The Jinn — Verse 20

He said in response to the disbelievers saying ‘Abandon this affair of yours!’ a variant reading for qāla ‘he said’ has qul ‘Say’ ‘I invoke only my Lord as God and I do not associate anyone with Him’.

قل -أيها الرسول- لهؤلاء الكفار: إنما أعبد ربي وحده، ولا أشرك معه في العبادة أحدًا.

هذا قول ثالث وهو مروي عن ابن عباس ومجاهد وسعيد بن جبير وقول ابن زيد وهو اختيار ابن جرير وهو الأظهر لقوله بعده "قل إنما أدعو ربي ولا أشرك به أحدا" أي قال لهم الرسول لما آذوه وخالفوه وكذبوه وتظاهروا عليه ليبطلوا ما جاء به من الحق واجتمعوا على عدوانه "إنما أدعو ربي" أي إنما أعبد ربي وحده لا شريك له وأستجير به وأتوكل عليه "ولا أشرك به أحدا".

ثم أمر الله - تعالى - نبيه صلى الله عليه وسلم أن يعلن لجميع من أرسل إليهم ، أنه لا يعبد أحدا سواه - عز وجل - فقال : ( قُلْ إِنَّمَآ أَدْعُو رَبِّي وَلاَ أُشْرِكُ بِهِ أَحَداً ) .أى : قل - أيها الرسول الكريم - لجميع من أرسلناك إليهم من الجن والإِنس : إنى أعبد ربى وحده ، وأتوجه إليه وحده بالدعاء والطلب ، ولا أشرك معه أحدا فى عبادتى أو صلاتى أو نسكى . .

القول في تأويل قوله تعالى : قُلْ إِنَّمَا أَدْعُو رَبِّي وَلا أُشْرِكُ بِهِ أَحَدًااختلفت القرّاء في قراءة قوله: (قُلْ إِنَّمَا أَدْعُو رَبِّي ) فقرأته عامة قرّاء المدينة والبصرة وبعض الكوفيين على وجه الخبر قال: بالألف؛ ومن قرأ ذلك كذلك، جعله خبرا من الله عن نبيه محمد صلى الله عليه وسلم أنه قال: فيكون معنى الكلام: وأنه لما قام عبد الله يدعوه تلبدوا عليه، قال لهم: إنما أدعو ربي، ولا أشرك به أحدا. وقرأ ذلك بعض المدنيين وعامة قرّاء الكوفة على وجه الأمر من الله عزّ وجلّ لنبيه صلى الله عليه وسلم : قل يا محمد للناس الذين كادوا يكونوا عليك لبدا، إنما أدعو ربي ولا أشرك به أحدا.والصواب من القول في ذلك أنهما قراءتان معروفتان، فبأيتهما قرأ القارئ فمصيب.

( قل إنما أدعو ربي ) قرأ أبو جعفر وعاصم وحمزة : " قل " على الأمر ، وقرأ الآخرون : " قال " يعني رسول الله - صلى الله عليه وسلم - " إنما أدعو ربي " قال مقاتل : وذلك أن كفار مكة قالوا للنبي - صلى الله عليه وسلم - : لقد جئت بأمر عظيم فارجع عنه فنحن نجيرك ، فقال لهم : إنما أدعو ربي ( ولا أشرك به أحدا

قُلْ إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا (20)أي قام يعبدُ الله وحده ، كما دل عليه بيانه بقوله بعده : قال إنما أدعو ربّي ولا أشرك به أحداً } ، فهم لما لم يعتادوا دعاء غير الأصنام تجمعوا لهذا الحدث العظيم عليهم وهو دعاء محمد صلى الله عليه وسلم لله تعالى .وجملة { قل إنما أدعو ربي ولا أشرك به أحداً } بيان لجملة { يدعوه } .وقرأ الجمهور { قال } بصيغة الماضي . وقرأه حمزة وعاصم وأبو جعفر { قل } بدون ألف على صيغة الأمر ، فتكون الجملة استئنافاً . والتقدير : أوحي إلي أنه لما قام عبد الله إلى آخره قل إنما أدعو ربي ، فهو من تمام ما أوحي به إليه .و { إنما أدعو ربي } ، يفيد قصراً ، أي لا أدعو غيره ، أي لا أعبد غيره دونه .وعطف عليه { ولا أشرك به أحداً } تأكيداً لمفهوم القصر ، وأصله أن لا يعطف فعطفه لمجرد التشريك للعناية باستقلاله بالإِبلاغ .

