The Troops, Throngs, The Companies — Verse 2

Which was revealed in Makkah The Virtues of Surat Az-Zumar An-Nasa'i recorded that `A'ishah, may Allah be pleased with her, said, "The Messenger of Allah ﷺ used to fast until we would say, `He does not want to break fast,' and he would not fast until we would say, `He does not want to fast.' And he used to recite Bani Isra'il Al-Isra' and Az-Zumar every night." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Order for Tawhid and the Refutation of Shirk Allah tells us that the revelation of this Book, which is the magnificent Qur'an, is from Him, and is truth in which there is no doubt whatsoever. This is like the Ayat: وَإِنَّهُ لَتَنزِيلُ رَبِّ الْعَـلَمِينَ - نَزَلَ بِهِ الرُّوحُ الاٌّمِينُ - عَلَى قَلْبِكَ لِتَكُونَ مِنَ الْمُنْذِرِينَ - بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (And truly, this is a revelation from the Lord of the creatures, which the trustworthy Ruh (Jibril) has brought down upon your heart that you may be (one) of the warners, in the plain Arabic language.) (26:192-195) إِنَّ الَّذِينَ كَفَرُواْ بِالذِّكْرِ لَمَّا جَآءَهُمْ وَإِنَّهُ لَكِتَـبٌ عَزِيزٌ - لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ (And verily, it is a mighty Book. Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise.) (40: 41,42) And Allah says here: تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ (The revelation of this Book is from Allah, the Almighty,) meaning, the Almighty, All-Powerful. الْحَكِيمُ (the All-Wise.) meaning, in all that He says, does, legislates and decrees. إِنَّآ أَنزَلْنَآ إِلَيْكَ الْكِتَـبَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصاً لَّهُ الدِّينِ (Verily, We have sent down the Book to you in truth. So, worship Allah by doing religious deeds sincerely for Him only.) means, so worship Allah Alone with no partner or associate, and call mankind to that, and teach them that it is not right to worship anyone or anything except Him Alone, and He has no partner, equal or rival. Allah says: أَلاَ لِلَّهِ الدِّينُ الْخَالِصُ (Surely, the religion is for Allah only.) meaning, He will not accept any deed unless it is done purely and sincerely for Him Alone, with no partner or associate. Then Allah tells us that the idolators say: مَا نَعْبُدُهُمْ إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى (We worship them only that they may bring us near to Allah.) meaning what motivates them to worship them is the fact that they made their idols in the image of the angels -- or so they claim -- and when they worship those images it is like worshipping the angels, so that they will intercede with Allah for them to help and give them provision and other worldly needs. As far as the resurrection is concerned, they denied it and did not believe in it. Qatadah, As-Suddi and Malik said, narrating from Zayd bin Aslam and Ibn Zayd: إِلاَّ لِيُقَرِّبُونَآ إِلَى اللَّهِ زُلْفَى (only that they may bring us near to Allah. ) means, "So that they may intercede for us and bring us closer to Him." During Jahiliyyah, they used to recite the following for their Talbiyah when they performed Hajj; "At Your service, You have no partner except the partner You have; he and all that he owns belong to You." This pretentious argument which the idolators of all times, ancient and modern, used as evidence is what the Messengers, may the blessings and peace of Allah be upon them all, came to refute and forbid, and to call people to worship Allah Alone with no partner or associate. This is something that the idolators themselves invented; Allah did not give them permission for it, nor does He approve of it; indeed, He hates it and forbids it. وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ (And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid Taghut.") (16:36) وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ إِلاَّ نُوحِى إِلَيْهِ أَنَّهُ لا إِلَـهَ إِلاَّ أَنَاْ فَاعْبُدُونِ (And We did not send any Messenger before you but We revealed to him (saying): "None has the right to be worshipped but I (Allah), so worship Me.") (21:25) And Allah tells us that the angels in the heavens, those who are close to Him and others, are all servants who submit humbly to Allah. They do not intercede with Him except by His leave for the one with whom He is pleased. They are not like the princes and ministers of their (the idolators') kings who intercede with them without their permission for both those whom the kings like and those whom they hate. فَلاَ تَضْرِبُواْ لِلَّهِ الاٌّمْثَالَ (So put not forward similitudes for Allah) (16:74). Exalted be Allah far above that. إِنَّ اللَّهَ يَحْكُمُ بَيْنَهُمْ (Verily, Allah will judge between them) means, on the Day of Resurrection, فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ (concerning that wherein they differ.) means, He will judge between His creation on the Day of Resurrection and will reward or punish each person according to his deeds. وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلَـئِكَةِ أَهَـؤُلاَءِ إِيَّاكُمْ كَانُواْ يَعْبُدُونَ - قَالُواْ سُبْحَـنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمْ بَلْ كَانُواْ يَعْبُدُونَ الْجِنَّ أَكْـثَرُهُم بِهِم مُّؤْمِنُونَ (And (remember) the Day when He will gather them all together, then He will say to the angels: "Was it you that these people used to worship" They (the angels) will say: "Glorified be You! You are our Wali (Lord) instead of them. Nay, but they used to worship the Jinn; most of them were believers in them.") (34:40-41) إِنَّ اللَّهَ لاَ يَهْدِى مَنْ هُوَ كَـذِبٌ كَـفَّارٌ (Truly, Allah guides not him who is a liar, and a disbeliever.) means, He will not show true guidance to one who deliberately tells lies about Allah and whose heart rejects the signs and proof of Allah. Then Allah states that He does not have any offspring, as the ignorant idolators claim the angels to be, and as the stubborn Jews and Christians claim `Uzayr and `Isa to be. Allah, may He be blessed and exalted, says: لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ (Had Allah willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created.) meaning, the matter would not have been as they claim. This is a conditional sentence which does not imply that this happened or that it is permitted; indeed, it is impossible. The aim is only to point out the ignorance of their claims. It is like the Ayat: لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْواً لاَّتَّخَذْنَـهُ مِن لَّدُنَّآ إِن كُنَّا فَـعِلِينَ (Had We intended to take a pastime, We could surely have taken it from Us, if We were going to do (that).) (21:17) قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ (Say: "If the Most Gracious had a son, then I am the first of worshippers.") (43:81) All of these Ayat are conditional, and it is permissible to form a conditional sentence referring to something that is impossible if it serves the purposes of the speaker. سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ (But glory be to Him! He is Allah, the One, the Irresistible.) means, exalted and sanctified be He above the idea that He could have any offspring, for He is the One, the Only, the Unique, the Self-Sufficient Master to Whom everything is enslaved and is in need of. He is the One Who is independent of all else, Who has subjugated all things and they submit humbly to Him. Blessed and exalted be He far above what the wrongdoers and deniers say.

