Commentary on Tafsir al-Jalalayn: (( The Book whose verses have been made distinct )) clarified with rulings, stories, and admonitions (( an Arabic Qur'an )) a state (hal) describing the Book by its attribute

" Yes, detail (tafsil) is the opposite of summary (ijmal), meaning that the verses of the Qur'an are detailed, but they sometimes come in summary form and sometimes in detailed form. When the summary is detailed, the whole becomes detailed. And his saying:

Its verses

آياته

gathering

a sign

آية

The verse in the Qur'an is everything that is separated from what precedes it and what follows it by a separator. That is why you hear the scholars say "the separators of the verses," meaning the places where the verse is separated from what is before it and what is after it. And they—the noble verses—some are long, some are short, and some are medium. So the longest verse in the Book of Allah is the verse of debt

O you who have believed, when you contract a debt

يا أيها الذين آمنوا إذا تداينْتُم بدين

[Al-Baqarah 2:282]

, and the shortest verse is

Ta-Ha

طه

, but this is from the letters that have no meaning, as we have established. Now, let us see

Then he looked

ثم نظر

and

Two heavy ones

مدهامتان

, which has more letters?

Then he looked

ثم نظر

has six letters, the mim is shaddah on two,

Two heavy ones

مدهامتان

?
The students: Eight, O Shaykh. Nine.

The Shaykh : So which is more, the six or the eight? Now, so

Then he looked

ثم نظر

is the shortest verse in the Book of Allah, and the rest are medium, some leaning toward length and some leaning toward shortness. The Sunnah regarding the verses is to read them as they are separated; this is the Sunnah. So you read

⁽²⁾ [All] praise is [due] to Allah, Lord of the worlds - ⁽³⁾ The Entirely Merciful, the Especially Merciful, ⁽⁴⁾ Sovereign of the Day of Recompense. ⁽⁵⁾ It is You we worship and You we ask for help. ⁽⁶⁾ Guide us to the straight path - ⁽⁷⁾ The path of those upon whom You have bestowed favor, not of those who have evoked [Your] anger or of those who are astray.

الحمد لله رب العالمين الرحمن الرحيم مالك يوم الدين إياك نعبد وإياك نستعين اهدنا الصراط المستقيم صراط الذين أنعمت عليهم غير المغضوب عليهم ولا الضالين

[Al-Fatihah 1:2-7]

how many verses? Seven verses, you read them thus, detailed. And if you combine them, there is no harm, because there is no prohibition reported regarding that. However, it is not befitting for a person to recite the Qur'an in a hasty manner such that the letters are hidden, for it may become forbidden upon him if it necessitates that some letters be hidden. As for the hasty recitation in which the person completes the letters, there is no harm. But the best is to pause at every verse. And here we ask the brother: do you pause at His saying, the Exalted:

Woe to the praying ones

فويل للمصلين

? Is "Mim" a verse?
The student: It is not by connection.

The Shaykh : Why? Did we not say the best is to pause at every verse?
The student: ... the connection, and woe to the worshippers who are heedless of their prayer

The Shaykh : But if you paused?
The student: The meaning changes ... the threat ... all the worshippers

The Shaykh : Now, what do you say? Does he pause or not? He pauses, O brothers, he pauses, because it is a verse, for Allah, Mighty and Majestic, is the One who revealed it and made this verse separate from the other. And perhaps in pausing at the verse, a nail is driven into the heart until he is astonished: how is there woe for the worshippers? So he awaits the meaning that clarifies that, and you say:

Woe to the praying ones

فويل للمصلين

The listener will be astonished: how is there woe for the worshippers? So he eagerly awaits the meaning that clarifies this, and then comes

[But] who are heedless of their prayer -

الذين هم عن صلاتهم ساهون

[Al-Ma'un 107:5]

as if it were rain on barren land, is that not so? Now, so we pause at this, and there is no objection. As for

Do not approach prayer

لا تقربوا الصلاة

, we do not pause here. The reason is that it is not the beginning of a verse, but we say:

Do not approach prayer while you are intoxicated

لا تقربوا الصلاة وأنتم سكارى

. Now, so

Its verses have been detailed

فُصِّلَت آياته

includes both linguistic and semantic detail. Linguistic detail: that Allah made every verse independent of the other, separated from one another. And semantic detail: the clarification and explanation of what was in summary. For this reason, the author, may Allah have mercy on him, pointed only to the semantic detail and said: " The rulings, stories, and admonitions have been made distinct ." But it should be said that it was detailed from two aspects: linguistic and semantic. The linguistic is that every verse was separated from the other, and the semantic is that it was clarified and what was in summary among it was clarified, whether from the rulings or otherwise.

