Continuation of the commentary on Tafsir al-Jalalayn: “And likewise” means like that revelation. “We revealed to you an Arabic Qur'an to warn” means to make fearful. “The Mother of Cities and those around it”

The Shaykh : Is the Arabness here Arabness of lineage or Arabness of language? The apparent meaning is Arabness of language, but the reality is that the origin of Arabness of language is Arabness of lineage. Although the Arabic language is spoken by those who are not Arabs, its origin is from Arabness of lineage. Therefore, we say of those people from Persia and Rome: they are Arabs in language but not Arabs in lineage. Does the praise of the Arabs apply to them? The answer is no, it does not apply to them, because the praise of the Arabs is for those who are Arabs by lineage, whereas the description of those who are Arabs by language does not deserve this praise. For this reason, if we were asked: Who are the noblest people in lineage?
The student: The Arabs.

The Shaykh : Arabs in language or Arabs in lineage? Arabs in lineage.
And we have explained previously that Allah the Exalted began with a general statement and then detailed it. He said at the beginning: and here He said: and He added the revelation to Himself, Mighty and Majestic, because the matter is very important and what was revealed is the noblest of speech. We said that “Qur'an” is a verbal noun like “forgiveness” and “thanksgiving.” Is it in the meaning of the active participle or the passive participle? That is, does the meaning imply that it is a reader or that it is read? We mentioned that both interpretations are permissible. As for it being a reader, it is because it gathers all the perfections in speech, and from this comes the word “village” because it gathers people. As for it being in the passive sense, it is because it is read and recited. Both are valid descriptions of the Qur'an and do not contradict each other. Accordingly, it is to be understood as both meanings, as is the rule in tafsir and in the Prophetic hadith: if a text can be understood in two ways, with no preference for one over the other and no contradiction between them, it is obligatory to understand it as both. “An Arabic Qur'an” means in the language of the Arabs. Is the intended meaning of “the language of the Arabs” in terms of pronunciation or lineage? The default is lineage, because the language of the Arabs spread after the Islamic conquests; otherwise, it was confined to the Arabian Peninsula only.
Then He said: The lam is for causation. What is the cause? His saying: Accordingly, the lam is connected to His saying: The author said: “To make fearful

the Mother of Cities and those around it

أم القرى ومن حولها

meaning the people of Makkah and all other people” His saying: is Makkah. It was named so because it is the gathering place of the villages, as all villages resort to it. There is no doubt that all Muslims face the Mother of Cities because the Ka'bah is in it. It also gathers the villages in the sense that it is obligatory for all Muslims to perform Hajj to this House, whoever is able to find a way to it, as Allah the Exalted said: or “Hajj to the House” are two of the seven canonical recitations. Why is it called the Mother of Cities? Because it gathers all the villages. Here, “villages” means cities, because a village is a small town by custom, whereas linguistically, the word “village” is used even for a large city, as Allah, Blessed and Exalted is He, said: And His saying: The author says: The intended meaning of “those around it” is “all other people” Although this interpretation is correct in meaning, because the message of the Prophet (peace and blessings be upon him) reached all people, and those to whom it did not reach will eventually be reached by it, the apparent meaning of the wording is different, because what is around a thing is what is close to it. In that case, there remains a difficulty in the matter, for the Prophet (peace and blessings be upon him) was sent to all people. However, it is said there is no difficulty, as it is like His saying, the Exalted: and He was sent to all creation. For this reason, He said: Accordingly, we say: The intended meaning of the warning is direct warning. The direct warning from the Prophet (peace and blessings be upon him) was only for the Mother of Cities and those around it. For this reason, Sham, Iraq, and Egypt were not conquered during the lifetime of the Prophet (peace and blessings be upon him); it was only the Arabian Peninsula. Accordingly, the intended meaning of His saying: is the warning that was completed during his life, may Allah's prayers and blessings be upon him, for it did not include anything but the Mother of Cities and those around it. And His saying: Is the intended meaning of this the warning of the city itself or the warning of the people? The people, without a doubt. This does not pose a difficulty for anyone. This is what led the Shaykh al-Islam (may Allah have mercy on him) to say: There is no metaphor in the Qur'an or in any other part of the Arabic language, because if a word indicates its specific meaning, it is not considered a metaphor. And we say here that the intended meaning is not that the Messenger warns the houses and markets of Makkah, but rather that he warns their people. It remains to be said: Where is the second object of the second “warn”? Because “warn” takes two objects, as Allah the Exalted said: The kaf is the first object and “fire” is the second object. We say: The second object is omitted and is estimated by what is appropriate. It is possible here to estimate it by His saying: as evidenced by His saying: You will find that in the noble verse, the first sentence has an omitted object and the second sentence has an omitted object. But in the first sentence, the second object is omitted, and in the second sentence, the first object is omitted. This is part of the eloquence of the Qur'an. So the second object in His saying: is omitted, and its estimation is “the Day of Assembly.” We may estimate it in another way, but since we have before us what indicates it, that is preferable.
Allah the Exalted said: He said: “

