How does Tafsir al-Jalalayn explain the verses on the divine attributes?

Tafsir al-Jalalayn explains some of God's attributes by what they entail, with a phrase of deferral for the rising over the Throne; the reviser of the Maktabat al-Iman edition, Muhammad Muhammad Tamir, flags this. ^{1 2 3} This entry sets out the text and the reviser's caution without a verdict.

In al-Fatiha, which belongs to al-Mahalli's part: the two names of mercy are glossed "possessing mercy, which is willing good for those who deserve it". ² In the verse of the pledge in Surat al-Fath, the hand is the one "with which they pledged to the Prophet ﷺ; that is, He knows of their pledge and will requite them for it"; see al-Fath 10. ⁴ In Surat Yunus, from al-Suyuti's part, the rising over the Throne is "a rising befitting Him"; see Yunus 3. ³ Al-Suyuti says his completion draws on al-Mahalli's part and that "in the ambiguous verses it relies and depends" on it. ⁵

Muhammad Muhammad Tamir writes that this commentary contains some departures in the verses on the names and attributes, agreeing in part with the Ash'aris, the Jahmiyya, the Mu'tazila or others, and that the truth, which Ahl al-Sunna wa'l-Jama'a hold, is to affirm what God affirmed of Himself and what His Messenger affirmed of Him, as befits Him, without likening, figurative reinterpretation or negation, while believing He does not resemble creation. ¹

On the same verses al-Tafsir al-Muyassar, whose rules require explaining the verses by the creed of the early generations, says in the verse of Yunus that the rising is "that is, He rose high and ascended", then "a rising befitting His majesty and greatness", and in the verse of the pledge keeps the mention of the hand as it stands, adding that He is with them, hearing their words and seeing where they are. ^{6 7 8} The two Jalals say in the verse of Yunus "a rising befitting Him" without mentioning height, and read the hand in the verse of the pledge as knowledge and requital. ^{3 4}