Commentary on Tafsir al-Jalalayn: ((Who is)) meaning no one ((more unjust than he who lies about Allah)) by attributing a partner or a son to Him ((and denies the truth))
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The author (may Allah have mercy on him) says: " meaning no one " The author's conversion of the interrogative into a negative implies that the meaning of the interrogative is what, everyone?
The student: ...
The Shaykh : No, the negative means no one is more unjust, no one is more unjust than he who lies about Allah, meaning he spoke a lie about Him. The author said: " by attributing a partner or a son to Him, and this is by way of example, not restriction " So whoever says that Allah has a son has lied about Allah. Whoever says that Allah has a partner has lied about Allah. If Allah is not described with these attributes with which He described Himself, then he has lied about Allah. If Allah is likened to His creation, then he has lied about Allah. If Allah forbade ... and the intercessor and the protector, then he has lied about Allah. The important point is that the author (may Allah have mercy on him) mentioned only these two matters; what is intended by this is what? Example, not restriction. Lying about Allah is abundant, and some of it is more severe than other.
He said: in the Qur'an when it came to him. There is no doubt that the Qur'an is truth, indeed it is truth and justice, as the Exalted said: [Al-An'am 6:115] So in terms of reports, it is truth, and in terms of rulings, it is justice. But the issue is broader than what the author said regarding "the truth," meaning whatever was truthful, whether in the Qur'an or in the Sunnah, it falls under his statement: And his statement: means when it came to him, and it is not something reported to him, but it came to him directly and he was informed of it on the tongue of the Truthful One, so he denies it. If someone told me about his sheikh, and his sheikh about his sheikh, and his sheikh about his sheikh, until it reached the Messenger of Allah (peace and blessings be upon him), is it possible for us to deny this if one of the narrators is accused of lying?
The student: ...
The Shaykh : Yes, it is possible. But if the news comes to us directly from the Messenger, then denying it is disbelief. Therefore, if someone denies a hadith in one of the books of hadith, in one of the books of hadith, and denies it, and we say to him, "Why did you deny it? Do you have any doubt that the Messenger of Allah (peace and blessings be upon him) said it?" and he says, "I have no doubt that he said it, but it is a lie," what do we say to him? We say, "This person is a disbeliever, a disbeliever," because the truth came to him with his own admission. But if he says, "This is a lie because one of the narrators is a liar or a habitual liar, so I reject it," then what do we say?
The student: ...
The Shaykh : Does he become a disbeliever or not?
The student: ...
The Shaykh : He does not become a disbeliever; rather, this may be what is obligatory for him if this is the outcome of his independent legal reasoning. Do you understand, everyone? So the benefit of his statement: is that there is no intermediary between him and the one who brought the truth, even if he said, "Perhaps he has an excuse, and you are blaming him," there is no intermediary.
He said: " Is it not in Hell a dwelling place, a refuge, for the disbelievers? He said, Yes " And this is the answer to "Is it not" and its like when the interrogative hamza enters what implies negation, so the answer to the rhetorical question is what?
The student: ...
The Shaykh : Yes, even if you said "Yes"
The student: ...
The Shaykh : Yes, it would be affirmed. So if you said, "Did not Zayd stand up?" and the addressee said, "Yes," meaning
The student: He did not stand up
The Shaykh : He did not stand up. And if you said, "Did not Zayd stand up?" and the addressee said, "Yes"
The student: ...
The Shaykh : Yes?
The student: ...
The Shaykh : Meaning he did stand up. Therefore, it is narrated from Ibn 'Abbas (may Allah be pleased with them both) regarding the statement of the Exalted:[Al-A'raf 7:172] He said: " If they had said 'Yes,' if they had said 'Yes,' they would have become disbelievers " Meaning, if they had said "Yes," it would mean "You are not our Lord, you are not our Lord." This is the well-known usage in the Arabic language. But sometimes the answer is "Yes" and affirmation is intended. From this is the statement of the poet:
" Is it not that the night gathers Umm 'Amr * and us, so that is nearness for us
Yes, and you see the crescent as I see it * and the day rises over her as it rose over me "
Are you with me? Who will recite the verse for me? Did you not memorize it before, O Muhammad?
The student: ...
The Shaykh : Repeat it a second and third time
" Is it not that the night gathers Umm 'Amr * and us, so that is nearness for us
Yes, and you see the crescent as I see it * and the day rises over her as it rose over me "
Third time " Is it not that the night gathered Umm 'Amr * and us, so that is nearness for us
Yes, and you see the crescent as I see it * and the day rises over her as it rose over me "
One of the Arabs would recite a poem of fifty or sixty verses at once, and he would leave, and the people would have memorized it.