and to warn

وتنذر

the people” This is the first omitted object. is the second object, meaning: You warn them of the day on which people are gathered, and that is the Day of Resurrection, on which the creatures are gathered. This is one of the names of the Day of Resurrection: the Day of Assembly. It is also called the Day of Resurrection because it encompasses both meanings. And His saying: He says: “On which the creatures are gathered” due to the saying of Allah the Exalted: “

no doubt

لا ريب

doubt” and so on. His saying: “Riyb” is doubt, but the Shaykh al-Islam (may Allah have mercy on him) said: “Interpreting riyb as doubt is an approximate interpretation, not an exact one, because riyb implies anxiety in the soul, and the meaning is that there is no doubt or anxiety in it” Yes. His saying: “La” is a negation. Is the intended meaning of the negation prohibition, so the meaning is “Do not doubt in it,” or is the intended meaning its literal sense? We say the intended meaning is its literal sense, because if its meaning were negation, the attribute of this day would be the absence of doubt. Accordingly, whoever doubts in it has doubted in a reality. But if we made the negation mean prohibition, we would have taken the statement away from its apparent meaning on one hand, and on the other hand, prohibition may be obeyed by people or may not be obeyed. But the negation here is clearer, first because it matches the apparent wording, as the apparent wording is negation.
And secondly: because it gives the meaning that this day is described by the absence of doubt in it, so whoever doubts in it is contradicting reality. “

no doubt. A party

لا ريب فيه فريق

[Ash-Shuraa 42:7]

of them

in Paradise and a party in the Blaze.

في الجنة وفريق في السعير

[Ash-Shuraa 42:7]

in the Fire” A group is the subject, and the second group is the subject. And whoever among you knows grammar will say there is a difficulty here. What is the difficulty?
The student: Starting with an indefinite noun.

The Shaykh : And starting with an indefinite noun is not permissible. Why? Because the subject is what is judged upon. So if you say “Zayd is standing,” you have judged Zayd by standing. And what is judged upon must be a known noun. If it is an indefinite noun, what is the benefit of judging it? This is the explanation of the grammarians that it is not permissible to start with an indefinite noun, because the subject is what is judged upon, and what is judged upon must be a known, definite noun. Here, it starts with an indefinite noun. The grammarians say: The justification for starting with an indefinite noun in this verse is division, and division is beneficial. A group in Paradise means a type of people in Paradise and a type in the Blazing Fire. So division permits starting with an indefinite noun. From this is the saying of the poet:
A day against us and a day for us, a day we are weak and a day we are strong
This is an indefinite noun, but because it involves division, the justification for starting with an indefinite noun here is the division. Yes, Which group is larger? The group of the blazing Fire is larger, as stated in the authentic hadith that Allah the Exalted will call out on the Day of Resurrection, saying: and the rest of the thousand are in the Fire. So which is larger? The people of the Fire are far more numerous than the people of Paradise. May Allah protect us and you from the Fire. The Companions were alarmed by this and said: “O Messenger of Allah, which one of us is that single person?” He said to them: They are from the children of Adam, as indicated by the Qur'an. So one of you is that one, and a thousand of them are from them. The Companions (may Allah be pleased with them) rejoiced at this. The important point is that Allah said: a group and a group, despite the great difference between the two groups. Yes, this indicates that the word *firq* (group) in the language is used for both the few and the many. What is Paradise? Paradise is the abode that Allah the Exalted has prepared for the believers and the righteous. It is an abode containing what no eye has seen, no ear has heard, and what has not entered the heart of any human being. The varieties of bliss in this Paradise—may Allah make me and you among its people—are found in the Qur'an and the Sunnah. As for the blazing Fire, refuge with Allah, it is the Fire that burns the bodies. It contains types of torment and punishment such that its inhabitants wish for death, but it does not come to them. Allah the Exalted said: .