Tafsir of Al-Bayyinah 98:5

"And they were not commanded except to worship Allah..."

This statement of the Exalted is a circumstantial clause (jumlah haliyyah) that highlights the hideousness of what they did. The term "commanded" (amaru) refers to obligation in its absolute sense, and its object is implied. The lam (in li-ya‘budu) is for the purpose of causality (ta‘lil), and the discussion regarding the causes of the actions of the Exalted is well-known. The exception is a null exception (farigh) from the most general of causes; that is, the state of their affairs is that they were not burdened in their scriptures with any obligation for any reason whatsoever, except for the sake of worshipping Allah the Exalted.

Al-Farra’ stated that the Arabs use the lam in place of an (that) in the context of commands, such as "We commanded them li-nuslim (that we submit)," and similarly in the context of will, such as "Allah intends li-yubayyina (to make clear) for you." Thus, it is here in the meaning of an; that is, "except that they worship Allah." This is supported by the reading of ‘Abd Allah [ibn Mas‘ud]: "except that they worship Allah" (illa an ya‘budu). In this case, the worship of Allah the Exalted is the thing commanded, and the command remains upon its literal sense. The first interpretation, however, is more apparent.

Based on the first interpretation, the scholar of guidance, Abu Mansur al-Maturidi, said that from this verse, one understands the meaning of the saying of the Exalted: "And I did not create the Jinn and Mankind except to worship Me"—meaning, except to command them to worship, so that the obedient may be distinguished from the disobedient. As al-Shihab said, this is an excellent, subtle, and profound interpretation.

"...sincere to Him in religion..." (mukhlisina lahu al-dina)—that is, making their religion pure for Him, the Exalted, so that they do not associate anyone with Him, the Majestic and Glorious. Al-din (religion) is the object of the active participle mukhlisina. It is also possible that it is in the accusative case due to the omission of the preposition (isqat al-khafid), and the object of mukhlisina is implied; that is, "making their own selves pure for Him in the religion." In the reading of al-Hasan, mukhlisina is recited with a fatha on the lam (meaning, "those who are purified"), and in that case, the latter interpretation becomes necessary for "religion," while the first does not hold. Indeed, it is possible for it to be in the accusative as a verbal noun (masdar), and the operative agent is "they worship"; that is, "to profess the religion to Allah through worship."

"...inclining to truth..." (hunafa’)—that is, turning away from all straying creeds toward Islam. There is in this an emphasis upon sincerity, for hanaf is the inclination toward uprightness. A person who leans toward crookedness is called ahnaf (bow-legged) either as an omen or as a metaphor extended through two degrees.

It is reported from Ibn ‘Abbas that the interpretation of hunafa’ here is "performing pilgrimage" (hajjaj). From Qatadah, it is interpreted as "circumcised, and forbidden from marrying mothers and female relatives." From Abu Qilabah, it is "believing in all the Prophets, peace be upon them." From Mujahid, it is "following the religion of Ibrahim, peace be upon him." From al-Rabi’ ibn Anas, it is "facing the qiblah in prayer." From others, it is "gathering the entirety of the religion." The status of these views is not hidden.

"...and establish prayer and give zakah..." If the intention behind these two is what was contained in their specific laws regarding prayer and zakah, then the command for them is apparent. If the intention is what is in our law, then the meaning of their being commanded in their scriptures is that they were commanded to follow our law, which is a command for all its ordinances, including these two. This is an indication of everything mentioned: the worship of Allah with sincerity, the establishment of prayer, and the giving of zakah. The "that" (dhalika)—distant in proximity—is used to signal the loftiness of its rank and the remoteness of its status in terms of honor.

"...that is the religion of the upright [nation/book]." (din al-qayyimah) Al-qayyimah (the upright) refers to the "upright books." The definite article al- is for remembrance, referring back to what preceded in His saying: "In which are upright scriptures" (fiha kutubun qayyimatun). Muhammad ibn al-Ash‘ath al-Taliqani held this view.

Al-Zajjaj said it means "the upright nation" (al-ummah). Others said it means "the upright creed" (al-millah). The distinction in consideration between din (religion) and millah (creed) validates this genitive construction. Some did not assume an omitted noun and treat al-qayyimah as meaning "the creed" itself. It is also said that it means "upright proofs." ‘Abd Allah (may Allah be pleased with him) read it as din al-qayyimah; it is said the feminine gender is due to interpreting "religion" as "creed," and it is also said the ha (at the end of qayyimah) is for intensification.