Continuation of the commentary on Tafsir al-Jalalayn: “And He created them as seven heavens in two days and inspired in each heaven its command,” meaning the command He gave to those within them regarding obedience and worship.

The command He gave to those within them regarding obedience and worship " We begin from here.

inspired in each heaven its command

أوحى في كل سماء أمرها

[Fussilat 41:12]

The author (may Allah have mercy on him) directed the command here to the legislative command, not the cosmic command, and therefore he said: " Its command, the command He gave to those within them regarding obedience and worship " It is possible that the intended meaning of the command here is the affair: He inspired in each heaven its affair, which encompasses the conditions of the heaven and the conditions of those within it. This is broader than what the author (may Allah have mercy on him) mentioned. And we affirm a rule in exegesis: if two interpretations are reported for a verse, one of which is broader, we take the broader one, because the broader includes the narrower, and not vice versa. If we say "its affair," it becomes broader than saying that it is its legislative command, because this is narrower, so attributing it to the broader is preferable. He (Exalted and Majestic is He) says:

We adorned the nearest heaven with lamps

زينا السماء الدنيا بمصابيح

[Fussilat 41:12]

And they are the stars. We adorned them, meaning We made them an adornment that pleases whoever looks at them and rejoices in them. " It is in the accusative case due to an implied verb, meaning We protected it with protection from the jinn stealing the hearing by means of shooting stars " and so on. His statement:

and as a protection

وحفظا

is a verbal noun whose operative verb is omitted; the estimation is: We protected it with protection. And from what? Allah (Blessed and Exalted is He) said:

⁽¹⁶⁾ And We have placed within the heaven great stars and have beautified it for the observers. ⁽¹⁷⁾ And We have protected it from every devil expelled [from the mercy of Allah]

ولقد جعلنا في السماء بروجا وزيناها للناظرين * وحفظناها مِن كل شيطانٍ رجيم

[Al-Hijr 15:16-17]

So the intended meaning of the protection is its protection from the jinn, because the Qur'an interprets part of itself. And what is the affair of the jinn regarding the heaven? The affair of the jinn regarding the heaven is that they ascend, some riding on others, until they reach the heaven, where they listen to the news of the heaven and what the angels discuss, then they descend with it to the earth and throw it to the soothsayers, each of whom has a companion from the jinn. The soothsayer takes this news and adds other news to it, then he tells the people about it. And it is known that what was heard in the heaven must be a fabrication, so this single word becomes a truth that causes people to admire the soothsayers and turn to them. For this reason, in the pre-Islamic age of ignorance, they used to refer to the soothsayers for judgment. This is the issue of stealing the hearing. Then Allah the Exalted protected the heaven at the time of the sending of the Prophet (peace and blessings be upon him and his family), and the jinn, when they attempted to listen, Allah the Exalted sent upon them a shooting star that burns them and destroys them. Did this protection remain after the death of the Messenger (peace and blessings be upon him and his family) or not? It is said: Allah knows best, we do not know. But it was protected during the period of prophethood from stealing the hearing. As for now, Allah knows best; it may be so, or it may not be, because there is no prophet for the stolen heard matter to be mixed with the true revelation. He (Mighty and Majestic) says:

That is the determination of the Exalted in Might, the Knowing.

ذلك تقدِيرُ العَزِيزِ العليمِ

[Al-An'am 6:96]

that

ذلك

The referent is what preceded, which Allah spoke of regarding the creation of the heavens and the earth.

Decree

تقدير

meaning decreed.

The Almighty, the All-Knowing

العزيز العليم

Or: decree is a verbal noun in its proper sense, and the referent is the action of Allah for this thing. So now we have the word decree, a verbal noun, which can mean the passive participle, and the meaning is: that is decreed by the Almighty. It is also possible that it is a verbal noun, which is the action of Allah the Exalted, and this is also a correct meaning. Both are consistent, because if this thing is decreed by Allah, it is from His decree, meaning it is the result of His decree. And his statement:

the Mighty

العزيز

He said: " In His dominion Regarding His creation " There is some deficiency in " The Almighty in His dominion." The correct is: The Almighty means thereby the Possessor of might, and the scholars divided might into three categories, which are:
The student: Might, compulsion, and immunity.

The Shaykh : The might of might, the might of compulsion, and the might of immunity. Its meaning, the might of might:
The student: That He is the Possessor of great might and great honor.

The Shaykh : Yes, meaning that He is the Possessor of great might and great honor in which no one shares with Him. The might of compulsion? The Compeller is the one who overcomes and is not overcome. Now, the might of immunity?
The student: No evil reaches Him; it is immune from evil reaching Him.

The Shaykh : Yes, it is immune from evil or deficiency reaching Him. As for his statement: It is a comparative adjective, and it is possible that it is from the category of exaggeration, because it is valid to be a comparative adjective and valid to be a form of exaggeration. And its meaning is: the Possessor of knowledge. And the knowledge of Allah the Exalted is vast; He is All-Knowing of what was and what will be, if it were, how it would be. We have spoken about this repeatedly, so there is no need to repeat it. We now begin with the benefits of the verses. From where? ... Now.