Commentary on Tafsir al-Jalalayn: “They do not hear” means the devils, and their hearing is a new topic.

And his saying “means the devils, a new topic, and their hearing is in the sense of what is preserved from them”, the phrase “they do not hear,” as the author said, is a new topic, meaning that the rebellious devils do not hear to the highest assembly. And in meaning, this new phrase is in the sense of what is preserved from them in His saying , regarding what their hearing to the highest assembly is, meaning that the sky was preserved from the devils so that they do not hear to the highest assembly. He said “the angels in the sky, and the hearing is transitive with ‘to’ because it includes the meaning of listening”. Al-Mala’ in its origin means the group, and it is generally used for the nobles, as it often appears in the disbelievers in the messengers that Allah says . So generally, al-Mala’ are the noble group and the notables among their people. There is no doubt that the angels, peace and blessings be upon them, are nobles, because they are servants made subservient to the worship of Allah; they do not disobey Allah in what He commands them, and they do what they are commanded. They are among the most upright of Allah’s servants in obedience to Allah. And it will come to us, if Allah wills, in the benefits, whether they are better than humans or humans are better than them. And here he says , “the highest” in description or “the highest” in place? There is no doubt that they are the highest in place, because the sky is higher than the earth. It is also possible that it is intended to be the highest in description, combining both matters, just as Allah, Glorified and Exalted is He, when described as the Highest, is the highest in place and the highest in description. “He said, and the hearing is transitive with ‘to’ because it includes the meaning of listening”. This is an answer to an implied question, which is that the word “hear” in the Arabic language is transitive by itself, as Allah the Exalted said . And here he said “they do not hear to the assembly” and did not say “they do not hear the assembly.” The author answered this by saying that the verb includes the meaning of listening. The meaning of inclusion is that the verb includes a meaning that suits the object or the governed word, whether it is a direct object or a prepositional phrase. And when such an expression comes, is the figurative usage in the verb, meaning that it includes a meaning that suits the governed word to which the verb is transitive, or is the figurative usage in the preposition? The grammarians mentioned two opinions regarding this:
The first opinion, which is that of the Kufans, is that the figurative usage is in the preposition.
And the second opinion is that the verb includes a meaning that suits the preposition to which it is transitive. I will clarify an example of this: His saying, the Exalted, . If we took the apparent wording, the meaning would be that this spring is drunk from. And it is known that a spring cannot be drunk from, because one does not drink except from a vessel from the spring. So the spring is not drunk from, but rather drunk from it. Do we say that the bā’ here means “from,” so the figurative usage is in the preposition, or do we say that “drunk” includes the meaning of “watered,” a spring from which the servants of Allah are watered after they drink from it? We mentioned two opinions of the scholars regarding this. And there is no doubt that making the inclusion in the verb is better than making it in the governed word, because if you make the inclusion in the verb, you benefit from two things:
The first benefit is what the wording of the verb indicates.
And the second is what the meaning included in the verb indicates.
But if you make the figurative usage in the preposition, you do not benefit except from one meaning, which is removing the preposition and placing another in its place, and we do not benefit from anything, and the verb remains as it is according to the indication of the wording. So the result is that the opinion that the verb includes a meaning that suits the preposition or the governed word is better than the opinion that the governed word is where the figurative usage is. Here , we say here that the verb includes the meaning of listening, meaning they do not listen to them as listeners. And in a reading with the emphasis on the mīm and sīn, meaning they do not hear, and its origin is yataṣma‘ūna, and the tā was assimilated into the sīn, so it became yasma‘ūna. Is this reading sevenfold or anomalous? It is sevenfold, because in the author’s terminology, if he says “in a reading,” it is sevenfold, and if he says “it was read,” it is anomalous. Is that so, Ahmad? Yes.
Fine, “they do not hear.” He said, “and they are cast,” meaning the devils are cast with meteors from every direction, from the horizons of the sky. is the source of their repulsion, meaning their driving away and distancing, and it is an object for the sake of which. is permanent, and “they are cast,” the pronoun refers to the devils.
So if someone says that the devils were not mentioned before, the answer is yes, they were mentioned in His saying , because every devil is general, so it indicates the plural. Or not? It indicates the plural. So “they are cast” means the devils, whose plural is known from His saying . And “they are cast from every direction,” who casts them? Allah, Mighty and Majestic, casts them by His command; He commands these meteors to cast them. And casting is throwing with force from every direction that hits them, from the horizons of the sky, as the author said.