Commentary on Tafsir al-Jalalayn: “No falsehood comes to it from before it or from after it,” meaning there is no book before it that contradicts it, nor after it, “a revelation from

“

Falsehood cannot approach it from before it or from behind it

لا يأتيه الباطل من بين يديه ولا من خلفه

[Fussilat 41:42]

Meaning there is no book before it that contradicts it, nor after it ” Falsehood is the opposite of the valid and the opposite of the truth. So the jurists say: the prayer is invalid. The prayer is valid. They place invalidity in opposition to validity, and in the Noble Qur'an He placed falsehood in opposition to the truth. So which is the opposite of the truth. And his saying: The author interpreted it with a strange interpretation, saying: “ Meaning there is no book before it that contradicts it, nor after it ” And in this there is an apparent consideration, and the correct view is that no falsehood comes to it from before it, meaning in what it reports, nor from after it, in what it reports about. Everything it reports is truth, and everything it reports about as being to come is truth. Also, no falsehood comes to it in terms of rulings; everything it rules upon is truth, and its ultimate goal is truth. So the meaning is that this Noble Qur'an does not contain, or there is not in it—in the most correct view—there is not in it anything of falsehood, neither in reporting about the past, which is what is before it, nor in reporting about the future, which is its saying: , and if you wish, reverse it and say: what is before it is the future and what is after it is the past. Likewise, no falsehood comes to it in terms of rulings; all its rulings are just, there is no injustice in them. For this reason, you find that the Noble Qur'an, just as it gives the Lord His right of worship, it also gives the created being his right This is the right of Allah. After that: So it is truth in its rulings, truth in its reports , and read, if you wish, the saying of Allah the Exalted: : in terms of reports in terms of rulings.
This is a predicate for a deleted subject, and it is permissible for it to be a second predicate for his saying: Second, or third? Third is a description of , This is permissible to be a description of as well, and on this basis, would be a second predicate, and it is permissible for it to be a second predicate, meaning: a second predicate for and on this basis, would be a third predicate, and it is permissible for to be a predicate for a deleted subject, and the estimation is: It is a revelation from the Wise, the Praiseworthy. And perhaps this estimation is more appropriate, because it indicates that the sentence is introductory to explain the greatness of this Qur'an. He said: Meaning revealed from the Wise, the Praiseworthy. So if we interpret as revealed, the verbal noun becomes the meaning of what? Oh, people, here in grammar, if we interpret with , the verbal noun here becomes the meaning of the passive noun, and the verbal noun comes with the meaning of the passive noun and the meaning of the active noun, and what determines that is the context. Meaning the One possessing wisdom and the One possessing judgment. So judgment belongs to Allah, and wisdom is in His rulings, may He be Exalted. So the Lord, may He be Exalted, is described with judgment that has no one to follow it up, with the effective judgment that has no one to prevent it. And in the well-known supplication He is also described with wisdom; all His rulings are wisdom. If you look at the decrees of destiny, you will find them at the peak of wisdom, and if you look at the rulings of the Shari'ah, you will find them likewise at the peak of wisdom. So He, may He be Exalted, is a Judge and the Possessor of Wisdom. How many a judge has no wisdom? And how many a wise person has no judgment? Many men are wise and intelligent, but they have no judgment; they cannot judge, not even over their wives. And how many a person is a judge, possessing authority and power, but has no wisdom? As for the Lord, may He be Exalted, He is a Wise Judge. And He began by mentioning the Wise before the Praiseworthy, because praise is derived from wisdom, for the Wise one is praised. The author said: “ Meaning Allah, the Praiseworthy ” meaning it is as if he is saying: The intended meaning of the Wise, the Praiseworthy is Allah. And his saying: “ the Praiseworthy ” indicated that the form Fa'il here means the passive Ma'ful. In the Arabic language, Fa'il comes to mean the active Fa'il and Fa'il comes to mean the passive Ma'ful. So if you say: So-and-so is a wounded one, it means wounded, and if you say: So-and-so is a hearing one, it means hearing. So in the Arabic language, it comes to mean the active and the passive. Here, the author interpreted it with the meaning of the Praiseworthy. Now, is this interpretation limited? The answer is: Yes, there is a limitation in it, because Hamid here means the active and the passive; so He is the Praiseworthy and He is also the One who praises. Does not Allah the Exalted praise the believers, the messengers, and whom He wills of His servants often? This is praise, meaning the description of these created beings whom Allah praised is, in reality, their praise. So the brother?
The student: Meaning the active and the passive.

The Shaykh : Meaning the active and the passive: meaning the passive, i.e., that He is the Praiseworthy, and meaning the active, i.e., that He is the One who praises. Pay attention! And the author, may Allah have mercy on him, has a limitation in his interpretation.