17. Sūrat al-Isrāʾ (3/3)

١٧۔ سُورَةُ الإسْرَاء ص ٣

The Night Journey (Meccan)

quran:17:101

And We had certainly given Moses nine evident signs, so ask the Children of Israel ˹about˺ when he came to them and Pharaoh said to him, "Indeed I think, O Moses, that you are affected by magic."  

And verily We gave Moses nine manifest signs, clear ˹signs˺, namely, ˹those of˺ the hand, the staff, the flood, the locusts, the lice, the frogs, the blood and the obliteration ˹of their possessions, cf. Q. 10:88˺, the years ˹of dearth˺ and scarcity of fruits ˹cf. Q. 7:130˺. Ask, O Muhammad (s), the Children of Israel, about this (a ˹rhetorical˺ question meant as an affirmation for the idolaters of your sincerity; or ˹it means that˺ We said to him ˹Muhammad, s˺, ‘Ask’; a variant reading has the past tense ˹fa-sā’ala, ‘and he asked’˺), when he came to them, Pharaoh said to him, ‘O Moses, I truly think that you are bewitched’, duped, your mind deceived.
القرآن:١٧:١٠١

وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ بَيِّنَاتٍ ۖ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءَهُمْ فَقَالَ لَهُ فِرْعَوْنُ إِنِّي لَأَظُنُّكَ يَا مُوسَىٰ مَسْحُورًا  

{ولقد آتينا موسى تسع آيات بينات} وهي اليد والعصا والطوفان والجراد والقمل والضفادع والدم أو الطمس ونقص الثمرات {فاسأل} يا محمد {بني إسرائيل} عنه سؤال تقرير للمشركين على صدقك، أو فقلنا له: اسأل وفي قراءة بلفظ الماضي {إذ جاءهم فقال له فرعون إني لأظنك يا موسى مسحورا} مخدوعا مغلوبا على عقلك.
quran:17:102

˹Moses˺ said, "You have already known that none has sent down these ˹signs˺ except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed."  

He ˹Moses˺ said, ‘Indeed you know that none revealed these, signs, except the Lord of the heavens and the earth, as proofs, lessons; however, you are being stubborn (a variant reading ˹for ‘alimta, ‘you know’˺ has ‘alimtu ˹‘I know’˺); and I truly think that you, O Pharaoh, are doomed’, ˹that you˺ will be destroyed — or ˹it, mathbūran, means that Pharaoh has been˺ turned away from ˹all deeds that are˺ good.
القرآن:١٧:١٠٢

قَالَ لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَوْنُ مَثْبُورًا  

{قال لقد علمت ما أنزل هؤلاء} الآيات {إلا رب السماوات والأرض بصائر} عبرا، ولكنك تعاند وفي قراءة بضم التاء {وإني لأظنك يا فرعون مثبورا} هالكا أو مصروفا عن الخير.
quran:17:103

So he intended to drive them from the land, but We drowned him and those with him all together.  

And he, Pharaoh, desired to scare them, to expel Moses and his people, from the land, the land of Egypt; so We drowned him and those with him, all together.
القرآن:١٧:١٠٣

فَأَرَادَ أَنْ يَسْتَفِزَّهُمْ مِنَ الْأَرْضِ فَأَغْرَقْنَاهُ وَمَنْ مَعَهُ جَمِيعًا  

{فأراد} فرعون {أن يستفزهم} يخرج موسى وقومه {من الأرض} أرض مصر {فأغرقناه ومن معه جميعا}.
quran:17:104

And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in ˹one˺ gathering."  

And after him We said to the Children of Israel, ‘Dwell in the land; but when the promise of the Hereafter, namely, the Hour, comes to pass, We shall bring you ˹gathered˺ in mixed company’, all together, you and them.
القرآن:١٧:١٠٤

وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا  

{وقلنا من بعده لبني إسرائيل اسكنوا الأرض فإذا جاء وعد الآخرة} أي الساعة {جئنا بكم لفيفا} جميعا أنتم وهم.
quran:17:105

And with the truth We have sent the Qur'an down, and with the truth it has descended. And We have not sent you, ˹O Muhammad˺, except as a bringer of good tidings and a warner.  

