Commentary on al-Jalal al-Bayn's Tafsir: “Exalted in rank” means Allah is great in His attributes

Then he said: "

The Possessor of the high degrees

رفيع الدرجات

meaning Allah is great in His attributes, or the One who raises the ranks of the believers in Paradise " His statement: from al-ru'fah, which is elevation, the author (may Allah have mercy on him and forgive him) explained it with one of two meanings: that al-ru'fah means greatness and al-darajat means attributes, i.e., that Allah the Exalted is great in His attributes. The second meaning is that “Exalted in rank” means the One who raises the ranks of others, namely the believers in Paradise. Both meanings distort the word from its place, because Rafi' is an active participle or a descriptive adjective, and its subject refers to Allah Mighty and Majestic, who is mentioned in His statement: And on this basis, it is not correct to interpret it as meaning the One who raises the ranks of the believers, because under this interpretation, the ranks would be the ranks of others, the ranks of the believers. It is also not correct to interpret “Exalted in rank” as “great in attributes” because of the great difference between them. But the author, may Allah forgive him, interpreted it with this interpretation to avoid affirming intrinsic elevation, because he is among those who do not see that He is elevated by His essence. Therefore, he distorted the Qur'an to one of these two meanings, and both are false. The correct view is that He, Glorified is He, is the One Exalted in rank. This is indicated and specified by His statement: meaning the Owner of the Throne, and the Throne is the highest of created things. So it is as if He said, “Exalted in rank above the Throne,” and this is the definitive interpretation.
And the author's statement: " the One who created it " also contains a hint of denying istiwā' (rising above the Throne), because the meaning of “Owner of the Throne” is the One who possesses it and is elevated above it; this is the meaning. For this reason, it is not said “Owner of the earth,” “Owner of the sky,” “Owner of the mountains,” or “Owner of the clouds,” even though He created them. So interpreting “Owner of the Throne” as “the One who created it” is undoubtedly a distortion of the word from its place, to avoid affirming istiwā' upon the Throne. The definitive interpretation of the verse is that we say: He is Exalted in rank, meaning He Himself, Mighty and Majestic, is elevated. Indeed, “Exalted in rank” uses the descriptive adjective indicating permanence and continuity. And al-darajat are the known ranks, i.e., what is some above some until it reaches the limit. As for “Owner of the Throne,” its meaning is the One who possesses the Throne, specifically distinguished by istiwā' upon it. This is the definitive interpretation of the verse.
"

He casts the spirit

يلقي الروح

the revelation

from his matter

من أمره

meaning from His speech

upon whom He wills from among His servants

على من يشاء من عباده

[Al-Baqarah 2:90]

to the end of it " The spirit is the revelation, due to His statement, the Exalted: And Allah the Exalted named the revelation a spirit because through it the hearts have life. And his statement: "

from his matter

من أمره

meaning His speech " This is good, this interpretation, meaning that the revelation is from the speech of Allah Mighty and Majestic; He speaks, and Jibril hears it, then he descends with it to whom Allah, Glorified and Exalted is He, wills. And his statement: He did not specify who these are, but we know that they are the prophets, because they are the ones to whom the revelation is cast, whether they are messengers or not. Then, his statement: The general expression of will in every place it appears in the Qur'an is qualified by wisdom. Whenever you see Allah saying “He wills,” it is a will coupled with wisdom, due to His statement, the Exalted: And due to His statement, the Exalted: And who are those whom Allah the Exalted wills to cast the spirit upon? Allah specified them in His statement: And his statement: The meaning of “servants” here is specific servitude, namely those who believed in Allah Mighty and Majestic. Indeed, what is more specific is the messengers.
He said: "

to warn

لينذر

to terrify " The lām here is for causation, and al-inthirā' (warning) is information accompanied by terror. For this reason, the author said: " to terrify " interpreting it with its necessary consequence, otherwise al-inthirā' is information accompanied by terror. And his statement: " the people to whom it is cast " The commentator (may Allah have mercy on him) informed us that the doer of “warns” is the one upon whom it is cast, i.e., the messenger. Undoubtedly, he is the one who warns directly. It is also possible that the doer refers to the doer of “casts the spirit,” i.e., Allah Mighty and Majestic, meaning “so that Allah warns.” The wisdom behind not mentioning the doer, and Allah knows best, is to make the verb suitable for both, i.e., so that it is valid for the warning to refer to Allah and for it to refer to the messenger. If it refers to Allah, it is because He is the origin; if it refers to the messenger, it is because he is the direct conveyor of the warning.
And his statement: " the people " This is an estimation of the first object, which is the object of “warns,” because “warns” takes two objects that are not originally a subject and a predicate. The first object may be omitted, or the second object may be omitted. Allah the Exalted said: This contains both objects. Likewise, both objects are present. One of them may be omitted, either the first or the second, due to the indication of the context.
"

to warn of the Day of Meeting.

لينذر يوم التلاق

[Ghafir 40:15]

with the omission of the yā’ and its presence " Meaning that there are two readings: al-talāqī with the yā’, and al-talāq with the omission of the yā’. As for the presence of the yā’, it is because it is the original form. As for the omission of the yā’, it is for lightness, like His statement, the Exalted: Its original form is al-muta'ālī, but the yā’ was omitted for lightness. So here, al-talāq’s original form is al-talāqī, and the yā’ was omitted for lightness. The Day of al-talāq is the Day of Resurrection, and the commentator explained this by saying: " for the meeting of the inhabitants of the heavens and the earth, the worshipper and the worshipped, and the wrongdoer and the wronged in it " Meaning in that day. If we said with a broader meaning: for the meeting of the creatures in that day, because everything meets the other, even the beasts So it was named the Day of Meeting because of the meeting of the creation in it. Allah Mighty and Majestic gathers all the creatures in that day, and they meet.