{ قُلْ } لهم يا أيها الرسول، مبينا حقيقة ما تدعو إليه: { إِنَّمَا أَدْعُو رَبِّي وَلَا أُشْرِكُ بِهِ أَحَدًا } أي: أوحده وحده لا شريك له، وأخلع ما دونه من الأنداد والأوثان، وكل ما يتخذه المشركون من دونه.

قوله تعالى : قل إنما أدعو ربي ولا أشرك به أحدا أي قال - صلى الله عليه وسلم - : " إنما أدعو ربي " ولا أشرك به أحدا وكذا قرأ أكثر القراء قال على الخبر . وقرأ حمزة وعاصم قل على الأمر . وسبب نزولها أن كفار قريش قالوا له : إنك جئت بأمر عظيم وقد عاديت الناس كلهم فارجع عن هذا فنحن نجيرك ; فنزلت .

The entire system of the present world has been formulated with the aim of putting human beings to the test. Therefore reality is revealed here solely to the extent of conveying the divine message. Had there been no human trial to be considered, and had the concealing veils been removed, the people would have seen that, from the angels to the righteous among the jinn, all acknowledge the god-head of God and the whole universe testifies to this.

وَأَنَّ الْمَسَاجِدَ لِلَّـهِ فَلَا تَدْعُوا مَعَ اللَّـهِ أَحَدًا (...and that masajid (mosques) belong to Allah; so, do not invoke anyone along with Allah....72:18). The word masajid is the plural of masjid. Here the word could be taken in its popular sense, that is, mosques or places of worship dedicated for the performance of prayers. In this case, it would mean that all mosques belong to Allah, dedicated to His sole worship and therefore we are not permitted to call on anyone else besides Allah, like the Jews and Christians commit shirk in their places of worship. In sum, the mosques must be kept clear of all false beliefs and vile deeds. The word masajid could also have another sense. It could be the plural of masjad, with the letter jim carrying fath, in which case it would be masdar mimi 'infinitivity' and mean 'to prostrate or prostration'. The verse in this sense would signify that worship is reserved exclusively for Allah. It is not permitted to prostrate to anyone, because if he calls on anyone else for help, it is as though he is prostrating to him which must be avoided.

(Say (unto them, O Muhammad): I pray unto Allah only) I worship Allah only and call people to worship none but Him, (and ascribe unto Him no partner.