With the truth have We revealed it, that is, the Qur’ān, and with the truth, it comprises, has it been revealed, in the way it has, unaffected by any alterations; and We have not sent you, O Muhammad (s), except as a bearer of good tidings, of Paradise, for those who believe, and as a warner, of the Fire, for those who disbelieve.
القرآن:١٧:١٠٥

وَبِالْحَقِّ أَنْزَلْنَاهُ وَبِالْحَقِّ نَزَلَ ۗ وَمَا أَرْسَلْنَاكَ إِلَّا مُبَشِّرًا وَنَذِيرًا  

{وبالحق أنزلناه} أي القرآن {وبالحق} المشتمل عليه {نزل} كما أنزل لم يعتره تبديل {وما أرسلناك} يا محمد {إلا مبشرا} من آمن بالجنة {ونذيرا} من كفر بالنار.
quran:17:106

And ˹it is˺ a Qur'an which We have separated ˹by intervals˺ that you might recite it to the people over a prolonged period. And We have sent it down progressively.  

And ˹it is˺ a Qur’ān (qur’ānan is in the accusative because of the verb governing it ˹which is the following˺) that We have divided, that We have revealed in portions over 20 or 23 years, that you may recite it to mankind at intervals, gradually and with deliberateness so that they ˹are able to˺ comprehend it, and We have revealed it by ˹successive˺ revelation, one part after another, according to what is best ˹for mankind˺.
القرآن:١٧:١٠٦

وَقُرْآنًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَاهُ تَنْزِيلًا  

{وقرآنا} منصوب بفعل يفسره {فرقناه} نزلناه مفرقا في عشرين سنة أو ثلاث {لتقرأه على الناس على مكث} مهل وتؤدة ليفهموه {ونزلناه تنزيلا} شيئا بعد شيء على حسب المصالح.
quran:17:107

Say, "Believe in it or do not believe. Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their faces in prostration,  

Say, to the disbelievers of Mecca, ‘Believe in it or do not believe, as a threat to them; indeed those who were given knowledge before it, before its revelation, namely, the believers from among the People of the Scripture, when it is recited to them, fall down in prostration on their faces,
القرآن:١٧:١٠٧

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا  

{قل} لكفار مكة {آمنوا به أو لا تؤمنوا} تهديد لهم {إن الذين أوتوا العلم من قبله} قبل نزوله وهم مؤمنو أهل الكتاب {إذا يتلى عليهم يخرون للأذقان سُجَّدا}.
quran:17:108

And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled."  

and say, “Glory be to our Lord, exalting Him above ˹the claim˺ that ˹His˺ promise ˹of sending a prophet˺ had not been fulfilled. Indeed (in, softened) Our Lord’s promise, of its ˹the Qur’ān’s˺ revelation and the sending of the Prophet (s), is bound to be fulfilled”.
القرآن:١٧:١٠٨

وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا  

{ويقولون سبحان ربنا} تنزيها له عن خلف الوعد {إن} مخففة {كان وعد ربنا} بنزوله وبعث النبي ﷺ {لمفعولا}.
quran:17:109

And they fall upon their faces weeping, and the Qur'an increases them in humble submission.  

And they fall down on their faces, weeping (yabkūna is a supplement ˹to yakhirrūna, ‘they fall down’˺ also containing an adjectival qualification ˹of those falling down˺); and it, the Qur’ān, increases them in humility’, in humbleness before God.
القرآن:١٧:١٠٩

وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩  

{ويخرون للأذقان يبكون} عطف بزيادة صفة {ويزيدهم} القرآن {خشوعا} تواضعا لله.
quran:17:110

Say, "Call upon Allah or call upon the Most Merciful. Whichever ˹name˺ you call - to Him belong the best names." And do not recite ˹too˺ loudly in your prayer or ˹too˺ quietly but seek between that an ˹intermediate˺ way.  

