Commentary on Tafsir al-Jalalayn: ((For them, from above them, are canopies)) antithesis ((of fire, and from beneath them, canopies)) of fire ((That is how Allah frightens His servants))

Now, then Allah the Exalted said—and we are beginning with that lesson—: The pronoun refers to and they are the disbelievers, from above their heads, and the word indicates that these canopies surround them, and his saying The author said:"Antithesis of fire" We do not know the nature of this antithesis of fire; we do not know whether it is heated iron or stones or something else, but if we consider His saying, the Exalted: we may say: that it is of stones, and it is not like our stones either, but rather stones whose nature is unknown, and His saying: meaning from the fire, as the author said, and this is like His saying, the Exalted: meaning something that covers them, i.e., that covers them, meaning that which is referred to from the mention of these canopies The pronoun refers to the punishment mentioned, and the ba is for causality, meaning He frightens because of it, and it is permissible that it be for transitivity, meaning He frightens with it itself, He said: "Meaning the believers so that they may fear Him, as indicated by

O My servants, then fear Me.

يا عبادِ فاتقون

[Az-Zumar 39:16]

" The author, may Allah have mercy on him, took in the interpretation of the verse that the intended meaning of the servants here is something specific, namely the believers, even though the apparent meaning of the verse is generality, and that the intended meaning of the servants here is those who worship Allah in the general sense, which is cosmic servitude, because worship is of two types: worship in which a person worships by the Shari'ah, worshipping Allah by the Shari'ah, and this is specific to whom? To the believers, and worship, meaning a person worships Allah by the cosmos, i.e., being a servant of Allah in terms of creation and decree, Allah does in him what He wills, and this is general, as He said, the Exalted: So is the intended meaning of the verse here the general worship, and that Allah addresses all servants, all people, to fear Him? Or is it specific? The author, may Allah have mercy on him, sees that it is specific, but there is no evidence for that, and if there is no evidence, it is better to keep the text on its generality, just as the believer is frightened by this threat, so too is the disbeliever; the disbeliever is also frightened, indeed frightening the disbeliever is more emphatic than frightening the believer, because with the believer is what saves him from eternal abode in the Fire, but the disbeliever has nothing with him that saves him from eternal abode in the Fire, now, so is the intended meaning of that generality or specificity?
The student: Generality

The Shaykh : And what is its basis?
The student: ...

The Shaykh : What is the basis that the stronger position is generality?
The student: ...

The Shaykh : Were you not with us, the apparent meaning? Tell the truth?
The student: ...

The Shaykh : No, no, don't run off, Khalid! What is the basis for the strength of the generality?
The student: ...

The Shaykh : That this is the apparent meaning of the text, is that it? Second, that the disbeliever
The student: ...

The Shaykh : is more deserving of being frightened by the Fire than the believer, because with the believer is what saves him from eternal abode in the Fire, and with the disbeliever is nothing that saves him, so how do we divert the frightening from the one who is more deserving of being frightened? So the correct view is that the intended meaning of the servants is generality, meaning: Allah frightens all people with this punishment, then Allah addressed the people in general and said: meaning all servants, as Allah the Exalted said: And the verses are numerous in directing the command to fear to all people, and the disbeliever is in need of fear of Allah just as the believer is, so the author's saying: "as indicated by" is questionable, so there is a question in the author's ruling, and there is a question in the evidence for this ruling, now It is strange that the nun comes with the imperative verb, and it is known that the imperative verb accompanied by the waw of the plural or the alif of the dual or the ya of the addressee has its nun removed, yes?
The student: The nun of protection

The Shaykh : This is the nun of protection, what made you know that it is the nun of protection?
The student: Because its original form is atqunni

The Shaykh : Atquni? Yes, so its original form?
The student: ...

The Shaykh : This phrase You said that the nun here is not the nun of elevation but the nun of protection, so what made you know?
The student: ....

The Shaykh : Atqunni? No, this original form is not an original form?
The student: Because it indicates the deletion of the ya with a kasrah, and its original form is: fa-atqu this matter and ni and the nun of protection with the ya of the speaker .... the kasrah so that it indicates its deletion

The Shaykh : Correct, the evidence is clear, my brothers, the kasrah of the nun, because if it were the nun of elevation, it would be with a fathah of the nun, and an example of that is also His saying, the Exalted, in Surat al-Dhariyat: Some students find it difficult how He said: the prohibitive la and the nun comes with the prohibitive la?
The student: ...

The Shaykh : We say the nun here is for protection, as evidenced by the fact that it is with a kasrah, if you connected it and said: the kasrah is obligatory, did you understand?
The student: ...
The Shaykh : No, in Surat al-Dhariyat or This is the wording of the verse, if you connect it, how do you say? So the nun here is for protection and not the nun of elevation, now And the meaning of taqwa has been mentioned repeatedly, so there is no need to repeat it.