Al-Bayyinah: (5) And they were not commanded...

Verse: {And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish the prayer and give zakāh. And that is the religion of uprightness.}

There are several issues concerning this verse:

There are two interpretations:

1. It refers to the past nations (People of the Book): The command in the Torah and the Gospel was only for the Hanīfī (upright) religion. The subsequent statement, {And that is the religion of uprightness}, indicates that this ruling was legislated for them and is also legislated for us.
2. It refers to the People of the Book under the Prophet Muhammad (PBUH): They were not commanded by the Prophet Muhammad (PBUH) except with these things. This view is preferable for three reasons:
   • It establishes a new legislation, and interpreting God's speech to carry the greatest benefit is preferred.
   • The mention of the Prophet Muhammad (PBUH) has just preceded this, in the phrase {until there came to them the clear proof}. The mention of other prophets did not precede this.
   • The verse concludes with {And that is the religion of uprightness}, affirming that what is mentioned here is a sound religion. Thus, it must be a law for us, whether we consider it a law from before us or a new legislation clarifying the law of Muhammad (PBUH). This is the view of Muqātil.

There is a subtlety here: this lām (the 'L' in li-yaʿbudū) is the lām al-gharaḍ (the lām of purpose). It cannot be taken literally, because anyone who performs an act for a purpose is inherently deficient until that purpose is achieved. If God performed an act for a purpose, it would imply deficiency in His essence, requiring something external for completion, which is impossible. If that purpose were eternal, the act would also have to be eternal. If it were created (ḥādith), it would require another purpose, leading to an infinite regress, which is impossible. Furthermore, if He needed that intermediary to achieve the purpose, He would be incapable. If He could achieve it without the intermediary, then using the intermediary would be futile. Therefore, it cannot be taken literally and must be interpreted.

Al-Farrā’ stated that the Arabs often use the lām in place of an (that) in commands and intentions. Examples include: {Allah intends to make clear to you...} and {They intend to extinguish...}. Regarding commands, consider {And we were commanded to submit}. In the recitation of 'Abdullāh, it is {And they were not commanded except an [that] they worship Allah...}.

Thus, the meaning is: "And they were not commanded except that they worship Allah, being sincere to Him in religion."

Sincerity (Ikhlāṣ) is defined as a pure intention (niyyah). Since pure intention is considered valid, intention itself is valid. Therefore, the verse indicates that everything commanded must be accompanied by an intention.

The Shāfi‘ī school argues: Ablution (wuḍūʾ) is commanded by {O you who have believed, when you rise to [perform] prayer...}. This verse, combined with the current one, implies that every commanded act (like wuḍūʾ) must be accompanied by an intention.

As for the Mu‘tazilah, they necessitate that God's actions and rulings be explained by purposes (aghrāḍ). Consequently, they take the verse literally, saying the meaning is: "And they were not commanded with anything except for the purpose of worshipping Allah." This interpretation also strongly supports the necessity of intention in all commanded acts, as the implied meaning is: "And they were not commanded with anything except to worship Allah, being sincere to Him in religion regarding that act."

Objection: Contemplation for knowing God is commanded, yet it is impossible to require intention for it, as intention requires prior knowledge. What precedes knowledge cannot have intention considered within it. Response: Even if we concede that this specific case is exempted by rational proof, the verse remains authoritative for all other matters.

The passive voice (majhūl) is used, similar to {Fasting has been prescribed for you} and {Retaliation has been prescribed for you}. There are several interpretations:

1. To indicate the difficulty of the command: God is saying that worship is arduous. He does not desire the hardship as an original intent, but rather His desire for your worship is like a mother's desire for her child to be cupped (for health). This is supported by the verse where mercy is mentioned: {Your Lord has decreed upon Himself mercy} and {He has cast into their hearts faith}. In practical matters, when a father wants his son to do something, he might first say, "It is proper that you do this," rather than commanding him directly, lest the son refuse, increasing his transgression. Here, the command is not stated explicitly to lessen the gravity of refusal.
2. Based on the rational view of good and evil: God is saying, "I am not the only one commanding worship; your intellect also commands it," because the ultimate reverence is due to the ultimate benefactor, which reason dictates.

This lām indicates the position of the Ahl al-Sunnah: Worship is not obligatory because it leads to the reward of Paradise or averts the punishment of Hellfire. Rather, it is obligatory because you are a servant (ʿabd) and He is the Lord (Rabb). Even if there were absolutely no reward or punishment, worship would still be obligatory purely due to servitude.

