Tell them: "My Lord has enjoined piety, devotion in all acts of worship, and calling upon Him with exclusive obedience. For you will be reverted back to what you were (when) created first."
Say, “My Lord has ordained justice; and set your attention straight every time you offer pray and worship Him, as only His devoted worshippers; the way He brought you into being, in the same manner will you return.”
Say: 'My Lord has commanded justice. Set your faces in every place of worship and call on Him, making your religion sincerely His. As He originated you so you will return;
Say: "My Sustainer has [but] enjoined the doing of what is right; and [He desires you to] put your whole being into every act of worship, and to call unto Him, sincere in your faith in Him alone. As it was He who brought you into being in the first instance, so also [unto Him] you will return:
Say thou; my Lord hath enjoined equity, and that ye shall set your faces aright at every prostration, and call on Him, making religion pure for Him. Even as He began you; ye shall be brought back.
Say (O Muhammad SAW): My Lord has commanded justice and (said) that you should face Him only (i.e. worship none but Allah and face the Qiblah, i.e. the Ka'bah at Makkah during prayers) in each and every place of worship, in prayers (and not to face other false deities and idols), and invoke Him only making your religion sincere to Him by not joining in worship any partner to Him and with the intention that you are doing your deeds for Allah's sake only. As He brought you (into being) in the beginning, so shall you be brought into being (on the Day of Resurrection) [in two groups, one as a blessed one (believers), and the other as a wretched one (disbelievers)].
Say, “My Lord commands justice, and to stand devoted at every place of worship. So call upon Him, and dedicate your faith to Him alone. Just as He originated you, so you will return.”
Say to them (O Muhammad): 'My Lord enjoins justice; and that you set your faces aright at the time of every Prayer; and that you call upon Him, exclusively dedicating your faith to Him. You shall return to Him as you were created.'
Say: "My Lord has commanded justice and that you should face Him only, in every Masjid and invoke Him only, making your religion sincere to Him. As He brought you (into being) in the beginning, so shall you be brought into being again."
Say: My Lord enjoineth justice. And set your faces upright (toward Him) at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him).
Say, ‘My Lord has enjoined justice,’ and [He has enjoined,] ‘Set your heart [on Him] at every occasion of prayer, and invoke Him, putting your exclusive faith in Him. Even as He brought you forth in the beginning, so will you return.’
Say: 'My Lord ordered justice. Turn your faces to Him in every place of prayer and supplicate to Him, making the religion sincerely to Him. As He originated you, you shall return'
Say, [O Muhammad], "My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place [or time] of prostration, and invoke Him, sincere to Him in religion." Just as He originated you, you will return [to life] -
Say, "My Lord has ordered me to maintain justice. (People), pay due attention (when worshipping God). Pray to Him sincerely and be devoted in your religion. Just as He gave you life, He will bring you back to life again (after you die.)"
Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return.
Qul amara rabbee bi<b>a</b>lqis<u>t</u>i waaqeemoo wujoohakum AAinda kulli masjidin wa<b>o</b>dAAoohu mukhli<u>s</u>eena lahu a<b>l</b>ddeena kam<u>a</u> badaakum taAAoodoon<b>a</b>
Say, "My Lord has commanded you to act justly. Turn your faces up toward Him at every time and place of worship, and call upon Him, making yourselves sincere towards Him in religion. As He brought you into being, so shall you return."
Say: "My Lord hath commanded justice; and that ye set your whole selves (to Him) at every time and place of prayer, and call upon Him, making your devotion sincere as in His sight: such as He created you in the beginning, so shall ye return."
قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ كَمَا بَدَأَكُمْ تَعُودُونَ
Say O Muhammad: 'Indeed Allah commands justice, not indecency or sin. And He commands loyalty to Him in worship generally, and particularly in places of worship, that you call on Him alone, sincere in your dedication to Him.' As He created you from nothing the first time, He will bring you back to life a second time. He Who is able to create you in the first place is able to return you and bring you back to life.
