“servant” may be applied to someone without implying that he is owned, just as the designation rabb (lord) may be applied without implying that the person is worshipped. Thus, when a man receives a guest, he may call himself “the guest’s servant,” as an expression of humility, not because the guest is his lord; and he may say to another, “I am your servant.” Joseph said of the Aziz of Egypt, “He is my master,” without meaning that he was the object of his worship. The same applies here.

As for His saying, “Exalted is Allah above whatever partners they associate with Him,” it has been said that this begins a new statement, referring to the polytheism of the people of Makkah. Yet if it is understood as referring to what came before, that is also sound, since it would have been more fitting for the two of them not to commit the association implicit in the name they gave.

There is another interpretation of the verse: that it refers to all the polytheists among the descendants of Adam. This was the view of al-Hasan and Ikrimah. Its meaning is that their offspring ascribed partners to Him; the offspring are omitted, and the dual pronoun is used in their place. This is like attributing the deeds of forefathers to their descendants when reproaching them for what their forefathers did. Thus He said, “Then you took the calf,” and, “When you killed a person,” addressing the Jews who lived in the time of the Prophet, peace and blessings be upon him, although those deeds had been committed by their forefathers.

It was also said that they are the Jews and Christians: Allah granted them children, and they made them Jews and Christians. Ibn Kaysan said: They are the disbelievers, who named their children Abd al-Uzza (servant of al-Uzza), Abd al-Lat (servant of al-Lat), Abd Manat (servant of Manat), and the like. Ikrimah said: In His saying, “He created you,” He addressed every human being; that is, He created each one from his father and made for him a spouse from his own kind. This is a sound interpretation, were it not for the view of the early generations—such as Abdullah ibn Abbas, may Allah be pleased with him, Mujahid, Said ibn al-Musayyib, and a group of Quran commentators—that it concerns Adam and Eve.

“Do they associate with Him those that create nothing and are themselves created (191), who can neither aid them nor aid themselves (192)? And if you call them to guidance, they will not follow you. It is all the same for you whether you call them or remain silent (193). Indeed, those whom you invoke besides Allah are servants like yourselves. So invoke them, and let them answer you, if you are truthful (194).”

Allah, exalted is He, says: “Do they associate with Him those that create nothing,” meaning Iblis and the idols, “and are themselves created,” that is, they are created beings.

“And they cannot aid them,” meaning that the idols cannot aid those who obey them; “nor can they aid themselves.” Al-Hasan said: They cannot ward off from themselves the harm of one who wishes to break them or do the like. Then He addressed the believers, saying: “And if you call them to guidance”