Commentary on al-Jalal al-Bayn's Tafsir: “So call upon Allah” — worship Him — “sincere in religion for Him” — free from shirk (associating partners with Allah) — “even if the disbelievers dislike it” — your sincerity in this.
Machine translationRead the Arabic original
The Shaykh : I seek refuge in Allah from Satan, the accursed. Allah, Blessed and Exalted is He, said: [Ghafir 40:14] When Allah, Glorified and Exalted is He, made it clear that He has shown us His cosmic and legislative signs, He commanded us to call upon Him alone, being sincere in religion for Him. So regarding His saying: The commentator said: “Worship Him” This is one of the two meanings of *du'a* (calling upon). The second meaning is *du'a al-mas'alah* (calling for request), meaning ask Him. The correct view is that it encompasses both, namely *du'a al-mas'alah* and *du'a al-'ibadah* (calling in worship). Worship is called *du'a* as in His saying, the Exalted: [Surah Ghafir: 60]. He said: Then he said: [Ghafir 40:60] As for *du'a al-'ibadah*, whenever a person calls upon Allah, Glorified and Exalted is He, he does not call upon Him except while believing that He is All-Knowing of every thing and that He is All-Powerful over every thing. Therefore, he called upon Him, and thereby he became a worshipper of Him. He said: فادعوا الله مخلصين له الدين مخلصين حال من الواو في قوله: فادعوا الله والإخلاص التنقية، تنقية الشيء تسمى إخلاصا، والمعنى: نقوا دينكم من الشرك.
وقوله: له الدين المراد بالدين العمل سواء كان عبادة أم دعاء، والدين يطلق على العمل ويطلق على جزاء العمل، فقوله تعالى: لكم دينكم ولي دين هذا من باب إطلاق الدين على العمل، وقوله تعالى : مالك يوم الدين هذا من باب إطلاق الدين على الجزاء، ويقال: " كما تدين تدان " أي كما تعمل تجازى، فالدين هنا بمعنى العمل.
" مخلصين له الدين من الشرك " كما قال المؤلف رحمه الله تعالى، أن ندعو الله تعالى مخلصين له الدعاء، وأن نعبده مخلصين له العبادة من الشرك، فلا نشرك به غيره لا في دعائنا ولا في عبادتنا.
" ولو كره الكافرون إخلاصكم " يعني: ادعوا الله مخلصين على كل حال سواء رضي الكافرون أم سخطوا، ومن المعلوم أنهم سوف يسخطون، لكن لا يهم أن يسخطوا علينا إذا أخلصنا الدين لله، وقول المؤلف: " ولو كره الكافرون إخلاصكم " ينبغي أن يقال: ولو كرهوا عملكم المخلص، لأن الإخلاص نية القلب، والكافر إنما يكره ما يظهر من عمل الإنسان، فالمعنى: ولو كره الكافرون عملكم الذي تخلصون فيه لله على رغم أنوفهم.
“So call upon Allah, being sincere in religion for Him.” *Mukhlisin* (being sincere) is a state describing the subject in the phrase “So call upon Allah.” Sincerity (*ikhlas*) is purification; the purification of a thing is called *ikhlas*. The meaning is: purify your religion from shirk (associating partners with Allah). And regarding His saying “for Him the religion,” the intended meaning of *deen* (religion) is the deed, whether it is worship or calling upon Him. *Deen* is used for the deed and for the reward of the deed. So His saying, the Exalted: “For you is your religion and for me is my religion” is an instance of using *deen* for the deed. And His saying, the Exalted: “The Master of the Day of Judgment” is an instance of using *deen* for the reward. It is also said: “As you do, so shall you be done to” (*kama tadin tadun*), meaning as you act, so shall you be recompensed. So *deen* here means the deed. “Sincere in religion for Him from shirk,” as the author, may Allah have mercy on him, said: that we call upon Allah, the Exalted, being sincere in our calling to Him, and that we worship Him being sincere in our worship to Him, free from shirk, so that we do not associate with Him any other, neither in our calling nor in our worship. “Even if the disbelievers dislike your sincerity” means: call upon Allah sincerely in all circumstances, whether the disbelievers are pleased or angry. It is known that they will be angry, but it does not matter if they are angry with us, provided we are sincere in religion for Allah. And the author’s saying: “Even if the disbelievers dislike your sincerity” should be said as: “Even if they dislike your sincere deed,” because sincerity is the intention of the heart, and the disbeliever only dislikes what appears of a person’s deed. So the meaning is: even if the disbelievers dislike the deed in which you are sincere to Allah, despite their noses.
