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As for the subtle aspects concerning the phrase لَعَلَّكُمْ تَتَّقُونَ 1 :

Know that the word لَعَلَّ denotes hope (rajâ'). When this word is used for a desired object, it is termed itmâ', which means encouregement, arousing eager desire and hopeful aspiration, and in the case of an undesired one, ishfâq, which means compassionate protection coupled with a gentle deterrence. Therefore, referring the hope expressed with لَعَلَّ to the Speaker [Allah] is strictly impossible in a literal sense. Thus, it is interpreted either metaphorically in consideration of the Speaker, or from the perspective of the addressees, or from that of the observers and listeners:

1. From the perspective of the Speaker: It is a metaphorical representation (isti‘ârah tamthîliyyah): Just as when a person equips a man with the means for and requirements of a service, he will, indeed, expect that service from him, so too has Allah equipped mankind with the potentiality to be perfected, the capacity to bear responsibility (taklîf) and the faculty to choose. This metaphor indicates that taqwâ is the supreme hikmah behind the creation of mankind. Likewise, it points to the fact that the ultimate fruit and aim of ‘ibâdah is to reach this rank of taqwâ. Furthermore, it alludes to a method of encouragement (itmâ') employed by sultâns and is an allusion within the very context of a promise that will be fulfilled and executed with absolute certainty.

2. As for the addressee: It is as if it clearly proclaims: "Perform ‘ibâdah while aspiring to and hoping to reach taqwâ and remaining balanced between hope (rajâ') and fear (khawf)." In this respect, there is an indication that man must not rely on his own ‘ibâdah. Likewise, it is an allusion that one must not be content with his present ma’nawî state, but must become a true embodiment of the principle, "Adhere to dynamic progress instead of stagnation," looking ever upward from every rank to what lies above it.

3. As for the observers and listeners: Anyone who witnesses mankind being equipped and armed with innate faculties and dispositions, indeed, expects and hopes for ‘ibâdah from them, just as one who sees the claws and fangs of an animal expects it to hunt. Likewise, this is an indication that ‘ibâdah is an essential requirement of human fitrah.

As for the word تَتَّقُونَ, in virtue of its being a consequence of the ‘ibâdah performed by the aforementioned categories of mankind, it points to the ranks of taqwâ. These are:

• taqwâ through refraining from shirk;

• then taqwâ through avoiding kabâir;

• then taqwâ by guarding the heart against anything other than Him.

• Likewise, there is the taqwâ of avoiding punishment,

• and also the taqwâ of guarding against His wrath.

Furthermore, it is an allusion that ‘ibâdah becomes true ‘ibâdah only through ikhlas. It is also an indication that ‘ibâdah, in its essence, is the sole aim, rather than a mere means. Similarly, it is an allusion that ‘ibâdah must not be performed solely for the sake of reward and punishment.

اَلَّذِى جَعَلَ لَكُمُ اْلاَرْضَ فِرَاشًا وَالسَّمَاءَ بِنَاءً2

Know that, with this phrase, by declaring the grandeur of As-Sâni’s Qoudrah and the favours He bestowed on mankind, the Qur’an urges and encourages man to ‘ibâdah. As if the âyah says, "O man! The One Who subjugated the earth and samâ to you deserves your ‘ibâdah."

It also alludes to man's fadhîlah and his high value and his honour for Allah.