When Allah, the Exalted, enumerated the groups of the accountable among the believers, disbelievers, and hypocrites, and mentioned their attributes, conditions, and the matters pertaining to them, as well as what each group is specifically granted that brings them happiness or misery, and what elevates them with Allah or brings them low, He addressed them directly. This is a form of turning in speech mentioned in His saying: (You alone we worship, and You alone we ask for help). It is a style of speech that is profound, stirring and moving for the listener. Just as when you say to your friend, recounting a story about a third person: 'So-and-so did such and such,' and you narrate what he has done, then you shift your address to the third person and say: 'O so-and-so, it is your right to adhere to the noble path in your affairs, and to remain on the straight path in your sources and resources.' Your turning towards him serves as a great reminder, and you invoke his attention to your guidance even more. You create a sense of engagement by transitioning from talking about him in the third person to addressing him directly, stirring something in his nature that he does not feel if you continue speaking in the third person. Thus, the art of conversation and shifting from one type to another opens the ears for listening and enlivens the souls for acceptance. We have reached through a sound chain of narration from Ibrahim from Alqamah that everything in which (O people) is mentioned is Meccan. [It was narrated by Ibn Abi Shaybah who said: Waki' narrated to us from Al-A'mash from Ibrahim with this. Al-Bazzar narrated it from the narration of Al-Qays ibn Al-Rabi' from Al-A'mash connected with the mention of Abdullah ibn Mas'ud in it. He said: We do not know anyone who has narrated it except Qays, and he was challenged by what Al-Hakim and Al-Bayhaqi narrated in the proofs from him. And Ibn Mardawayh in the Tafsir of Al-Hajj, all of them through Waki' as well who said: My father narrated to us from Al-A'mash from Ibrahim from Alqamah from Abdullah. (Benefit) This is understood to mean that what is Meccan refers to what was addressed to the people of Mecca, and what is Medinan refers to what was addressed to the people of Medina, because the predominant characteristic of the people of Mecca was disbelief, so they were addressed with (O people). The predominant characteristic of the people of Medina was faith, so they were addressed with (O you who have believed). This was pointed out by Sheikh Baha' ad-Din Ibn Aqil.] Therefore, His saying: O people, worship your Lord is an address to the polytheists of Mecca. The 'O' is a letter originally used for calling someone who is far away, a sound by which a man calls to someone he is addressing. As for calling someone who is near, it is 'Ayy' and the hamzah. Then it was used to call someone who is heedless or negligent even if they are close, placing them in the position of someone far away. Thus, when a close person is called with it, it serves as an emphasis indicating that the subsequent address is meant very seriously. If you say: Why does the caller say in his supplication: O Lord, [The phrase 'he says in his supplication: O Lord' in the authentic texts: The bull bellows, meaning it cries out. And a man cries out to Allah, the Mighty and Majestic:]

That is supplication. (A) And O Allah, He is closer to him than the jugular vein, and He hears and sees better? I said: It is a self-deprecation from him, and a distancing of himself from the places of nearness and what brings him closer to the pleasure of Allah and the abodes of the close ones. It is a humbling of himself and an acknowledgment of his negligence in the matter of Allah, along with an excessive eagerness for the acceptance of his supplication and the permission for his call and his earnestness. And 'Ay' is a connection to the call that contains the definite article, just as 'Dhū' and 'Alladhī' are connections to the description with the names of the kinds and the description of the known with phrases. It is an ambiguous name that requires clarification to remove its ambiguity. Therefore, it must be followed by a name of a kind or something that runs parallel to it that it can be described with until the intended meaning of the call is correct. The one that works in it is the particle of calling 'Ay' and the name that follows it is its description, like saying: O Zayd the elegant, except that 'Ay' does not stand alone like 'Zayd' does; it does not detach from the description. In this progression from ambiguity to clarification, there is a kind of emphasis and intensification. The word of alerting inserted between the description and its described has two benefits: it supports the particle of calling and reinforces its meaning, and it serves as a substitute for what 'Ay' deserves from the addition. If you say: Why is there so much calling in the Book of Allah in this manner that is not found in others? I said: Because it is independent with aspects of emphasis and reasons for exaggeration. For everything that Allah calls His servants to—from His commands and prohibitions, His admonitions and warnings, His promises and threats, recounting the stories of the nations that have passed, and other matters that His Book has articulated—are great matters, significant events, and meanings that they must be alert to and incline their hearts and insights towards, while they are heedless of them.

