Surah An-Noor (24) — Ayah 63

(Ayah 63) ➊ { لَا تَجْعَلُوْا دُعَآءَ الرَّسُوْلِ بَيْنَكُمْ …:} The commentators have mentioned three meanings of this verse. The first is that the meaning of {’’دُعَآءَ الرَّسُوْلِ ‘‘} is the calling of the Messenger. In this case, the word {’’ دُعَآءَ ‘‘} is annexed to its doer, meaning that when the Messenger of Allah (peace and blessings be upon him) calls you, do not consider his call as ordinary like the call of one another, because when he calls, it is obligatory to be present, whereas this ruling does not apply to calling one another. This meaning is more appropriate here, because before this, there is mention of seeking permission and remaining present in a general matter. The second meaning is your calling the Messenger. In this case, {’’ دُعَآءَ ‘‘} is annexed to its object, meaning do not call the Messenger of Allah (peace and blessings be upon him) by name as you call one another by name, rather call him with titles such as "O Prophet of Allah," "O Messenger of Allah," or such titles that show respect and honor for him, and do not call him in the tone in which you call one another, rather keep your voice low and call the Messenger of Allah (peace and blessings be upon him) with respect. This meaning is supported by the opening verses of Surah Al-Hujurat, where it is said: «{ يٰۤاَيُّهَا الَّذِيْنَ اٰمَنُوْا لَا تَرْفَعُوْۤا اَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَ لَا تَجْهَرُوْا لَهٗ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ اَنْ تَحْبَطَ اَعْمَالُكُمْ وَ اَنْتُمْ لَا تَشْعُرُوْنَ }» [ الحجرات : ۲ ] "Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you speak loudly to one another, lest your deeds become worthless while you do not perceive." This meaning is also very excellent. The third meaning is that you should not consider the supplication of the Messenger as the supplication of ordinary people, because his supplication is accepted; if it is in your favor, there is no greater blessing, and if it is against you, there is no refuge. Although this meaning is correct in itself, it is distant from the words of the verse.

➋ {قَدْ يَعْلَمُ اللّٰهُ الَّذِيْنَ يَتَسَلَّلُوْنَ مِنْكُمْ لِوَاذًا:’’ يَتَسَلَّلُوْنَ ‘‘ } They slip away quietly, secretly, just as in {’’ تَدَخَّلَ‘‘} and {’’ تَدَرَّجَ‘‘} the meaning of "gradually" is included. {’’ لِوَاذًا ‘‘ لَاذَ يَلُوْذُ} is the verbal noun of the form "mufa'alah," meaning to seek refuge with one another. This was the habit of the hypocrites that when a Muslim would take permission and leave, they would also leave under his cover. The intention is to warn those who slip away of Allah's grasp.

➌ The meaning of {فَلْيَحْذَرِ الَّذِيْنَ يُخَالِفُوْنَ عَنْ اَمْرِهٖۤ : ’’ خَالَفَ يُخَالِفُ خِلَافًا وَ مُخَالَفَةً‘‘} is also "to stay behind," as He said: «{ فَرِحَ الْمُخَلَّفُوْنَ۠ بِمَقْعَدِهِمْ خِلٰفَ رَسُوْلِ اللّٰهِ }» [ التوبۃ : ۸۱ ] "Those who were left behind rejoiced in their sitting behind the Messenger of Allah." After {’’ يُخَالِفُوْنَ ‘‘}, because of {’’ عَنْ ‘‘}, it has been translated as "So let those fear who stay behind from his command." For the explanation of this verse, see Surah Al-Anfal (24, 25). Shawkani said: The purpose of bringing {’’عَنْ ‘‘} after {’’ يُخَالِفُوْنَ ‘‘} is that the meaning of turning away is included in {’’ يُخَالِفُوْنَ ‘‘}, meaning those who turn away from his command. Zamakhshari said: The meaning of {’’ يُخَالِفُوْنَ عَنْ اَمْرِهٖۤ ‘‘} is {’’يَصُدُّوْنَ عَنْ أَمْرِهِ‘‘}, meaning those who prevent others from his command. In short, the result of staying behind from the command of the Messenger of Allah (peace and blessings be upon him) is to fall into tribulation. Tabari, with his authentic chain, narrated from Ali bin Abi Talhah from Ibn Abbas (may Allah be pleased with them) that in the verse {’’ وَ قٰتِلُوْهُمْ حَتّٰي لَا تَكُوْنَ فِتْنَةٌ ‘‘}, "tribulation" means shirk, i.e., whoever knowingly does not act upon the command of the Messenger of Allah (peace and blessings be upon him) or delays in acting, there is a danger that he will lose pure faith and fall into disbelief, shirk, or innovation.

