Commentary on Tafsir al-Jalalayn: “And those who dispute about” the religion “of Allah” His Prophet “after it has been answered to him” by faith due to the manifestation of his miracles

The Shaykh : Allah the Exalted said:
Grammatical analysis: “Those who dispute” is the subject, and “argument” is a second subject, and “refuted” is the predicate of the second subject, and the second subject and its predicate are in the position of the predicate of the first subject.
meaning they debate in it. The author said: “in the religion of Allah” meaning they dispute in the religion of Allah. The correct view is generality. Disputing about Allah includes disputing about His religion, disputing about His names and attributes, and disputing about His essence, because the verse is general regarding Allah. Disputing is also about His decree. So specifying it to the religion of Allah is questionable. Even if it is assumed that those who dispute only dispute with us in the religion and say that it is not correct, taking it by generality is preferable, because the consideration is the generality of the wording, not the specificity of the cause.
The author said: “His Prophet” is the object of “dispute,” meaning it is as if he said: Who do they dispute with? It is said: His Prophet. This is also questionable, because restricting the dispute about Allah the Exalted to the Prophet (peace and blessings be upon him) is not correct, because they dispute the Prophet of Allah and others as well. So leaving the verse general is preferable. They say that omitting the object implies generality, so keeping the verse as it is is the best. So: Also, it is not only in the religion of Allah, but in the religion of Allah, the essence of Allah, and everything related to Allah the Exalted. And his saying: means after those whom Allah granted the response responded to him. This clause is like establishing proof against these people.
“

after He has been responded to

من بعد ما استجيب له

[Ash-Shuraa 42:16]

by faith due to the manifestation of his miracles, and they are the Jews” This is his saying: “

after He has been responded to

من بعد ما استجيب له

[Ash-Shuraa 42:16]

by faith” which is correct. And his saying: “due to the manifestation of his miracle” is based on the assumption that they dispute the Prophet (peace and blessings be upon him). And if we say by generality, there is no need for this restriction. And his saying: “and they are the Jews” is also questionable. Rather, we say: everyone who disputes about Allah, even the polytheists of Quraysh and others, disputed the Prophet (peace and blessings be upon him). Are they not always arguing with him, mocking him, and ridiculing him? So restricting this to the Jews is also questionable. So now we have three things in this verse that the author specified with something:
The first: his saying: which is more general.
The second: “His Prophet,” which is also more general.
He says: “

Refuted

داحضة

invalid” But refutation is stronger than invalidity, meaning invalid in a way that nothing is above it. Will it benefit them? No. And the explanation of the benefit of his saying: will come, if Allah wills.
Upon them is anger. From whom? From Allah and from the awliya (close friends of Allah). For this reason, the anger was not restricted to being from Allah to imply generality. Reflect on Surat al-Fatihah where Allah the Exalted said: because the blessing is from Allah, and attributing it to the Lord the Exalted is praise and commendation for Allah. And He did not say: other than those I am angry with, but He said: which includes the anger of Allah and the anger of His awliya (close friends of Allah) from the prophets, the truthful, the martyrs, and the righteous. And so that the anger is not attributed to Allah the Exalted in this context. Otherwise, the anger has been attributed to Allah the Exalted in His saying: .
meaning severe. When? It may be in this world, it may be in the Hereafter, or it may be in both.