Continuation of the commentary on Tafsir al-Jalalayn: ((Those who argue about the verses of Allah)) His miracles, the subject ((without authority)) proof ((came to them arrogance))

And His saying: The author said: "proof" meaning without evidence, and that is because authority is everything by which power is established, and it varies according to the context, so the Grand Imam is called the Sultan because he has power, and evidence is called authority because the one who takes it has power, and on this basis, the meaning of His saying: is: without evidence.
And this description or state, meaning the sentence: is a state from the subject of "argue," this description is a description to clarify the reality and not a restrictive description, and the difference is that if we said it is a restrictive description, it would mean that those who argue about the verses of Allah to refute them sometimes have authority and sometimes do not have authority, and the reality is that they do not have authority, and the restrictive description that clarifies the reality does not have a concept, and this is common in the Qur'an, and the intended meaning by the restrictive description that clarifies the reality is the argument, meaning it is like an explanation for the described.
And look at the saying of Allah the Exalted: So His saying: clarifies the reality and is not a restriction, because it is not possible for anyone to call upon another god with Allah in which he has proof, okay.
And likewise His saying the Exalted: [Al-Anfal: 24] So this does not mean that He may call us to what does not give us life, but He does not call except to what gives us life, so this is like an explanation for the described which became a restriction in it, okay.
So: We say that this is a description to clarify the state and the reality, and that they do not have authority by it, and on this basis, it is like an explanation for the described, and I mean by the description here what includes the state and other than the state.
And His saying: the sentence is a description for authority, and His saying: this sentence is the predicate of a subject, and His saying: arrogance means greatness, and the ba was raised so it became from the chapter of "fa'ala" because wonder was intended by it, meaning how great is their hatred in the sight of Allah, he said: hatred, this is a specification for arrogance, because arrogance means their argument, meaning the arrogance of their argument is hatred, so it specifies the hidden subject.
And the author's saying: "

It was a great thing

كبر

their argument

detesting

مقتا

" the correct thing to say is: the arrogance of their hatred is hatred in the sight of Allah, because the specification clarifies the hidden subject, and his saying: hatred is the most intense of hatred, and his saying: is connected to arrogance.
meaning and likewise the believers, the arrogance of their hatred for these arguers about the verses of Allah without authority, who want to refute the truth and manifest the falsehood, and his saying: if faith is mentioned absolutely, the intended meaning is what includes Islam, and if Islam is mentioned absolutely, the intended meaning is what includes faith, for this reason, if you asked and it was said to you: Are Islam and faith synonymous with the same meaning?
Then say: They are synonymous when mentioned individually, but when mentioned together, faith is explained by the deeds of the hearts, and Islam by the deeds of the limbs, an example of that is the saying of Allah Blessed and Exalted: So He distinguished between faith and Islam, and that faith did not enter their hearts but it is close to entering, because "lam" indicates closeness, okay.
So in the hadith of Jibril, faith and Islam were distinguished, why? And likewise when they are mentioned together.
And from that is His saying the Exalted: So He distinguished between this and that, the ones who were taken out are believers and the house is Muslim because in the house was a disbelieving woman, and she was the wife of Lut, so she was outwardly Muslim and submissive because she did not show that she was a disbeliever as He said the Exalted: But when Allah Mighty and Majestic wanted to save whom He would save from the people of Lut, He saved only the believers, and as for the woman, she remained with her people and perished, okay.
He says: We seek refuge in Allah, likewise: it passed us, and we said that this construction would be parsed as follows: the kaf is a noun meaning like, and it is an absolute object for the verb after it, the operator in it is the verb after it, and "seals" is the operating verb, and on this basis, we say: like this sealing, Allah seals.
And as for the author's saying (may Allah have mercy on him): " like their misguidance " there is a consideration in it, and although misguidance necessitates sealing, but it is better to explain it with what matches the operator, so it is said: like this sealing, Allah seals.
He said: "

seals

يطبع

seals " Yes, sealing means closing, as if Allah placed a cover on their hearts and then sealed it as documents are sealed, and Allah indicated that in His saying: .
"

Thus does Allah seal

كذلك يطبع الله

with misguidance

over every heart [belonging to] an arrogant tyrant.

على كل قلب متكبر جبار

[Ghafir 40:35]

" His saying: Allah seals with misguidance, it is said in it as was said in what came before, that the intended meaning is: Allah seals with sealing upon the hearts, upon every arrogant heart.
And His saying: "

over every heart [belonging to] an arrogant tyrant.

على كل قلب متكبر جبار

[Ghafir 40:35]

with tanween

heart

قلب

and before it " upon every heart arrogant, and upon every heart arrogant, and the difference is that on the reading of tanween, arrogance is a description for the heart, and on the reading of addition, the sealing is upon an arrogant heart, and the heart is not the arrogant one, and the meaning is the same, because when the heart becomes arrogant, the soul becomes arrogant, by the saying of the Prophet (peace and blessings be upon him): .
His saying: upon every arrogant heart, or an arrogant heart, arrogance: its meaning is elevation, meaning that the person elevates himself, and it is of two types:
Arrogance towards creation, and arrogance towards the truth, and to this points the saying of the Prophet (peace and blessings be upon him):