➍ { اَوْ يُصِيْبَهُمْ عَذَابٌ اَلِيْمٌ :} There can be many forms of this punishment in the world; see the explanation of Surah Al-An'am, verse (65).

➎ In this verse, the word { ’’ اَوْ ‘‘} is "mani'at al-khulu," meaning it is not possible that neither tribulation nor a painful punishment comes upon them; rather, it is possible that both things descend upon them.

➏ When such a warning has been given for not obeying the Messenger in just one matter, then those people should certainly reflect on their situation who have not considered the Messenger worthy of obedience at all, rather they invite others to be heedless of it as well.

63-1 This was the attitude of the hypocrites that they would quietly slip away from the assembly of consultation.

63. (O believers!) Do not make the calling of the Messenger among you like your calling of one another [100]. Allah knows those of you who slip away quietly [101]. So let those who oppose the Messenger's command [102] beware, lest a trial afflict them or a painful punishment befall them.

[100]
The Respect and Reverence for the Messenger of Allah ﷺ:

This phrase can have three meanings, and all three are correct. One is that you should not call the Messenger in the same casual manner as you call one another. Rather, if you need to call him, you must observe full respect and reverence. The second meaning is that if the Messenger calls you, do not think of it as if any ordinary person is calling you, so that you may respond if you wish or not, or attend if you wish or not. Rather, when he calls you, it becomes obligatory upon you to present yourself before him, listen to what he says, and then act upon it. And this meaning is derived from another verse of the Noble Quran: ﴿يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اسْتَجِيْبُوْا لِلّٰهِ وَلِلرَّسُوْلِ اِذَا دَعَاكُمْ﴾ [8: 24], as is made clear by the following hadith: Hazrat Saeed bin Mualla ؓ says: I was performing prayer when the Prophet ﷺ passed by me and called me. After completing my prayer, I presented myself before him, and he said to me: Why did you not come when I called you? Did you not hear Allah’s statement: ﴿يٰٓاَيُّهَا الَّذِيْنَ اٰمَنُوا اسْتَجِيْبُوْا لِلّٰهِ وَلِلرَّسُوْلِ اِذَا دَعَاكُمْ﴾ [بخاري۔ كتاب التفسير۔ زير آيت مذكوره]? From this hadith, the scholars have deduced the ruling that even if a person is performing obligatory prayer, upon the Messenger’s call, he should leave the prayer and immediately present himself. The third meaning is that you should not consider the supplication (dua) of the Messenger ﷺ as the supplication of any ordinary person. Rather, the supplication of the Messenger ﷺ for you can become a means of betterment for your world and your Hereafter, and likewise, his curse can destroy and ruin you. Therefore, strive to obey him, keep him pleased, and seek his supplication.

[101] In the latter part of the day (Aseel), three prayers fall, but in the earlier part, there is not even one obligatory prayer. Sometimes, it would happen that in the first part of the day, some revelation would come which it was necessary to immediately inform the Muslims about. For this purpose, the Muslims would be called to the Prophet’s Mosque by giving the adhan. He would convey the revelation, deliver a sermon, and sometimes consultation regarding current affairs would also be intended, and sometimes the immediate dissemination of Allah’s commands.

In this context, the hypocrites would also present themselves before him ﷺ at least once, and this was necessary for them in order to dispel suspicion of hypocrisy. After marking their attendance, they would wait for an opportunity to quietly slip away, and, as the saying goes, “the seeker finds a way,” they would indeed slip away. In this verse, such people are being addressed.

[102]
The Threat of Punishment for Opposing the Messenger of Allah ﷺ:

In terms of the context, its meaning is that the hypocrites’ finding his invitation unpleasant when you call them, their trying to slip away, not paying attention to your advice, or not giving importance to your invitation—all these fall under opposition to the Messenger. However, the scope of opposition to the Messenger is broader than this, and is it not enough of a trial for the hypocrites that disbelief and hypocrisy take root in their hearts and their own misdeeds begin to appear good to them? Nevertheless, the ruling of this part of the verse is general, encompassing both hypocrites and Muslims, and is for all times. As for the meaning of “fitnah,” it can have countless forms. The most obvious form is the internal discord among Muslims, the weakening of their collective strength, and the imposition of a tyrannical and oppressive ruler over them. And all this happens when the commands of the Shariah are set aside.