| An-Nahl (The Bees): (73 - 74) And they worship besides Allah...

It is known that after the Almighty explained numerous proofs for Monotheism (Tawhid), and since those proofs serve as evidence for the soundness of Tawhid, He began by mentioning the categories of great and noble blessings. He then followed this in the current verse by refuting the idolaters, saying:

The provision coming from the side of the heaven refers to the rain that descends from the sky. As for that which comes from the side of the earth, it refers to the vegetation and fruits that emerge from it.

His statement: {from the heavens or the earth} is an adjective describing the indefinite noun, which is {provision} (rizq). It is as if He meant: They do not possess provision for you from the rain or the vegetation.

His statement: {anything} (shay'an). Al-Akhfash said that {anything} is a substitute for {provision}. The meaning is: They do not possess provision, whether little or much.

Then He said: {nor can they} (wa lā yastaṭīʿūn). The benefit of this phrase is that one who does not possess something might still be described as having the ability to acquire possession of it by some means. Thus, the Almighty clarified that these idols neither possess anything nor do they have the ability to attain possession.

If it is asked: The Almighty said: {And they worship besides Allah that which does not possess} (using the form mā [what], which is for non-sentient beings), and then He said: {nor can they} (using the plural form with wāw and nūn, which is specific to sentient beings). How can these two be reconciled?

The answer is: He referred to them with the word mā in consideration of the reality of the matter itself, and He mentioned the plural form with wāw and nūn in consideration of what they believe about them—that they are gods.

Then the Almighty said: {So do not strike for Allah examples.} There are several interpretations for this:

1. The commentators said: It means do not liken Him to His creation.
2. Al-Zajjaj said: It means do not make an example for Allah, as He is One and has no likeness.
3. I say: It is possible that what is intended is that the idolaters used to say: The God of the universe is too great and majestic for one of us to worship Him directly. Rather, we worship the stars, or we worship these idols, and the stars and idols are servants of the greatest, most majestic God. The custom (or convention) is evidence for this, as the lowliest people serve the dignitaries in the presence of the king, and those dignitaries serve the king. So it is here. Therefore, Allah the Exalted told them: Abandon the worship of these idols and stars, and do not strike the examples for Allah that you have mentioned. Be sincere in worshipping the Wise, Capable God.

Then He said: {Indeed, Allah knows, and you do not know.} There are two aspects to this:

1. That Allah the Almighty knows the great punishment that will befall you because of worshipping these idols, and you do not know that. If you knew it, you would abandon their worship.
2. Since Allah the Almighty has forbidden you from worshipping these idols, then abandon their worship, and abandon the proof upon which you relied—which is your saying that engaging in the worship of the king's servants is more conducive to glorification than engaging in the worship of the King Himself. This is analogy (qiyās), and analogy must be abandoned when a clear text arrives. For this reason, He said: {Indeed, Allah knows, and you do not know.} Then the Almighty said: