Commentary on Tafsir al-Jalalayn: ((And when man)) that is, the disbeliever ((is touched by)) distress, he calls upon his Lord ((in humility)) returning ((to Him. Then when He grants him)) bestows upon him ((a blessing)) he forgets ((what he was calling upon)) supplicating to ((before)), and that is Allah. So, in the position of ((and he made partners with Allah)) associates, ((to mislead)) with the yā' opened or closed ((from His path)).

Then Allah the Exalted said – at the beginning of today's lesson –: meaning, it struck him, and the author says: "The intended meaning is the disbeliever". He specified this general term because of the apparent context of the verse, as will become clear; otherwise, the original rule is that "man" is a term of generality. "Man" is a term of generality, so in it is for the exhaustion of the genus. The sign of which is for the exhaustion of the genus is that can take its place, meaning: every man. But the author (may Allah have mercy on him) made it a general term intended for a specific one by the indication of the context, for the context indicates that the intended meaning is the disbeliever, because it is not possible for what the context indicates to apply to a believer. is an indefinite noun in the context of?
The student: A condition.

The Shaykh : a condition, so it becomes
The student: general

The Shaykh : general: meaning any distress that may be in his body, in his family, in his wealth. General, specific. Any distress that falls under His saying: , Look at His saying: and He did not say: "He called upon Allah." So in this state, that is, when struck by distress, he knew his Lord and that there is no refuge from it except to Him, so he calls upon his Lord believing that He is his Lord, who possesses what He wills and disposes of what He wills. The author said: "in humility" meaning, he interpreted as meaning humility, due to His saying the Exalted: And humility is submission and lowliness before Allah Mighty and Majestic. returning to Him. So when he called upon his Lord returning to Him, Allah removed his distress, for He, Blessed and Exalted is He, said: And Allah's response to the one in distress includes the disbeliever and the Muslim, even the disbeliever whom Allah knows will disbelieve after his distress is removed, He answers his supplication. So He knows, Mighty and Majestic, that they will associate partners with Him after being saved, and yet He answers them, for His mercy precedes His anger. So in a state of dire necessity, it is true that man turns to his Lord, for he knows that none removes distress except Allah. So when he returns to his Lord, Blessed and Exalted is He, His mercy precedes His anger, and He answers him out of mercy for him. So here He says, Mighty and Majestic: to the end of it. He said: meaning, as if this – and Allah knows best – is an indication that after the blessing engulfs him and he continues in it for a time, enjoying it, he then disbelieves. And his saying: He said: "He granted him" Is this an interpretation by al-Layth? Of , "a bestowal" is an interpretation of . As for the interpretation of by , it is clear. But as for the interpretation of by , there is no basis for it, for what is given is not the act of bestowing, but rather the blessing itself. And thus, keeping the verse on its apparent meaning is better than what the author (may Allah have mercy on him) went to. Pay attention! If we granted him a bestowal, the speech does not hold together. Why? Because the bestowal is the act of Allah, and what is given is the blessing, not the act of Allah. So keeping the verse on its apparent meaning is undoubtedly what corresponds to reality. Now he says: Here it is for the beginning, meaning: a blessing emanating from Allah Mighty and Majestic, by which it becomes clear that it is pure grace from Allah. Yes.
"

He forgot.

نسي

He left

whom he called upon

ما كان يدعو

[Az-Zumar 39:8]

supplicating

Him whom he called upon before

إليه من قبل

[Az-Zumar 39:8]

and that is Allah" Look, my brother: he was supplicating to Allah to remove the distress from him. Allah removed the distress from him and gave him a blessing in addition to the removal of the distress. What would be his state? He said: And the forgetting here means heedlessness, and the intended meaning is not the absence of the heart, but rather heedlessness that entails leaving. And of that is His saying the Exalted: He says: "

whom he called upon

ما كان يدعو

[Az-Zumar 39:8]

supplicating

Him whom he called upon before

إليه من قبل

[Az-Zumar 39:8]

" The pronoun refers to Allah Mighty and Majestic, and refers to Allah. And for this reason, the author (may Allah have mercy on him) said: "So

not

ما

is in the position of

Whoever

مَن

" In his saying: is in the position of meaning, the author's intention is that means that is: he forgot the one he was calling upon before, meaning the one to whom he directed his supplication, or as the author said, he supplicated to Him, and that is Allah Mighty and Majestic, so he became heedless, and it was as if Allah had not bestowed upon him the removal of distress and the granting of the blessing. The equals are those he became heedless of, and the One who is the Subduer, he became heedless of – may Allah protect us – even though the equals did not benefit him, and he did not supplicate to them when distress struck him, and yet he turns to them and leaves the One who bestowed upon him.
"He said the Exalted:

and he attributes to Allah equals

وجعل لله أندادًا

[Az-Zumar 39:8]

Associates" And the equals is the plural of an equal, and an equal is one who is equal to his counterpart, similar to him. So he makes equals for Allah. With what? In worship. He worships these idols as he worships Allah Mighty and Majestic. He vows to them as he vows to Allah. He slaughters for them as he slaughters for Allah, and so on.
"He said the Exalted:

to mislead [people] from His way

ليُضِلَّ عن سبيله

[Az-Zumar 39:8]

with the yā' opened or closed

from His path

عن سبيلِه

the religion of Islam" This lām: either it is for the cause or it is for the consequence – pay attention, everyone – So on the reading with the opening of the yā' it is, so the lām is for the consequence, meaning he made equals for Allah, which led him to misguidance. And if it is with the closing of the yā' the lām is for the cause, meaning he made equals for Allah so that people would follow him and be misguided. And the verse has two readings: yadullu and yudillu. So refers to himself, and refers to another – pay attention – and these are two readings, both of which are correct, or both are correct. And each one conveys a meaning that completes the meaning of the other. So he misguides himself and misguides another as well. Pay attention! The lām, we said, is for the consequence when? On which reading?
The student: ...

The Shaykh : On the reading with the opening, meaning that if he took equals, his consequence would be misguidance. And it is for the cause on which of the two readings?
The student: the closing

The Shaykh : On the closing, meaning he made equals for Allah so that he would be followed and another would be misguided. Now, does the lām of consequence occur in the Arabic language? Yes, it occurs. Allah the Exalted said: Did the people of Pharaoh pick up Moses in order for him to be an enemy and a source of sorrow? Absolutely not. They say: , but the consequence: he became an enemy and a source of sorrow. And it occurs as an extra lām. The lām occurs as extra, as in His saying the Exalted: meaning, that he should go, and as in His saying: meaning, that He should make clear. And they said it is extra because is transitive by itself, not by the lām, and it is not suitable to be for the cause, for the cause is derived from the intention. And thus, they parse it as extra, so it becomes clear that the lām that enters the present tense verb can be extra, and it can be for the cause, which is the most common, and it can be for the consequence. Yes.