What is meant by the ambiguous in the saying of the Exalted: (( It is He who sent down to you the Book; of it are decisive verses, which are the mother of the Book, and others are ambiguous ))

The Shaykh: Go ahead.

The questioner : May Allah reward you with good.
In the name of Allah, the Most Gracious, the Most Merciful. And may prayers and peace be upon our Prophet Muhammad, and upon his family and all his Companions.
Indeed, Allah (Blessed and Exalted is He) says in His noble Book in Surat al-Imran: We hope that our Shaykh will clarify for us the true meaning of this verse in the Book of Allah (Blessed and Exalted is He), even though the people of exegesis have differed in interpreting this verse. We ask you to explain to us the meaning of this verse in a comprehensive manner. May Allah reward you with good?

The Shaykh : What comes to mind regarding the meaning of the ambiguous verses is that they are ambiguous in one aspect and not ambiguous in another. The first type is the ambiguity in some of these verses that Allah (Mighty and Majestic) described as ambiguous in what their matters lead to, or in what relates to verses concerning the unseen, especially what is related to the unseen of the unseen, which is Allah (Blessed and Exalted is He). There is no verse in the sense of "ambiguous" meaning that nothing can be understood from its meanings at all; this does not exist in the Noble Qur'an. Rather, there are verses, such as the verses of attributes, and the verses related to what they call today "beyond matter," i.e., the unseen. This includes what came regarding the creation of the heavens and the earth, Paradise and the Fire, what the believers were promised, and what the sinful disbelievers were warned of, and the like. All these reports have understandable meanings, so from this perspective, there is no problem or doubt in them. However, if we look at them from another angle, which is knowing the reality of these unseen reports, they are ambiguous: they resemble what we have in one way and differ from what we have in another way. As in His saying (the Exalted): . So, regarding this last verse, it was narrated from 'Abdullah ibn 'Abbas, the interpreter of the Qur'an (may Allah be pleased with him), that he said: "There is nothing in Paradise from what is in this world except the names." For example, there are pomegranates; the pomegranates we have are not what is there. For example, grapes; the grapes are known, but what is there is not what we have. For example, wine, as mentioned in the Noble Qur'an: . So the verse is like this, yes, and so on. But the realities of these matters reported about in the Noble Qur'an, this is now the ambiguous. We move to the most important point regarding the verse just asked about: the ambiguous verses are those that relate to the verses of attributes and the hadiths of attributes, around which many Islamic sects have gone astray, both in the past and perhaps in the present. When our Lord (Mighty and Majestic) informs us about some attributes, whether they are attributes of essence, as the scholars say, or attributes of action, any attribute from these two types—attribute of essence or attribute of action—we know their meanings completely. When He says, for example, Lord of the worlds: , we know that hearing is not sight, and sight is not hearing, and we know that hearing and sight are not knowledge. But it is ambiguous to know the reality of the hearing by which Allah (Mighty and Majestic) described Himself, and likewise sight. And so you should consider the other attributes that are called or known by scholars as attributes of action. For example, this is what is raised a lot in the present age: His saying (Blessed and Exalted is He): , How? The "how" is unknown; it is the ambiguous. As for the istiwaa' itself, which means rising and elevation, this is a matter in which there is no problem or doubt at all. On this basis, I believe the verse explains that some are ambiguous verses in one respect, and in another respect they are not ambiguous, like the first verses which He described as decisive. This is what has settled in my mind from what I have studied of the words of the scholars of the Salaf, both old and new, especially what came in the books of Shaykh al-Islam Ibn Taymiyyah and his devoted student Ibn al-Qayyim al-Jawziyyah (may Allah have mercy on him). This is what comes to mind in answer to this question.
Please proceed.