And when it was one of the great objectives of this supreme Surah to inform about the abrogation of all laws by the law of this Prophet, the opener of the general message to all creatures, blessings and peace be upon him, He said, indicating the greatness of the sending and the messengers with a tool of delay: (p-305) ﴿Then We followed﴾ meaning with what we have of greatness, a following that is of greatness that is beyond description ﴿upon their traces﴾ meaning the two mentioned parents and those who came before them from the messengers. The pronoun does not return to 'the offspring' because it remains with the messengers and after them ﴿with Our messengers﴾ meaning We sent them one after another among the countless creation of disbelievers, mostly protected from them by what greatness necessitates. We do not establish the effects of the first of them until we send the one after him in his wake, [so every messenger is preceded by the one after him, and those after him follow in his wake -] for he is a follower of him because the first is going to Allah and the second is following him. Our Prophet, blessings and peace be upon him, is the most profound of people in this description because there is no prophet after him, and for this reason, this description is one of his names.

And when Jesus, peace be upon him, was the greatest of those who came after Moses, peace be upon him, from the Children of Israel, he is the abrogator of his law and the one who supports this final prophet, blessings and peace be upon him, in renewing his religion and establishing his law. And the asceticism, compassion, and mercy among his followers were in utmost appearance, although this did not prevent them from the harshness that was previously indicated, as the cause of it is the long duration resulting from neglecting the present signs with him and the remaining book after him. He specifically mentioned it and repeated the action, saying: ﴿And We followed﴾ meaning We followed with what we have of greatness upon their traces before they fade ﴿with Jesus, son of Mary﴾ and he is the last of those before the final prophet, upon them be prayers and peace. His community is the first of the nations in the command to follow him, blessings and peace be upon him ﴿And We gave him﴾ with what we have of greatness (p-306) ﴿the Gospel﴾ a book that regulates what he brought, establishing his community, clarifying the resurrection, and giving glad tidings of the Arab prophet, clarifying his matter, and frequently mentioning him ﴿And We made﴾ for our might ﴿in the hearts of those who followed him﴾ meaning with their utmost effort. They were upon his methodologies ﴿compassion﴾ meaning they were most tender towards those who caused the connection with them ﴿and mercy﴾ meaning tenderness and affection towards those who had no cause to connect with them, just as the companions, may Allah be pleased with them, were merciful among themselves until they were humble towards the believers while their hearts were in utmost hardness; they were mighty against the disbelievers. The arrangement of the two descriptions in this way is the clearest evidence that they were not intended to consider the pauses in 'compassionate, merciful' as some of the interpreters have said. It has been established at the end of Bara'ah that this statement is one that should not be considered correct nor relied upon, even if it was said by whoever said it. ﴿And monasticism﴾ meaning matters leading to monasticism and dressing in its attire and acting according to it, exaggerating in worship, asceticism, and detachment from people.

And when he presented the action that was not mentioned in order to indicate it with what explains it, so that it would be mentioned twice as an emphasis on it, to clarify the blame of the self of innovation, the interpreter followed his agent and said: ﴿They innovated it﴾ meaning they compelled themselves to act upon it and to adhere to it without having any precedent in it that they knew or being based on what His Book explicitly stated, even if its objectives do not reject it. So they isolated themselves for its sake from the people and withdrew to the mountains for contemplation. They had, by that, widespread news in the regions and cities. And in the precedence of the agent, there is another secret, which is the suitability for conjunction with what preceded it, so that it would not be assumed in the wording of innovation that there is no action of Allah in it. ﴿We did not prescribe it﴾ meaning we imposed it [by Our greatness] ﴿upon them﴾ in their Book nor [upon] the tongue of their Messenger ﴿except﴾ meaning [but] they innovated it ﴿seeking﴾ meaning for the sake of their obligation to themselves to strive to the utmost in purifying hearts, refining souls, and perfecting deeds for ﴿the pleasure of Allah﴾ meaning the great pleasure of the greatest King. And he presented the disconnected as if it were connected, indicating that it is among that which pleases Allah, and that He did not leave its obligation upon them except as a mercy for them due to its difficulty. And that He made it, after obligating them with it, as if it were prescribed, so the estimation at that time would be: except for the sake of them seeking His pleasure in a manner of steadfastness and permanence. Imam Abu al-Qasim Abdul Rahman ibn Abdullah ibn [Abd] al-Hakam al-Misri said in his book 'Futuh Misr and al-Maghrib': When Allah, the Exalted, drowned Pharaoh and his soldiers as Hani' ibn al-Mutawakkil narrated to us from Ibn Lahi'ah from Yazid ibn Abi Habib from Tubay' who said: Those who had believed among the magicians sought permission from Musa, blessings and peace be upon him, to return to their families and wealth in Egypt, so he permitted them and prayed for them, and they became monks with the heads of the mountains. They were the first to become monks, and they were called the Shi'a. And a group of them remained with Musa, blessings and peace be upon him, until Allah, the Exalted, took him. Then monasticism was discontinued after them until it was innovated later by the followers of the Messiah, blessings be upon him.

