Now we commence with the positioning and word-order (nazm) of the above-mentioned verse in respect of [firstly] the relationship (nazm) of the verse as a whole with what preceded it, [secondly] the relationships of some of its phrases, and [thirdly] the relationships between the parts of the phrases.

The positioning of this verse and its relationship with what preceded it:

Having spelled out the categories of human beings; the pious believers charged with worship, the obdurate disbelievers, and the wavering dissemblers, the Qur'an now addresses all of them with the words: "O you people! worship..." It makes this the consequence of what preceded it in the same way that a building follows the plan, and commands and prohibitions pertaining to actions proceed from laws [that exist as] knowledge, and the divine decree (al-qadâ') is executed in accordance with divine determining (al-qadar), and composition and creation follow on after the story and quotation.¹ For when [the Qur'an] mentions the three different [groups] and describes their characteristics and outcomes, it is paving the way for the [main] subject and alerting the listeners]. Then it addresses [them] directly. This regard, I mean its referring to them firstly in the third person, then here addressing them directly, is a device (lit. point) generally [acceptable to the literary science of] al-bayân. It is this: when either the virtues or vices of a person are mentioned by degrees, it alerts and excites [the listeners] and increases in [them] feelings of either admiration or disgust. These gradually grow stronger until they drive [the listeners] to speak in person to the person concerned. Here, as required by the context (maqâm) and to satisfy those wishes of the listeners, the speaker (al-mutakallim - the Qur'an) fetches the person, brings him to their presence and addresses him directly.

This contains a point particular to this context, which is to alleviate the burdens of the obligation [of worship] with the pleasure of being addressed directly.

It indicates furthermore that in worship there are no intermediaries between the Creator and His bondsman.

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1.These latter are literary terms, referring to various types of sentences. See, Nursi, Isârâtû'l-İ'caz [Bahaeddin Sağlam], 212.