Commentary on Tafsir al-Jalalayn: ((And if We had made it)) that is, the Reminder ((a foreign-language Qur'an, they would have said, Why not)) why not ((are its verses)) are its verses ((made distinct)) made clear

Then He said, Mighty and Majestic: The pronoun refers to the Qur'an, and the commentator said:"namely, the Remembrance"And he said: "The Reminder" because its mention had recently preceded. , and in any case, the meaning is agreed upon that the pronoun "he" in returns to the Qur'an in the language of the non-Arabs, and upon whom was it revealed? The Arabs that is, the disbelievers who denied the Messenger (peace and blessings be upon him)"Halla" were made clear until we understand it, but Allah the Exalted has cut off their argument, saying: And he said:, and his saying: by the meaning of "why did not the author, may Allah have mercy on him, inform us that" It is used for urging and it is used as a conditional, and in its grammatical analysis it is called a particle of negation for non-existence. Here, these particles share in existence and non-existence, so a particle of negation for the sake of negation, and a particle of existence for existence, and A particle of negation due to non-existence. You say: "When he came to me, I honored him." Here, the honoring occurred because of the occurrence of the coming. And you say: "If Zayd had come, I would have honored him." Here, the honoring was negated because of the negation of the existence. And you say: "Were it not for Zayd, I would have perished, or I would have done such and such." So here, the negation is due to what? To non-existence. Here, [it] is neither of this nor of that. Here, it shifted from the meaning of conditionality to the meaning of exhortation. It is not of this, nor of that. Here, the meaning shifted from conditional to hortatory, based on the rest of their words."

A

أ

a Qur'an

A foreigner and

أعجمي و

a prophet

an Arab

عربي

a question of reproach from themThat is to say, if the Qur'an had been in the language of the non-Arabs, they would have said: "Why were its verses not made clear and explained in the Arabic language?" And then they would also have said: That is to say, it is not possible for the Qur'an to have been revealed in the language of non-Arabs upon an Arab Prophet. And what they said is a genuine question, meaning that their statement is true: it is not possible for a non-Arabic Qur'an to be revealed upon an Arab Prophet. And Allah has explicitly stated this in His saying: So their statement is true, and we accept their statement. As for their saying: So we say: It is detailed, but it serves as a proof if the Qur'an were in a non-Arabic language. And on this basis, their statement would be correct: if the Qur'an were in a non-Arabic language, it would become a proof for their claim. and it is true in their saying The author said:by pronouncing the second hamzahThe realization of the second hamzah is to say: a-a'ajami, as is the well-known recitation. He says:and changing its second hamzah to an alifWe turned the second hamzah into an alifwith full elongation and less than that"A'ajami" means that you lengthen the alif with a natural lengthening, or you lengthen it beyond that. The natural lengthening is what he said:and below thatThe additional elongation is what he said:with full vowelizationSo, how many readings are there in it? Three readings. Yes: *a-ajami*, *a-ajamiyyun*, *a-ajamiyyun*. Three readings. And the readings—as is well known—are all *sunnah* (recommended practice). All the readings are *sunnah* because they are established from the Prophet (peace and blessings be upon him). It is incumbent upon the person who has mastered them and memorized them to read with this one at one time and with that one at another time, just as we say regarding acts of worship that have come in various forms: it is incumbent upon you to do this at one time and that at another. But do we read with a reading that contradicts the Qur'an that is in the hands of the common people? The answer is: No. And for this reason, we see that what some students do is a lack of wisdom: if they know the readings, they read with a reading that is not in the hands of the common people. This is a great error, because the common person does not grasp these things, and the status of the Qur'an will descend in his mind, and its greatness will diminish in his estimation. Then, perhaps this reader will be accused of having made a mistake and erred. But some people have knowledge and do not have wisdom, and this is a defect in the balance of the servant and the conduct of the servant: to have knowledge but no wisdom. If the Companions (may Allah be pleased with them) disputed among themselves, and they are who they are, regarding the differences in the readings, how much more so the common people of this time? Yes, he says: That is: Say, O Muhammad, in response to them"

It is, for those who believe, a guidance

هو للذين آمنوا هدى

[Fussilat 41:44]

from misguidance

and healing

وشفاء

of ignorance The pronoun refers to the Qur'an, the Reminder. that is, knowledge and light The author (may Allah have mercy on him) says:"from ignorance"This is subject to scrutiny because"from ignorance"included in his statement: for guidance is knowledge, and its opposite is ignorance, but healing means from the disease, the disease of the hearts, as the Exalted said: Therefore, the correct view is that his statement: from misguidance, which is ignorance, so it is guidance from ignorance and misguidance. from the illness of the hearts; rather, it is also a cure for the illness of the bodies. Indeed, the Qur'an is sought as a cure for the diseases of the hearts, and it is likewise sought as a cure for the diseases of the bodies. How many a person who was ill with a bodily illness was healed by Allah the Exalted through the Qur'an. The story of the one stung by a scorpion is well known to you, or to most of you. It was about a man who was the leader of his people, and a detachment of the Companions stayed with him, but he did not host them. So Allah the Exalted sent a large, fierce scorpion that stung their leader. They asked for a reciter from among the Companions, who said, "We will not recite for you except in exchange for so much of the sheep." They gave them the sheep, and one of them went to recite Surat al-Fatihah over him until he stood up as if he had been untied from a bond. However, they hesitated regarding the sheep they had taken, fearing that it might not be lawful for them, until they came to the Prophet (peace and blessings be upon him) and asked him. He said: He said that not out of a need for the meat, but to please their hearts and reassure their souls, so that it would become clear to them that it is lawful with no doubt about it. The important point is that they informed the Prophet (peace and blessings be upon him) that they had recited al-Fatihah over this stung man, and he said: This makes it clear that the Qur'an is a cure for the diseases of the hearts and the ailments of the bodies, but for whom? For those who believed: who believed in the Qur'an, that it is from Allah, and that it is a cure. As for a man who did not believe in it, did not raise his head with it, and did not see any harm in opposing it, then he will not benefit from it.
He said: We ask Allah for well-being. is a subject. is a subject and a predicate, and the sentence is the predicate of the first subject, which is meaning, as if he said: It is for those who believe a guidance and a healing, and as for those who do not believe, in their ears is deafness. They do not believe in what? They do not believe in Allah, nor in the messengers, nor in the books. These people have in their ears deafness, meaning heaviness, because "waqr" means a heavy load. Allah the Exalted said: meaning, the clouds carry a lot of water. So on this basis, in their ears is deafness, meaning heaviness and deafness, so they do not hear, refuge with Allah. so they do not see. Thus, the channels of understanding for the disbelievers are blocked: they do not hear and they do not see, so the guidance of the Qur'an does not reach their hearts. So if someone asks: How can the same speech be guidance and healing for some people, and blindness and misguidance for others? We say: This is according to what is in the heart.