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عبادة الطاغوت لاختصاص اسم الطاغوت بالصور والأجسام المعبودة . وهذا الدين من هذه الجهة يشبه الأديان التي لا تعبُد صُوَراً محسوسة . وسيأتي الكلام على المجوسيّة عند تفسير قوله تعالى : { إن الذين آمنوا والذين هادوا إلى قوله { والمَجوسَ } في سورة الحج ( 170 ).ويدلّ على أن هذا الدين هو المراد التّعقيب بآية { ما بكم من نعمة فمن الله ثم إذا مسّكم الضرّ فإليه تجأرون } [ سورة النحل : 53 ] كما سيأتي .فقوله تعالى : { وقال الله لا تتخذوا إلهين اثنين } عطف قصّة على قصّة وهو مرتبط بجملة { ولقد بعثنا في كل أمّة رسولاً أن اعبدوا الله واجتنبوا الطاغوت } [ سورة النحل : 36 ].ومعنى { وقال الله لا تتخذوا إلهين } أنه دعا الناس ونَصب الأدلّة على بطلان اعتقاده . وهذا كقوله تعالى : { يريدون أن يبدلوا كلام الله } [ سورة الفتح : 15 ] وقوله : { كذلكم قال الله من قبل } [ سورة الفتح : 15 ].وصيغة التّثنية من قوله : { إلهين } أكدت بلفظ { اثنين } للدّلالة على أن الإثنينية مقصودة بالنّهي إبطالاً لشرك مخصوص من إشراك المشركين ، وأن لا اكتفاء بالنّهي عن تعدّد الإله بل المقصود النّهي عن التّعدد الخاص وهو قول المجوس بإلهين . ووقع في «الكشاف» توجيه ذكر { اثنين } بأنه لدفع احتمال إرادة الجنس حقيقة لا مجازاً .وإذ نُهوا عن اتخاذ إلهين فقد دلّ بدلالة الاقتضاء على إبطال اتخاذ آلهة كثيرة .وجملة { إنما هو إله واحد } يجوز أن تكون بياناً لجملة { لا تتخذوا إلهين اثنين } ، فالجملة مقولة لفعل { وقال الله } لأن عطف البيان تابع للمبيّن كموقع الجملة الثانية في قول الشاعر :أقول له ارحَلْ لا تَقيمَنّ عندنا ... فلذلك فُصلت ، وبذلك أفيد بالمنطوق ما أفيد قبلُ بدلالة الاقتضاء .والضمير من قوله تعالى : { إنما هو إله واحد } عائد إلى اسم الجلالة في قوله : { وقال الله } ، أي قال الله إنما الله إله واحد ، وهذا جَريٌ على أحد وجهين في حكاية القول وما في معناه بالمعنى كما هنا ، وقوله تعالى حكاية عن عيسى عليه السلام { أن اعبدوا الله ربي وربكم } [ سورة المائدة : 117 ] ف { أن اعبدوا الله } مفسرُ «أمَرْتني» ، وفعل «أمَرْتني» فيه معنى القول ، والله قال له : قل لهم اعبُدوا الله ربك وربهم ، فحكاه بالمعنى ، فقال : ربّي .والقصر في قوله : { إنما هو إله واحد } قصر موصوف على صفة ، أي الله مختصّ بصفة توحّد الإلهية ، وهو قصر قلب لإبطال دعوى تثنية الإله .ويجوز أن تكون جملة { إنما هو إله واحد } معترضةً واقعة تعليلاً لجملة { لا تتخذوا إلهين اثنين } أي نَهى الله عن اتخاذ إلهين لأن الله واحد ، أي والله هو مسمّى إله فاتّخاذ إلهين اثنين قلب لحقيقة الإلهية .وحصر صفة الوحدانية في عَلَم الجلالة بالنّظر إلى أن مسمّى ذلك العلم مساوٍ لمسمّى إله ، إذ الإله منحصر في مسمّى ذلك العلَم .وتفريع { فإياي فارهبون } يجوز أن يكون تفريعاً على جملة { لا تتخذوا إلهين اثنين } فيكون { فإياي فارهبون } من مقول القول ، ويكون في ضمير المتكلم من قوله : { فارهبون } التفات من الغيبة إلى الخطاب .ويجوز أن يكون تفريعاً على فعل { وقال الله } فلا يكون من مقول القول ، أي قال الله لا تتخذوا إلهين فلا ترهبوا غيري . وليس في الكلام التفات على هذا الوجه .وتفرّع على ذلك قوله تعالى : { فإياي فارهبون } بصيغة القصر ، أي قصر قلب إضافياً ، أي قصر الرهبة التامة منه عليه فلا اعتداد بقدرة غيره على ضرّ أحد . وهو ردّ على الذين يرهبون إله الشرّ فالمقصود هو المرهوب .والاقتصار على الأمر بالرّهبة وقصرها على كونها من الله يفهم منه الأمر بقصر الرغبة عليه لدلالة قصر الرهبة على اعتقاد قصر القدرة التامة عليه تعالى فيفيد الردّ على الذين يطمعون في إله الخير بطريق الأولى ، وإنما اقتصر على الرّهبة لأن شأن المزدكية أن تكون عبادتهم عن خوف إله الشرّ لأن إله الخير هم في أمن منه فإنه مطبوع على الخير .ووقع في ضمير { فإياي } التفات من الغيبة إلى التكلم لمناسبة انتقال الكلام من تقرير دليل وحدانية الله على وجه كلّي إلى تعيين هذا الواحد أنه الله منزل القرآن تحقيقاً لتقرير العقيدة الأصلية . وفي هذا الالتفات اهتمام بالرّهبة لما في الالتفات من هزّ فهم المخاطبين . وتقدّم تركيب نظيره بدون التفات في سورة البقرة .