Indeed We have revealed to you O Muhammad (s) the Book with the truth bi’l-haqqi is semantically connected to anzalnā ‘We have revealed’; so worship God devoting your religion purely to Him pure of any idolatry in other words affirming His Oneness.

Surely We have sent the Book down to thee with the truth, so worship God, purifying the religion for Him. “O MuḤammad, We sent this Qur'an down to you so that you may call the lost to the road of salva- tion, bring the deprived from the intrusion of deprivation to the comfort of union, bring the suffer- ing from the darkness of misfortune to the courtyard of prosperity, complete the noble character traits with this Qur'an, and arrange the Shariah in accordance with it. O MuḤammad, when a place does not have the light of your creed, all will be the darkness of associationism. When a place does not have the intimacy of your Shariah, all will be the intrusion of doubt. O MuḤammad, We have joined your exalted good fortune and your eminent messengerhood to the Endless. “So worship God, purifying the religion for Him. Now belong fully to Me, turning your secret core toward Me, your heart lifted up from all others, released from the bonds of yourself and your own controlling power.” With this command, the Messenger became so courteous that Gabriel came and said, “O MuḤammad! Have you chosen to be a prophet king, or a prophet servant?” He said, “O Lord, I want servanthood. I do not want kingship, for kingship is entirely turned over to You, and servanthood is entirely turned over to me. I have no refuge but Your gentleness and no shelter but Your exalted presence. If I were to choose kingship, I would stay with the king- ship and boast of my kingship. Rather, I choose servanthood so that I may be under Your kingship and boast of Your kingship.” This is why he said, “'I am the master of Adam's children without boasting': The boasting that I have is of the Friend, not of other than Him. When someone boasts, he boasts of something that is above him, not below him. In the two worlds, no one is above me except Him. If I were to boast of other than Him, I would have looked at other than Him and left aside the command, 'So worship God, purifying!' But there is no command to leave it aside, and no stipulation to look at other than Him. Hence there is no boasting in other than Him.” You name me “master,” but my master is the one You know. If You examine my heart, You will see Your remembrance in my breast.