Say O Muhammad: 'Indeed Allah commands justice, not indecency or sin. And He commands loyalty to Him in worship generally, and particularly in places of worship, that you call on Him alone, sincere in your dedication to Him.' As He created you from nothing the first time, He will bring you back to life a second time. He Who is able to create you in the first place is able to return you and bring you back to life.
<p>Said in the second verse was: قُلْ أَمَرَ‌ رَ‌بِّي بِالْقِسْطِ (Say, "My Lord has bid-den me to do justice). Here, the Holy Prophet ﷺ has been asked to tell those ignorant people, who were falsely attributing the justification of their naked Tawaf towards Allah, that Allah always commands justice. The word used here is: اَقِسط (al-qist) which essentially means justice, balance and moderation. At this place, ` al-qist' refers to a conduct which is free of excess or deficiency, that is, which neither falls short, nor exceeds the appointed limits - as is the case with all injunctions of the Shari'ah. Therefore, under this sense of qist' included there are all acts of worship and obedience as well as all general injunctions of the Shari'ah. (Ruh al-Ma'ani)</p><p>After having stated the command of justice and moderation, two injunctions of the Shari'ah relevant to their erroneous conduct have been particularly mentioned. These are: وَأَقِيمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ (and yourself be aright at each occasion of prostration) and: وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ (and pray to Him with pure faith in Him). The first command relates to what one does physically and outwardly. The other belongs to the heart, the spiritual dimension. In the first injunction, the word: مسجِد (Masjid), according to most commentators, appears in the sense of prostration (sajdah, sujud or ‘Ibadah) and it means that one should be aright at the time of every Salah or any other act of worship. It could also mean that one should make an effort and be particular to keep one's orientation straight towards the Qiblah. And being aright or keeping the orientation straight could also mean that one should sub-ordinate everything one says or does to what Allah has commanded, maintaining an orientation and stance that never varies, never dwindles and moves elsewhere. Given this meaning, this injunction will not remain particular for Salah only - instead, it would comprehend all acts of worship, dealings and transactions.</p><p>The second injunction means that one should worship Allah, purely and exclusively, without associating in that act anyone else in any capacity, even to the limit that such worship should also be free from, and untainted with, what is known as al-Shirk al-Khafiyy (concealed Shirk of associating others with the Divinity of Allah), that is, hypocrisy and riya' (show off).</p><p>By mentioning both injunctions together, the indication being given could be that one must correct, align and synchronize both dimensions of one's person, the outward and the inward, the physical and the spiritual, with the injunctions of the Shari'ah. Not enough is obvious obedience (Ita` ah) without sincerity (Ikhlas), nor can simple sincerity of the heart become sufficient without following the Shari` ah as visible outwardly too. Instead of that, it is binding on everyone that one should correct and align one's outward bearings in accordance with the Shari` ah and never forget to keep his or her inward state of being too reserved for Allah Ta` ala alone. This helps us see the error (dichotomy) of those who take Shari` ah (the outward or physical adherence to faith) and Tariqah (the inward or spiritual adherence to faith) as two different ways to approach religion. Some of them would even presume that it was sufficient to correct one's inward dimension as shown by Tariqah - even if they go about doing what is contrary to the Shari` ah! This is a gaping error.</p><p>At the end of the verse (29), it was said: كَمَا بَدَأَكُمْ تَعُودُونَ (As He originated you, so you will return). It means that it was He who created you first and it will be He who will make you rise again on the day of Qiyamah. For His perfect power, this was not difficult at all. Perhaps to indicate this element of convenience what was said here is: تَعُودُونَ (ta` udun: you will return) and not: یُعِیدُکُم ' (We shall make you rise) since making to rise again requires not much action. (Ruh al-Ma'ani)</p><p>There is an additional benefit of introducing this sentence here. It helps one in abiding by the injunctions of the Shari’ ah - because it is the realization that there is a life-to-come, and a Last Day, the Day of Qiyamah, and reward or punishment for deeds, good or bad, which makes what is difficult easy, and what is painful bearable. Experience bears out that man is a tough customer. Unless one is under such grip-ping apprehension, no word of advice can make him do what is right, nor can the restriction of any law stop him from going into crimes.</p>