The Prophet (s) would often say, ‘O God, O Compassionate One’. So they said, ‘He ˹Muhammad, s˺ forbids us to worship more than one god, and yet he calls upon another ˹god˺ together with Him ˹God˺’. The following was then revealed: Say, to them: ‘Invoke God or invoke the Compassionate One, that is to say, invoke Him by either of these ˹Names˺ or call upon Him by saying, ‘O God! O Compassionate One!’, whichever (ayyan is conditional; mā is extra), in other words, whichever of these two ˹Names˺, you invoke, is beautiful — this ˹predicate, ‘beautiful’˺ is indicated by the following ˹statement˺), to Him, to the One called by these two ˹Names˺, belong the Most Beautiful Names’, these two ˹Names˺ being from among them; and they ˹the other Names˺ are ˹the following˺ as ˹mentioned˺ in hadīth: God, there is no god except Him, the Compassionate, the Merciful, the King, the Holy, the Peace, the Securer, the Controller, the Mighty, the Compeller, the Sublime, the Creator, the Maker ˹out of nothing˺, the Fashioner, the ˹ever˺ Forgiving, the Almighty, the Bestower, the Provider, the Deliverer, the Knower, the Seizer, the Extender, the Lowerer, the Raiser, the Glorifier, the Abaser, the Hearer, the Seer, the Arbiter, the Just, the Subtle, the Aware, the Forbearing, the Tremendous, the Forgiver, the Thankful, the High, the Great, the Preserver, the Conserver, the Reckoner, the Majestic, the Generous, the Watcher, the Responsive, the Embracing, the Wise, the Loving, the Glorious, the Resurrector, the Witnessing, the Truth, the Guardian, the Strong, the Firm, the Patron, the Praiseworthy, the Numberer, the Initiator, the Restorer, the Life-giver, the Death-maker, the Living, the Eternal Sustainer, the Originator, the Magnificent, the One, the Single, the Everlasting Refuge, the Powerful, the Omnipotent, the Advancer, the Deferrer, the First, the Last, the Outward, the Inward, the Ruler, Exalted, the Benign, the Relenting, the Avenger, the Pardoning, the Gentle, Master of the Kingdom, One of Majesty and Munificence, the Equitable, the Gatherer, the Independent, the Availing, the Restrainer, the Harming, the Benefactor, the Light, the Guiding, the Innovator, the Enduring, the Inheritor, the Reasonable, the Patient, as reported by al-Tirmidhī. God, exalted be He, says: And do not be loud in your prayer, when you recite ˹the Qur’ān˺ therein, lest the idolaters hear you and curse you, as well as the Qur’ān and the One Who has revealed it; nor be silent, do ˹not˺ murmur, therein, so that your companions might ˹be able to hear it and˺ benefit ˹therefrom˺; but seek between that, loudness and silence, a, middle, way.
القرآن:١٧:١١٠

قُلِ ادْعُوا اللَّهَ أَوِ ادْعُوا الرَّحْمَٰنَ ۖ أَيًّا مَا تَدْعُوا فَلَهُ الْأَسْمَاءُ الْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا  

وكان ﷺ يقول "" يا الله يا رحمن "" فقالوا: ينهانا أن نعبد إلهين وهو يدعو إلها آخر معه فنزل (قل) لهم (ادعوا الله أو ادعوا الرحمن) أي سموه بأيهما أو نادوه بأن تقولوا: يا الله يا رحمن (أيا) شرطية (ما) زائدة أي هذين (تدعوا) فهو حسن دل على هذا (فله) أي لمسماهما (الأسماء الحسنى) وهذان منها فإنها كما في الحديث "" الله لا إله إلا هو الرحمن الرحيم الملك القدوس السلام المؤمن المهيمن العزيز الجبار المتكبر الخالق البارئ المصور الغفار القهار الوهاب الرزاق الفتاح العليم القابض الباسط الخافض الرافع المعز المذل السميع البصير الحكم العدل اللطيف الخبير الحليم العظيم الغفور الشكور العلي الكبير الحفيظ المقيت الحسيب الجليل الكريم الرقيب المجيب الواسع الحكيم الودود المجيد الباعث الشهيد الحق الوكيل القوي المتين الولي الحميد المحصي المبدئ المعيد المحيي المميت الحي القيوم الواجد الماجد الواحد الأحد الصمد القادر المقتدر المقدم المؤخر الأول الآخر الظاهر الباطن الوالي المتعالي البر التواب المنتقم العفو الرءوف مالك الملك ذو الجلال والإكرام المقسط الجامع الغني المغني المانع الضار النافع النور الهادي البديع الباقي الوارث الرشيد الصبور" رواه الترمذي {ولا تجهر بصلاتك} بقراءتك بها فيسمعك المشركون فيسبوك ويسبوا القرآن ومن أنزله {ولا تخافت} تسر {بها} لينتفع أصحابك {وابتغ} اقصد {بين ذلك} الجهر والمخافتة {سبيلا} طريقا وسطا.
quran:17:111

And say, "Praise to Allah, who has not taken a son and has had no partner in ˹His˺ dominion and has no ˹need of a˺ protector out of weakness; and glorify Him with ˹great˺ glorification."  