This phrase also implies that if someone worships God seeking reward or fearing punishment, then what they are truly worshipping is the reward and punishment, and God is merely the intermediary. A good saying is: Whoever seeks gnosis (ʿirfān) for the sake of gnosis itself has spoken of the second (the means); but whoever seeks gnosis not for gnosis itself, but for the Known One (God), has plunged into the ocean of arrival.

Worship means humility (tadhellul); hence, a paved road is a "humiliated" road (muʿabbad). The claim that it means obedience (ṭāʿah) is mistaken, because many people obeyed angels, Christ, and idols without worshipping them. In religious law (Sharīʿah), however, it has become the name for every act of obedience to God performed with humility and the utmost reverence.

Know that worship, in this sense, is deserved only by the One who is unique in His Essence, His essential Attributes, and His actions. If there were an equal, it would not be permissible to direct the utmost reverence toward Him.

For an act to be worship, two things are necessary:

1. The utmost degree of reverence (ghāyat al-taʿẓīm): This is why the prayer of a child is not considered worship; he does not comprehend God's greatness, so his act is not the utmost reverence.
2. That the act be commanded: The act of a Jew is not worship, even if it involves the utmost reverence, because it is not commanded.

The moral lesson is: The child's act fails due to a lack of reverence, and the Jew's act fails due to a lack of command. How then can your deficient bowing be worship when it lacks both command and reverence?

Sincerity is performing an act purely for one single motive, where no other motive has any influence in prompting that act.

Moral lessons regarding sincerity:

1. God is saying: "My servant, strive not for the abundance of obedience, but for its sincerity. I did not give you all My capacity so that I should demand all of yours. I gave you a part—half of a twentieth, or one sheep out of forty—but the part you performed, I did not intend by it anything other than Myself. Therefore, do not direct your obedience toward anything other than Me. Do not reserve a portion of your obedience for yourself, let alone for others." For example, permissible acts you do during prayer, like scratching or coughing, are a portion reserved for yourself, thus negating sincerity. As for disliked turning away (iltifāt), that is a portion reserved for Satan.
2. God is saying: "O intellect, you are wise; do not incline toward ignorance and foolishness. I am Wise; I never do that. Therefore, you should only will what I will, and I only will what you will." Furthermore, God is the King of the worlds, and the intellect is the king of this body. God, by His grace, says: "The King does not serve the king. But, so that we may reconcile, I make everything I do for your sake: {It is He who created for you all that is on earth...}. So, you too, make everything you do for My sake: {And they were not commanded except to worship Allah, being sincere to Him in religion}."

The phrase {being sincere} is in the accusative case (naṣb) as a circumstantial adverb (ḥāl), indicating the necessity of achieving sincerity from the beginning to the end of the act. The sincere person performs a good deed because it is good, and a required deed because it is required, performing the act purely for God's sake, desiring neither showing off (riyāʾ) nor reputation (sumʿah), nor any other purpose. Some scholars even said that seeking Paradise or escaping Hellfire should not be the primary goal, even though they are necessary consequences. In the Torah, it is said: "What is done for My Face, even if little, is much; and what is done for other than My Face, even if much, is little."

Sincerity also means not adding an extra act of worship to an obligatory one for the sake of others. For example, the obligatory sacrifice (uḍḥiyah) is one sheep. If you slaughter two—one for God and one for the ruler—it is not permissible because it is polytheism (shirk). If you increase your humility because people are watching, it is not permissible. This is when you mix worship with another act of worship. What if you mix it with something forbidden, like standing ahead of the Imām? Furthermore, giving zakāh to parents, children, slaves, or maidservants is not permissible because sincerity is lost; if you seek your father's or child's pleasure by it, sincerity vanishes. How much more so if you seek the pleasure of your own desires?

The sayings of the early Muslims regarding the meaning of {being sincere} varied:

• Some said: Acknowledging His right to worship.
• Others: Intending God's pleasure in worship with their hearts.
• Al-Zajjāj: Worshipping Him as a monotheist, not worshipping anyone else alongside Him, supported by {And they were not commanded except to worship one God}.

