And when these verses, along with those before and after them, are in the manifestation of the honor of the Prophet, blessings and peace be upon him, and the clarification of his virtues, He explained the commands and prohibitions in them and others by saying, confirming the necessity of the situation. As for those who harmed him by sitting at a time that was not appropriate, this is clear. As for others, it was their right not to leave the gathering until they knew who does not know the etiquette. Their negligence in this was the action of one who does not want to manifest his honor, so it is a discipline and a warning: "Indeed, Allah" (p-406) meaning, and your knowledge encompasses that He has the sources of pride, greatness, and honor. "And His angels" meaning, they are the people of purity, closeness, and infallibility.

And when He, glorified and exalted is He, had preceded His saying: "He is the One who prays upon you and His angels" [Al-Ahzab: 43], He distinguished each with a report. The Prophet, blessings and peace be upon him, had the highest share of that, for he is the head of the believers. He distinguished him here with this prayer in which He gathered the noble angels with Him, glorified and exalted is He, and made the report about them a single report to be more complete. For your saying: So-and-so and so-and-so support so-and-so is greater than your saying: So-and-so supports him and so-and-so. So He, the Exalted, said: "They pray upon the Prophet" meaning, they manifest his honor and what he has of connection with the Greatest King by what Allah reveals to him of the wonders of creation and command from the unseen and the witnessed worlds. This is the meaning of the words of Ibn Abbas, may Allah be pleased with both of them, as narrated by Al-Bukhari: "They bless."

And when the fruit of the intended meaning of this informing is emulation, it is known from the end of the speech that the meaning is: And they send blessings upon him because that is part of the completeness of the connection which the meaning of prayer revolves around. Thus, this certainly produces the interpretation of the intended meaning of "They pray": "O you who have believed" [meaning] they claimed that with their tongues, "Pray upon him" without being heedless of hastening to manifest his honor at certain times to affirm your claims. For when a great person does something, every lover of him who believes in his greatness hastens to do it. "And send peace."

And when the intention behind both prayer and peace is to manifest honor, and since peace is a more evident meaning in that, and since his greeting upon meeting is obligatory in the Tashahhud without dispute, and it indicates submission to all of His commands, which faith cannot be attained except through it, and it is from the Muslim himself. As for prayer, it is what the one praying requests from Allah. He confirmed both of them by saying: "Taslima," meaning: So manifest His honor by all that your ability reaches in following Him well, and in abundant good praise of Him, and in submission to His command in all that He commands. Among that is prayer and peace upon him with your tongues in the manner that He taught you in the Tashahhud and other matters that have been reported in the hadiths from Abu Sa'id al-Khudri and Ka'b ibn 'Ajra and others, may Allah be pleased with them. The statement of the meeting of prayer and peace in manifesting honor is that prayer - as it is said in the Qamus - is supplication, mercy, seeking forgiveness, and good praise from Allah, the Mighty and Majestic, and it is an act of worship in it that includes bowing and prostration. It has ended. And peace is the greeting, and the greeting - as al-Baydawi said in his tafsir of Surah An-Nisa - originally is a source of 'May Allah give you life' based on the report of life. Then it was used for judgment and supplication by that, and then it was said for every supplication, and it predominated in peace. In the Qamus: the greeting is peace, survival, and sovereignty, and 'May Allah give you life' means: He keeps you or grants you sovereignty. Imam Abu Abdullah al-Qazzaz said in his compilation: Peace is a name from the names of Allah, and peace here means safety, as it is said: suckling and suckling, sweetness and sweetness. They said: The meaning of the saying of the one who says to his companion: 'Peace be upon you' is that you are safe from me; I do not harm you with hand or tongue. It was said: Its meaning is safety from Allah upon you, and it was said: It is mercy, and it was said: It is security, and safety is salvation from calamities. It has ended. Thus, it has become clear that the meaning of all, as you see, looks to the manifestation of honor, looking at the necessary to the necessary. Therefore, al-Baydawi interpreted 'They pray' by saying: They are concerned with manifesting His honor and magnifying His status, and they are safe by saying: 'Say peace be upon you,' or they submit to His commands. When they were united in this meaning, and it was what was intended, he confirmed with the word of peace to achieve the completeness of the intended purpose by its indication of submission. So it is confirmed that they prayed with its meaning and they said peace with its wording, using the thing in its reality and metaphor as is the method of our Imam al-Shafi'i, may Allah be pleased with him, and he exemplified with the verse of An-Nisa.

﴿Do not approach the prayer while you are intoxicated﴾ [An-Nisa: 43] and by His saying: ﴿Or you have touched the women﴾ [An-Nisa: 43] and other than that. I have clarified in Surah Ar-Ra'd that the root of 'Sallaw' in all its forms revolves around connection, which is necessary for everything mentioned in its interpretation. You may consider it as part of the intertwining, and you can say: The emphasis was omitted first for the act of prayer due to what is indicated by the emphasis of the source of peace. The indication of the source of peace is strengthened by what has been previously mentioned. The relation of peace was omitted due to the indication of the relation of prayer to him, blessings and peace be upon him, and it is valid for it to be upon him and valid for it to be for him. Thus, it is valid to make the greeting mean submission - and Allah is the One who grants success to what is correct.