Commentary on Tafsir al-Jalalayn: (( Qul a'inikum )) with the realization of the second hamzah and its facilitation, and the insertion of an alif between them in both ways, and between the first ((

Then He, the Exalted, said: meaning, O Muhammad, to these deniers This sentence is a question in the sense of affirmation, meaning: You are indeed disbelieving, and is for emphasis, and is also for emphasis, because the lam occurring in the predicate of or its delayed subject is for emphasis. This is its grammatical analysis, so puts the subject in the accusative case and raises the predicate, and the kaff is its subject, and the sentence is its predicate. As for the recitations, listen: he says: " with the realization of the second hamzah and its facilitation " Realizing it means saying: Facilitating it means saying: Facilitate it, you pass over it quickly. " and the insertion of an alif between them in both ways, and between the first " What are the two ways? Realization and facilitation. Insert an alif between them in both recitations, so there are four recitations: inserting the alif, you say: This is in realization. This is in facilitation. So, realization and facilitation with an alif and without it, two by two, four recitations. You disbelieve in Him, meaning you deny Him and are arrogant about worshipping Him, because all disbelief revolves around two things, pay attention to them: disbelief revolves around two things: either denial or arrogance. For example, Shaytan disbelieved with what? With arrogance, otherwise he acknowledges Allah, the might of Allah, and the power of Allah, but he was arrogant. The family of Pharaoh and those similar to them disbelieved with what? With denial. So, the core of all disbelief is these two matters: denial or arrogance. So, His saying: includes both meanings, because they denied the oneness of Allah, Mighty and Majestic, and were arrogant about worshipping Him. He did not say: in Allah, but He came with an action from His actions, Exalted and Majestic, an action that these idols cannot do, and coming with an action that the idols cannot do is establishing the proof at the same time, meaning: you disbelieve in this, while your idols do not do it. The commentator said: Sunday and Monday. " because the first day in which Allah began creation is the One

and attribute to Him equals

وتجعلون له أندادًا

[Fussilat 41:9]

The waw is a conjunction, and

you take

تجعلون

is conjoined to

you disbelieve

تكفرون

, not to the relative pronoun, meaning not to

created

خَلَق

, " Partners. "

equals

أندادا

The plural of nidd, and nidd in the original sense is the equal and the similar. It is said: this is the nidd of this, meaning similar to it and a counterpart to it. The intended meaning here is the partners whom they worship as they worship Allah. And the wonder is that these polytheists, out of their foolishness, say: We only worship them to bring us closer to Allah. You worship them with Allah and say: they bring us closer to Allah? Allah is free of this, and this does not increase you from Allah except distance.

that is the Lord of the worlds

ذلك رب العالمين

that

ذلك

He came with the demonstrative pronoun instead of the personal pronoun, then made it a demonstrative of distance for magnification, glorification, and exaltation, because the distance here is a reference to the high place.

that is the Lord of the worlds

ذلك رب العالمين

If he had said: He is the Lord of the worlds, the speech would be correct, but the magnification indicated by the demonstrative would not be achieved, nor the elevation indicated by the form of distance. The parallel is

Alif, Lam, Meem. That is the Book

الم * ذلك الكتاب

and he did not say: He is the Book, or this is the Book, as a reference to what we mentioned.

that is the Lord of the worlds

ذلك رب العالمين

The commentator said:

Owner

مالك

And in this interpretation there is shortcoming, rather we say: Creator, Owner, and Manager, because lordship is creation, ownership, and management. So if we say: Owner, there is shortcoming in this.

That is the Lord of the worlds

ذلك رب العالمين

Meaning, their Creator, their Owner, and the Manager of their affairs, " The plural of 'alam, which is everything other than Allah " Mighty and Majestic, everything other than Allah is an 'alam, and it is called 'alam because it is a sign of its Creator, Exalted and Majestic, for in every thing there is a sign indicating the oneness of Allah, His power, His wisdom, His might, and so on. He said: " The plural of 'alam, which is everything other than Allah, and it was pluralized due to the diversity of its types " Meaning, he did not say the world, but he came with the worlds, due to the diversity of its types, " with the yaa and noon to prioritize the rational beings." If someone asks: Are the rational beings more numerous or the non-rational beings? ... We now have two opinions: the rational beings are more numerous, the non-rational beings are more numerous. Is there an opinion of suspension? Yes? I say there is nothing in suspension? ... So, say I am suspended if you are not certain, say suspended, so that there is a third opinion? Yes, it is said: If we say that the rational beings { Pray two rak'ahs, you who are sitting? Pray two rak'ahs as the greeting of the mosque } If it is said: the rational beings are more numerous. It needs evidence, and perhaps its evidence is that the Prophet (peace and blessings be upon him) said: And the sky is vast and great, every sky is wider than what is below it, so who can count these? This is something great. The Most Inhabited House in the seventh sky, seventy thousand angels enter it every day and do not return to it. Who can count the days, and every day it is struck by seventy thousand angels? So if we look at this, we say: the rational beings are more numerous, the rational beings are more numerous, who can count these? And if we look at what is on earth, we say: the non-rational beings are more numerous. So, on this estimate, the intended meaning, for example, if we want those on earth, we say: the rational beings were prioritized for their honor. The result is that the prioritization of the rational beings, if the rational beings are more numerous, they were prioritized for their number. Good, and if we say: the non-rational beings are more numerous, the rational beings are prioritized? It seems to me you have drifted a bit... The one who is not distinguished is prioritized.
The student: Honoring...

The Shaykh : ? Yes, for their honor, correct. In any case, the prioritization of the rational beings now, if the rational beings are more numerous, it is for their number. If the non-rational beings are more numerous, it is for the honor of the rational beings. Good.