Regarding the phrase: {inclining to truth, and to establish the prayer and give zakāh}

There are several opinions on {inclining to truth} (ḥunafāʾ):

1. Following the religion of Abraham (AS): Mujāhid said this, citing {Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining to truth...}. This interpretation is subtle: Since imitation (taqlīd) is ingrained in human nature, God did not forbid it entirely, nor did He permit relying on it completely. Thus, He mentioned the most universally praised figure, Abraham and those with him, saying: {There has certainly been for you an excellent pattern in Abraham and those with him}. If you must imitate someone in religion, imitate Abraham, who disavowed idols. This is not strange, as he disavowed his own self (by offering it to the fire), his wealth (by offering it to guests), and his son (by offering him for sacrifice). It is narrated that when he heard the call of the Holy One, he found it sweet, and when he saw no one, he asked for a reward. He was told, "Not without payment." So he gave away everything he owned. Gabriel appeared and said, "It is right for you, since He named you Khalīl (Intimate Friend), to take back your wealth." He replied, "I was the one who said it," meaning he detached himself even from Gabriel when he said, "As for you, no." Thus, God is saying: If you are a worshipper, worship like his worship. If you avoid the lawful and the courts of rulers, then surely you should avoid the unlawful and conforming to devils! If you cannot follow Abraham, strive to follow his young son (Ismāʿīl), who submitted to his Lord's decree despite his youth, offering his neck to the knife. If you are less than the man, follow the one marked by intellectual deficiency (Hājar, mother of the sacrificed one), and see how she swallowed that grief. Moreover, the free woman is half the man, as two women equal one man in testimony and inheritance. A slave woman is half the free woman, evidenced by the free woman having two nights for division [of conjugal rights], making Hājar one-fourth of a man. Observe how she obeyed her Lord, enduring the hardship of childbirth, and then patiently endured when Abraham left her alone in the mountains of Mecca without water or provisions, not speaking to her or showing her affection. She asked, "Did God command you this?" He nodded "Yes," and she was content and patient with those hardships.

2. Straightforwardness (istiqāmah): The meaning of {inclining to truth} is being upright. Ḥanaf (one who inclines) is called so as an omen of good fortune, like calling a blind person baṣīr (sighted) or a destructive path mafāzah (place of salvation). This is analogous to {Indeed, those who say, "Our Lord is Allah," and then remain steadfast...} and {Guide us to the straight path}.

3. Pilgrimage (Ḥajj): Ibn ʿAbbās said it means performing Ḥajj. This is because worship was mentioned first, followed by {inclining to truth}. Ḥajj is prioritized over prayer because Ḥajj includes prayer and spending wealth.

4. Belief in all Prophets: Abū Qilābah said the Ḥanīf is one who believed in all messengers without making an exception for any of them. How can one be Ḥanīf if he does not believe in the best of the Prophets (PBUH)?

5. Comprehensiveness of Religion: {Inclining to truth} means encompassing all religion, as the Ḥanīfiyyah is the entirety of the religion. The Prophet (PBUH) said: "I was sent with the easy, tolerant Ḥanīfiyyah."

6. Circumcision and Prohibition of Incest: Qatādah said it refers to circumcision and the prohibition of marrying close relatives (mother, etc.). Thus, {inclining to truth} is a negation (of falsehood), followed by affirmation: {and to establish the prayer}.

7. Turning away from all religions: Abū Muslim said its root is ḥanaf in the foot, which is when the big toe turns away from the others toward the other toe. Thus, the Ḥanīf is one who turns away from all religions toward Islam.

8. Facing the Qiblah: Al-Rabīʿ ibn Anas said the Ḥanīf is one who faces the Qiblah in prayer, because when beginning prayer, one says: "I have turned my face toward Him who created the heavens and the earth, inclining to truth (ḥanīfan)."

The discussion regarding establishing prayer and giving zakāh has been covered many times previously.

Regarding the phrase: {And that is the religion of uprightness}

There are several issues concerning this:

Al-Mubarrid and Al-Zajjāj said: That is the religion of the upright religion (al-millah al-qayyimah). Qayyimah is an adjective describing an omitted noun. Qayyimah means either "straight" (mustaqīmah) or "standing/sustaining" (qāʾimah), concepts we have already discussed regarding {a straight book}. Al-Farrā’ said this is an instance of the adjective being added to the qualified noun, like {Indeed, this is the truth of certainty}, where the hāʾ is for emphasis, similar to {a straight book}.

