And when most of that was a reminder and admonition for them, he concluded it with his command ﷺ regarding what he does in his own self. They responded or did not respond. So he said, in reference to his saying: "Say, O mankind" [Yunus: 104], "And follow" meaning: with all your effort, "what is revealed to you." He built it for the passive because that was after his infallibility ﷺ was established and it was known that everything that comes to him is from Allah. Thus, it was more possible in his command to follow everything that comes from Him, glorified and exalted is He, and in indicating that he does not speak out of desire. "And be patient" in conveying the message regarding what has afflicted you from great harm and serious danger (p-221) from the misguidance of those who have not been guided and their turning away and their harshness and their harm. "Until Allah judges" meaning: the Most Great King between those who have gone astray from your nation and those who have been guided. "And He" meaning: alone, "is the best of judges" because He places the judgment in its first and most rightful and best and most just locations, and He is the All-Aware of the secrets. So act upon what you are commanded and give glad tidings and warn and call to Allah with all that He has commanded you and leave the invitees until He commands you regarding them; Al-Zamakhshari said: It has been narrated that when this verse was revealed, the Messenger of Allah ﷺ gathered the Ansar and said: "Indeed, you will find after me a preference, so be patient until you meet me." - and Abu Hayyan and others followed him in that. If it is authentic, the secret in it - and Allah knows best - is that when this verse informed that whoever follows the revelation will be tested with what he must be patient about, and it indicated that whoever has the strongest adherence will face the greatest trial. The Ansar, may Allah be pleased with them all, were most deserving of this description compared to others because [they] were the first tribe gathered by faith, and because they were easier to lead and more gentle in nature, while they had not previously had a close relationship with the Prophet ﷺ nor knowledge of his conditions that would necessitate for them following him what would be required of those who were from his kin, Quraysh, who mixed with him and were familiar with him and saw from him the heights of morals and noble qualities that would enhance their motivation to follow him. So when that was the case, the Prophet ﷺ specifically favored the Ansar, may Allah be pleased with them, in this matter. Their preference in that is from the two mentioned aspects, so it should not be assumed (p-222) that they are preferred over the Muhajirun. Rather, the Muhajirun are superior; because they combined support with migration, while most of them had a close kinship with the Messenger of Allah ﷺ and a significant precedence in Islam. This is what has appeared to me regarding its appropriateness based on the assessment of authenticity. And what is in the authentic narration from Anas, may Allah be pleased with him: "That the Prophet ﷺ wanted to allocate for the Ansar from the two seas, and the Ansar said: Until you allocate for our brothers from the Muhajirun as much as you allocate for us, and he said: You will see after me a preference, so be patient until you meet me." This indicates that the reason is their eagerness for fairness, and it shows that the fair-minded person receives less fairness from people, which is an established matter. And the revelation: is the conveying of meaning to the soul in secrecy. And here it is what the angel brings to the Prophet, peace be upon them, from Allah, the Exalted, and he conveys it to him in his specific manner without anyone else seeing that from the people; and patience: is the swallowing of the bitterness of refraining from what is desired until the time when it is appropriate to engage in it, and knowledge of its consequences and much contemplation on the news that is attained by it is specified. And the habit of patience in one trait makes patience easier in [another] trait because goodness calls to goodness. So the establishment of a person in one trait becomes a habit that leads him to what resembles it. And He, glorified, concluded the surah with what He began it with regarding the command of the Book and the indication of guidance to what is beneficial from the fruit of its revelation, which is acting upon what it indicates (p-223) or refers to, so that the wise one who revealed it for judgment in this world or in the Hereafter becomes evident with what cannot be repelled of what His truthful promises have manifested in His complete words. And this is precisely the first of what follows it, so the conclusion of this surah is in the middle between its beginning and the beginning of what follows it, thus it contains a response to the segment that is connected to the beginning. And it follows what has been followed. And Allah is the Grantor of success.