Commentary on Tafsir al-Jalalayn: ((Takad)) with the taa and the yaa, ((al-samaawat yatfatirun)) with the noon

The Shaykh : He said: The commentator or exegete says: with the taa and the yaa, takad and yakad. As for takad, its agreement with its nominative is apparent because the heavens are a plural. And as al-Zamakhshari said: every feminine plural, if so, the agreement of takad with its nominative is apparent. Yakad is for the masculine, and the heavens are feminine, so what is the answer? The answer is: if the feminine plural is figurative, it is permissible to make it masculine or feminine, meaning to make its verb masculine or feminine. You say: tal'at al-shams and tal'at al-shams; both are permissible because it is figurative. But if it is real, which is that which has a vulva, whether from Adam or otherwise, it is obligatory to make its operator feminine. So you say: qamat imra'ah, not qama imra'ah. Qamat imra'ah and nothing else. Are the heavens figurative or real? Figurative. For this reason, two readings came for it , and the meaning of takad is to approach, so it is one of the verbs of approximation.
Meaning the seven with the noon, and in a reading with the taa and shadd. Are they seven or not seven? They are seven, because the rule of the exegete (may Allah have mercy on him) is that if he says: in a reading, or he says: with the taa and the yaa, or he says: with the madd and its deletion, then the reading is sevenfold. So you may read yinfatirun and yatfatirun, and the meaning of infitar is splitting. Allah the Exalted said: And His saying: He did not say from below, because Allah (Glorified and Exalted is He) is above, and the heavens are about to split from above them. The commentator (may Allah have mercy on him) said: "Meaning that each one splits above the one below it due to the greatness of Allah (Mighty and Majestic)" And if Allah had not held them, they would have split, just as He (Exalted and Majestic is He) did not manifest Himself to the mountain, but He made it crumble. So the heavens, in their greatness, strength, and firmness, are about to split due to the greatness of Allah (Exalted and Majestic is He), (Glorified and Exalted is He).
He said: The greatness is such that the heavens are about to split from it. Another greatness is with His soldiers (Exalted and Majestic is He): the angels glorify with the praise of their Lord. Which angels? We say of the angels: they are a hidden realm, created by Allah the Exalted from light, and He subjected them to His worship: So they are a hidden realm, not seen, and they were created from light, and Allah subjected them to His worship. They glorify night and day, not ceasing. The Prophet (peace and blessings be upon him) said: It groaned, meaning it made a creaking sound like the creaking of a loaded saddle. Perhaps you have seen a loaded saddle! The saddle on the camel, when the load is heavy, makes a creaking sound with the movement of walking. The sky has this from the many angels upon it. For this reason, he (peace and blessings be upon him) said: As for the angels, their interpretation is that they are a hidden realm created by Allah the Exalted from light, as established from the Prophet (peace and blessings be upon him), and He subjected them to His worship. They glorify night and day, not ceasing. When Allah commands them with something: Their opposites are the devils. The devils are a hidden realm created from fire, disobedient to Allah, arrogant about His worship. And their father is the greatest devil, Iblis. So if someone asks: You said they are a hidden realm, but did not the Prophet (peace and blessings be upon him) see Iblis in his form, with six hundred wings, blocking the horizon? The answer is: Yes, but this does not contradict that they are originally a hidden realm. Allah (Glorified and Exalted is He) may manifest them so people see them, and they may also take forms. The angel may take the form of a human, as Jibril came once in the form of a strange man, but no trace of travel was seen on him, and he came once in the form of Dhi al-Kalbi. So they may take the form of a human. Is this transformation by their will or from Allah (Mighty and Majestic)? Asking about this is a religious innovation (bid'ah). Meaning, do we have an interest in knowing whether Jibril transforms himself into the form of a human, or whether Allah transforms him into the form of a human? We have no interest. But we know that it did not happen except by the will of Allah, whether it was a voluntary act by Jibril or a creative act by Allah (Mighty and Majestic). We have no right to ask about that. All matters of the unseen are not to be asked about; accept them as they came, because those who came before you were more eager for knowledge than you, stronger in faith, and directly engaged with those who could answer and respond, and they were the Companions, yet they were not asked. If what sufficed the Companions does not suffice you, then Allah will not suffice you. For this reason, we must say to some of the youth now who discuss the names and attributes of Allah and delve deep: we must stop them and say: Fear Allah, believe in the Qur'an and the Sunnah as they came in the Book and the Sunnah, and do not search. Those who came before you were better than you and more eager for knowledge, and they did not ask. And when they did ask, whom did they ask? The Messenger, to whom revelation might descend and Allah (Mighty and Majestic) would inform him of what they asked about. Do you ask a person who errs and hits the mark, while you and he are equal in knowledge of the unseen? This is from error and foolishness, and from opposing the path of the Salaf. And how good is what Malik (may Allah have mercy on him) said to the one who asked him about the manner of istiwaa' (rising above the Throne): "The istiwaa' is known, and asking about it is a religious innovation (bid'ah), and I do not see you as anything but an innovator" So my advice to you, if you want safety, is to leave asking about the matters of the unseen. Leave it. Otherwise, this returns to the person, meaning my intention is: can the angel transform into the form of a human, or is this by the command of Allah (Mighty and Majestic)? Meaning, he cannot, but Allah transforms him. We say this question is answered, but what is the correct way to answer it? We say: Asking about this is a religious innovation (bid'ah) in the religion of Allah. Those who are better than you did not ask about it, so leave it.
Now, are the angels bodies? The answer is: Yes, without doubt. Allah the Exalted said: And as for the one who says: the angels are a metaphor for the powers of good, and the devils are a metaphor for the powers of evil, this means denying the angels and the devils. Rather, we say: the angels are bodies with wings. Are the devils bodies that eat and drink? Yes, they eat and drink. Allah the Exalted said: May Allah protect us and you from Satan. The important thing is that we believe that the angels are bodies and that the devils are bodies. But do we know their manner? We do not know except what Allah has taught us. What Allah has taught us, we know, and what He has not, we do not know, because they are a hidden realm. He said: "