واقتران فعل { فارهبون } بالفاء ليكون تفريعاً على تفريع فيفيد مفاد التأكيد لأن تعلّق فعل «ارهبون» بالمفعول لفظاً يجعل الضمير المنفصل المذكور قبله في تقدير معمول لفعل آخر ، فيكون التقدير : فإياي ارهبُوا فارهبون ، أي أمرتكم بأن تقصُروا رهبتكم عليّ فارهبون امتثالاً للأمر .";s:4:"meta";s:67:"{"repo_path": "tafsir_repo/ar-tafseer-tanwir-al-miqbas/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:46";s:10:"updated_at";s:19:"2025-09-25 13:23:46";}s:11:"�*�original";a:7:{s:2:"id";i:45611;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:3;s:7:"content";s:8466:"لما أُشبع القول في إبطال تعدّد الآلهة الشائع في جميع قبائل العرب ، وأتبع بإبطال الاختلاق على الرسول صلى الله عليه وسلم والقرآن ، نُقل الكلام إلى إبطال نوع آخر من الشّرك متّبع عند قبائل من العرب وهو الإشراك بإلهية أصلين للخير والشرّ ، تقلّدته قبائل العرب المجاورة بلاد فارس والساري فيهم سلطان كِسرى وعوائدُهم ، مثلُ بني بكر بن وائل وبني تميم ، فقد دان منهم كثير بالمجوسية ، أي المَزْدكية والمانوية في زمن كِسرى أبرويش وفي زمن كِسرى أنوشروان ، والمجوسية تثبت عقيدةً بإلهين : إلهٍ للخير وهو النّور ، وإلهٍ للشرّ وهو الظلمة ، فإله الخير لا يصدر منه إلا الخير والأنعام ، وإله الشرّ لا يصدر عنه إلا الشرّ والآلام ، وسمّوا إله الخير ( يَزْدَان ) ، وسموا إله الشرّ ( اَهْرُمُنْ ). وزعموا أن يزدان كان منفرداً بالإلهية وكان لا يخلق إلا الخير فلم يكن في العالم إلا الخير ، فخطر في نفسه مرةً خاطرُ شرّ فتولّد عنه إلهٌ آخرُ شريك له هو إلهٌ الشرّ ، وقد حكى هذا المعرّي في لزومياته بقوله :فَكّرَ يَزْدانُ على غِرة ... فصيغ من تفكيره أهْرُمُنْولم يكونوا يجعلون لهذين الأصلين صُوراً مجسّمة ، فلذلك لم يكن دينهم من عداد عبادة الطاغوت لاختصاص اسم الطاغوت بالصور والأجسام المعبودة . وهذا الدين من هذه الجهة يشبه الأديان التي لا تعبُد صُوَراً محسوسة . وسيأتي الكلام على المجوسيّة عند تفسير قوله تعالى : { إن الذين آمنوا والذين هادوا إلى قوله { والمَجوسَ } في سورة الحج ( 170 ).ويدلّ على أن هذا الدين هو المراد التّعقيب بآية { ما بكم من نعمة فمن الله ثم إذا مسّكم الضرّ فإليه تجأرون } [ سورة النحل : 53 ] كما سيأتي .فقوله تعالى : { وقال الله لا تتخذوا إلهين اثنين } عطف قصّة على قصّة وهو مرتبط بجملة { ولقد بعثنا في كل أمّة رسولاً أن اعبدوا الله واجتنبوا الطاغوت } [ سورة النحل : 36 ].ومعنى { وقال الله لا تتخذوا إلهين } أنه دعا الناس ونَصب الأدلّة على بطلان اعتقاده . وهذا كقوله تعالى : { يريدون أن يبدلوا كلام الله } [ سورة الفتح : 15 ] وقوله : { كذلكم قال الله من قبل } [ سورة الفتح : 15 ].وصيغة التّثنية من قوله : { إلهين } أكدت بلفظ { اثنين } للدّلالة على أن الإثنينية مقصودة بالنّهي إبطالاً لشرك مخصوص من إشراك المشركين ، وأن لا اكتفاء بالنّهي عن تعدّد الإله بل المقصود النّهي عن التّعدد الخاص وهو قول المجوس بإلهين . ووقع في «الكشاف» توجيه ذكر { اثنين } بأنه لدفع احتمال إرادة الجنس حقيقة لا مجازاً .وإذ نُهوا عن اتخاذ إلهين فقد دلّ بدلالة الاقتضاء على إبطال اتخاذ آلهة كثيرة .وجملة { إنما هو إله واحد } يجوز أن تكون بياناً لجملة { لا تتخذوا إلهين اثنين } ، فالجملة مقولة لفعل { وقال الله } لأن عطف البيان تابع للمبيّن كموقع الجملة الثانية في قول الشاعر :أقول له ارحَلْ لا تَقيمَنّ عندنا ... فلذلك فُصلت ، وبذلك أفيد بالمنطوق ما أفيد قبلُ بدلالة الاقتضاء .والضمير من قوله تعالى : { إنما هو إله واحد } عائد إلى اسم الجلالة في قوله : { وقال الله } ، أي قال الله إنما الله إله واحد ، وهذا جَريٌ على أحد وجهين في حكاية القول وما في معناه بالمعنى كما هنا ، وقوله تعالى حكاية عن عيسى عليه السلام { أن اعبدوا الله ربي وربكم } [ سورة المائدة : 117 ] ف { أن اعبدوا الله } مفسرُ «أمَرْتني» ، وفعل «أمَرْتني» فيه معنى القول ، والله قال له : قل لهم اعبُدوا الله ربك وربهم ، فحكاه بالمعنى ، فقال : ربّي .