Said in the second verse was: قُلْ أَمَرَ‌ رَ‌بِّي بِالْقِسْطِ (Say, "My Lord has bid-den me to do justice). Here, the Holy Prophet ﷺ has been asked to tell those ignorant people, who were falsely attributing the justification of their naked Tawaf towards Allah, that Allah always commands justice. The word used here is: اَقِسط (al-qist) which essentially means justice, balance and moderation. At this place, ` al-qist' refers to a conduct which is free of excess or deficiency, that is, which neither falls short, nor exceeds the appointed limits - as is the case with all injunctions of the Shari'ah. Therefore, under this sense of qist' included there are all acts of worship and obedience as well as all general injunctions of the Shari'ah. (Ruh al-Ma'ani)After having stated the command of justice and moderation, two injunctions of the Shari'ah relevant to their erroneous conduct have been particularly mentioned. These are: وَأَقِيمُوا وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ (and yourself be aright at each occasion of prostration) and: وَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ (and pray to Him with pure faith in Him). The first command relates to what one does physically and outwardly. The other belongs to the heart, the spiritual dimension. In the first injunction, the word: مسجِد (Masjid), according to most commentators, appears in the sense of prostration (sajdah, sujud or ‘Ibadah) and it means that one should be aright at the time of every Salah or any other act of worship. It could also mean that one should make an effort and be particular to keep one's orientation straight towards the Qiblah. And being aright or keeping the orientation straight could also mean that one should sub-ordinate everything one says or does to what Allah has commanded, maintaining an orientation and stance that never varies, never dwindles and moves elsewhere. Given this meaning, this injunction will not remain particular for Salah only - instead, it would comprehend all acts of worship, dealings and transactions.The second injunction means that one should worship Allah, purely and exclusively, without associating in that act anyone else in any capacity, even to the limit that such worship should also be free from, and untainted with, what is known as al-Shirk al-Khafiyy (concealed Shirk of associating others with the Divinity of Allah), that is, hypocrisy and riya' (show off).By mentioning both injunctions together, the indication being given could be that one must correct, align and synchronize both dimensions of one's person, the outward and the inward, the physical and the spiritual, with the injunctions of the Shari'ah. Not enough is obvious obedience (Ita` ah) without sincerity (Ikhlas), nor can simple sincerity of the heart become sufficient without following the Shari` ah as visible outwardly too. Instead of that, it is binding on everyone that one should correct and align one's outward bearings in accordance with the Shari` ah and never forget to keep his or her inward state of being too reserved for Allah Ta` ala alone. This helps us see the error (dichotomy) of those who take Shari` ah (the outward or physical adherence to faith) and Tariqah (the inward or spiritual adherence to faith) as two different ways to approach religion. Some of them would even presume that it was sufficient to correct one's inward dimension as shown by Tariqah - even if they go about doing what is contrary to the Shari` ah! This is a gaping error.At the end of the verse (29), it was said: كَمَا بَدَأَكُمْ تَعُودُونَ (As He originated you, so you will return). It means that it was He who created you first and it will be He who will make you rise again on the day of Qiyamah. For His perfect power, this was not difficult at all. Perhaps to indicate this element of convenience what was said here is: تَعُودُونَ (ta` udun: you will return) and not: یُعِیدُکُم ' (We shall make you rise) since making to rise again requires not much action. (Ruh al-Ma'ani)There is an additional benefit of introducing this sentence here. It helps one in abiding by the injunctions of the Shari’ ah - because it is the realization that there is a life-to-come, and a Last Day, the Day of Qiyamah, and reward or punishment for deeds, good or bad, which makes what is difficult easy, and what is painful bearable. Experience bears out that man is a tough customer. Unless one is under such grip-ping apprehension, no word of advice can make him do what is right, nor can the restriction of any law stop him from going into crimes.