Surely We have sent the Book down to thee with the truth, so worship God, purifying the religion for Him. “O MuḤammad, We sent this Qur'an down to you so that you may call the lost to the road of salva- tion, bring the deprived from the intrusion of deprivation to the comfort of union, bring the suffer- ing from the darkness of misfortune to the courtyard of prosperity, complete the noble character traits with this Qur'an, and arrange the Shariah in accordance with it. O MuḤammad, when a place does not have the light of your creed, all will be the darkness of associationism. When a place does not have the intimacy of your Shariah, all will be the intrusion of doubt. O MuḤammad, We have joined your exalted good fortune and your eminent messengerhood to the Endless. “So worship God, purifying the religion for Him. Now belong fully to Me, turning your secret core toward Me, your heart lifted up from all others, released from the bonds of yourself and your own controlling power.” With this command, the Messenger became so courteous that Gabriel came and said, “O MuḤammad! Have you chosen to be a prophet king, or a prophet servant?” He said, “O Lord, I want servanthood. I do not want kingship, for kingship is entirely turned over to You, and servanthood is entirely turned over to me. I have no refuge but Your gentleness and no shelter but Your exalted presence. If I were to choose kingship, I would stay with the king- ship and boast of my kingship. Rather, I choose servanthood so that I may be under Your kingship and boast of Your kingship.” This is why he said, “'I am the master of Adam's children without boasting': The boasting that I have is of the Friend, not of other than Him. When someone boasts, he boasts of something that is above him, not below him. In the two worlds, no one is above me except Him. If I were to boast of other than Him, I would have looked at other than Him and left aside the command, 'So worship God, purifying!' But there is no command to leave it aside, and no stipulation to look at other than Him. Hence there is no boasting in other than Him.” You name me “master,” but my master is the one You know. If You examine my heart, You will see Your remembrance in my breast.

Surely We have sent the Book down to thee with the truth, so worship God, purifying the religion for Him. “O MuḤammad, We sent this Qur'an down to you so that you may call the lost to the road of salva- tion, bring the deprived from the intrusion of deprivation to the comfort of union, bring the suffer- ing from the darkness of misfortune to the courtyard of prosperity, complete the noble character traits with this Qur'an, and arrange the Shariah in accordance with it. O MuḤammad, when a place does not have the light of your creed, all will be the darkness of associationism. When a place does not have the intimacy of your Shariah, all will be the intrusion of doubt. O MuḤammad, We have joined your exalted good fortune and your eminent messengerhood to the Endless. “So worship God, purifying the religion for Him. Now belong fully to Me, turning your secret core toward Me, your heart lifted up from all others, released from the bonds of yourself and your own controlling power.” With this command, the Messenger became so courteous that Gabriel came and said, “O MuḤammad! Have you chosen to be a prophet king, or a prophet servant?” He said, “O Lord, I want servanthood. I do not want kingship, for kingship is entirely turned over to You, and servanthood is entirely turned over to me. I have no refuge but Your gentleness and no shelter but Your exalted presence. If I were to choose kingship, I would stay with the king- ship and boast of my kingship. Rather, I choose servanthood so that I may be under Your kingship and boast of Your kingship.” This is why he said, “'I am the master of Adam's children without boasting': The boasting that I have is of the Friend, not of other than Him. When someone boasts, he boasts of something that is above him, not below him. In the two worlds, no one is above me except Him. If I were to boast of other than Him, I would have looked at other than Him and left aside the command, 'So worship God, purifying!' But there is no command to leave it aside, and no stipulation to look at other than Him. Hence there is no boasting in other than Him.” You name me “master,” but my master is the one You know. If You examine my heart, You will see Your remembrance in my breast.

