Commentary on Tafsir al-Jalalayn: ((So see how was the end of the warners)) the disbelievers

The author said, "meaning their end was punishment," indicating that the outcome was severe, may Allah protect us from it; they were punished with a devastating, destructive punishment. Then the Exalted and Majestic said: meaning the believers. Yes, and for this reason the author interpreted it with the active participle, indicating that "al-mukhlasin" here is an active participle, because the interpreter must match the interpreted. He says: The exception here is disjoint, because what follows it is not of the same kind as what precedes it. If what follows "illa" (except) is not of the same kind as what precedes it, it is a disjoint exception. The sign of a disjoint exception is that it takes the place of "lakin" (but). But why do we use "illa" instead of "lakin"? It is an indication of the strong connection between what follows and what precedes; it implies correction (istidrak) along with a connection in meaning between what precedes and what follows, even if this differs from that. And regarding his statement: Is the servitude here specific or general? It is specific, as evidenced by his statement: We have recently explained that servitude is divided into general and specific. Meaning the believers, for they were saved from punishment due to their sincerity in worship, and this is according to the reading with the kasrah of the lam, or because Allah made them sincere for it, according to the reading with the fathah. The author, may Allah have mercy on him, informed us that there are two readings in the verse.
and but he did not explicitly state them; however, he conveyed their substance. So there are two readings in the verse: "al-mukhlasin" (the sincere ones) for their sincerity to Allah, because they purified their intention for the Face of Allah, Mighty and Majestic, the Lord of the servants; to Him is directed the intention and the deed, so they did not turn to anything other than Allah. The person who is sincere to Allah, who has purified his heart for Him, is granted success, and his habits become acts of worship, because he is always with Allah, always reflecting on the signs of Allah, and always loving closeness to Allah. He strives to make his speech, his action, and his abstention all for Allah, Mighty and Majestic. This is, in truth, the winner who has won time and won life; not a single moment has passed for him in which he is not gaining. But most people are heedless of this matter; most people are in heedlessness, unaware, having not purified themselves for Allah, Mighty and Majestic. In fact, for some people, acts of worship become mere habits: they get up, perform ablution, and pray because it is their habit, as if these acts of worship are a daily routine they perform. For this reason, we do not find them affecting the heart, due to severe heedlessness regarding sincerity to Allah, Mighty and Majestic. So they are sincere in worship, and also made sincere by Allah; Allah made them sincere. The author said: "for worship" If it were said that a higher meaning than that is more appropriate, it would be: Allah made them sincere for Himself and distinguished them among all other servants. Indeed, they are among the chosen ones whom Allah has chosen and made the elite of His servants for Himself. This is more eloquent in praise than what the author said, that Allah made them sincere for worship. Rather, we say: He made them sincere for Him among all other servants. The author says