The student: ...
The Shaykh: Yes
The student: Is it not that the night gathers Umm 'Umar and us, so that is nearness for us
The Shaykh : Yes
The student: Yes.
The Shaykh : ...
The student: ... I
The Shaykh : Yes
The Shaykh : As I see it
The student: As I see it
The Shaykh : And the day rises over her
The student: ...
The Shaykh : As it rose over us
Who is more unjust
فمن أظلمWho
فمنThe student: ...
The Shaykh : No, the negative means no one is more unjust, no one is more unjust than he who lies about Allah, meaning he spoke a lie about Him. The author said: " by attributing a partner or a son to Him, and this is by way of example, not restriction " So whoever says that Allah has a son has lied about Allah. Whoever says that Allah has a partner has lied about Allah. If Allah is not described with these attributes with which He described Himself, then he has lied about Allah. If Allah is likened to His creation, then he has lied about Allah. If Allah forbade ... and the intercessor and the protector, then he has lied about Allah. The important point is that the author (may Allah have mercy on him) mentioned only these two matters; what is intended by this is what? Example, not restriction. Lying about Allah is abundant, and some of it is more severe than other.
He said:
And denies the truth
وكذب بالصدقAnd the word of your Lord has been fulfilled in truth and in justice
وتمت كلمت ربك صدقا وعدلاAnd denies the truth
وكذب بالصدقWhen it came to him
إذ جاءهThe student: ...
The Shaykh : Yes, it is possible. But if the news comes to us directly from the Messenger, then denying it is disbelief. Therefore, if someone denies a hadith in one of the books of hadith, in one of the books of hadith, and denies it, and we say to him, "Why did you deny it? Do you have any doubt that the Messenger of Allah (peace and blessings be upon him) said it?" and he says, "I have no doubt that he said it, but it is a lie," what do we say to him? We say, "This person is a disbeliever, a disbeliever," because the truth came to him with his own admission. But if he says, "This is a lie because one of the narrators is a liar or a habitual liar, so I reject it," then what do we say?
The student: ...
The Shaykh : Does he become a disbeliever or not?
The student: ...
The Shaykh : He does not become a disbeliever; rather, this may be what is obligatory for him if this is the outcome of his independent legal reasoning. Do you understand, everyone? So the benefit of his statement:
When it came to him
إذ جاءهHe said: " Is it not in Hell a dwelling place, a refuge, for the disbelievers? He said, Yes " And this is the answer to "Is it not" and its like when the interrogative hamza enters what implies negation, so the answer to the rhetorical question is what?
The student: ...
The Shaykh : Yes, even if you said "Yes"
The student: ...
The Shaykh : Yes, it would be affirmed. So if you said, "Did not Zayd stand up?" and the addressee said, "Yes," meaning
The student: He did not stand up
The Shaykh : He did not stand up. And if you said, "Did not Zayd stand up?" and the addressee said, "Yes"
The student: ...
The Shaykh : Yes?
The student: ...
The Shaykh : Meaning he did stand up. Therefore, it is narrated from Ibn 'Abbas (may Allah be pleased with them both) regarding the statement of the Exalted:
"Am I not your Lord?" They said, "Yes
ألست بربكم قالوا بلى" Is it not that the night gathers Umm 'Amr * and us, so that is nearness for us
Yes, and you see the crescent as I see it * and the day rises over her as it rose over me "
Are you with me? Who will recite the verse for me? Did you not memorize it before, O Muhammad?
The student: ...
The Shaykh : Repeat it a second and third time
" Is it not that the night gathers Umm 'Amr * and us, so that is nearness for us
Yes, and you see the crescent as I see it * and the day rises over her as it rose over me "
Third time " Is it not that the night gathered Umm 'Amr * and us, so that is nearness for us
Yes, and you see the crescent as I see it * and the day rises over her as it rose over me "
One of the Arabs would recite a poem of fifty or sixty verses at once, and he would leave, and the people would have memorized it.
The student: ...
The Shaykh: Yes
The student: Is it not that the night gathers Umm 'Umar and us, so that is nearness for us
The Shaykh : Yes
The student: Yes.
The Shaykh : ...
The student: ... I
The Shaykh : Yes
The Shaykh : As I see it
The student: As I see it
The Shaykh : And the day rises over her
The student: ...
The Shaykh : As it rose over us