Third illustration: The command of Allah to obey the Apostle individually:
The first verse: Allah Almighty commands following the regulations of the Prophet –peace and blessings of Allah be upon him– and labels them with disbelief if they do not accept them with the fullest conviction, emanating from their hearts unadulterated by doubt or suspicion, because they sought judgement in him so they have to compliance with him, then He called to witness His divinity that they cannot be said faithful, except when they accept his regulations.
The Prophet–peace and blessings of Allah be upon him – was among them, they compare before him with their issues and their many diverse problems, he issues rulings in them, and there isn’t a single issue Allah speaks of in the Quran, where Prophet passed a judgement therein for the duration of his life.
The provisions which he does not accept them deserves, are rulings issued by the Prophet, especially in their personal cases, and they form a legislation and guidance from him to the Day of Resurrection, one needs to follow and stride along its guidance.
Ibn Al-Qayyim says: (The Almighty swore by Himself to deny the faith for those who favour the mind over what the Messenger brought–peace and blessings of Allah be upon him–and they have bore witness on themselves as non-believers in its sense, even though they believed in its wording) (1).
He says in another instance: (and the compulsion of seeking his judgement has not been revoked by his death, but firm after his death as it was in his life. Seeking his judgement is not specific to matters of knowledge without the practicalities, as the people of deviation and heresy say) (2).
In the second verse: Allah warns those who contravene His command, and ‘command’ is a noun of genus and a genitival construction. The noun of genus and genitival construction is from the forms of generality (3), so it covers all commands, and the personal pronoun is in His command to the Prophet –peace and blessings of Allah be upon him– as substantiated in the context of the forefront of this verse, the Almighty said: (Deem not the summons of the Messenger among yourselves like the summons of one of you to another. Allah does know those of you who slip away under shelter of some excuse, then let those beware who withstand (from) his order); meaning: do not analogise, and do not liken the orders of the Prophet –peace and blessings of Allah be upon him–with those of other than him, because he is distinguished with the distinction of the message.
The message has its sanctity and holiness, which made our will requiring the necessity to follow his orders–peace and blessings of Allah be upon him -.
Al-Akhfash said (from) is an additional relative link, so the meaning would be: then let those beware who withstand his order, and other than it gave ‘withstanding’ the meaning of reluctance, due to the transition with ‘from’, because ‘withstand’ is a transitive verb in itself, and then (from) would not be additional. Related by al-Razi (4), and Al-Awsi (5) reported from Ibn ‘Atiya that the meaning of (from) is after. The meaning would then be: let them beware those who withstand (after) his order; as it is said: the rain from wind, and I fed him from hunger.
Whether this or that, the verse by its articulation and what accompanied it of associations mentioned in the verse; notably the stern warning on contravention, makes clear the order for necessity, and strengthens its significance on the necessity of obedience to the Prophet, so that it makes the commands in most of the wordings of the verses fundamental and do not admit interpretation.
The third verse: already mentioned, and about which Ibn Al-Qayyim says: (If He made it of the requirements of faith, that they do not go their own ways when they are with him without asking his permission, it is rather more worthy if it is of its requirements that they go neither to a particular say, nor to a scientific doctrine only after his permission, and his permission would be known through the indications of what he came up with, that he gave his permission therein.) (6).
While the fourth verse: it is an address with the hearts and emotions, in which Allah commands His Messenger to say to them (say, if you do love Allah, follow me, Allah will love you), and the comment on this statement is such that no person reaches in it an extent that will allow him to achieve an additional benefit.
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(1) –The concise of As-Sawaa’iq Al-Mursalah 1/113.
(2) -Ibid 2 / 520.
(3) - see Al-Itqaan of Al-Suyuti 2-19.
(4) - see Al-Fakhr of Ar-Razi 6/347-348.
(5) - see Rooh Al-Ma’aani 18/205.
(6) – I’laam Al-Muwaqqi’een (1/51, 52).
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