unless the faith of one who believes in Allah and His Messenger is complete; [it is not complete] unless he is an obedient listener to the Messenger, not someone who causes difficulty by desiring that the Messenger intend to complete a matter while he himself desires to corrupt it by its cessation at the time of gathering, and the like.
The Almighty explained at the beginning of the Surah that He revealed clear verses, and that the revelation is to Muhammad, may Allah bless him and grant him peace. Therefore, He concluded the Surah by emphasizing the command to follow him, peace be upon him, so that it might be known that his commands are like the commands of the Quran.
2653: 14918: Ask him for permission: 1: The saying of the Almighty: "They have not gone away until they ask him for permission." What kind of permission is this in an event while the Imam is delivering the sermon? The Imam has no option in preventing them or keeping them, and He has already said: "So give permission to whom you wish among them," thereby clarifying that this is specific to war.
2655: 14926: With frowns: 1: Tafsir Mujahid: (2/445).
: 14928: Allah: 2: See Tafsir al-Qurtubi: (7/4714).
: 14940: Certain others: 3: Al-Qurtubi said: It means: Shouting from a distance, "O Abu al-Qasim!" Rather, honor him as He said in [Surah] al-Hujurat: "Indeed, those who lower their voices in the presence of the Messenger of Allah," [mentioning] the verse. Sa'id ibn Jubayr and Mujahid said: The meaning is: Say, "O Messenger of Allah," with gentleness and softness, and do not say, "O Muhammad," with a frown. Qatadah said: He commanded them to honor and revere him. Ibn Abbas said: Do not expose yourselves to the supplication of the Messenger [invoked] against you by angering him, for his supplication is effective.
2656: 14933: Differently: 1: Tafsir Mujahid: (2/446) and Ibn Kathir (3/307).
: 14934: Your gathering: 2: It is established in the two Sahihs and others from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "Whoever performs an act which is not in accordance with our matter, it is rejected."
ولا يكمل إيمان من آمن بالله ورسوله إلا بأن يكون من الرسول سامعا غير معنت في أن يكون الرسول يريد إكمال أمر فيريد هو إفساده بزواله في وقت الجمع، ونحو ذلك.
وبين تعالى في أول السورة أنه أنزل آيات بينات، وإنما النزول على محمد صلى الله عليه وسلم فختم السورة بتأكيد الأمر في متابعته عليه السلام ليعلم أن أوامره كأوامر القرآن.
٢٦٥٣: ١٤٩١٨: يستأذنوه: ١: قوله تعالى: «لم يذهبوا حتى يستأذنوه» وأي إذن في الحدث والإمام يخطب، وليس للإمام خيار في منعه ولا إبقائه، وقد قال:
«فأذن لمن شئت منهم» فبين بذلك أنه مخصوص في الحرب.
٢٦٥٥: ١٤٩٢٦: تجهم: ١: تفسير مجاهد: (٢/ ٤٤٥) .
: ١٤٩٢٨: الله: ٢: انظر، تفسير القرطبي: (٧/ ٤٧١٤) .
: ١٤٩٤٠: بعضا: ٣: قال القرطبي: يريد: يصيح من بعيد: يا أبا القاسم! بل عظموه كما قال في الحجرات:
«إن الذين يغضون أصواتهم عند رسول الله» الآية. وقال سعيد بن جبير ومجاهد:
المعنى قولوا: يا رسول الله، في رفق ولين، ولا تقولوا يا محمد بتجهم.
وقال قتادة: أمرهم أن يشرفوه ويفخموه.
وقال ابن عباس: لا تتعرضوا لدعاء الرسول عليكم بإسخاطه فإن دعوته موجبة.
٢٦٥٦: ١٤٩٣٣: خلافا: ١: تفسير مجاهد: (٢/ ٤٤٦) وابن كثير (٣/ ٣٠٧) .
: ١٤٩٣٤: جمعته: ٢: ثبت في الصحيحين وغيرهما عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أنه قال: «من عمل عملا ليس عليه أمرنا فهو رد» .
