And when following may be due to dominance and not to obedience, it was made clear that it is only beneficial with submission. So he said - or it may be said: When he ﷺ was at the utmost of compassion towards the servants, and he knew that individual members of the ummah could not achieve complete following of him due to his being protected from inclinations towards the traits of perfection, it was as if he was told by Him, glorified and exalted is He: 'What if they cannot achieve complete following of me?' He said: ﴿Say﴾. And Al-Harali said: And when He, exalted and glorified is He, mentioned what preceded of the two warnings, the first of which in mention is two salvations from the cause of the two warnings, then following is a cause for salvation from the second hidden warning, the origin of which is compassion. And obedience is a cause for salvation from the first previous warning. So whoever obeys Allah and His Messenger in what He has forbidden regarding taking the guardianship of disbelievers instead of the guardianship of believers is safe from the apparent warning. And whoever follows the Messenger, then Allah loves him, is safe from the hidden warning. Thus, the address concluded with what it began with. Or when the rank of following is high, its rank is the rank of obedience. So he is either a follower out of love or an obedient one out of obedience. Whoever is not among the people of following, let him be among the people of obedience. It is as if the address is understood: ﴿Say: If you love Allah, then follow me﴾ [Aali Imran: 31]. If you cannot follow me, then obey me. It ended. Then He, glorified and exalted is He, said: ﴿Say: Obey Allah﴾, meaning due to His attributes of perfection. And when He indicated that His pleasure is in following him ﷺ, it indicated that the two obediences are one. He said, unifying for the doer: ﴿and the Messenger﴾, meaning the complete one in messengership due to what He, glorified and exalted is He, has of the merits of connection. And although it is a general name, it was at the time of the revelation of this address specific to the most complete of creation, Muhammad ibn Abdullah ibn Abdul Muttalib, sent to all of creation, that his obedience is obedience to all the messengers who clarified to the people his command ﷺ, and upon them all be peace. Al-Harali said: Thus, that was an indication of what they were forbidden from regarding allegiance to what is encompassed in that meaning. And in it is an implication that the matter is surrounded by mercy from the point where the Messenger is mentioned in it as a mercy to the worlds. ﴿But if they turn away﴾, meaning from the obedience to the address of Allah and the Messenger, which is surrounded by the kindness of Allah, glorified and exalted is He, and the mercy from the Messenger of Allah. It ended. And ﴿turn away﴾ can imply both present and past. So the original in the speech was: ﴿Then indeed Allah﴾, who has absolute wealth, does not love you, or: does not love them. But He made clear the informing description that turning away is disbelief, so He said: ﴿does not love the disbelievers﴾. Al-Harali said: He singled out for Allah when it was a warning, preserving His Messenger ﷺ in the realm of mercy.

And when he negated from those who turned away the ability to love him, it was in his indication that this disbelief is a general form of disbelief that mingles with ranks of faith. This is because he negated from him love, so he negated from it what can be attained by pardon, forgiveness, mercy, and the like, according to the ranks of diminishing disbelief. For it is disbelief less than disbelief. Whoever has disbelief in him is not fulfilling the following of the Messenger, as he is the obliterator by whom Allah erases disbelief. Indeed, Allah loves those who follow His Messenger. So the conclusion in the address returned to an indication of the meaning of its beginning, and in its implication that Allah's love for the servant is according to his monotheism. The more complete his monotheism is, the more beloved he is. Whoever falls short of the rank of the lowest monotheism, which is the place of the command to obey Allah, glorified and exalted is He, and His Messenger, blessings and peace be upon him, is considered disbelief according to what covers that rank of monotheism. This is because this surah is a divine, faith-based, loving, monotheistic surah. Its address is specific to what occurs in the ruling of that regarding faith and disbelief, the definitive and the ambiguous, and the uncovering of the veils of the eyes and the lifting of the barriers of the hearts. It has ended.

And it has been clarified that the verse is from the interlacing - for the essence of its structure is: If they turn away (p-340), then indeed Allah does not love them for their disbelief, and if they come forward, then indeed Allah loves them for their faith. For indeed, Allah does not love the disbelievers, and Allah loves the believers - the affirmation of turning away in the first indicates the omission of coming forward in the second. The affirmation of dislike in the second indicates the omission of a similar one in the first.