So invoke Allah, [being] sincere to Him in religion, although the disbelievers dislike it.
فادعوا الله مخلصين له الدين ولو كره الكافرونSo call upon Allah.
فادعوا اللهAnd your Lord says, "Call upon Me; I will respond to you." Indeed, those who disdain My worship will enter Hell [rendered] contemptible.
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَCall upon Me
ادعونيIndeed, those who disdain My worship
إن الذين يستكبرون عن عبادتيوقوله: له الدين المراد بالدين العمل سواء كان عبادة أم دعاء، والدين يطلق على العمل ويطلق على جزاء العمل، فقوله تعالى: لكم دينكم ولي دين هذا من باب إطلاق الدين على العمل، وقوله تعالى : مالك يوم الدين هذا من باب إطلاق الدين على الجزاء، ويقال: " كما تدين تدان " أي كما تعمل تجازى، فالدين هنا بمعنى العمل.
" مخلصين له الدين من الشرك " كما قال المؤلف رحمه الله تعالى، أن ندعو الله تعالى مخلصين له الدعاء، وأن نعبده مخلصين له العبادة من الشرك، فلا نشرك به غيره لا في دعائنا ولا في عبادتنا.
" ولو كره الكافرون إخلاصكم " يعني: ادعوا الله مخلصين على كل حال سواء رضي الكافرون أم سخطوا، ومن المعلوم أنهم سوف يسخطون، لكن لا يهم أن يسخطوا علينا إذا أخلصنا الدين لله، وقول المؤلف: " ولو كره الكافرون إخلاصكم " ينبغي أن يقال: ولو كرهوا عملكم المخلص، لأن الإخلاص نية القلب، والكافر إنما يكره ما يظهر من عمل الإنسان، فالمعنى: ولو كره الكافرون عملكم الذي تخلصون فيه لله على رغم أنوفهم.
“So call upon Allah, being sincere in religion for Him.” *Mukhlisin* (being sincere) is a state describing the subject in the phrase “So call upon Allah.” Sincerity (*ikhlas*) is purification; the purification of a thing is called *ikhlas*. The meaning is: purify your religion from shirk (associating partners with Allah). And regarding His saying “for Him the religion,” the intended meaning of *deen* (religion) is the deed, whether it is worship or calling upon Him. *Deen* is used for the deed and for the reward of the deed. So His saying, the Exalted: “For you is your religion and for me is my religion” is an instance of using *deen* for the deed. And His saying, the Exalted: “The Master of the Day of Judgment” is an instance of using *deen* for the reward. It is also said: “As you do, so shall you be done to” (*kama tadin tadun*), meaning as you act, so shall you be recompensed. So *deen* here means the deed. “Sincere in religion for Him from shirk,” as the author, may Allah have mercy on him, said: that we call upon Allah, the Exalted, being sincere in our calling to Him, and that we worship Him being sincere in our worship to Him, free from shirk, so that we do not associate with Him any other, neither in our calling nor in our worship. “Even if the disbelievers dislike your sincerity” means: call upon Allah sincerely in all circumstances, whether the disbelievers are pleased or angry. It is known that they will be angry, but it does not matter if they are angry with us, provided we are sincere in religion for Allah. And the author’s saying: “Even if the disbelievers dislike your sincerity” should be said as: “Even if they dislike your sincere deed,” because sincerity is the intention of the heart, and the disbeliever only dislikes what appears of a person’s deed. So the meaning is: even if the disbelievers dislike the deed in which you are sincere to Allah, despite their noses.