Surely We have sent the Book down to thee with the truth, so worship God, purifying the religion for Him. “O MuḤammad, We sent this Qur'an down to you so that you may call the lost to the road of salva- tion, bring the deprived from the intrusion of deprivation to the comfort of union, bring the suffer- ing from the darkness of misfortune to the courtyard of prosperity, complete the noble character traits with this Qur'an, and arrange the Shariah in accordance with it. O MuḤammad, when a place does not have the light of your creed, all will be the darkness of associationism. When a place does not have the intimacy of your Shariah, all will be the intrusion of doubt. O MuḤammad, We have joined your exalted good fortune and your eminent messengerhood to the Endless. “So worship God, purifying the religion for Him. Now belong fully to Me, turning your secret core toward Me, your heart lifted up from all others, released from the bonds of yourself and your own controlling power.” With this command, the Messenger became so courteous that Gabriel came and said, “O MuḤammad! Have you chosen to be a prophet king, or a prophet servant?” He said, “O Lord, I want servanthood. I do not want kingship, for kingship is entirely turned over to You, and servanthood is entirely turned over to me. I have no refuge but Your gentleness and no shelter but Your exalted presence. If I were to choose kingship, I would stay with the king- ship and boast of my kingship. Rather, I choose servanthood so that I may be under Your kingship and boast of Your kingship.” This is why he said, “'I am the master of Adam's children without boasting': The boasting that I have is of the Friend, not of other than Him. When someone boasts, he boasts of something that is above him, not below him. In the two worlds, no one is above me except Him. If I were to boast of other than Him, I would have looked at other than Him and left aside the command, 'So worship God, purifying!' But there is no command to leave it aside, and no stipulation to look at other than Him. Hence there is no boasting in other than Him.” You name me “master,” but my master is the one You know. If You examine my heart, You will see Your remembrance in my breast.

Surely We have sent the Book down to thee with the truth, so worship God, purifying the religion for Him.�O MuḤammad, We sent this Qur'an down to you so that you may call the lost to the road of salva- tion, bring the deprived from the intrusion of deprivation to the comfort of union, bring the suffer- ing from the darkness of misfortune to the courtyard of prosperity, complete the noble character traits with this Qur'an, and arrange the Shariah in accordance with it. O MuḤammad, when a place does not have the light of your creed, all will be the darkness of associationism. When a place does not have the intimacy of your Shariah, all will be the intrusion of doubt. O MuḤammad, We have joined your exalted good fortune and your eminent messengerhood to the Endless.�So worship God, purifying the religion for Him. Now belong fully to Me, turning your secret core toward Me, your heart lifted up from all others, released from the bonds of yourself and your own controlling power.�With this command, the Messenger became so courteous that Gabriel came and said, �O MuḤammad! Have you chosen to be a prophet king, or a prophet servant?�He said, �O Lord, I want servanthood. I do not want kingship, for kingship is entirely turned over to You, and servanthood is entirely turned over to me. I have no refuge but Your gentleness and no shelter but Your exalted presence. If I were to choose kingship, I would stay with the king- ship and boast of my kingship. Rather, I choose servanthood so that I may be under Your kingship and boast of Your kingship.�This is why he said, �'I am the master of Adam's children without boasting': The boasting that I have is of the Friend, not of other than Him. When someone boasts, he boasts of something that is above him, not below him. In the two worlds, no one is above me except Him. If I were to boast of other than Him, I would have looked at other than Him and left aside the command, 'So worship God, purifying!' But there is no command to leave it aside, and no stipulation to look at other than Him. Hence there is no boasting in other than Him.�You name me �master,� but my master is the one You know.If You examine my heart, You will see Your remembrance in my breast.