1. Completeness requires both foundation and branch: Perfection in anything is achieved when both the foundation and the branch are present. Some groups focused excessively on actions without perfecting the foundations, such as the Jews, Christians, and Magians, who exhausted themselves in obedience but did not achieve the true religion. Others perfected the foundations but neglected the branches, such as the Murji’ah who said, "Sin does not harm faith." God corrects both groups in this verse by establishing that both knowledge/sincerity (in {being sincere}) and action (in {establish the prayer and give zakāh}) are necessary. Then He states that this entire combination is {the religion of uprightness}—the straight, balanced path. Just as the combination of limbs forms one body, this combination forms one religion. Make your creed the heart, your prayer the face, and zakāh the tongue that describes its reality, for through the tongue, the extent of your virtue is revealed, and through charity, the extent of your faith is revealed. Furthermore, Qayyim is one who sustains the interests of those who cannot sustain their own. God is saying: This combination is what sustains your interests in this life and the next, similar to {a religion of uprightness} and {a straight book to warn of a severe punishment}, because the Qur'an sustains by guiding to truth. This is supported by the saying: "Whoever is engaged in God's work, God will be engaged in his work." God revealed to David (AS): "O world, whoever serves you, let you serve him; and whoever serves Me, serve him!"
2. Resemblance to God and Angels: Those who are excellent in their actions resemble God (SWT) in His beneficence toward His servants and the angels. The angels are occupied with glorifying their Creator (beneficence from God, reverence from angels). When humans stand on the Day of Judgment, God boasts to the angels: "My angels, these are like you; they glorified and sanctified. In some actions, they are like Me; they did good and gave charity. I honor you, My angels, merely for your obedience, and you honor Me merely for My beneficence. You endured one of two things (obedience or beneficence), but they endured both (obedience and beneficence). The angels marvel at them and watch them." This is why it is said: {And the angels will enter upon them from every gate, [Saying], "Peace be upon you for what you patiently endured."} Is this religion not then upright?
3. Religion like the Soul: Religion is like the soul. The life of religion is through knowledge (maʿrifah). A knowledgeable soul without power is like a paralyzed person. A powerful soul without knowledge is like a madman. When knowledge and power combine, the soul is complete. Prayer is like knowledge, and zakāh is like power. When they combine, the religion is called upright (qayyimah).
4. Order of Commands: The ruling is that God commanded His Messenger to invite them to the easiest thing first: the statement and creed: {being sincere}. When they responded, He increased the demand, asking for prayer, which leaves the soul sound after performance. When they responded again, He asked for charity (ṣadaqah), knowing it would be difficult for them, hence the concession: "There is no zakāh on wealth that has been held for a full year." When He mentioned everything, He said: {And that is the religion of uprightness}.

Those who hold that Faith is the sum of creed, speech, and action use this verse as proof. They argue: The sum of creed, speech, and action is religion. Religion is Islam (from {Indeed, the religion with Allah is Islam}). Islam is Faith. Therefore, the sum of creed, speech, and action is Faith. This is because God mentioned the combination of the three in this verse and then said: {And that is the religion of uprightness}.

We say that religion is Islam because of {Indeed, the religion with Allah is Islam}. We say Islam is Faith for two reasons:

1. If Faith were other than Islam, it would not be accepted by God, due to {And whoever seeks a religion other than Islam, never will it be accepted from him}, but Faith is accepted by consensus. Therefore, it must be Islam.
2. The verse {So We brought out those who were in the city, except for the believers. And We did not find therein other than a house of Muslims} implies that the Muslim is an exception from the believer, indicating that the term Muslim applies to the believer.

If these premises are established, it becomes clear that the combination of these three—creed, speech, and action—is Faith. This refutes the view that Faith is merely knowledge, or mere affirmation, or both combined.

The Response: Why should the pointer {And that} refer only to sincerity? Under that interpretation, we do not need to supply an omitted word, whereas you require supplying one by saying, "That is, what was mentioned." Avoiding supplying omitted words is preferable.

We concede that {And that} refers to the preceding totality, but it only proves that this totality is the upright religion. Why do you claim that this totality is the religion itself? Religion is distinct from the upright religion. The religion is the complete religion that sustains itself. This only occurs when the religion exists, and its effects and consequences (prayer and zakāh) are also present. If this combination is absent, the upright religion is not achieved. But why do you claim that the foundation of religion is not achieved when the dispute is precisely about that?

And Allah knows best.

Verse: {Indeed, those who disbelieved from the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creation.}

Regarding the verse: {Indeed, those who disbelieved from the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creation.}