Commentary on al-Jalalayn’s Tafsir on the saying of Allah the Exalted

“

likewise

كذلك

meaning like that inspiration

has He revealed to you

يوحي إليك و

[Ash-Shuraa 42:3]

He inspired

And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers."

إلى الذين من قبل الله

[Az-Zumar 39:65]

is the doer of the inspiration”, likewise this occurs frequently in the Qur'an, and its grammatical parsing in all contexts, except for a few, is that you say: the kaf is a substitute for the word "like" (mithl), in the accusative case as an absolute object, and its governing verb is what follows it; the kaf means "like," in the accusative case as an absolute object, and its governing verb is what follows it. You convert the kaf to "like" and say: "like that," where is its governing verb? It is "inspires," meaning He inspires to you like that inspiration, Allah the Mighty the Wise. Good.
And His saying "that" refers to the revelation sent down upon the Messenger (peace and blessings be upon him). "He inspires to you": Revelation, in language, means informing quickly and secretly, and it is used for symbols: and it is used for inspiration, as in His saying: and His saying: As for in technical terminology, revelation is Allah the Exalted informing His prophets and messengers of the Shari'ah.
And His saying: The waw is a conjunction, and "to those before you" is conjoined to "to you." Since it is conjoined to "to you," the implied verb is "and He inspires to those before you." But note that the author (may Allah have mercy on him) conjugated it, saying: “and He inspired to those before you”, so he assumed a past tense verb, even though it is conjoined to the object of a present tense verb. Why? Because Allah’s inspiration to His Messenger Muhammad (peace and blessings be upon him and his family) is continuous, and His inspiration to those before him is past and finished. Therefore, the author assumed a past tense verb. But we say the original rule is not to assume, because the Qur'an is complete and does not need assumption except where necessity demands it. Here there is no necessity, and we say: He inspires and the mention of the inspiration to those before us is from the category of describing the current state, for He, Glorified and Exalted is He, when He inspired to those before, He inspires... in the present tense, so this is a description of the state.
And His saying: The intended meaning is the prophets and messengers. “Allah is the doer of the inspiration” If he had said: "the doer of inspires," it would have been better in terms of clarifying the grammar. So based on this, we say: "inspires" is a present tense verb, and "Allah" is the doer, "Allah inspires." "Allah" is the name for our Lord, Mighty and Majestic. It is said that its original form is "al-Ilah," and the hamzah was deleted due to frequent usage, just as the hamzah was deleted from "khayr" (good) and "sharr" (evil) in their saying: "So-and-so is better than so-and-so" or "So-and-so is worse than so-and-so," and the implied meaning is "Akhayr" (best) and "Asharr" (worst). "Allah": The meaning of this great word is said to be a static name with no meaning, so it is not derived. But this saying is incorrect, because Allah the Exalted said: And based on this, we say: "Allah" is derived from "al-Ilahiyyah" (divinity), and "al-Ilahiyyah" is the submission to the Divine with love and magnification. So "Allah" means the One to whom one submits with love and magnification.
He said: “

The Almighty

الله العزيز

in His dominion

The Wise

الحكيم

in His creation” First, he said: "the Mighty in His dominion," but he did not explain the meaning of "al-'Izzah" (Might). "Al-'Aziz" in the original sense is the one who prevails. "Al-'Aziz" means the one who prevails and subdues all others, Mighty and Majestic. Listen to the saying of Allah the Exalted about the hypocrites: Who do they mean by "the most honored"? They mean themselves. And who do they mean by "the most humiliated"? They mean the Messenger (peace and blessings be upon him) and his Companions. What did Allah say in response to them? He said: And reflect on His saying: and He did not say: "And Allah is the most honored," even though they are the ones saying "the most honored" and "the most humiliated." He did not say: "And Allah is the most honored," but said: "And to Allah belongs the Might," because if He had said: "And Allah is the most honored," it would have established a lesser degree of might for the hypocrites. But the truth is that the hypocrite has no might; rather, he is always subdued. In fact, his state indicates that he is subdued, because he is a hidden coward. He appears to be a Muslim but is not a Muslim. For this reason, we say that the pure, open disbelievers are braver than the hypocrites, because they are open and declare it. The hypocrite is humiliated; he displays Islam out of fear of the Muslims, and conceals disbelief, for he is a disbeliever, may Allah protect us from that. In summary, the author (may Allah have mercy on him) did not clarify the meaning of "al-'Aziz," so we say: "al-'Izzah" means prevailing.
"Al-Hakim" (the Wise) says: “in His creation” and this is very incomplete, because the wisdom of Allah the Exalted is in His creation and in His Shari'ah. So He is Wise in His creation, meaning in His making, and He is Wise in His Shari'ah. And read the saying of Allah the Exalted in Surat al-Mumtahanah: All these are legal rulings, then He said: So He, Exalted and Majestic is He, is Wise in His Shari'ah, and Wise in His creation, meaning in His making. Everything that Allah the Exalted created, wisdom necessitates its existence, and everything that Allah the Exalted abolished, wisdom necessitates its non-existence. This is a matter of consensus. Everything that Allah legislated, whether obligatory, forbidden, or permissible, wisdom necessitates its legislation likewise. The obligatory necessitates wisdom in its obligation, the forbidden necessitates wisdom in its prohibition, and the permissible necessitates wisdom in its permissibility. But it is not necessary that the wisdom in that be known to us; this is not required. There is wisdom in it, but we may know it or we may not know it. And does the fact that its knowledge is hidden from us mean non-existence? No, because we are limited in everything. The creation of man is weak in everything: weak in his strength, in his perception, in his knowledge, in everything. For this reason, they asked: "What is the spirit, O Muhammad?" Allah the Exalted said: [Al-Isra: 85] He closed the verse with His saying: as if He is saying: What remains for you of knowledge is only the spirit, so that you ask about it. In fact, what you have missed of knowledge is more than what you have grasped. For this reason, He said: And therefore, the duty of the Muslim toward the creation of Allah and toward the Shari'ah of Allah is to submit completely, and to say: This is the wisdom. I give an example in the legislations: Why do people bring small pebbles and strike a specific place with them? One might ask: What is the wisdom? We say: The mere fact that Allah legislated that is proof of wisdom, and we are content with this, even though one of the greatest wisdoms in it is the perfection of worship. That a person brings a stone and strikes a place merely to comply with the command of Allah, so in it is the perfection of worship, because the submission of the soul to what it knows the benefit of is easier than its submission to what it does not know the benefit of. And its submission to what it does not know the benefit of is more eloquent in submission and worship to Allah, Mighty and Majestic. Even though this act is accompanied by dhikr; every pebble you throw, you say: Allahu Akbar. It is also accompanied by following; every pebble you throw, you feel that you are following the Messenger of Allah (peace and blessings be upon him). In any case, we say: The author’s restriction of "Al-Hakim" to the wisdom of creation is certainly deficient. He is Wise in His creation and Wise in His Shari'ah, Blessed and Exalted is He.