Commentary on the Tafsir of al-Jalalayn: “Whoever does good, it is for himself” — he did a deed — “and whoever does evil, it is against himself” — meaning the harm of his evil deed falls upon himself — “and your Lord is

Then He the Glorious and Exalted said: This is a conditional sentence; the conditional particle in it is and the verb of the condition?
The student: He did

The Shaykh : And the answer to the condition?
The student:

The Shaykh : Complete. In this conditional sentence, the verb of the condition is and the answer to the condition is , and it is connected with the fa (therefore), because it is a nominal sentence, as the implied meaning is: “So his deed is for himself.” The commentator rendered it by saying: “So for himself he did”, but if we render it as a nominal sentence, there is no harm. This is an attribute of a described noun that is omitted, and the implied meaning is: “a righteous deed.” So what is the righteous deed? The righteous deed is that in which two things are combined: the first is sincerity for Allah the Glorious and Exalted, and the second is following the Shari'ah of Allah. Pay attention: following the Shari'ah of Allah. We do not say: following Muhammad (peace and blessings be upon him), because we are speaking about the righteous deed in this Ummah and in other Ummahs. For this reason, we say: sincerity for Allah and following the Shari'ah of Allah, so that it includes what was in the Ummah of Muhammad (peace and blessings be upon him) and what was in previous nations. If sincerity is lacking, it is not righteous, because it is shirk (associating partners with Allah) and is returned to its doer. Allah the Exalted said in the Qudsi Hadith: And whoever is sincere but not according to the Shari'ah of Allah, his deed is bid'ah (religious innovation) and is returned to him, as the Prophet (peace and blessings be upon him) said: And in a narration: Thus, the righteous deed is that in which two conditions are combined.
He said: His saying: means that the benefit is for himself, for that does not benefit Allah in any way. For this reason, Allah the Exalted said in the Qudsi Hadith narrated by Abu Dharr (may Allah be pleased with him) that Allah said: Why? Because Allah the Exalted does not benefit from the obedience of the obedient, nor is He harmed by the disobedience of the disobedient. “His deed is for himself”: meaning the harm of his evil deed is upon himself. “And if we said: the implied meaning is: so his evil deed is against him, that would suffice.”

Whoever does evil.

مَن أساء

meaning he did a deed that is not righteous. What indicates to us that the intended meaning of “evil deed” here is a deed that is not righteous? Because it is contrasted with what preceded it, “whoever did a righteous deed.” And this is one of the ways by which the interpretation of the Noble Qur'an is known, and also other speech: when a thing is mentioned and then what follows it is mentioned in a way of contrast, interpret what follows it as the opposite of what preceded it. And of that is His saying the Exalted:

[either] go forth in companies or go forth all together.

فانفروا ثبات أو انفروا جميعا

[An-Nisa 4:71]

If you had considered, what is the meaning of

In groups.

ثُبَاتٍ

? Does it mean: “Go forth, steadfast in jihad”? No, what follows it interprets it:

Or go out all together.

أو انفروا جميعًا

So the meaning of

In groups.

ثُبَاتٍ

is: “Go forth alone or go forth all together.” Now,

and whoever does evil, it is upon her

ومن أساء فعليها

Thus, the evil deed is either by associating partners with Allah, such as showing off (riya'), or by bid'ah (religious innovation), such as the innovations of the Sufis and others from the people of the paths (tariqat) who are sincere to Allah and desire to draw near to Allah, but not by what Allah has legislated, so they are misguided, just as the Christians are completely. Yes.

and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants.

ومن أساء فعليها وما ربك بظَلَّام للعبيد

[Fussilat 41:46]

meaning one who commits injustice. “ ” Like His saying — in what preceded — And “your Lord” — to whom is the address directed? To the Messenger (peace and blessings be upon him). And here, is it Tamimi or Hijazi? Everything in the Qur'an is Hijazi, because it is in the language of Quraysh. And on this basis, whenever comes to you, it is Hijazi. Allah the Exalted said: If it were Tamimi, it would have said: “What is this a human.” But it said: “What is this a human.” Thus, whenever comes to you, which is a circle between the Hijazi and the Tamimi, make it Hijazi. So here we say: is Hijazi, and is its name, and is its predicate, but it was declined with the extra preposition of the genitive. Now, His saying: Is the address to the Messenger (peace and blessings be upon him) or is it general? The context of the verse indicates that it is specific to the Messenger (peace and blessings be upon him). But it should be known that what the address is directed to the Messenger of Allah (peace and blessings be upon him) does not mean that the ruling is specific to him, but it is for him and for the Ummah. For this reason, we say: The address directed to the Messenger (peace and blessings be upon him) is divided into three categories. Pay attention, it is divided into three categories: The first is what the evidence indicates is specific to him, such as His saying: Is this specific or general? It is specific to the Messenger. Now, the second is what the evidence indicates is general, such as His saying the Exalted: This is general, because He said: And of that is His saying the Exalted: So the beginning of the verse is specific and the second part is general. The third category is what has no evidence for this or that, so it is specific to the Messenger, but we have an example in it. And it is said: It is for the Ummah, but the Messenger was addressed with it, because he is their leader (peace and blessings be upon him). The author said: “Meaning one who commits injustice”, indicating by him (may Allah have mercy on him) that is a form of attribution (nisbah) and not a form of exaggeration (mubalaghah). The author interpreted it as a form of attribution and not a form of exaggeration, because comes for attribution, like a carpenter (najjar), a blacksmith (haddad), a woodworker (khashshab), and the like, and it comes for exaggeration. So here, is here for exaggeration or for attribution? It must be for attribution, because if you made it for exaggeration, the negated thing would be the exaggeration in injustice, not the original injustice. And it is known that Allah the Exalted is negated from the original injustice and the exaggeration in it. Thus, it is necessary for us to say that is a form of attribution.