والقصر في قوله : { إنما هو إله واحد } قصر موصوف على صفة ، أي الله مختصّ بصفة توحّد الإلهية ، وهو قصر قلب لإبطال دعوى تثنية الإله .ويجوز أن تكون جملة { إنما هو إله واحد } معترضةً واقعة تعليلاً لجملة { لا تتخذوا إلهين اثنين } أي نَهى الله عن اتخاذ إلهين لأن الله واحد ، أي والله هو مسمّى إله فاتّخاذ إلهين اثنين قلب لحقيقة الإلهية .وحصر صفة الوحدانية في عَلَم الجلالة بالنّظر إلى أن مسمّى ذلك العلم مساوٍ لمسمّى إله ، إذ الإله منحصر في مسمّى ذلك العلَم .وتفريع { فإياي فارهبون } يجوز أن يكون تفريعاً على جملة { لا تتخذوا إلهين اثنين } فيكون { فإياي فارهبون } من مقول القول ، ويكون في ضمير المتكلم من قوله : { فارهبون } التفات من الغيبة إلى الخطاب .ويجوز أن يكون تفريعاً على فعل { وقال الله } فلا يكون من مقول القول ، أي قال الله لا تتخذوا إلهين فلا ترهبوا غيري . وليس في الكلام التفات على هذا الوجه .وتفرّع على ذلك قوله تعالى : { فإياي فارهبون } بصيغة القصر ، أي قصر قلب إضافياً ، أي قصر الرهبة التامة منه عليه فلا اعتداد بقدرة غيره على ضرّ أحد . وهو ردّ على الذين يرهبون إله الشرّ فالمقصود هو المرهوب .والاقتصار على الأمر بالرّهبة وقصرها على كونها من الله يفهم منه الأمر بقصر الرغبة عليه لدلالة قصر الرهبة على اعتقاد قصر القدرة التامة عليه تعالى فيفيد الردّ على الذين يطمعون في إله الخير بطريق الأولى ، وإنما اقتصر على الرّهبة لأن شأن المزدكية أن تكون عبادتهم عن خوف إله الشرّ لأن إله الخير هم في أمن منه فإنه مطبوع على الخير .ووقع في ضمير { فإياي } التفات من الغيبة إلى التكلم لمناسبة انتقال الكلام من تقرير دليل وحدانية الله على وجه كلّي إلى تعيين هذا الواحد أنه الله منزل القرآن تحقيقاً لتقرير العقيدة الأصلية . وفي هذا الالتفات اهتمام بالرّهبة لما في الالتفات من هزّ فهم المخاطبين . وتقدّم تركيب نظيره بدون التفات في سورة البقرة .واقتران فعل { فارهبون } بالفاء ليكون تفريعاً على تفريع فيفيد مفاد التأكيد لأن تعلّق فعل «ارهبون» بالمفعول لفظاً يجعل الضمير المنفصل المذكور قبله في تقدير معمول لفعل آخر ، فيكون التقدير : فإياي ارهبُوا فارهبون ، أي أمرتكم بأن تقصُروا رهبتكم عليّ فارهبون امتثالاً للأمر .";s:4:"meta";s:67:"{"repo_path": 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13:23:33";}s:10:"�*�changes";a:0:{}s:8:"�*�casts";a:1:{s:4:"meta";s:5:"array";}s:17:"�*�classCastCache";a:0:{}s:21:"�*�attributeCastCache";a:0:{}s:8:"�*�dates";a:0:{}s:13:"�*�dateFormat";N;s:10:"�*�appends";a:0:{}s:19:"�*�dispatchesEvents";a:0:{}s:14:"�*�observables";a:0:{}s:12:"�*�relations";a:0:{}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:4:{i:0;s:7:"ayah_id";i:1;s:16:"tafsir_source_id";i:2;s:7:"content";i:3;s:4:"meta";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}i:8;O:17:"App\Models\Tafsir":30:{s:13:"�*�connection";s:5:"mysql";s:8:"�*�table";s:7:"tafsirs";s:13:"�*�primaryKey";s:2:"id";s:10:"�*�keyType";s:3:"int";s:12:"incrementing";b:1;s:7:"�*�with";a:0:{}s:12:"�*�withCount";a:0:{}s:19:"preventsLazyLoading";b:0;s:10:"�*�perPage";i:15;s:6:"exists";b:1;s:18:"wasRecentlyCreated";b:0;s:28:"�*�escapeWhenCastingToString";b:0;s:13:"�*�attributes";a:7:{s:2:"id";i:51847;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:13;s:7:"content";s:292:"And God has said ‘Do not choose two gods ithnayn is for emphasis. Truly there is only One God — He has added this statement to affirm His Divinity and Oneness — so be in awe of Me alone’ fear Me to the exclusion of anyone else — herein is a shift from the third person to the first.";s:4:"meta";s:54:"{"repo_path": "tafsir_repo/en-al-jalalayn/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:51";s:10:"updated_at";s:19:"2025-09-25 13:23:51";}s:11:"�*�original";a:7:{s:2:"id";i:51847;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:13;s:7:"content";s:292:"And