⁽¹⁷⁾ And what can make you know what is the Day of Recompense? ⁽¹⁸⁾ Then, what can make you know what is the Day of Recompense?

وما أدراك ما يوم الدين * ثم ما أدراك ما يوم الدين

[Al-Infitar 82:17-18]

This is in summary, and He detailed it by His saying:

It is the Day when a soul will not possess for another soul [power to do] a thing; and the command, that Day, is [entirely] with Allah.

يوم لا تملك نفس لنفسٍ شيئًا والأمر يومئذ لله

[Al-Infitar 82:19]

.

⁽¹⁾ The Striking Calamity - ⁽²⁾ What is the Striking Calamity? ⁽³⁾ And what can make you know what is the Striking Calamity?

القارعة * ما القارعة * وما أدراك ما القارعة

[Al-Qari'ah 101:1-3]

is in summary, and He detailed it by His saying:

It is the Day when people will be like moths, dispersed,

يوم يكون الناس كالفراش المبثوث

[Al-Qari'ah 101:4]

. So the detail here, meaning the semantic detail, means that the Qur'an is clarified and explained, so even if it comes in summary, it must be clarified.
" is a state (hal) from by its attribute ." Al-Jalalayn, may Allah have mercy on him, explained, meaning very well. He said that

Qur'an

قرآنا

is a state (hal), as if someone asked him: How do you say it is a Qur'an, while the state (hal) is a description and

Qur'an

قرآن

is not a description? So he said: by its attribute. Where is its attribute?

Arabic

عربيًّا

an Arabic Qur'an

قرآنًا عربيًّا

means if the noble verse were only

Qur'an

قرآنًا

, it would not be valid to be a state (hal), because the state (hal) must be derived: a name of the doer (ism fa'il) or a name of the done (ism maf'ul) or something similar. And "Qur'an" is derived or not derived? Not derived. So for this reason he said: " It is a state (hal) from by its attribute ." Are you with us, everyone? So " by its attribute" refers back to , as if he said: It is valid to be a state (hal) because it is described. Now, if someone says: How do you make it a state (hal) from and is indefinite, and the possessor of the state (hal) must be definite? We say: This indefinite was specified in His saying: It was specified by the attribute, and when an indefinite is specified, it becomes close to a definite, so it is permissible for the state (hal) to occur from it. So we now have two issues: The first issue: How did the state (hal) come from while it is indefinite? And the answer is: The Book, which is the indefinite, was described by his saying: And when the indefinite is described, the state (hal) is permissible from it. Now, the second issue: The state (hal) is If we parse as a state (hal), how is it valid to be a state (hal) and not derived? It is described by a derived word, so the state (hal) is permissible from it. Now, And the meaning of it being Arabic first: The word "Qur'an" is on the pattern of Fu'lan, like shukran and ghufuran and the like. Is it in the meaning of "reader" or in the meaning of "read"? It was said that it is in the meaning of "read." And is "read" from gathering or from recitation? It was said that it is from meaning gathered, and from it is the name of the village (qaryah) because it gathers people. And it was said it is from meaning recited. And the correct is that it is permissible for it to be from this and from this, because as long as the word is suitable for both meanings and there is no contradiction between them, it is attributed to both. This is if we say that means "read." And it is permissible for it to be in the meaning of the name of the doer (ism fa'il) in the meaning of i.e., gathering the rulings, tawhid, and others. Now, as for , it is an attribution to the Arabs, because it came in their language. And Allah knows best.