And when it was caused by its difficulty that they neglected it due to their shortcoming in its affairs and their falling short of its heights, He said: ﴿So they did not take care of it﴾ meaning they all preserved it with the preservation of one who is terrified by the fear of its loss ﴿the right preservation of it﴾ by safeguarding the attention in the care of actions, states, and words. So safeguarding actions is providing them to avoid belittling them without paying attention to them. And the care of states is when striving comes to him while the state is a claim. And the care of time is standing with presence on the carpet of witnessing the majesty - this was mentioned by al-Razi. Rather, the attributes of humanity prevailed over them, so some of them fell short of its lofty extent and descended from its high peaks. This is a great repulsion from innovations and a strong urging to adhere to what Allah has ordained and legislated, and a warning against extremism. For no one will be extreme in religion except that it overwhelms him, and it is the journey towards innovation. For this reason, al-Muruq has increased among the people of monasticism in religion with union, incarnation, and other calamities, even if it appears that extremism and deepening are better. For the legislator, who encompasses knowledge of what he has not encompassed, has forbidden it. And experience has shown that it may deceive, for these people innovated what they intended for good, which led many of them to the abode of ruin. And in it, there is also a great urging to persist in what has been accustomed of righteous deeds, especially what the Prophet ﷺ did, for he would not perform any action except that he would persist in it. And he would prohibit (p-309) extremism in religion and command gentleness and moderation.

And when following the soul in negligence through excess may lead to deviation from religion, which necessitates disbelief and leads to complete destruction, He pointed to that by His saying: ﴿So We gave﴾ meaning with what we have of the attributes of perfection ﴿to those who believed﴾ meaning they continued in complete faith. And perhaps in the expression in the past after the intention of generalization for the lesser and the greater, there is an indication that the one who is extreme between faith and disbelief will not have his disobedience isolated as indicated by the conclusion of the verse. For he is in the utmost blame for extremism and praise for moderation ﴿from them﴾ meaning from these innovators because they preserved it with the right preservation and connected their faith with Jesus and those before him, may peace and blessings be upon them, with their faith in Muhammad ﷺ who called for the departure from the soul, which is the spirit of monasticism, in agreement with them regarding what is in their scripture of the glad tidings of him ﴿their reward﴾ meaning that which is appropriate for them, which is the multiplied pleasure.