And say: ‘Praise be to God, Who has neither taken a son, nor has He any partner in sovereignty, in divineness, nor has He ˹taken˺ any ally, to assist Him, out of, because of ˹any˺, weakness’, that is to say, He would never become weak and thus need an assistant. And magnify Him with magnifications ˹worthy of Him˺, extol Him with a perfect extolling above that He should have taken a son or a partner, and ˹above˺ any weakness and ˹above˺ all that does not befit Him. The arrangement whereby ‘praise’ is ˹invoked˺ together with this ˹statement˺ is meant to indicate that He is the One worthy of all praise, because of the perfection of His Essence and the fact that He alones possesses those attributes of His. Imam Ahmad ˹b. Hanbal˺ relates in his Musnad ˹by way of a report˺ from Mu‘ādh al-Juhanī ˹who heard it˺ from the Messenger of God (s), who used to say, ‘The “glory” verse ˹in the Qur’ān˺ is: Praise be to God, Who has neither taken a son, nor has He any partner in sovereignty … to the end ˹of the above-mentioned sūra, 17:111˺’, and God, exalted be He, knows best. The author of this ˹commentary˺ says, ‘This ˹last commentary˺ constitutes the end of my complement to the commentary on the Noble Qur’ān composed by the inquisitive scholar, the shaykh, Imam Jalāl al-Dīn alMahallī al-Shāfi‘ī, may God be pleased with him. I have expended every effort in it and reflected throughout it exhaustively, ˹especially˺ in those precious things that I have deemed, God willing, to be profitable. I composed it ˹this commentary˺ in the same length of time appointed for the one spoken to by God ˹sc. Moses˺ and I have made it a means to attaining the Gardens of Bliss. It ˹this commentary˺ actually draws on the work which it complements, relying and depending on it for ˹an understanding of˺ those allegorical verses. May God have mercy on one who examines it with impartiality, chances upon an error and informs me of it. As I have said: “I praise God, my Lord, for He guided me in what I have expressed despite my incapacity and weakness; for who ˹other than God˺ is there to avert me from error and who is there to accept from me even a single letter”. In fact, it never occurred to me to embark upon such ˹a task˺, knowing that I was incapable of delving into such issues. Perhaps God will make it of ample profit ˹to others˺ and through it open sealed hearts, blinded eyes and deaf ears. I have the impression that I am before those ˹sort of readers˺ who would prefer works of prolixity, refraining from ˹referring to˺ this complementary work, rejecting it outright, tending to obvious obstinacy ˹regarding it˺, without addressing its intricacies with any understanding: And whoever is blind in this world shall be blind in the Hereafter ˹Q. 17:72˺. May God thereby provide us with a ˹way of˺ guidance to the path of truth, with success, an awareness of the subtle intricacies of His words and with an ascertainment. May He thereby also make us with those to whom God has been gracious from among the prophets and the truthful and the martyrs and the righteous — and excellent companions are they! ˹Q. 4:69˺. He ˹Jalāl al-Dīn al-Suyūtī˺ completed the composition of this ˹work˺ on Sunday, 10th of Shawwāl, in the year 870 (AH) ˹1465 AD˺, having commenced it on the first Wednesday of Ramadān of the same year. He completed the fair copy ˹of this work˺ on Wednesday, 6th of Safar in the year 871 (AH) ˹1466 AD˺, and God knows best. Shaykh Shams al-Dīn Muhammad b. Abī Bakr al-Khatīb al-Tūkhī said: my friend the erudite shaykh Kamāl al-Dīn al-Mahallī, brother of the above-mentioned shaykh of ours, shaykh Jalāl al-Dīn alMahallī, may God have mercy on both of them, that he saw his brother, the above-mentioned shaykh Jalāl al-Dīn, in his dream: before him stood our friend the inquiring erudite scholar shaykh Jalāl al-Dīn al-Suyūtī, compiler of this complement. He ˹Mahallī˺ had this complement in his hand and, perusing it, he was saying to its above-mentioned compiler ˹Suyūtī˺, ‘Which of the two is better, my composition or yours?’