إنا أنزلنا إليك -أيها الرسول- القرآن يأمر بالحق والعدل، فاعبد الله وحده، وأخلص له جميع دينك.

أي فاعبد الله وحده لا شريك له وادع الخلق إلى ذلك وأعلمهم أنه لا تصلح العبادة إلا له وحده وأنه ليس له شريك ولا عديل ولا نديد ولهذا قال تعالى "ألا لله الدين الخالص" أى لا يقبل من العمل إلا ما أخلص فيه العامل لله وحده لا شريك له.

ثم ساق - سبحانه - بعد ذلك ما يدعو الناس إلى قبول هذا الكتاب ، وإلى العمل بهداياته ، فقال - تعالى - : ( إِنَّآ أَنزَلْنَآ إِلَيْكَ الكتاب بالحق . . ) .أى : هذا الكتاب هو تنزيل من عند الله - تعالى - الغاب على كل شئ . والحكيم فى أقواله وأفعاله . وقد أنزله - سبحانه - عليك - يا محمد - تنزيلا ملتبسا بالحق الذى لا يحوم حوله باطل ، أو ما يشبه الباطل ، وذلك يوجب قبوله والعمل بكل ما فيه .قال الآلوسى : قوله - تعالى - : ( إِنَّآ أَنزَلْنَآ إِلَيْكَ الكتاب بالحق ) بيان لكونه نازلا بالحق ، وتوطئة لما يذكر بعد . . أو شروع فى بيان المنزل إليه ، وما يجب عليه إثر بيان شأن المنزل . . والباء متعلقة بالإِنزال ، وهى للسببية ، أى : أنزلناه بسبب الحق ، أى : إثباته وإظهاره . أو بمحذوف وقع حالا من المفعول وهى للملابسة . أى : أنزلناه ملتبسا بالحق والصواب .والمراد أن كل ما فيه موجب للعمل والقبول حتما .والفاء فى قوله - تعالى - : ( فاعبد الله مُخْلِصاً لَّهُ الدين ) لترتيب ما بعدها على ما قبلها . والعبادة : أقصى درجات التذلل والخضوع للمعبود - عز وجل - والإِخلاص معناه : أن يقصد المسلم بعبادته وقوله وعمله وجه الله - تعالى - .أى : أنزلنا إليك - أيها الرسول الكريم - هذا الكتاب بالحق الذى لا يشوبه باطل ، وما دام الأمر كذلك فعليك أن تخلص لربك عبادتك وطاعتك ودينك إخلاصا تاما ، لا يحوم حوله رياء أو تفاخر ، أو غير ذلك مما يتنافى مع إخلاص الخضوع لله - تعالى - وحده .قال الشوكانى : وفى الآية دليل على وجوب النية ، وإخلاصها من الشوائب لأن الإِخلاص من الأمور القلبية التى لا تكون إلا بأعمال القلب ، وقد جاءت السنة الصحيحة أن ملاك الأمر فى الأقوال والأفعال النية ، كما فى حديث : " إنما الأعمال بالنيات " وحديث : " لا قول ولا عمل إلا بنية " .

وقوله: ( إِنَّا أَنـزلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: إنا أنـزلنا إليك يا محمد الكتاب, يعني بالكتاب: القرآن ( بِالْحَقِّ ) يعني بالعدل، يقول: أنـزلنا إليك هذا القرآن يأمر بالحقّ والعدل, ومن ذلك الحق والعدل أن تعبد الله مخلصا له الدين, لأن الدين له لا للأوثان التي لا تملك ضرا ولا نفعا. , وبنحو الذي قلنا في معنى قوله: ( الكِتابَ ) قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( إِنَّا أَنـزلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ ) يعني: القرآن.وقوله: ( فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ ) يقول تعالى ذكره: فاخشع لله يا محمد بالطاعة, وأخلص له الألوهة, وأفرده بالعبادة, ولا تجعل له في عبادتك إياه شريكا, كما فَعَلَتْ عَبَدة الأوثان.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا ابن حميد, قال: ثنا يعقوب, عن حفص, عن شمر, قال: " يؤتى بالرجل يوم القيامة للحساب وفي صحيفته أمثال الجبال من الحسنات, فيقول ربّ العزّة جلّ وعزّ: صَلَّيت يوم كذا وكذا, ليقال: صلَّى فلان! أنا الله لا إله إلا أنا, لي الدين الخالص. صمتَ يوم كذا وكذا, ليقال: صام فلان! أنا الله لا آله إلا أنا لي الدين الخالص, تصدّقت يوم كذا وكذا, ليقال: تصدق فلان! أنا الله لا إله إلا أنا لي الدين الخالص، فما يزال يمحو شيئا بعد شيء حتى تبقى صحيفته ما فيها شيء, فيقول ملكاه: يا فلان, ألغير الله كنت تعمل ".حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, أما قوله: ( مُخْلِصًا لَهُ الدِّينَ ) فالتوحيد, والدين منصوب بوقوع مخلصا عليه.

