and out of eagerness to oppose him in worship. On this understanding, only mā (“what”) suits the passage’s exquisite composition and elevated meaning, because its indefiniteness accords with the purpose conveyed by the verse.

A fourth explanation has been offered: the intention is to achieve rhetorical pairing for eloquence and fluency, as in His words, “They forgot Allah, so He forgot them,” and, “Whoever transgresses against you, transgress against him likewise.” Similarly, He says, “I do not worship what you worship,” their objects of worship possessing no understanding. His words, “Nor are you worshippers of what I worship,” are then paired with this statement. The two expressions thus match in wording, although their meanings differ. Such usage does not occur in unpaired expressions; there, only man (“who”) occurs, as in His words: “Say: ‘Or who guides you through the darkness of land and sea?’” “Say: ‘Who provides for you?’” “Or who controls hearing and sight?” “Or who guides you through the darkness of land and sea?” “Or who answers the distressed when he calls upon Him?” “Or who originates creation?”—and similar passages.

I have a fifth explanation, which I consider closer to the intended meaning: the purpose here is to mention the One worshipped as being worthy and deserving of worship. Hence mā is used to convey this meaning. It is as though He said: “Nor are you worshippers of the One I worship, who is truly worthy of worship.” Had man been used, it would have indicated only His identity, and the relative clause would merely have identified Him, rather than conveyed the grounds for worshipping Him.

A distinction must therefore be drawn between His being worthy of worship, exalted is He, and the expression’s merely identifying Him—or describing Him in a way that entails worshipping Him. Reflect on this, for it is remarkably subtle. This is what the grammarians mean when they say that mā can refer to the attributes of beings endowed with understanding.

A parallel is His statement, “Then marry those women who are pleasing to you.” Here the intended focus is the attribute: being pleasing is what prompts the command to marry and the desire for marriage. A woman possessing that attribute is therefore married. Hence mā is used rather than man. This principle admits no exception and is among the most subtle features of Arabic expression.

Now that our discussion has brought us this far, let us mention a second point of benefit, namely