Alloh (SWT) shunday degan:

Allah (swt) said:

Mutashabih (mutashaabih) ohatni tafsir qilishda, ushbu oyatning tafsiridagi Uning "Qavli"dagi "Vaw" harfiga nisbatan ixtilof yoki nizo paydo bo‘ldi.

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:

Ba'zilar bu "Vov"ni "Vovu-l-isti'naf" (yangidan boshlash uchun vov) deb hisoblaganlar. Ular: "Ilmda mustahkam bo'lganlar ham" jumlasini mubtada bilan boshlangan gap deb bilganlar, uning xabari (hukmi) esa quyidagicha:

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:

Shunga ko'ra, bayonning oxirida kelgan Lafzul-Jalala (ya'ni Allohning ismi) zikr qilinganida to'xtab o'tish zarur.

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:

Shu tarzda va shu tafsirga ko'ra, mutashobihning ta'vilini (talqinini) faqat Alloh (SWT) biladi.

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

Boshqalar esa, "Roshikhun" (ilmda mustahkam bo'lganlar) oldidagi "Vav" "Vavu al-'atf" (bog'lash va birlashtirish vavi) ekanligini ta'kidlaydilar. Shunga ko'ra, mutashabihning ta'vilini faqat Alloh biladi, ilmda mustahkam bo'lgan roshiqun ham uni biladi. Holbuki, gap:

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:

Ushbu jumla "Mahal Nasb Haal" ta'rifiga kiradi, ya'ni ar-Roosixiyn (ilmda mustahkam qaror topganlar) holatini va ahvolini bayon qilmoqda.

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).

Shu tushunchaga ko‘ra, mutashobih (mutashaabih) o‘z ma’nosi tinglovchi uchun noaniq bo‘lgani sababli mutashobih deb ataladi, mutashobih esa ma’nosi tushunarsiz bo‘lgan narsa emas. Sababi shundaki, Qur’onda ma’nosi tushunarsiz bo‘lgan hech narsa yo‘q, va agar Qur’onda tushunib bo‘lmaydigan narsa bo‘lganida, u “Bayaanul Lin-Naas” (insonlar uchun bayon) bo‘lish sifatidan chiqib qolardi, bu esa Allohning Qavliga — Ta’Aalaa — zid bo‘lardi.

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:

Huruf (harflar) at the beginning of the suwar, like ‘الم’ and ‘كهيعص’ and others, do have a meaning, because some scholars have considered them to represent the names of the suwar and identifiers for them. So it is said: “Suroh Alif Lam Mim Oli Imron” for example.

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.

Boshqalar esa, to‘g‘riroq qarashga yaqinroq bo‘lgan fikrga ko‘ra, Alloh ba’zi suralarni ular bilan boshlaganini, Arablarning diqqatini Ulug‘ Qur’onga qaratish uchun deb izohlaganlar. Qur’on ularga meydon o‘qigan edi va ular unga o‘xshash surani keltirishga ojiz edilar. Bu izoh faqat nutq va nasrlari tartibga solinadigan (yoki tarkib topgan) harflardan iborat bo‘lgan holatda o‘rinlidir. Bu izoh kuchliroq (yoki ustunroq) hisoblanadi, chunki bu harflar bilan boshlangan suralarning ko‘pchiligidan keyin Qur’on haqida gapiradigan va unga e’tiborni tortadigan oyat yoki oyatlar keladi. Alloh Taolo Baqara surasida shunday deydi:

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:

Oli Imron surasida:

And in Soorah Aali ‘Imraan:

Yosin surasida:

In Soorah Ya Seen:

Sod surasida:

In Soorah Saad:

Qof surasida:

And in Soorah Qaaf:

Xuddi shunday, harflar bilan boshlanadigan boshqa suralarga ham taalluqlidir. Ularda hatto Qur'on harflardan keyin darhol zikr qilinmagan bo'lsa ham, surraning o'rtasida yoki so'nggi qismida uning zikri bor. Shunday qilib, mu'jiz (o'xshashi yo'q, mo''jizaviy) Qur'on sizning tilingizda ishlatiladigan o'sha harflardan tuzilgan, ey arablar! (Shunday ekan, ibrat olmaysizmi yoki fikr yuritmaysizmi?!)

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?!)

Alloh taolo haqidagi oyatlarda zikr qilingan harakatlar va sifatlar esa Allohga loyiq bo‘lgan ma’noda tafsir qilinadi. Masalan, Uning Qavli taolo:

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:

Bu, Rabbingizning ‘amr’ (buyrug‘i) ma’nosida tushuniladi. Ya’ni, Allohni yaratiqlari bilan har qanday o‘xshashlik qilishdan xoli qilish va uzoqlashtirish, chunki Unga hech narsa o‘xshash yoki teng emas, 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:

Uning qavli (SWT) haqida hurmat bilan:

In respect to His Qawl (swt):

Shunda bu so‘zlar Allohning «quvvat» (kuch) ma’nosida talqin qilinadi... va hokazo… Buning sababi shundaki, bu alfozlarning (so‘z ifodalarining) ma’nosi shu majoziy (metaforik) ma’nolarni qabul qiladi. Chunki majoz arablar nutqida haqiqatga qaraganda ancha ko‘proq uchraydi.

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).

Yaratilmish narsalar (al-Makhlooqaat) bilan qasam ichish haqida, masalan:

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

Ushbu va shunga o‘xshash boshqa misollarga ko‘ra, ular insoniy aql uchun Alloh Taolo qasam ichgan narsalarni o‘rganishga undovchi va ilhomlantiruvchidir, chunki ular inson hayotida o‘zlarining ulug‘ namoyon bo‘lishlari hamda Uning qudrati va qodirligining dalili sifatida, shuningdek, Uning yaratilishining ajoyibligi va tartibi bilan ahamiyatlidir (SWT). Bu esa mo‘minning imonini oshirish va kofirning e’tiborini Uning yaratilishining go‘zalligiga qaratish, Yaratuvchi va Tadbir qiluvchi (Al-Xoliq Al-Mudabbir)ning borligiga imonni rag‘batlantirish uchundir.

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).