Thus, the situation necessitated that they call out with the most emphatic and eloquent. If you say: The matter of worship does not escape being directed to both believers and disbelievers, or specifically to the disbelievers of Mecca, as narrated by Alqamah and Al-Hasan. The believers are worshiping their Lord, so how are they commanded with what they are already engaged in? Is it not like the saying of the one who says:

If I had done it, I would be one whom you ask to stand... and he is standing to ask him to stand.

The blessing of Allah upon you, I do not ask for... Allah for it, my blessings other than that is only that they continue.

If I had done it, I would be like one... asking him while he is standing to stand.

The blessing with a kasra, and the blessing with a damma, and likewise the blessing with a fathah all have the same meaning. He says: The blessing of Allah upon us in you is enough; we do not seek from Allah another blessing added to it, except that it continues, whether it is you or both of you. If I had done it—by transferring for the meter—I mean, if I had asked Allah for something else, my state with Allah would be like your state with one whom you ask to stand while he is standing. It is a compound analogy; otherwise, he is the asker and the one asked is the asked. It means that the question would be obtaining what is already present, for there is no blessing other than it that is greater in his estimation. And in it, there is an exaggeration in glorifying it.

As for the disbelievers, they do not know Allah, nor do they acknowledge Him, so how can they worship Him? I said: The intended meaning of the worship of the believers is their increase in it, their inclination towards it, and their steadfastness upon it. As for the worship of the disbelievers, it is conditioned by what is necessary for it, which is acknowledgment. Just as conditions are required for the one commanded to pray, such as ablution, intention, and others, which are necessary for the action, it falls under the command even if it is not mentioned, as it does not take effect except with it, and it is among its necessities. Moreover, the polytheists of Mecca knew Allah and acknowledged Him (And if you were to ask them who created them, they would surely say Allah). If you say: You have made His saying (Worship) encompass two things together: the command to worship and the command to increase it. I said: The increase in worship is worship and not something else. If you say: What is meant by (Your Lord)?

I said: The polytheists were believing in two types of lordship: the lordship of Allah, and the lordship of their idols. If the address is specific, then the intended meaning is a name that is shared between the Lord of the heavens and the earth and the gods they called lords. The saying, "He who created you," is a clarifying and distinguishing attribute. If the address is to all groups, then the intended meaning is "your Lord" in truth. And "He who created you" is an attribute that is stated in a manner of praise and glorification. This interpretation is not excluded in addressing the disbelievers specifically, except that the first is clearer and more correct. Creation is the bringing into existence of something with a measure and balance. It is said: He created the sandal, if he measured it and shaped it according to a standard. Abu Amr read: (He created you) with merging. Abu al-Samiq read: And He created before you. In the reading of Zayd ibn Ali: وَالَّذِينَ مِنْ قَبْلِكُمْ, and this reading is problematic. The way to explain it, despite its ambiguity, is to say: The second relative pronoun is inserted between the first and its connection for emphasis, just as Jarir inserted in his saying:

O Taym, Taym of Adi, you have no father for you

O Taym, Taym of Adi, you have no father for you...

Let not the evil of Umar reach you.

Taym was exposed to me out of ignorance so that I might insult her...

As the stone was exposed to the stone.

For Jarir, he was exposed to Umar ibn Lujah, and it is said ibn Lujam al-Tamimi with insult, so he addressed his tribe with that.

The omission of the genitive with the addition remaining in a state of addition is common if it is accompanied by mentioning a similar one to indicate it; otherwise, it is based on hearing. And such a structure allows for the first to be attached, so it is singular and the second is added to what follows it, or it is opened as if it is added to the mentioned, or to a deleted one similar to it, or as if they are both combined as one name added to what follows them. Thus, the first Taym here is added to Adi, and the second is inserted between them added to Adi, deleted according to Sibawayh, or added to the mentioned, and the first is added to a deleted one like the mentioned according to al-Mubarrad, and Ibn Malik followed him, or they are both combined like fifteen, added to Adi according to al-Farra, and the knowledgeable followed him. If the second were a substitute or clarification or emphasis and the first is singular, the first would be attached and they are not Taym of Quraysh. And their saying, "he has no father for him," is a prayer for the absence of a father. It is said to be possible for blame, as if to say, "I do not have a wise father, but he is the son of adultery." It is also possible for praise, meaning he does not need a father but his boasts are intrinsic. However, what is here is from the first. And "for you" is the news of "no" according to Ibn al-Hajib. Its news is omitted according to others, and "for you" is related to an omitted adjective. Or the lam is extra and the pronoun is added to it. As for the first, it is based on an opening that is estimated and the deletion of its tanween for construction. And on the second, it is accusative with an estimated opening and the deletion of its tanween for the similarity of addition. And on the third, it is accusative with an estimated opening and the deletion of its tanween for addition. All of this is based on the language of shortening like a young man.

