajwa kwa Qur'aan katikati au sehemu ya mwisho ya Surah, hata kama haitajwi mara moja baada ya herufi hizo. Kwa hiyo Qur'aan ya miujiza (isiyoweza kuigwa) imeundwa kwa herufi zile zile zinazotumiwa katika lugha yenu, enyi Waarabu! (Je, basi hamtaki kuzingatia au kutafakari?!)

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?!)

Kuhusu vitendo na sifa zinazohusishwa na Allah Ta'aala katika Aayaat, vinafasiriwa kulingana na kile kinachomfaa Allah (swt). Kwa mfano, kuhusiana na Kauli Yake Ta'aala:

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:

Inafasiriwa kumaanisha amri ya Mola wako (Rabb). Yaani kuondoa na kuweka mbali kufanana kwa aina yoyote kati ya Allah na viumbe Vyake, kwani hakuna chochote kinachofanana Naye wala kilicho sawa Naye, Subhaanahu wa Ta'aalaa:

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:

Kwa kuzingatia kauli Yake (SWT):

In respect to His Qawl (swt):

Kisha inafasiriwa kwa maana ya ‘Quwwah’ (nguvu) ya Allah... na kadhalika… Hii ni kwa sababu maana za hizi Alfaazh (maneno) zinaruhusu maana hizi za Majaaziy (kimafumbo). Hii ni kwa sababu Majaaz (kimafumbo) yapo ndani ya usemi (au lugha) ya Waarabu zaidi sana kuliko Haqeeqah (ya kweli ya moja kwa moja).

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).

Kuhusu kuapa kwa baadhi ya viumbe (Al-Makhlooqaat) kama:

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

Kwa kuzingatia mfano huu na mifano mingine kama huu, mifano hiyo inawahimiza na kuwasukuma akili za binadamu kuchunguza yale ambayo Allah Ta'aalaa ameapa kwayo, kutokana na ukubwa wa udhihirisho wake katika maisha ya binadamu na kama dalili ya uwezo wake na nguvu zake (swt), pamoja na ajabu ya uumbaji wake na mpangilio wake. Lengo ni kumzidishia muumini imani yake, na kumvutia asiyeamini kwenye ubora wa uumbaji wake, ili kuhimiza imani katika uwepo wa Muumba na Mpangaji/Mtawala (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).