( إنا أنزلنا إليك الكتاب بالحق ) قال مقاتل : لم ننزله باطلا لغير شيء ، ( فاعبد الله مخلصا له الدين ) الطاعة .

إِنَّا أَنْزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ (2)وافتتاح جملة { إنَّا أنزلنا إليكَ الكتَابَ بالحقّ } بحرف ( إنَّ ) مراعى فيه ما استعمل فيه الخبر من الامتنان . فيحمل حرف ( إنّ ) على الاهتمام بالخبر . وما أريد به من التعريض بالذين أنكروا أن يكون منزّلاً من الله فيحمل حرف ( إنّ ) على التأكيد استعمالاً للمشترك في معنييه . ولما في هذه الآية من زيادة الإِعلان بصدق النبي المنزل عليه الكتاب جدير بالتأكيد لأن دليل صدقه ليس في ذاته بل هو قائم بالإِعجاز الذي في القرآن وبغيره من المعجزات ، فكان مقضى التأكيد موجوداً بخلاف مقتضى الحال في قوله : { تَنزيلُ الكتاببِ من الله } .فجملة { إنَّا أنزلنا إليك الكتابَ } تتنزل منزلة البيان لجملة { تَنزيلُ الكتاببِ من الله . } وإعادة لفظ { الكِتَابِ } للتنويه بشأنه جرياً على خلاف مقتضى الظاهر بالإِظهار في مقام الإِضمار . وتعدية { أنزَلْنَا } بحرف الانتهاء تقدم في قوله : { والذين يؤمنون بما أنزل إليك } في أول [ البقرة : 4 ] .والباء في { بالحق } للملابسة ، وهي ظرف مستقرّ حالاً من { الكتابِ } ، أي أنزلنا إليك القرآن ملابساً للحق في جميع معانيه { لا يأتيه الباطل من بين يديه ولا من خلفه } [ فصلت : 42 ] .وفرع على المعنى الصريح من قوله : { إنَّا أنزلنا إليكَ الكتابَ بالحق } أن أمر بأن يعبد الله مخلصاً له العبادة . وفي هذا التفريع تعريض بما يناسب المعنى التعريضي في المفرّع عليه وهو أن المعرّض بهم أن يعبدوا الله مخلصين له الدين عليهم أن يدبَّروا في المعنى المعرض به .وهذا إيماء إلى أن إنزال الكتاب عليه نعمة كبرى تقتضي أن يقابلها الرسول صلى الله عليه وسلم بالشكر بإفراده بالعبادة ، وإيماء إلى أن إشراك المشركين بالله غيره في العبادة كفر لنعَمِه التي أنعم بها ، فإن الشكر صرف العبد جميع ما أنعم الله به عليه فيما خلق لأجله ، وفي العبادة تحقيق هذا المعنى قال تعالى : { وما خلقت الجن والإنس إلا ليعبدون } [ الذاريات : 56 ] .فالمقصود من الأمر بالعبادة التوطئة إلى تقييد العبادة بحالة الإِخلاص من قوله { مُخلِصاً له الدينَ } ، فالمأمور به عبادة خاصة ، ولذلك لم يكن الأمر بالعبادة مستعملاً في معنى الأمر بالدوام عليها . ولذلك أيضاً لم يُؤت في هذا التركيب بصيغة قصر خلاف قوله : { بل الله فاعبد } [ الزمر : 66 ] لأن المقصود هنا زيادة التصريح بالإِخلاص والرسول صلى الله عليه وسلم منزه عن أن يعبد غير الله . وقد توهم ابن الحاجب من عدم تقديم المعمول هنا أن تقديم المفعول في قوله تعالى : { بل الله فاعبد في آخر هذه السورة لا يفيد القصر وهي زلّة عالم .