And when He threatened those who lagged behind for their lagging behind from the Messenger of Allah, blessings and peace be upon him, then He threatened them for their reluctance to follow this Imam who is rightly established after him. And those who have excuses do not find what is intended by this call. The religion is based on the lenient Hanifiyyah. He began His saying, glorified and exalted is He, calming what the threat stirred in their fear: "There is no blame on the blind," meaning: in his lagging behind from the call to go out with the Prophet, blessings and peace be upon him, or with others from the Imams of the call. "There is no blame," meaning: a burden of sin because his blindness weakens his effort and all his strength. And to emphasize the meaning, calming what arose from the fear of the believer, He repeated the negation and the blame in each independent sentence to affirm this matter, saying: "And there is no blame on the lame," even though his deficiency is less than the deficiency of the blind. "There is no blame," and He made each sentence independent to affirm this ruling.

And when He mentioned these two specific effects for their greater harm in the outcome from the completeness of jihad, He generalized with His saying: "And there is no blame on the sick," meaning: with any illness. "There is no blame," so the people of these excuses who were prevented only by their excuses from the people of Hudaybiyyah did not go out. And He released the negation of blame to accept the estimation of lagging behind, and there is no need for their presence to be without benefit in jihad. And it was mentioned thus without the style of exception, indicating that they did not enter into the threat at all until they exit from it.

And when He gave glad tidings to those who obeyed that call and threatened those who sat out from it and excused those who had excuses, and the response of the excused was permissible, rather it elevated them from their sitting. Therefore, He did not deny their response; rather, He denied the blame. He said, generalizing and adding to what you estimate: So whoever lags behind from them, his lagging behind is permissible for him: "And whoever obeys Allah," meaning: the One encompassing all attributes of perfection, pouring from the effects of His attributes upon whom He wills, even if he is weak, preventing them from whom He wills, even if he is strong. "And His Messenger," from the excused and others in what they were called to from any obedience, his response is: "He will admit him," meaning: Allah, the Greatest King, as a reward for him. "Gardens beneath which rivers flow," and He indicated the proximity of the attainment of water by affirming the preposition in His saying: "From beneath them rivers flow," meaning: in any place you wish, you will cause a river to flow. "And whoever turns away," meaning: whoever it may be from the addressed now and others, from an obedience of the obediences which He commanded from any obedience it may be: "He will punish him," meaning: for his turning away in both abodes or one of them: "A painful punishment." And the reading of the people of Medina and Sham is: "We will admit him and we will punish him" with the pronoun "we," which is more evident in the intention of greatness for the sake of magnifying the blessing and the punishment.