And when the following of desires leads to despicable traits that become firmly established qualities of the souls, he indicated this by departing from the first approach and said: "And many of them" meaning those who have innovated and thus wasted, "are disobedient" meaning deeply rooted in the description of stepping outside the limits set by Allah, glorified and exalted is He. Al-Baghawi narrated (p-310) through Al-Thalabi from Ibn Mas'ud, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, said: "Whoever believes in me has truly upheld it [its true upholding], and whoever does not believe in me, those are the ones who are doomed" - this is the end. And this type of monasticism does not contradict the principles of religion as understood by some scholars from the Book and the Sunnah, so they remember it, and our acceptance of it is from the foundations that he pointed out, not from them. Just as the Companions, may Allah be pleased with them, would do things, if the Prophet, blessings and peace be upon him, approved them, they became a law for us, and we took them from his interpretation, blessings and peace be upon him, not from them. For whoever Allah has granted the rank of ijtihad in something and enabled him in it from the principles, and his ijtihad leads him to the conclusion that this is recommended and desired, for example, that is supported by the principles of religion, akin to what the Companions, may Allah be pleased with them, said and the Prophet, blessings and peace be upon him, approved them. There is no difference between the Prophet, blessings and peace be upon him, approving it himself or through the principles of his Shari'ah. Whatever is established by the principles of his Shari'ah is upon him, and whatever is not established by them is something that is not upon him, so it is a rejection of its speaker. This is a distinction between good innovations and bad innovations - and Allah is the Grantor of success. Ibn Burjan mentioned the revelation of this hadith in which it is said: "You will certainly follow the traditions of those who were before you." He mentioned that the followers of Jesus, peace be upon him, acted after him according to the Gospel until a king arose among them who changed their book, and the Romans and Greeks supported him in that, so the people of faith weakened, and they were oppressed until they fled to the wilderness, and they built monasteries (p-311) and innovated monasticism. Likewise, this was in this to affirm the noble hadith, for when the Messenger of Allah, blessings and peace be upon him, passed away, his successors followed him with goodness. When the rightly guided caliphate ended, tribulations accumulated as the Messenger of Allah, blessings and peace be upon him, informed, and trials intensified upon those who held firmly to clear faith. The ancient house was stoned with catapults and destroyed, and Abdullah ibn al-Zubair, may Allah be pleased with them, was killed, and the city of the Prophet, blessings and peace be upon him, was violated for three days, and the best among them were killed. The Muslims saw isolation as obligatory, so they adhered to the corners and mosques and built outposts on the shores of the sea and engaged in jihad against the enemy and themselves. They worked on purifying their morals and adhered to poverty, taking from the conditions of the people of the Suffah, and they named themselves Sufis and spoke about piety, truthfulness, states, conditions, and ranks. These are the weights of those - and Allah is the Grantor of success.