As for its being accusative with an alif in the language of its grammatical expression by letters, it does not appear except in the third, and in it, the added is definite and "no" does not act except in indefinite nouns, unless it is said that the additional lam made it appear in the form of an indefinite noun so it acted in it. And "Let not the evil reach you" is a prohibition against being thrown into the disliked. It was narrated with a fa instead of a qaf, from al-fa if he found, but it was narrated "Let not the evil befall you," which supports the first.

The intended meaning is the prohibition of Umar's approval of the insult that befalls them in the evil, which is the insult of Jarir against them. And the lam in "to insult her" is the lam of consequence.

He has compared himself - rather his mouth - to the stone, meaning his back. And he prepared for that comparison in what has preceded by expressing it with the evil. And he has indeed insulted himself in a way he did not realize. The stone is one of the ten names that they built its beginnings on stillness, so they added to it the connecting hamzah.

And Allah, the Most High, said: (Perhaps he may remember or fear), (Perhaps the Hour is near). Do you not see His saying: (And those who have believed are fearful of it)? It has come as a means of encouragement in several places in the Qur'an, but because it is encouragement from a Generous and Merciful One. When He encourages, He will certainly do what He encourages, for His encouragement runs parallel to His inevitable promise and fulfillment of it. Some have said that "perhaps" means "so that," but "perhaps" cannot mean "so that." The truth is what has been conveyed to you. Also, it is the custom of kings and the way of their affairs and their traditions to limit their promises, which they prepare themselves to fulfill, to saying: perhaps, and maybe, and similar words, or they may give a hint or a smile or a sweet glance. When one finds something of that from them, there remains no doubt for the seeker about success and attaining what is desired. Thus, the words of the King of kings, the Mighty and Majestic, have come. Or it may come as a means of encouragement without certainty so that the servants do not become reliant, as in His saying: (O you who have believed, repent to Allah with sincere repentance. Perhaps your Lord will remove from you your misdeeds). If you say: What does "perhaps" in the verse mean and what is its position? I say: It is not related to what we mentioned at all, because His saying: (He created you), (that perhaps you may be conscious of Him) cannot be interpreted as Allah hoping for their consciousness, for hope cannot be attributed to the Knower of the unseen and the witnessed. To interpret it as Him creating them hoping for consciousness is also not correct. However, "perhaps" in the verse is in the position of metaphor. [Mawlana Mahmoud, may Allah have mercy on him, said: "Perhaps is in the position of metaphor in the verse... etc." Ahmad, may Allah have mercy on him, said: "The words are sound except for his saying: 'And He wanted from them consciousness and good,' for that is a statement he has presented based on the doctrine of the Qadarites. The correct and the Sunnah is that Allah, the Most High, wants from everyone what comes from them of good and otherwise, but He seeks good and consciousness from them all. Seeking and commanding, according to the people of the Sunnah, is distinct from wanting. May Allah inspire us with correct speech and guidance.] Not the reality, because Allah, the Mighty and Majestic, created His servants to worship Him through obligation. He instilled in them intellects and desires, removed the excuse in their destinies, enabled them, and guided them to the two paths. He placed in their hands the reins of choice and wanted from them good and consciousness. [His saying: 'And He wanted from them good and consciousness' is based on the doctrine of the Mu'tazilites that He does not will except good, even if the contrary occurs.]

The doctrine of the people of the Sunnah is that He intends good and evil, and whatever He intends occurs. This is based on the consensus of the predecessors that whatever Allah wills happens, and whatever He does not will does not happen. They are in the form of what is hoped from them, that they should be conscious of Allah so that their matter may be favored. They are chosen between obedience and disobedience, just as the state of what is hoped for is favored between doing and not doing. Its evidence is His saying, the Exalted: (that He may test you which of you is best in deed). He tests and examines those for whom the outcomes are hidden, but it is likened to a test because their matter is based on choice. If you say: Just as He created those addressed so that they may be conscious of Him, He also created those before them for that purpose. So why is it restricted to them and not to those before them? I say: It is not restricted to them, but the addressed are predominant over the absent in wording and meaning regarding their intention, all of them. If you say: Why was it not said, 'You worship for the sake of worship'? [Mahamud, may Allah have mercy on him, said: 'If you say, why was it not said,