Surah An-Noor (24) — Ayah 63

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.