God has said ‘Do not choose two gods ithnayn is for emphasis. Truly there is only One God — He has added this statement to affirm His Divinity and Oneness — so be in awe of Me alone’ fear Me to the exclusion of anyone else — herein is a shift from the third person to the first.";s:4:"meta";s:54:"{"repo_path": "tafsir_repo/en-al-jalalayn/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:51";s:10:"updated_at";s:19:"2025-09-25 13:23:51";}s:10:"�*�changes";a:0:{}s:8:"�*�casts";a:1:{s:4:"meta";s:5:"array";}s:17:"�*�classCastCache";a:0:{}s:21:"�*�attributeCastCache";a:0:{}s:8:"�*�dates";a:0:{}s:13:"�*�dateFormat";N;s:10:"�*�appends";a:0:{}s:19:"�*�dispatchesEvents";a:0:{}s:14:"�*�observables";a:0:{}s:12:"�*�relations";a:0:{}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:4:{i:0;s:7:"ayah_id";i:1;s:16:"tafsir_source_id";i:2;s:7:"content";i:3;s:4:"meta";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}i:9;O:17:"App\Models\Tafsir":30:{s:13:"�*�connection";s:5:"mysql";s:8:"�*�table";s:7:"tafsirs";s:13:"�*�primaryKey";s:2:"id";s:10:"�*�keyType";s:3:"int";s:12:"incrementing";b:1;s:7:"�*�with";a:0:{}s:12:"�*�withCount";a:0:{}s:19:"preventsLazyLoading";b:0;s:10:"�*�perPage";i:15;s:6:"exists";b:1;s:18:"wasRecentlyCreated";b:0;s:28:"�*�escapeWhenCastingToString";b:0;s:13:"�*�attributes";a:7:{s:2:"id";i:56985;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:14;s:7:"content";s:2287:"And God says, “And take not two gods. Surely He is only one God, so be in awe of Me.” This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless. Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer. Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are. Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. “God” and “All-Merciful” are His names by which no one else is called. Dost thou know any named by His name? [19:65] As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him. Become free of everything in the realm of being- be that Heart-taker's “companion of the cave.” The Pir of the Tariqah said, “In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:61:"{"repo_path": "tafsir_repo/en-al-qushairi-tafsir/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:55";s:10:"updated_at";s:19:"2025-09-25 13:23:55";}s:11:"�*�original";a:7:{s:2:"id";i:56985;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:14;s:7:"content";s:2287:"And God says, “And take not two gods. Surely He is only one God, so be in awe of Me.” This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless. Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer. Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are. Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. “God” and “All-Merciful” are His names by which no one else is called. Dost thou know any named by His name? [19:65] As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him. Become free of everything in the realm of being- be that Heart-taker's “companion of the cave.” The Pir of the Tariqah said, “In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:61:"{"repo_path": "tafsir_repo/en-al-qushairi-tafsir/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:55";s:10:"updated_at";s:19:"2025-09-25 