. He ˹Suyūtī˺ said, ‘Mine’. He ˹Mahallī˺ then said, ‘But look at this …’, and he showed him parts of it, politely pointing out to him his objections thereto. Each time he ˹Mahallī˺ brought something up, the compiler of this complement ˹Suyūtī˺ would respond to him, while shaykh ˹Mahallī˺ would smile and laugh. Our shaykh, the imam, the erudite scholar Jalāl al-Dīn ‘Abd al-Rahmān b. Abī Bakr al-Suyūtī, compiler of this complement said: What I believe, and what I am absolutely certain of, is that the part composed by shaykh Jalāl al-Dīn al-Mahallī, may God have mercy on him, in his section ˹of the commentary˺ is actually better than mine by far. How ˹could it be otherwise˺, when most of what I have written here draws on his work and relies on it? I have no doubt about this. As regards what was seen in the above-mentioned dream, then perhaps it is the case that the shaykh meant to point out those few places in which I disagreed with what he had written on account of some little comment ˹that I had made therein˺. But these ˹instances˺ are very few and I do not think that they add up to more than ten such instances. Among these is where shaykh ˹al-Mahallī˺ comments in sūrat Sād: ‘The Spirit is a delicate organism (jism latīf) that gives life to a human being by permeating it’. I followed this ˹opinion˺ at first, but then I remembered the restriction ˹made by God˺ while ˹working on the commentary˺ at sūrat al-Hijr; and so I erased it because of where God says, And they will question you concerning the Spirit. Say, ‘The Spirit is of the command of my Lord. And of knowledge you have not been given except a little ˹…˺’ ˹to the end of˺ the verse ˹Q. 15:85˺. For, it is explicit, or almost explicit, in stating that the ˹true nature of the˺ Spirit is of God’s knowledge ˹only˺, exalted be He — we do not know it. Thus, it is better that we should refrain from trying to define it. For this reason also, shaykh Tāj al-Dīn b. al-Subkī says in ˹his work˺ Jam‘ al-jawāmi‘ (The compendium of compendiums’): ‘As for the spirit, Muhammad (s) never spoke about it and we should ˹also˺ therefore refrain ˹from speaking about it˺.’ Another ˹instance˺ is where the shaykh says in ˹his commentary to˺ sūrat al-Hajj ˹Q. 22:17˺, ‘The Sabaeans (al-sābi’ūn) are a Jewish sect’. I mention this in ˹my commentary to˺ sūrat al-Baqara ˹Q. 2:62˺, where I added the following ˹gloss˺ ‘or ˹they are˺ a Christian ˹sect˺’, in order to point out a variant opinion, generally acknowledged, particularly by our colleagues, the ˹Shāfi‘ī˺ jurists, and ˹also acknowledged˺ by the Minhāj (‘The Method ˹…˺’), where it is stated that the Samaritans opposed the Jews and the Sabaeans ˹opposed˺ the Christians ˹respectively˺ over the fundamentals of their religion. In his ˹Mahallī’s˺ Sharh (‘Commentary’), al-Shāfi‘ī, may God be pleased with him, is reported to have said that the Sabaeans were a Christian sect. At this moment, I cannot recall a third instance ˹of Mahallī’s objections˺. Perhaps these are the sort of examples which the Shaykh, may God have mercy on him, was pointing out ˹in the dream˺. And God knows best what is correct, and to Him is the return and the ˹final˺ resort. Meccan, except for verses 28, and from ˹verses˺ 82 to the end of 101, which are Medinese; it consists of 110 or 115 verses, revealed after sūrat al-Ghāshiya.
القرآن:١٧:١١١