والإِخلاص : الإِمْحاض وعدم الشوب بمغاير ، وهو يشمل الإِفراد . وسميت السورة التي فيها توحيد الله سورة الإِخلاص ، أي إفراد الله بالإلهية . وأوثر الإِخلاص هنا لإِفادة التوحيد وأخصَّ منه وهو أن تكون عبادة النبي ربه غير مشوبة بحظ دنيوي كما قال تعالى : { قُلْ مَا أسْئَلُكُمْ عَلَيهِ مِن أجْرٍ } [ ص : 86 ] .والدين : المعاملة . والمراد به هنا معاملة المخلوق ربّه وهي عبادته . فالمعنى : مخلصاً له العبادة غير خالط بعبادته عبادة غيره . وانتصب { مُخلصاً } على الحال من الضمير المستتر في { أعبد .ولما أفاد قوله : مُخلصاً له الدين } معنى إفراده بالعبادة لم يكن هنا مقتضضٍ لتقديم مفعول { أعبد الله } على عامله لأن الاختصاص قد استفيد من الحال في قوله : { مخلصاً له الدين } ، وبذلك يبطل استناد الشيخ ابن الحاجب لهذه الآية في توجيه رَأيه بإنكار إفادة تقديم المفعول على فعله التخصيصَ ، وتضعيفِه لاستدلال أيمة المعاني بقوله تعالى : { بل الله فاعبد } آخر السورة [ 66 ] بأنه تقديم لمجرد الاهتمام لورود فاعبد الله ، } قال في «إيضاح المفصل» في شرح قول صاحب «المفصل» في الديباجة «الله أحمدُ على أن جعلني من علماء العربية» ، الله أحمد على طريقة{ إياك نعبد } [ الفاتحة : 5 ] تقديماً للأهم ، وما قيل : إنه للحصر لا دليل عليه والتمسك فيه بنحْو { بل الله فاعبد } [ الزمر : 66 ] ضعيف لورود فاعبد الله ا ه . ونقل عنه أنه كتب في حاشيته على الإِيضاح } هنالك قوله : ( لا دليل فيه على الحصر فإن المعبودية من صفاته تعالى الخاصة به ، فالاختصاص مستفاد من الحال لا من التقديم ) ا ه .وهو ضغث على إبَّالَة فإنه لم يقتصر على منع دليل شَهد به الذوق السليم عند أيمة الاستعمال وعلى سند منعه بتوهمه أن التقديم الذي لوحظ في مقام يجب أن يلاحظ في كل مقام ، كأنَّ الكلام قد جُعل قوالب يؤتى بها في كل مقام ، وذلك ينبو عنه اختلاف المقامات البلاغية ، حتى جعل الاختصاص بالعبادة مستفاداً من القرينة لا من التقديم ، كأن القرينة لو سلم وجودها تمنع من التعويل على دِلالة النطق .

ولما كان نازلا من الحق، مشتملا على الحق لهداية الخلق، على أشرف الخلق، عظمت فيه النعمة، وجلَّت، ووجب القيام بشكرها، وذلك بإخلاص الدين للّه، فلهذا قال: { فَاعْبُدِ اللَّهَ مُخْلِصًا لَهُ الدِّينَ } أي: أخلص للّه تعالى جميع دينك، من الشرائع الظاهرة والشرائع الباطنة: الإسلام والإيمان والإحسان، بأن تفرد اللّه وحده بها، وتقصد به وجهه، لا غير ذلك من المقاصد.

