Continuation of the commentary on Tafsir al-Jalalayn: ((Allah has struck)) for the polytheist and the monotheist ((a parable of a man)) as a substitute for "a parable" ((with partners who quarrel among themselves))

He said: "Allah struck a parable of a man." Is this speech correct or not? It is correct because the intended meaning is the word "man." If you said, "I saw Muhammad, Ali, Ali," the second "Ali" is a substitute for the first "Ali" because the intended meaning is Ali. If someone addressed you and said, "I saw Ali, Muhammad," you would know that he meant Muhammad, not Ali, because Muhammad is a substitute for Ali, and the substitute is what is intended by the ruling. However, the cause may be a mistake, or it may be forgetfulness, or other causes. The important thing is that the substitute is what Ibn Malik defined by saying: "The dependent that is intended by the ruling without an intermediary is called a substitute"
Fine, he says: "with partners who quarrel among themselves, who are in dispute, who are in dispute and of bad character" Where did he take the bad character from? From his saying: because quarreling indicates bad character, since good character yields one's right even if it causes harm or injury to oneself, because one's good character overcomes the taking of one's right. And thus a person should be of good character and overlook some of his right, even if it causes harm to himself. And let him know that even if his soul tells him that your humility and forgiveness of your right is humiliation for you, let him know that this is from the whispers of Satan. For the Prophet (peace and blessings be upon him) said: So do not let your soul overcome you, and do not let arrogance lead you to sin, saying, "I cannot stay silent about this man; who am I that he should transgress against me? I am so-and-so, son of so-and-so." For this is from Satan. Whoever forgives and makes amends, his reward is with Allah. meaning what He enables them to do. He says: "who are in dispute and of bad character, and a man who is safe for one man" I have "safe" and that is a reading, and the commentator interpreted based on it. "Safe" means pure, as he interpreted it as "pure for one man." We say, for example, a specification. What is a specification? A specification: from the verb "to distinguish," meaning to clarify. And Ibn Malik defined it in the Alfiyyah, saying:
: "A noun meaning 'from,' clarifying an indefinite noun, which is made accusative as a specification by what it has clarified"
"A noun meaning 'from,' clarifying an indefinite noun, which is made accusative as a specification by what it has clarified"
This specification is an indefinite noun that clarifies the ambiguous word it has clarified, and it means "from." An example is their saying, "Zayd sweated profusely." "Sweated" is a specification. Apply this to the definition: we find that it is a noun meaning "from," because you say "sweated from sweat." "Clarifying" means explaining the word "sweated," because "sweated" ... sweated blood, sweated water, sweated sweat. So you clarified what was sweated. Is it indefinite or definite?
The student: ...

The Shaykh : Indefinite. This is the specification: a noun meaning "from," clarifying an indefinite noun, which is made accusative as a specification by what it has clarified. Now I have dictated to you two verses from Ibn Malik's Alfiyyah. Whoever memorizes them now will have two verses dropped from his memorization task. The first verse?
The student: ...

The Shaykh : Yes. The substitute is a dependent intended by the ruling without an intermediary, which is called a substitute. And this second one? A specification.
The student: ...

The Shaykh : ... Yes. He says: "a parable" a specification, meaning the slave of a group and the slave of one man are not equal. For the first, if each of his owners demands his service at the same time, he becomes confused about whom to serve among them. "Fine. He says:" "They are not equal" "So he clarified, may Allah have mercy on him, that the interrogative in his saying:

Are they equal?

هل يستويان

is for negation, where he interpreted it with negation, and his saying:" "The slave of a group and the slave of one man are not equal" "It is correct that they are not equal. The slave of one man acts ... whenever he wishes, whenever he wishes ... and whenever he wishes. He said, 'Rest,' whenever he wishes. He sold him whenever he wished. He hired him out whenever he wished. But the slave of a group, and the group are quarrelsome, of bad character, in constant dispute. Are they equal? Never. If one said, 'Come, serve me,' and the second said, 'Serve me, I am the one,' and the third said, 'Serve me, I am the one,' and the fourth said, 'Serve me, I am the one,' then one of them would take him by the right hand, the second by the left hand, the third by the right foot, and the fourth by the left foot, and then they would tear the slave apart, because each one wants to be the one he serves. Likewise in selling: if one wanted to say, 'I want to sell him,' and the second said, 'I do not want to,' and the third said, 'I want to rent him out,' and the fourth said, 'I want to lend him out,' how would this be? There is always dispute and quarreling. So the slave himself is in anxiety and confusion and affliction, and the partners are likewise, always quarreling. It is not possible for this to be equal to a man. And there is no doubt that this is an approximate parable, otherwise the difference is immense between worshipping Allah (Mighty and Majestic) and worshipping others with Him. I mean, it is greater. But Allah the Exalted brings this close to the servants, as He brought close the resurrection in water: it descends from the sky, then the earth grows with it. How long does it remain? The growth of the earth after the rain descends? It remains for a period according to the duration of the rain, and the suitable weather, and the season. But the resurrection remains

It will be only one shout

فإنما هي زجرة واحدة

[As-Saffat 37:19]

And suddenly they will be [alert] upon the earth's surface.

فإذا هم بالساهرة

[An-Nazi'at 79:14]

a single blast, and then they are the ones who are awake. Parables may not be exactly matching; they may be ... a parable may be faster than the parable, but it is mentioned by way of what? By way of approximation. And there is no doubt that worshipping Allah (Mighty and Majestic) alone and worshipping others with Him, there is no doubt that the difference between them is greater than the difference between a man who is safe for one man and a man who is shared among quarrelsome partners.
The author, may Allah have mercy on him, says: " This is a parable for the polytheist, and the second is a parable for the monotheist " What is the second? A man who is safe for one man. This is for the monotheist, and the first is for the polytheist. And what is the intended meaning of striking this parable? The intended meaning is warning against associating partners with Allah (Mighty and Majestic). They know that the partners in the slave are quarrelsome, but with Allah (Mighty and Majestic), Allah the Exalted says in the Holy Hadith:

I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allah.

أنا أغنى الشركاء عن الشرك من عمل عملاً أشرك فيه معي غيري تركته وشركه

Sahih Muslim 2985

The quarrelsome partners cannot yield their share. But in shirk with Allah, Allah leaves the partner and his shirk." "Whoever does a deed in which he associates with Me another, I leave him and his shirk." "And for this he said:

Praise be to Allah.

الحمد لله

alone. And if the praise is for Him alone, then worship must be for Him alone, because He is worthy of praise and worthy of worship, (Glorified and Exalted is He). So He alone is the one who deserves to be worshipped." meaning the people of Makkah. what they will face of punishment, so they associate partners with Him. "His saying:" meaning the people of Makkah. The author, may Allah have mercy on him, always, especially in the Meccan verses and surahs, directs this address to the people of Makkah. But what should be done is to make the indication of the Qur'an general always, except out of necessity, because the Qur'an was revealed for all creation until the Day of Resurrection. So restricting it to the people of Makkah means it does not include others except by analogy. But if we take the general wording, it includes the people of Makkah and others by what? By the text. And there is a difference between the ruling being included by the text and being included by analogy. So the correct view is that the pronoun in "most of them" refers to all creation. Most of creation do not know. And for this, it is established in the authentic hadith that Allah says: And are these the majority or the minority?
The student: ...

The Shaykh : The majority. The majority. So most of creation do not know, either because of their ignorance or because of their heedlessness. If it is because of their ignorance, then as I told you before, knowledge has been negated for them. And if it is because of their heedlessness, then knowledge has been negated for them by the negation of its benefit, since they did not seek guidance from it.