Commentary on Tafsir al-Jalalayn: “(A revelation from the Most Merciful, the Bestower of Mercy)” is the subject, “(a Book)” is its predicate, “(whose verses have been made distinct)” means clarified by rulings and narratives.

He said: The author, may Allah have mercy on him, the commentator, said: “

The sending down

تنزيل

is the subject, and

Book

كتاب

is its predicate ” If it were said the other way around, it would be clearer. If it were said: “A Book whose verses have been made distinct is a revelation from the Most Merciful, the Bestower of Mercy,” that would be better, because the meaning is predicated of the entity, not the entity of the meaning. This is the rule. So you say: “Zayd is standing.” is the predicate, and you do not say: “ is the predicate.” However, the author’s grammatical analysis has a valid point, meaning it is not incorrect. But if it were said that is the predicate, placed first, and is the subject, placed last, it would be clearer and more explicit. Who does refer to? It refers to the Lord, Mighty and Majestic. That is: a revelation from Allah, the Most Merciful, the Bestower of Mercy. But he used these two noble names to indicate that the Qur'an is mercy, because its revelation is in accordance with the mercy of Allah, Mighty and Majestic. Is it not possible to say: “A revelation from Allah”? Yes, as it appears in other verses. But he said: “From the Most Merciful, the Bestower of Mercy” to indicate that this Qur'an was revealed in accordance with the mercy of Allah, Mighty and Majestic, and that Allah showed mercy to the servants through it. Al-Rahman and al-Rahim are two of the names of Allah, among the most noble of the names of Allah, Mighty and Majestic. They come together and they come separately. If they are separated, each one includes the meaning of the other. So His saying: is separate from al-Rahim, so it includes the attribute and the action, meaning that Allah the Exalted is described with vast mercy, and He, Glorified and Exalted is He, shows mercy with this mercy to whom He wills of His servants. And in His saying: we also say: al-Rahim here includes the attribute and the action, because it is separate from al-Rahman. But when al-Rahman and al-Rahim are combined, al-Rahman is for the attribute and al-Rahim is for the action. For this reason, al-Rahman came in the form of , and this form in the Arabic language implies fullness and completeness of the description that was intended. For example, it is said: “Ghadhaban” for one who is full of anger, and “Gha'ib” for one whose anger is mild. Likewise, “Sakran” for one who is full of intoxication. All of this form implies fullness and breadth. As for al-Rahim, the aspect of action is emphasized in it, meaning: conveying mercy to the one who is shown mercy. For this reason, it came in the Noble Qur'an as , meaning that His mercy has reached the believers in an absolute sense. As for the disbelievers, He shows them mercy in the general sense. Now, the summary of what we said about al-Rahman and al-Rahim: We said that either al-Rahman is mentioned with al-Rahim, or one of them is separated from the other. If one is separated from the other, it includes the other. And if both are mentioned, the aspect of attribute is emphasized in al-Rahman and the aspect of action in al-Rahim. Know that these two noble names indicate that Allah the Exalted is described with mercy, as He said: So mercy is His attribute, and al-Rahim is His name. Is this name transitive or from the intransitive nouns? It is transitive, due to His saying: . The rule in creed is that if the name is intransitive and does not take an object, it includes two things: affirming the name and affirming the attribute. And if it is transitive, it includes three things: affirming the name, affirming the attribute, and affirming the action. So the word , is it a name of Allah that is intransitive or transitive? It is intransitive. For this reason, it is said: “'Adhuma,” meaning He became Great. Belief in it includes belief in as a name of Allah, and it also includes the affirmation of greatness for Allah, Mighty and Majestic. includes three things: it includes al-Rahman as a name of Allah, secondly: mercy as one of His attributes, and thirdly: the action, meaning that He shows mercy to whom He wills. And on this basis, make an analogy. So belief in the names: We say that if they are transitive, it is necessary to believe in the name, the attribute, and the action. And if they are intransitive, it is obligatory to believe in the name and the attribute. “Kitab” is a form of active participle meaning passive, i.e., written. And by what is it written? We say: It is written in the Preserved Tablet, it is written in the scrolls in the hands of the angels, it is written in the scrolls in our hands. As for the first, its evidence is His saying: . As for the second, its evidence is His saying: . As for the third, it is clear. Everything that comes from includes these three meanings: Kitab, i.e., written. In what? In the Preserved Tablet, in the scrolls in the hands of the angels, in the scrolls in our hands.