His saying, exalted and glorified is He: "Did they advise one another concerning this? Rather, they are a people transgressing." "So turn away from them, for you are not to be blamed." "And remind, for indeed, the reminder benefits the believers." "And I did not create the jinn and mankind except to worship Me." "I do not want from them any provision, nor do I want them to feed Me." "Indeed, Allah is the Provider, the Firmly Established." "Indeed, for those who have wronged are sins like the sins of their companions, so let them not hasten." "So woe to those who disbelieve from their Day which they are promised."

His saying, exalted and glorified is He: "Did they advise one another concerning this?" is a pause and a wonder at the concurrence of the souls of the disbelievers in denying the prophets, blessings and peace be upon them, despite the separation of their times. That is, they did not advise one another, but they acted as if they were advising one another. The reason for this is that they are all transgressors. The transgressor is the one who is arrogant in the land, the corrupt one who is defiant against Allah.

His saying, exalted and glorified is He: "So turn away from them" means: from excessive eagerness for them and going to despair. It is possible that it is meant: so it is a saying about excessive effort in calling them and including them in Islam. You are not in control of them, nor are you to be blamed since you have conveyed the message. So keep yourself away from sorrow for them and remind only, for indeed, the reminder is beneficial for the believers and for whoever has been decreed to be among them in the second state. According to this interpretation, there is no abrogation in the verse except in the meaning of the truce, which is: indeed, the verse of the sword has abrogated all truces. And Qatadah narrated - and Al-Tabari mentioned it - from Ali, may Allah be pleased with him, that when the verse "So turn away from them, for you are not to be blamed" was revealed, the Muslims were saddened and thought that it meant turning away from all of them and that the revelation had ceased, until the verse "And remind, for indeed, the reminder benefits the believers" was revealed, and they were pleased with that.

His saying, exalted and glorified is He: "And I did not create the jinn and mankind except to worship Me," the people have differed in its meaning, with the consensus of the people of the Sunnah that Allah, exalted and glorified is He, did not intend for worship to occur from all of them. For if He had intended that, it would not be correct for the matter to occur contrary to His will. Ali ibn Abi Talib and Ibn Abbas, may Allah be pleased with them, said: the meaning is: I did not create the jinn and mankind except for the purpose of commanding them to worship Me and to acknowledge My servitude. He expressed that with His saying, exalted and glorified is He: "to worship Me"; for worship is the essence of the command. Zayd ibn Aslam and Sufyan said: the meaning is specific, and what is meant is: I did not create the obedient ones from the jinn and mankind except for My worship. This interpretation is supported by what Ibn Abbas, may Allah be pleased with him, narrated from the Prophet, blessings and peace be upon him, that he recited: "And I did not create the jinn and mankind from the believers except to worship Me." Ibn Abbas also said about the meaning of "to worship Me": to humble themselves to Me and to My power, even if that does not occur according to the laws of the Shari'ah.

So all of the jinn and mankind are worshippers who are humbled, and the disbelievers likewise. Do you not see them in times of drought, sickness, and other than that? The verse can mean: 'And I did not create the jinn and mankind except to prepare them to worship Me.' It is as if the verse is enumerating a blessing, meaning: They were created with senses, minds, and bodies submissive to the truth of worship. This is like saying: 'The cow is created for plowing,' and 'the horses for war,' and there may be among them that do not plow or fight at all. The meaning is that the preparation in the creation of these is indeed for worship, but some of them have earned to divert themselves from that. This is supported by the saying of the Prophet, blessings and peace be upon him: 'Act, for everyone is made easy for what he was created for,' and his saying: 'Every newborn is born upon the fitrah'... the hadith.

And His saying, glorified and exalted is He: 'From provision' means that they provide for themselves and not for others. And His saying, glorified and exalted is He: 'That they feed' can mean: that they feed My creation, so it is added to the pronoun in a figurative sense. This is the saying of Ibn Abbas, may Allah be pleased with him. Or it can mean that feeding here is in the sense of benefit in general, as you say: 'I gave so-and-so such and such a morsel,' and you have given him a benefit or a land that responds to him, and so on, in general. And all have read: 'Indeed, Allah is the Provider.' Abu Ishaq al-Sabi'i narrated from Abdullah ibn Zayd, Abu Amr al-Dani said: From Ibn Mas'ud who said: 'The Messenger of Allah, blessings and peace be upon him, recited to me: 'Indeed, I am the Provider.' And the majority of the reciters read: 'the Mighty' in the nominative, either as a news after news, or as a description of 'the Provider.' Yahya ibn Wathab and al-Amash read: 'the Mighty' in the genitive as a description of 'the strength.' This is permissible because the feminine of 'the strength' is not real, as if he said: 'The one with hands and ropes,' and similar is His saying, glorified and exalted is He: 'So whoever comes to him with a reminder' [Al-Baqarah: 275]. Abu al-Fath allowed that the genitive 'the Mighty' could be on the basis of permission, and 'the Mighty' means: the strong.

His saying, glorified and exalted is He: 'So indeed, for those who have wronged,' He means, glorified and exalted is He, the people of Mecca. And this is a clear verse of warning. Al-Amash read: 'So indeed, for those who disbelieved,' and 'the sins' means: the share and portion. Its origin is from the bucket, and that is because the sins are the filling of the bucket with water. It is said: 'the sins' means: the large bucket. And from it is the saying of the poet:

If we are confronted by a stranger, he has sins and we have sins.

So if you refuse, we have the well.

And it is the record, and from it is the saying of Alqamah ibn Abadah:

And in every living being, every day you have stumbled with a blessing.

So it is right for the one who has a need from your generosity to have sins.

It is narrated that when the king heard this verse, he said: 'Yes, and I have sins.' And from it is the saying of Hassan:

Do not distance Rabiah ibn Mukaddam, and may the valleys water his grave with sins.

'And their companions' refers to those who preceded from the punished nations. His saying, 'So let them not hasten it,' is a confirmation of the matter, meaning: it is descending upon them without a doubt at its known time, so let them not hasten it. Ibn Wathab read, 'So let them not hasten it' with the 'taa' from above, and a group read it this way, while the others read it with the 'yaa.'

Then Allah, the Most High, made woe obligatory for them on their day when their punishment comes. 'Woe' means misery and distress. It has been narrated that in Hell there is a valley called Wail. Al-Tabari always goes to the fact that the threat is indeed concerning it. And in this context, there is concern, because this woe is indeed from their day which is in this world. The 'min' indicates the beginning of the limit. The majority of the interpreters said: this threat is about the Day of Resurrection. Others - as mentioned by Al-Thaalabi - said: it is the Day of Badr. And in 'they are promised,' there is a pronoun referring back to the statement, the meaning is: they are promised by it, or they are promised it.

The interpretation of Surah [Adh-Dhariyat] has been completed, and all praise is due to Allah, Lord of the worlds.