وَقُلِ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُنْ لَهُ وَلِيٌّ مِنَ الذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًا  

{شريك في الملك} في الألوهية {ولم يكن له ولي} ينصره {من} أجل {الذل} أي لم يذل فيحتاج إلى ناصر {وكبره تكبيرا} عظمه عظمة تامة عن اتخاذ الولد الشريك والذل وكل ما لا يليق به وترتيب الحمد على ذلك للدلالة على أنه المستحق لجميع المحامد لكمال ذاته وتفرده في صفاته وروى الإمام أحمد في مسنده عن معاذ الجهني عن رسول الله ﷺ أنه كان يقول: (آية العز الحمد لله الذي لم يتخذ ولدا ولم يكن له شريك في الملك) إلى آخر السورة والله تعالى أعلم قال مؤلفه هذا آخر ما كملت به تفسير القرآن الكريم الذي ألفه الشيخ الإمام العالم المحقق جلال الدين المحلي الشافعي ؓ وقد أفرغت لمكمل وعليه في الآي المتشابهة الاعتماد والمعول فرحم الله امرأ نظر بعين الإنصاف إليه ووقف فيه على خطأ فأطلعني عليه وقد قلت: حمدت الله ربي إذ هداني لما أبديت مع عجزي وضعفي فمن لي بالخطأ فأرد عنه ومن لي بالقبول ولو بحرف هذا ولم يكن قط في خلدي أن أتعرض لذلك لعلمي بالعجز عن الخوض في هذه المسالك وعسى الله أن ينفع به نفعا جما ويفتح به قلوبا غلفا وأعينا وآذانا صما وكأني بمن اعتاد المطولات وقد أضرب عن هذه التكملة وأصلها حسما وعدل إلى صريح العناد ولم يوجه إلى دقائقها فهما {ومن كان في هذه أعمى فهو في الآخرة أعمى} رزقنا الله به هداية إلى سبيل الحق وتوفيقا واطلاعا على دقائق كلماته وتحقيقا وجعلنا به {مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا} وفرغ من تأليفه يوم الأحد عاشر شوال سنة سبعين وثمانمائة وكان الابتداء في يوم الأربعاء مستهل رمضان من السنة المذكورة وفرغ من تبييضه يوم الأربعاء سادس صفر سنة إحدى وسبعين وثمانمائة والله أعلم قال الشيخ شمس الدين محمد بن أبي بكر الخطيب الطوخي أخبرني صديقي الشيخ العلامة كمال الدين المحلي أخو شيخنا الشيخ جلال الدين المحلي رحمهما الله تعالى أنه رأى أخاه الشيخ جلال الدين المذكور في النوم وبين يديه صديقنا الشيخ العلامة المحقق جلال الدين السيوطي مصنف هذه التكملة وقد أخذ الشيخ هذه التكملة في يده وتصفحها ويقول لمصنفها المذكور أيهما أحسن وضعي أو وضعك فقال: وضعي فقال: انظر وعرض عليه مواضع فيها وكأنه يشير إلى اعتراض فيها بلطف ومصنف هذه التكملة كلما أورد عليه شيئا يجيبه والشيخ يبتسم ويضحك قال شيخنا الإمام العلامة جلال الدين عبد الرحمن بن أبي بكر السيوطي مصنف هذه التكملة: الذي أعتقده وأجزم به أن الوضع الذي وضعه الشيخ جلال الدين المحلي رحمه الله تعالى في قطعته أحسن من وضعي أنا بطبقات كثيرة كيف وغالب ما وضعته هنا مقتبس من وضعه ومستفاد منه لا مرية عندي في ذلك وأما الذي رئي في المنام المكتوب أعلاه فلعل الشيخ أشار به إلى المواضع القليلة التي خالفت وضعه فيها لنكتة وهي يسيرة جدا ما أظنها تبلغ عشرة مواضع منها أن الشيخ قال في سورة ص: والروح جسم لطيف يحيا به الإنسان بنفوذه فيه وكنت تبعته أولا فذكرت هذا الحد في سورة الحجر ثم ضربت عليه لقوله تعالى {ويسألونك عن الروح قل الروح من أمر ربي} الآية فهي صريحة أو كالصريحة في أن الروح من علم الله تعالى لا نعلمه فالإمساك عن تعريفها أولى ولذا قال الشيخ تاج الدين بن السبكي في جمع الجوامع: والروح لم يتكلم عليها محمد ﷺ فنمسك عنها ومنها أن الشيخ قال في سورة الحج: الصابئون فرقة من اليهود فذكرت ذلك في سورة البقرة وزدت أو النصارى بيانا لقول ثان فإنه المعروف خصوصا عند أصحابنا الفقهاء وفي المنهاج وإن خالفت السامرة اليهود والصابئة النصارى في أصل دينهم وفي شرحه أن الشافعي ؓ نص على أن الصابئين فرقة من النصارى ولا أستحضر الآن موضعا ثالثا فكأن الشيخ رحمه الله تعالى يشير إلى مثل هذا والله أعلم بالصواب وإليه المرجع والمآب.