And when He, glorified and exalted is He, mentioned what He has arranged for the apparent obedience, which is a proof of the inner submission, He mentioned the state of the hypocrites in it. He said, referring to ﴿And they say﴾ [An-Nur: 47], because the intention behind it is nothing but mere words without the intention of being bound by a specific time: ﴿And they swore﴾. It is as if he expressed it in the past tense to indicate that they did not allow it more than once, due to what it indicates of increased submission and humiliation ﴿by Allah﴾, meaning the King who possesses absolute perfection. He borrowed from the effort of the soul his saying in the context of the state: ﴿the utmost of their oaths﴾, meaning the utmost of swearing. ﴿If You command them﴾, meaning with a command from the matters, ﴿they will surely go out﴾ from what they are entangled in of its opposition, whatever it may be, to what they have been commanded to do. This is because they used to say to the Messenger of Allah, blessings and peace be upon him: Wherever you are, we will be with you. If you go out, we will go out, and if you stay, we will stay, and if you command us to fight, we will fight - as Al-Baghawi said.

It is as if it was said: What will you do in testing them? It was said: The matter is clearer than that, for indeed, for every truth there is a reality, and for every action there are signs. ﴿Say﴾, meaning to them: ﴿Do not swear﴾, meaning do not take oaths, for indeed, knowledge of what you are upon does not require swearing. However, what motivates you to go out is the love of compliance, not the obligation of swearing. And in it is an indication that they are deserving of suspicion. Al-Mutanabbi also said:

And in your right hand, in what you promise him, what indicates that you are suspected in the appointment.

Then He explained that by saying: ﴿Obedience﴾, meaning this reality ﴿is known﴾, meaning from you and from others. The intention of the reality is what justified beginning with it while using the indefinite form of its word, because the generality that it is suitable for, as they say, is from the most recognized of recognitions. And it was not defined with " ," lest it be thought that it is for a specific mentioned time or the like. The meaning is that obedience, even if the servant strives to conceal it, must manifest its signs upon his characteristics. Likewise, disobedience, for indeed, "No servant has concealed a secret except that Allah will clothe him with its garment." Narrated by Al-Tabarani from Junadah, may Allah be pleased with him. And Musaddad narrated from Uthman ibn Affan, may Allah be pleased with him, who said: If a man enters a house in the heart of a house and persists there in an action, people will soon talk about it. And there is no worker who has done an action except that Allah will clothe him with the garment of his action; if it is good, then it is good, and if it is evil, then it is evil.

And Abu Ya'la and Al-Hakim narrated - and he said: The chain is authentic and they did not narrate it - from Abu Sa'id, may Allah be pleased with him, from the Messenger of Allah, blessings and peace be upon him, who said: "If one of you were to work in a solid rock that has no door or window, his work would come out to the people, whatever it may be." Then he explained the manifestation of the hidden by saying: ﴿Indeed, Allah﴾, meaning the One who has complete knowledge of everything, ﴿is All-Aware of what you do﴾, even if you strive to conceal it. He sets forth signs by which He makes it known to His servants. Thus, swearing does not suffice for the swearer, and submission is not harmful to the Muslim." :