Transliteration:( Innaaa anzalnaaa ilaikal Kitaaba bilhaqqi fa'budil laaha mukhlisal lahud deen )
"Surely it is We Who have revealed this Book to you with truth [3]. Therefore, worship [4] Allah, being sincere to Him in obedience."
Although the bringer of Revelation is Hazrat Jibra’eel (Angel Gabriel), the verse attributes the act directly to Allah: "We have revealed…" This is because Jibra’eel is merely the agent—the message and its authority originate solely from Allah. Therefore, the revelation is divine in essence and execution.
This also indicates that the Qur’an was first preserved in a lofty place, i.e., the Preserved Tablet (al-Lawh al-Mahfuz), and then brought down. The phrase “brought down” itself hints at the elevated status of the Qur’an’s source, since what is brought down must be from a higher realm.
Thus, the verse confirms that the Qur’an is not man-made or distorted over time—it is a truthful and unaltered revelation, directly from Allah.
The second part of the verse commands sincere worship:
“Therefore, worship Allah, being sincere to Him in obedience.”
According to the teachings of the great Sufi sages, true worship is defined by pure intention. The servant’s aim in worship should not be the desire for Paradise or merely fear of Hell, but rather, to seek the pleasure of Allah Almighty.
Such sincerity transforms worship from a transactional act into a devotion rooted in love and submission. Worship done purely for Allah’s sake reflects true servitude—unaffected by personal gain or fear, and driven solely by the yearning to please the Creator.
The tafsir of Surah Az-Zumar verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Zumar ayat 1 which provides the complete commentary from verse 1 through 4.
(39:2) (O Prophet), it is We Who have revealed this Book to you with Truth.[2] So serve only Allah, consecrating your devotion to Him.[3]
2. That is, it contains nothing but the truth, and there is no element of falsehood in it.
3. This is a very important verse which states the real objective of the message of Islam. Therefore, one should not pass over it superficially, but should try to understand its meaning and intention. It has two basic points: (1) That the demand is to worship Allah. (2) That the demand is of such worship as may be performed by making religion exclusively Allah’s. Ibadat is derived from abd, and this word is used as an antonym of freeman for the slave and bondsman in Arabic. Accordingly, ibadat contains two meanings: (1) Worship and devotion. (2) Humble and willing obedience, as is borne out by the well known and authoritative Arabic Lexicon, Lisan al- Arab. Thus, according to the authentic lexical explanation, the demand is not only of Allah’s worship but also of willing and sincere obedience to His commands and laws.
The Arabic word deen contains several meanings:
(1) Domination and sovereignty, rule and political power and authority to enforce one’s decisions on others.
(2) Obedience, compliance with commands and servitude.
(3) The practice and the way that a man follows.
In view of these three meanings, deen in this verse means: The way of life and attitude which a man adopts after acknowledging the supremacy and accepting the obedience of another; and to worship Allah making one’s religion exclusively His. This means that one should refrain from combining another’s worship with the worship of Allah, but should worship Allah alone, should follow His guidance alone, and should comply with His commands and injunctions only.
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