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﴿ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِن كُنتُمْ لَا تَعْلَمُونَ ﴾

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Commentary on Tafsir al-Jalalayn: (( la jarm )) truly (( that which you call me to )) to worship (( has no call )) meaning a call that is answered (( in

Shaykh Muhammad ibn Salih al-‘Uthaymeen

Machine translationRead the Arabic original
Assuredly, that to which you invite me لا جرم أن ما تدعونني إليه
[Ghafir 40:43]
which is disbelief in Allah and associating partners with Him
has no [response to a] supplication ليس له دعوة
[Ghafir 40:43]
meaning it has no call that is answered
in this world or in the Hereafter في الدنيا ولا في الآخرة
[Ghafir 40:43]
and truly also
and indeed, our return is to Allah, and indeed, the transgressors will be companions of the Fire. أن مردنا إلى الله وأن المسرفين هم أصحاب النار
[Ghafir 40:43]
.
The commentator said: "
truly لا جرم
truly " meaning that the meaning of la jarm is truly, and on this basis, la would be superfluous, and jarm means truly, and this is what the author adopted, and the grammarians differed on it, and the correct grammatical analysis is that la is a negator of the genus, and jarm is its noun, and the meaning of jarm is without doubt or necessarily, this is the correct view, and the construction is clear, and there is no need to assume that la is superfluous, and jarm means cutting, and that the sentence ends up being a verbal noun for a deleted operator, meaning: it is truly right that what you call to, there is no need for this, if we say: without doubt that what you call me to has no call in this world nor in the Hereafter, the problem is resolved.
And on this basis, jarm is the noun of la,
and that what وأن ما
and what entered it is in the sense of a verbal noun as the predicate of la, and the matter ends, and the meaning says: without doubt or hesitation that the one you call me to has no call.
And his saying:
that to which you invite me أنما تدعونني إليه
[Ghafir 40:43]
written with me connected, meaning what is connected with an, and according to the known rules, it should be separated, because the meaning is la jarm that the one you call me to, and if ma is a relative pronoun, it is separated from an in writing, but the script of the Mushaf, the scholars follow the Uthmani script, out of respect for the Qur'an that it not be changed. Therefore, you find that prayer in the Mushaf is written with a waw, and zakah with a waw, and riba with a waw,
Indeed, the mercy of Allah is near to the doers of good. وإن رحمت الله قريب من المحسنين
[Al-A'raf 7:56]
with an open ta, all this following the Uthmani script, out of respect for the Book of Allah that no change be introduced into it.
And the scholars differed on whether the Qur'an is written according to the rules and at all times according to its context, or according to the Uthmani script?
It was said that it is permissible to write it according to the rules at all times according to its context, because the intention is that the Book of Allah be recited according to how it was revealed, not according to how it was written, and the Qur'an was revealed recited, so writing is nothing but conventions subject to the customs of people.
And the second opinion is that it is not permissible to change it ever, to block the door, and to prevent change, so that no one is allowed to change in the Book of Allah the Exalted and Majestic, and this is undoubtedly aimed at strengthening our respect for the Noble Qur'an, and the first aims at strengthening the delivery of the Qur'an to people in a way that is free from doubt.
And the third opinion: that if you write it for beginner students, there is no harm in writing it according to the known rules, because the beginner students do not know it, but if you want to write it to be read, it is written according to the Uthmani script. And it appears that this detailed opinion is the strongest of the three opinions.
Assuredly, that to which you invite me has no [response to a] supplication لا جرم أن ما تدعونني إليه ليس له دعوة
[Ghafir 40:43]
an: a particle of emphasis that makes the subject accusative and the predicate nominative, and ma: its noun, and has no call: its predicate sentence.
He says: "
that to which you invite me أنما تدعونني إليه
[Ghafir 40:43]
to worship Him " but this interpretation is deficient, what they called him to was to disbelieve in Allah and associate partners with Him, they called him to two things, and the author limited it to one thing, which is worshipping other than Allah, and this is shirk.
"
has no [response to a] supplication ليس له دعوة