13:23:55";}s:10:"�*�changes";a:0:{}s:8:"�*�casts";a:1:{s:4:"meta";s:5:"array";}s:17:"�*�classCastCache";a:0:{}s:21:"�*�attributeCastCache";a:0:{}s:8:"�*�dates";a:0:{}s:13:"�*�dateFormat";N;s:10:"�*�appends";a:0:{}s:19:"�*�dispatchesEvents";a:0:{}s:14:"�*�observables";a:0:{}s:12:"�*�relations";a:0:{}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:4:{i:0;s:7:"ayah_id";i:1;s:16:"tafsir_source_id";i:2;s:7:"content";i:3;s:4:"meta";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}i:10;O:17:"App\Models\Tafsir":30:{s:13:"�*�connection";s:5:"mysql";s:8:"�*�table";s:7:"tafsirs";s:13:"�*�primaryKey";s:2:"id";s:10:"�*�keyType";s:3:"int";s:12:"incrementing";b:1;s:7:"�*�with";a:0:{}s:12:"�*�withCount";a:0:{}s:19:"preventsLazyLoading";b:0;s:10:"�*�perPage";i:15;s:6:"exists";b:1;s:18:"wasRecentlyCreated";b:0;s:28:"�*�escapeWhenCastingToString";b:0;s:13:"�*�attributes";a:7:{s:2:"id";i:57986;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:15;s:7:"content";s:2287:"And God says, “And take not two gods. Surely He is only one God, so be in awe of Me.” This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless. Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer. Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are. Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. “God” and “All-Merciful” are His names by which no one else is called. Dost thou know any named by His name? [19:65] As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him. Become free of everything in the realm of being- be that Heart-taker's “companion of the cave.” The Pir of the Tariqah said, “In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:70:"{"repo_path": "tafsir_repo/en-asbab-al-nuzul-by-al-wahidi/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:56";s:10:"updated_at";s:19:"2025-09-25 13:23:56";}s:11:"�*�original";a:7:{s:2:"id";i:57986;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:15;s:7:"content";s:2287:"And God says, “And take not two gods. Surely He is only one God, so be in awe of Me.” This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless. Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer. Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are. Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. “God” and “All-Merciful” are His names by which no one else is called. Dost thou know any named by His name? [19:65] As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him. Become free of everything in the realm of being- be that Heart-taker's “companion of the cave.” The Pir of the Tariqah said, “In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:70:"{"repo_path": "tafsir_repo/en-asbab-al-nuzul-by-al-wahidi/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:23:56";s:10:"updated_at";s:19:"2025-09-25 13:23:56";}s:10:"�*�changes";a:0:{}s:8:"�*�casts";a:1:{s:4:"meta";s:5:"array";}s:17:"�*�classCastCache";a:0:{}s:21:"�*�attributeCastCache";a:0:{}s:8:"�*�dates";a:0:{}s:13:"�*�dateFormat";N;s:10:"�*�appends";a:0:{}s:19:"�*�dispatchesEvents";a:0:{}s:14:"�*�observables";a:0:{}s:12:"�*�relations";a:0:{}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:4:{i:0;s:7:"ayah_id";i:1;s:16:"tafsir_source_id";i:2;s:7:"content";i:3;s:4:"meta";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}i:11;O:17:"App\Models\Tafsir":30:{s:13:"�*�connection";s:5:"mysql";s:8:"�*�table";s:7:"tafsirs";s:13:"�*�primaryKey";s:2:"id";s:10:"�*�keyType";s:3:"int";s:12:"incrementing";b:1;s:7:"�*�with";a:0:{}s:12:"�*�withCount";a:0:{}s:19:"preventsLazyLoading";b:0;s:10:"�*�perPage";i:15;s:6:"exists";b:1;s:18:"wasRecentlyCreated";b:0;s:28:"�*�escapeWhenCastingToString";b:0;s:13:"�*�attributes";a:7:{s:2:"id";i:60331;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:16;s:7:"content";s:2287:"And God says, “And take not two gods. Surely He is only one God, so be in awe of Me.” This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless. Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer. Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are. Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. “God” and “All-Merciful” are His names by which no one else is called. Dost thou know any named by His name? [19:65] As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him. Become free of everything in the realm of being- be that Heart-taker's “companion of the cave.” The Pir of the Tariqah said, “In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:57:"{"repo_path": "tafsir_repo/en-kashani-tafsir/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:49:51";s:10:"updated_at";s:19:"2025-09-25 13:49:51";}s:11:"�*�original";a:7:{s:2:"id";i:60331;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:16;s:7:"content";s:2287:"And God says, “And take not two gods. Surely He is only one God, so be in awe of Me.” This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless. Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer. Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are. Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. “God” and “All-Merciful” are His names by which no one else is called. Dost thou know any named by His name? [19:65] As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him. Become free of everything in the realm of being- be that Heart-taker's “companion of the cave.” The Pir of the Tariqah said, “In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:57:"{"repo_path": "tafsir_repo/en-kashani-tafsir/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:49:51";s:10:"updated_at";s:19:"2025-09-25 13:49:51";}s:10:"�*�changes";a:0:{}s:8:"�*�casts";a:1:{s:4:"meta";s:5:"array";}s:17:"�*�classCastCache";a:0:{}s:21:"�*�attributeCastCache";a:0:{}s:8:"�*�dates";a:0:{}s:13:"�*�dateFormat";N;s:10:"�*�appends";a:0:{}s:19:"�*�dispatchesEvents";a:0:{}s:14:"�*�observables";a:0:{}s:12:"�*�relations";a:0:{}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:4:{i:0;s:7:"ayah_id";i:1;s:16:"tafsir_source_id";i:2;s:7:"content";i:3;s:4:"meta";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}i:12;O:17:"App\Models\Tafsir":30:{s:13:"�*�connection";s:5:"mysql";s:8:"�*�table";s:7:"tafsirs";s:13:"�*�primaryKey";s:2:"id";s:10:"�*�keyType";s:3:"int";s:12:"incrementing";b:1;s:7:"�*�with";a:0:{}s:12:"�*�withCount";a:0:{}s:19:"preventsLazyLoading";b:0;s:10:"�*�perPage";i:15;s:6:"exists";b:1;s:18:"wasRecentlyCreated";b:0;s:28:"�*�escapeWhenCastingToString";b:0;s:13:"�*�attributes";a:7:{s:2:"id";i:58872;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:17;s:7:"content";s:2280:"And God says, �And take not two gods. Surely He is only one God, so be in awe of Me.�This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless.Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer.Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are.Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. �God� and �All-Merciful� are His names by which no one else is called. Dost thou know any named by His name? [19:65]As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him.Become free of everything in the realm of being- be that Heart-taker's �companion of the cave.