The Command to worship Allah Alone and shun Shirk Allah commands His servants to single Him out alone for worship and that none should be supplicated to along with Him, nor should any partners be associated with Him. As Qatadah said concerning Allah's statement, وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً (And the Masjids are for Allah, so invoke not anyone along with Allah.) "Whenever the Jews and Christians used to enter their churches and synagogues, they would associate partners with Allah. Thus, Allah commanded His Prophet to tell them that they should single Him out alone for worship." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning this verse, وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً (And the Masjids are for Allah, so invoke not anyone along with Allah.) "The Jinns said to the Prophet of Allah , `How can we come to the Masjid while we are distant - meaning very far away - from you And how can we be present for the prayer while we are far away from you' So Allah revealed this Ayah, وَأَنَّ الْمَسَـجِدَ لِلَّهِ فَلاَ تَدْعُواْ مَعَ اللَّهِ أَحَداً (And the Masjids are for Allah, so invoke not anyone along with Allah.)" The Jinns crowding together to hear the Qur'an Allah said, وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً (And when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) Al-`Awfi reported from Ibn `Abbas, "When they heard the Prophet reciting the Qur'an they almost mounted on top of him due to their zeal. When they heard him reciting the Qur'an they drew very near to him. He was unaware of them until the messenger (i.e., Jibril) came to him and made him recite, قُلْ أُوحِىَ إِلَىَّ أَنَّهُ اسْتَمَعَ نَفَرٌ مِّنَ الْجِنِّ (Say: "It has been revealed to me that a group of Jinn listened.") (72:1) They were listening to the Qur'an." This is one opinion and it has been reported from Az-Zubayr bin Al-`Awwam. Ibn Jarir recorded from Ibn `Abbas that he said, "The Jinns said to their people, لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً (when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) )" This is the second view and it has also been reported from Sa`id bin Jubayr. Al-Hasan said, "When the Messenger of Allah ﷺ stood up and said none has the right to be worshipped except Allah, and he called the people to their Lord, the Arabs almost crowded over him together (against him)." Qatadah said concerning Allah's statement, وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً (when the servant of Allah stood up invoking Him in prayer they just made round him a dense crowd as if sticking one over the other.) "Humans and Jinns both crowded together over this matter in order to extinguish it. However, Allah insisted upon helping it, supporting it and making it victorious over those who opposed it." This is the third view and it has also been reported from Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Ibn Zayd. It was also the view preferred by Ibn Jarir. This view seems to be the most apparent meaning of the Ayah due to Allah's statement which follows it, قُلْ إِنَّمَآ أَدْعُو رَبِّى وَلاَ أُشْرِكُ بِهِ أَحَداً (Say: "I invoke only my Lord, and I associate none as partners along with Him.") meaning, when they harmed him, opposed him, denied him and stood against him in order to thwart the truth he came with, and to unite against him, the Messenger ﷺ said to them إِنَّمَآ أَدْعُو رَبِّى (I invoke only my Lord,) meaning, `I only worship my Lord alone, and He has no partners. I seek His help and I put my trust in Him.' وَلاَ أُشْرِكُ بِهِ أَحَداً (and I associate none as partners along with Him.) The Messenger ﷺ does not have Power to harm or give Guidance Concerning Allah's statement, قُلْ إِنِّى لاَ أَمْلِكُ لَكُمْ ضَرّاً وَلاَ رَشَداً (Say: "It is not in my power to cause you harm, or to bring you to the right path.") meaning, `say: I am only a man like you all and I have received revelation. I am only a servant among the servants of Allah. I have no control over the affairs of your guidance or your misguidance. Rather all of these things are referred to Allah.' Then he (the Prophet) says about himself that no one can save him from Allah either. This means, `if I disobey Allah, then no one would be able to rescue me from His punishment.' وَلَنْ أَجِدَ مِن دُونِهِ مُلْتَحَداً (and nor can I find refuge except in Him.) Mujahid, Qatadah and As-Suddi all said, "No place to escape to." It is only obligatory upon the Messenger ﷺ to convey the Message Concerning Allah's statement, إِلاَّ بَلاَغاً مِّنَ اللَّهِ وَرِسَـلَـتِهِ ((Mine is) but conveyance from Allah and His Messages,) This is an exception related to the previous statement, لَن يُجِيرَنِى مِنَ اللَّهِ أَحَدٌ (None can protect me from Allah's punishment,) meaning, `nothing can save me from Him and rescue me except my conveyance of the Message that He has obligated me to carry out.' This is as Allah says, يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ (O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.) (5:67) Then Allah says, وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَـلِدِينَ فِيهَآ أَبَداً (and whosoever disobeys Allah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever.) meaning, `I will convey unto you all the Messages of Allah, so whoever disobeys after that, then his reward will be the fire of Hell wherein he will abide forever.' This means, they will not be able to avoid it nor escape from it. Then Allah says, حَتَّى إِذَا رَأَوْاْ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِراً وَأَقَلُّ عَدَداً (Till, when they see that which they are promised, then they will know who it is that is weaker concerning helpers and less important concerning numbers.) meaning, until these idolators from the Jinns and humans see what has been promised to them on the Day of Judgement. Then on that day, they will know who's helpers are weaker and fewer in number -- them or the believers who worship Allah alone. This means that the idolators have no helper at all and they are fewer in number than the soldiers of Allah.