It was recited: 'Let your work be surely invalidated,' and 'let it be surely invalidated' is on the passive form. And 'We will surely invalidate' with the pronoun and the 'ya,' meaning: 'Let Allah invalidate.' Or 'the partnership.' If you say: the revelation is to a group, how did He say: 'If you associate partners' in the context of monotheism? I say: Its meaning is that it was revealed to you that if you associate partners, your work will be invalidated, and to those before you similarly, or it was revealed to you and to each one of them: 'If you associate partners,' as you say: 'We have clothed ourselves in a garment,' meaning: each one of us. If you say: What is the difference between the two 'lam's? I say: The first is an introductory particle for the omitted oath, and the second is the 'lam' of the response. This response suffices for the two responses, namely: the responses of the oath and the condition. If you say: How is this statement correct with Allah's knowledge that His messengers do not associate partners and their works are not invalidated? I say: It is in the hypothetical sense, and impossibilities can be hypothesized for purposes, so how about what is not impossible? Do you not see His saying: 'And if your Lord had willed, all who are on earth would have believed altogether,' meaning in the sense of compulsion, and that will not happen due to the refusal of the caller to it and the existence of the deterrent from it. If you say: What is the meaning of His saying: 'And you will surely be among the losers'? I say: It is possible that 'and you will surely be among the losers' is due to the invalidation of the work. It is also possible: 'and you will surely be among the losers in the Hereafter among those who have lost themselves if you die upon apostasy.' And it is permissible that Allah's anger towards the messenger is greater, so He does not give him respite after apostasy: Do you not see His saying: 'Then We would have made you taste double the punishment of life and double the punishment of death'? Rather, 'Worship Allah' is a response to what they commanded him regarding accepting some of their deities, as if He said: 'Do not worship what they commanded you to worship, but if you are wise, worship Allah.' So He omitted the condition and made the presentation of the object a substitute for it. [Mawlid said: 'The essence of the speech is: If you are a worshiper, then worship Allah,' so the condition was omitted and the presentation of the object was made a substitute for it. Ahmad said: 'The implication of Sibawayh's words regarding such verses is that the original is: 'Worship Allah,' then they omitted the first verb for brevity. So when the conjunction occurred first, they found it strange to begin with it, and it is customary for it to be in between the coordinated and the coordinator. They presented the object and it became intermediate in wording and indicated that there was something omitted that necessitated its existence, and to coordinate with what follows and to add to this purpose in the presentation the benefit of restriction, as previously indicated by the indication of the presentation of exclusivity.] 'And be among the grateful for what He has bestowed upon you, that He made you the master of the children of Adam.' And Al-Farra' permitted its accusative case with an implied verb, this being coordinated with it, its estimation being: 'Rather, I worship Allah, so worship.'