and the angels exalt [Allah] with praise of their Lord

والملائكة يسبحون بحمد ربهم

[Ash-Shuraa 42:5]

Meaning they are accompanied by praise" The author benefited us by saying: meaning they are accompanied by praise, that the baa here is for accompaniment and association. And the meaning of yasbahun is to purify, and the meaning of bihamd is glorification poured with praise, because tasbih is purification and negation, and hamd is the opposite, affirmation. So in this, if you say: Subhan Allah wa bihamdih, there is gathered in this the purification of Allah from every deficiency and the affirmation of every perfection for Him. Where did we take the affirmation of perfection from? From the hamd. And the purification from the tasbih. And Rabb here means: Creator, Owner, Manager. The object is omitted because it is known. Who is the one seeking forgiveness? Allah. And they seek forgiveness from Allah. And istighfar is seeking forgiveness, because ista'fa'ala always and mostly means seeking. You say: istasqaa, meaning seeking rain; istaghfara, meaning seeking forgiveness; istirhama, meaning seeking mercy, and the like. And it may come for other things, as in your saying: istakbara. There is no seeking of arrogance in it, but he reached the limit of arrogance. Now, yastaghfirun means they seek forgiveness from Allah. So what is forgiveness? They said forgiveness is derived from al-maghfar, which is a thing a warrior puts on his head that covers the head and protects it from arrows. So in it is covering and protection. So if you say: Astaghfir Allah, or Rabbighfir li, you are seeking two things:
The first thing is covering, covering your faults from people. If people knew what you have of sins, they would not return your greeting, as al-Qahatani (may Allah have mercy on him) said: By Allah, if they knew the hidden part of my secret, the one who meets me would refuse to greet me.
So you are asking Allah to cover you, and secondly, you are asking Allah for protection from the sin, protection from what? From the punishment. Every sinner is deserving of punishment. If a person says "forgiveness," meaning not being held accountable for the sin, it is said: this is part of its meaning. Its meaning is covering the sin and not being held accountable for it. And His saying: Here, the relative pronoun indicates generality. Is it general? No, this is a general statement intended to mean the specific, as evidenced by His saying in another verse: So here, the general is intended to mean the specific. Now, if someone says: it is general but specified, we say: No, because it was not intended to be general from the start; rather, the specific was intended, namely those who believed. For this reason, the author said: "from among the believers".
"Ala" is a particle of introduction used to begin a sentence, and it conveys two things: first, attention, and second, emphasis. We observe that "Inna Allah": "Inna" is a particle of emphasis, and "Huwa" is a separating pronoun, and the separating pronoun conveys emphasis. Therefore, it is right for us to say: this sentence was emphasized with three emphatic markers: "Ala," "Inna," and "Huwa," which is the separating pronoun. And for this reason, the angels asked Him for forgiveness, for He, Glorified and Exalted is He, is worthy of that, as He said: So by My forgiveness, the disliked things are removed, and by My mercy, the beloved things are attained. May Allah forgive us and you.