[Ghafir 40:43]
meaning it has no call that is answered " and the correct view is that it has no call by which it is called, and no call to which it responds, so the meaning of:
has no [response to a] supplication ليس له دعوة
[Ghafir 40:43]
means it does not deserve to be called, and it also does not respond if called, as Allah the Exalted said:
And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed. (14) If you invoke them, they do not hear your supplication; and if they heard والذين تدعون من دونه ما يملكون من قطمير إن تدعوهم لا يسمعوا دعاءكم ولو سمعوا
[Fatir 35:13-14]
even if
they would not respond to you ما استجابوا لكم
[Fatir 35:14]
add to that that you want them to benefit you in the Hereafter, and the matter is not so
And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters]. ويوم القيامة يكفرون بشرككم ولا ينبئك مثل خبير
[Fatir 35:14]
and this verse is like His saying the Exalted:
And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection ومن أضل ممن يدعوا من دون الله من لا يستجيب له إلى يوم القيامة
[Al-Ahqaf 46:5]
this which you call cannot respond to you until the Day of Resurrection ever.
and they, of their invocation, are unaware. وهم عن دعائهم غافلون
[Al-Ahqaf 46:5]
they: it is permissible that it be the ones called, and it is permissible that it be the callers, and the haa in their call is permissible to refer to this and that according to the previous pronoun
And when the people are gathered وإذا حشر الناس
[Al-Ahqaf 46:6]
which is the time that these callers want to benefit from the ones called
And when the people are gathered [that Day], they [who were invoked] will be enemies to them, and they will be deniers of their worship. وإذا حشر الناس كانوا لهم أعداء وكانوا بعبادتهم كافرين
[Al-Ahqaf 46:6]
because Allah says:
[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship], إذ تبرأ الذين اتبعوا من الذين اتبعوا ورأوا العذاب وتقطعت بهم الأسباب
[Al-Baqarah 2:166]
meaning the affection and love that they concealed for them in this world
Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." وقال الذين اتبعوا لو أن لنا كرة فنتبرأ منهم كما تبرئوا منا
[Al-Baqarah 2:167]
good.
In any case
has no [response to a] supplication ليس له دعوة
[Ghafir 40:43]
the author says: " it has no call that is answered " meaning it does not respond to the call, and the correct view is that it has two meanings: it does not respond and it does not deserve, so it does not deserve to be called, and even if called, it would not respond.
has no [response to a] supplication in this world or in the Hereafter ليس له دعوة في الدنيا ولا في الآخرة
[Ghafir 40:43]
and indeed, our return is to Allah وأن مردنا إلى الله
[Ghafir 40:43]
reminding them of the Reckoning, may Allah have mercy on him and reward him with good.
"
And that our return وأن مردنا
meaning our return
to Allah إلى الله
" Mighty and Majestic in this world and the Hereafter,
And if you disagree over anything, refer it to Allah and the Messenger فإن تنازعتم في شيء فردوه إلى الله والرسول
[An-Nisa 4:59]
so the return is to Allah in this world and in the Hereafter
and indeed, the transgressors will be companions of the Fire. وأن المسرفين هم أصحاب النار
[Ghafir 40:43]

First: that what you call to has no call in this world nor in the Hereafter, and second: that our return is to Allah, and third: that the transgressors are the companions of the Fire.
The transgressor is an active participle from transgression, which is exceeding the limit, and it can be disbelief and it can be less than disbelief, so the person who fills his stomach with food and drink is a transgressor but he is not a disbeliever, because Allah said:
and eat and drink, but be not excessive كلوا واشربوا ولا تسرفوا
[Al-A'raf 7:31]
and likewise transgression in clothing and other things does not lead to disbelief, but transgression in worshipping Allah by going beyond worshipping Allah to worshipping other than Him, this is disbelief, and this is what this believing man intended.
and indeed, the transgressors will be companions of the Fire. وأن المسرفين هم أصحاب النار
[Ghafir 40:43]
they: a disjunctive pronoun, and it has been mentioned to us that the disjunctive pronoun, grammatically, has no place in the grammar, so it does not affect what comes before it, and what comes before it does not affect it, and it has been mentioned to us that the disjunctive pronoun has benefits:
emphasis, restriction, and distinguishing the predicate from the attribute, and we gave an example for that.
Source alathar.net

The Arabic text is copied verbatim from the original source, without any edits.

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