�The Pir of the Tariqah said, �In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:64:"{"repo_path": "tafsir_repo/en-kashf-al-asrar-tafsir/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:49:49";s:10:"updated_at";s:19:"2025-09-25 13:49:49";}s:11:"�*�original";a:7:{s:2:"id";i:58872;s:7:"ayah_id";i:1952;s:16:"tafsir_source_id";i:17;s:7:"content";s:2280:"And God says, �And take not two gods. Surely He is only one God, so be in awe of Me.�This is an affirmation of tawḤīd. TawḤīd is the basis of the religion and the great pillar of the submission. Without tawḤīd obedience is not accepted, and along with associationism worship is useless.Know that the reality of tawḤīd is of two sorts: saying one and knowing one. Saying one is the beginning of all the sciences, the basis of all the recognitions, the foundation of the religion, and the partition between enemy and friend. It has three descriptions: first, testifying to God's oneness in Essence and His being pure of spouse, child, and peer.Next is testifying to God's oneness in attributes and to the fact that nothing is similar to or like Him. His attributes are not intelligible, nor is their howness understood, encompassed, or defined. They are outside imagination and no one knows how they are.Third is testifying to God's oneness in His true, beginningless names and the fact that for Him these names are realities and for others they are loaned and created. The names He has are His names in reality-eternal and beginningless as is fitting for Him. The names of the creatures are created and newly arrived as is fitting for them. �God� and �All-Merciful� are His names by which no one else is called. Dost thou know any named by His name? [19:65]As for knowing one, that is in service, practice, and aspiration. In service it is abandoning eye-service and observing self-purification. In practice it is to make the secret core limpid and to realize remembrance. In aspiration it is to lose everything other than Him and to be released through freedom of the heart from everything other than Him.Become free of everything in the realm of being- be that Heart-taker's �companion of the cave.�The Pir of the Tariqah said, �In all things expression is easy but finding is difficult. In tawḤīd finding is easy but expression is difficult. The expression of tawḤīd is outside of intellect, the es- sence of tawḤīd is safe against imagination, the newly arrived things are lost in the Beginningless. TawḤīd is that there is no more than one. There is the Recognized, but not the recognizer; there is the Intended, but not the intender.";s:4:"meta";s:64:"{"repo_path": "tafsir_repo/en-kashf-al-asrar-tafsir/16/51.json"}";s:10:"created_at";s:19:"2025-09-25 13:49:49";s:10:"updated_at";s:19:"2025-09-25 13:49:49";}s:10:"�*�changes";a:0:{}s:8:"�*�casts";a:1:{s:4:"meta";s:5:"array";}s:17:"�*�classCastCache";a:0:{}s:21:"�*�attributeCastCache";a:0:{}s:8:"�*�dates";a:0:{}s:13:"�*�dateFormat";N;s:10:"�*�appends";a:0:{}s:19:"�*�dispatchesEvents";a:0:{}s:14:"�*�observables";a:0:{}s:12:"�*�relations";a:0:{}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:4:{i:0;s:7:"ayah_id";i:1;s:16:"tafsir_source_id";i:2;s:7:"content";i:3;s:4:"meta";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}}s:28:"�*�escapeWhenCastingToString";b:0;}}s:10:"�*�touches";a:0:{}s:10:"timestamps";b:1;s:9:"�*�hidden";a:0:{}s:10:"�*�visible";a:0:{}s:11:"�*�fillable";a:7:{i:0;s:8:"surah_id";i:1;s:11:"ayah_number";i:2;s:13:"text_arabic_1";i:3;s:13:"text_arabic_2";i:4;s:12:"text_english";i:5;s:12:"text_bengali";i:6;s:9:"text_urdu";}s:10:"�*�guarded";a:1:{i:0;s:1:"*";}}

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