(64–66) “Say, ‘Do you then command me to worship other than Allah, O ignorant ones? It has indeed been revealed to you and to those before you: If you associate others with Allah, your deeds will surely come to nothing, and you will surely be among the losers. Rather, worship Allah alone and be among the grateful.’”
“Say,” O Messenger, to these ignorant people who called you to worship other than Allah: “Do you then command me to worship other than Allah, O ignorant ones?” In other words, this command stems from your ignorance. Had you known that Allah Most High is perfect in every respect, that He bestows every blessing, and that He alone deserves worship—unlike those who are deficient in every respect and can neither benefit nor harm—you would never have commanded me to do so.
This is because associating partners with Allah nullifies deeds and ruins one’s condition. Thus He says: “It has indeed been revealed to you and to those before you”—namely, all the prophets—“If you associate others with Allah, your deeds will surely come to nothing.” “Your deeds” is a singular noun in a possessive construction and therefore encompasses every deed. Thus, the revealed message of all the prophets affirms that associating partners with Allah nullifies every deed. As Allah Most High says in Sūrat al-An‘ām, after mentioning many of His prophets and messengers: “That is Allah’s guidance, by which He guides whomever He wills of His servants. Had they associated others with Him, all their deeds would have come to nothing.”
“And you will surely be among the losers”—losing your religion and your Hereafter. Associating partners with Allah therefore nullifies deeds and makes one deserving of punishment and exemplary chastisement.
He then says: “Rather, worship Allah alone.” After stating that the ignorant commanded him to associate partners with Allah and explaining how abhorrent this is, He commanded him to worship Allah sincerely, saying: “Rather, worship Allah alone.” That is, devote worship sincerely to Him alone, without any partner, “and be among the grateful”—those grateful to Allah for the enabling grace He grants. Just as He is thanked for worldly blessings, such as bodily health and well-being, the provision of sustenance, and other blessings, He is likewise thanked and praised for religious blessings, such as being enabled to attain sincerity and piety. Indeed, the blessings of religion are blessings in the truest sense. Reflecting that they come from Allah Most High and thanking Him for them protects one from the affliction of self-admiration that befalls many who perform righteous deeds because of their ignorance. Had a servant understood the reality of the matter, he would not become self-admiring over a blessing that requires him to show even greater gratitude.