قوله تعالى : إنا أنزلنا إليك الكتاب بالحق أي هذا تنزيل الكتاب من الله وقد أنزلناه بالحق ، أي : بالصدق وليس بباطل وهزل .فاعبد الله مخلصا فيه مسألتان : الأولى : " مخلصا " نصب على الحال أي : موحدا لا تشرك به شيئا " له الدين " أي الطاعة . وقيل : العبادة ، وهو مفعول به .

The Quran is a divine statement of facts. Its sagacious style of expression and the exceptional nature of its discourses allude to it being the Book of God. No man is capable of presenting such a sublime work. ‘So worship God with your total devotion,’ means to worship only God, praying to Him, revering Him and devoting oneself entirely to Him. (Safwat at-Tafasir, vol. III, p. 69 ). The instinct for worship and devotion is inherent in human nature, so he must consider a being as great and have feelings of awe for that being. Anyone for whom a man develops such feelings is considered most holy by him and man’s entire existence submits before him. He expresses superlative respect and veneration for him and, his soul derives pleasure from remembering him. That being becomes the greatest support in man’s life. This is true devotion and such worship is the exclusive, rightful due of the one and only God. But what man does is that while accepting the one God, he accords divinity to beings other than God and starts worshipping them. This is the real error into which man falls because just as the godhead or divinity is indivisible, worship cannot be divided either.

Commentary In verse 2, it was said: فَاعْبُدِ اللَّـهَ مُخْلِصًا لَّهُ الدِّينَ أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ - (so worship Allah in submission to Him exclusively. Remember, Allah alone deserves the exclusive submission.). The word: دِین (deen) at this place means worship, submission, devotion or obedience which is inclusive of adhering to all religious injunctions. In the first statement earlier to this, the address was to the Holy Prophet ﷺ where he was commanded to make the worship of and obedience to Allah sincere and exclusive for Him, so as there remains no trace of shirk or of any hypocrisy or false pretension. The second statement is to emphasize the first statement in that sincerity in worship is the exclusive right of Allah and no one else, other than Him deserves it. It has been reported from Sayyidna Abu Hurairah ؓ that someone submitted before the Holy Prophet ﷺ ، 'Ya rasulallah, there are occasions when I give in charity or do a favor to somebody, but my intention gets mixed up - I do look forward to seek the pleasure of Allah thereby, but I also hope that people will praise me for it.' The noble prophet of Allah ﷺ said, "By the One in whose hands lies the life of Muhammad, Allah Ta’ ala does not like anything in which someone or something else has been associated as a partner or sharer with Him. Then he recited the verse quoted here as the proof: أَلَا لِلَّـهِ الدِّينُ الْخَالِصُ (Remember, Allah alone deserves the exclusive submission.) ". (Qurtubi) Acceptance of deeds with Allah depends on unalloyed measure of sincerity Several verses of the Qur'an bear out that the deeds are not measured with Allah by numbers, instead, they are measured by weight, for example: وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ (and We shall place scales to do justice on the Day of Judgment - Al-Anbiya', 21:47). This verse read in juxtaposition with the verses cited above tell us that the value and weight of deeds is judged by the amount of sincerity with which they are performed, and it goes without saying that perfect sincerity cannot be achieved without perfect faith, because perfect sincerity means that one should not take someone as having intrinsic power to benefit or harm someone other than Allah, nor take someone other than Allah as disposer of one's acts, nor allow the thought of someone other than Allah enter into any act of worship or obedience of his volition. As for non-voluntary scruples, Allah Ta’ ala forgives them. The noble Sahabah are the front line of Muslims. Their practice of prayers and good deeds may not appear to be very prominent numerically. But, despite all this, the reason why the single insignificant most of their deeds was superior to the highest of the high deeds of the rest of the Ummah was no other but their very perfection of 'iman (faith) and perfection of ikhlas (sincerity).

(Lo! We have revealed the Scripture unto thee (Muhammad)) We have sent Gabriel to you with the Scripture (with truth) not with falsehood; (so worship Allah, making religion pure for Him (only)) making worship and the profession of Allah's divine Oneness sincere to Him.