The mention of what is in the Gospel of the wisdoms that necessitate asceticism in this world and turning towards Allah, which the people of this monasticism can hold onto: Matthew and others said, and most of the context is from Matthew: If your brother wrongs you, go and rebuke him between you two alone. If he hears you, you have gained your brother. If he does not hear you, take with you one or two others, so that by the mouth of two or three witnesses every word may be established. If he refuses to hear them, tell it to the church. If he refuses to hear the church, let him be to you like a heathen and a tax collector. Truly I say to you, and Luke said: Look now, if your brother sins against you, rebuke him. If he repents, forgive him. If he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' forgive him. And Matthew said: Then Peter came to him and said, 'Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?' Jesus said to him, 'I do not say to you, up to seven times, but up to seventy times seven.' For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his servants. When he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.' Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!' So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.' And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved and came and told their master all that had been done. Then his master, after he had called him, said to him, 'You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?' And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses. When Jesus had finished these sayings, He departed from Galilee and came to the region of Judea beyond the Jordan. And great multitudes followed Him, and He healed them there. Luke said: Now it came to pass, when the days of His ascension were completed, that He steadfastly set His face to go to Jerusalem, and sent messengers before His face, and as they went, they entered a village of the Samaritans to prepare for Him. But they did not receive Him, because His face was set for the journey to Jerusalem. And when His disciples James and John saw this, they said, 'Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?' But He turned and rebuked them, and said, 'You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men's lives but to save them.' And they went to another village. Now it happened as they journeyed on the road, that someone said to Him, 'Lord, I will follow You wherever You go.' And Jesus said to him, 'Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.' Then He said to another, 'Follow Me.' But he said, 'Lord, let me first go and bury my father.' Jesus said to him, 'Let the dead bury their own dead, but you go and preach the kingdom of God.' And another also said, 'Lord, I will follow You, but let me first go and bid them farewell who are at my house.' But Jesus said to him, 'No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.' Then children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them. But Jesus said, 'Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven.' And He laid His hands on them and departed from there. Now behold, one came and said to Him, 'Good Teacher, what good thing shall I do that I may have eternal life?' So He said to him, 'Why do you call Me good? No one is good but One, that is, God. But if you want to enter into life, keep the commandments.' He said to Him, 'Which ones?' Jesus said, 'You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, honor your father and your mother, and you shall love your neighbor as yourself.' The young man said to Him, 'All these things I have kept from my youth. What do I still lack?' Jesus said to him, 'If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me.' But when the young man heard that saying, he went away sorrowful, for he had great possessions. Then Jesus said to His disciples, 'Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven. And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God.' When His disciples heard it, they were greatly astonished, saying, 'Who then can be saved?' But Jesus looked at them and said to them, 'With men this is impossible, but with God all things are possible.' Then Peter answered and said to Him, 'See, we have left all and followed You. Therefore what shall we have?' So Jesus said to them, 'Assuredly, I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life. But many who are first will be last, and the last first. For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.' So they went. Again he went out about the sixth and the ninth hour and did likewise. And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?' They said to him, 'Because no one hired us.' He said to them, 'You also go into the vineyard, and whatever is right you will receive.' So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.' And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius. And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.' But he answered one of them and said, 'Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?' So the last will be first, and the first last. For many are called, but few chosen. And Ibn Burjan mentioned that the sixth hour is for Jesus, peace be upon him, and his companions in the beginning, and the ninth for Muhammad, blessings and peace be upon him, and the eleventh for the last times - as if he meant what comes after the Dajjal in the days of Muhammad, blessings and peace be upon him, in which Jesus, peace be upon him, will be renewed. For this reason, the Prophet, blessings and peace be upon him, made them both the times in which Jesus, peace be upon him, will be renewed. For this reason, the Prophet, blessings and peace be upon him, in the authentic hadith made them one from the time of the sun's rising to its setting. Then Matthew said in the remainder of what has passed from the Gospel in the version I have quoted from, after what has preceded, that it is in Al-A'raf: Then Jesus went up to Jerusalem and took the twelve. Then the mother of the sons of Zebedee came to Him with her sons, kneeling down and asking something from Him. And He said to her, 'What do you wish?' She said to Him, 'Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom.' But Jesus answered and said, 'You do not know what you ask. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?' They said to Him, 'We are able.' So He said to them, 'You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father.' And when the ten heard it, they were greatly displeased with the two brothers. But Jesus called them to Himself and said, 'You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave - just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.' Now as they went out of Jericho, a great multitude followed Him. And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, 'Have mercy on us, O Lord, Son of David!' Then the multitude warned them that they should be quiet; but they cried out all the more, saying, 'Have mercy on us, O Lord, Son of David!' So Jesus stood still and called them and said, 'What do you want Me to do for you?' They said to Him, 'Lord, that our eyes may be opened.' So Jesus had compassion and touched their eyes. And immediately their eyes received sight, and they followed Him. And the wording of Mark regarding this: And He came to Jericho, and as He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging. And when he heard that it was Jesus of Nazareth, he began to cry out and say, 'Jesus, Son of David, have mercy on me!' And many warned him to be quiet; but he cried out all the more, 'Son of David, have mercy on me!' So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, 'Be of good cheer. Rise, He is calling you.' And throwing aside his garment, he rose and came to Jesus. So Jesus answered and said to him, 'What do you want Me to do for you?' The blind man said to Him, 'Rabboni, that I may receive my sight.' Jesus said to him, 'Go your way; your faith has made you well.' And immediately he received his sight and followed Jesus on the road.

And he said also: And while he was on his way to Jerusalem, he passed between Samaria and Galilee. And while he was entering one of the villages, ten men with leprosy met him. They stood at a distance and raised their voices, saying: O Jesus, Teacher, have mercy on us! He looked at them and said to them: Go and show yourselves to the priests. And as they went, they were cleansed. And when one of them saw that he was healed, he returned with a loud voice glorifying Allah and fell on his face at his feet, thanking him. And he was a Samaritan. Jesus answered and said: Were not the ten cleansed? Where are the nine? Was no one found to return and give praise to Allah except this foreigner? Then he said to him: Rise and go; your faith has healed you.

Matthew said: And when they drew near to Jerusalem and came to Bethphage at the Mount of Olives - and Mark said: at the gate of Bethphage and Bethany beside the Mount of Olives - Matthew said: Then Jesus sent two of his disciples, saying to them: Go to the village that is before you, and you will find a donkey tied, and a colt with her. Untie them and bring them to me! If anyone says anything to you, you shall say: The Lord has need of them! And he will send them immediately. This was to fulfill what was spoken by the prophet, saying: Tell the daughter of Zion, Behold, your King is coming to you, humble and mounted on a donkey, and on a colt, the foal of a donkey. The two disciples went and did as Jesus had directed them. They brought the donkey and the colt and put on them their cloaks, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. And the saying of Mark regarding this: You will find a colt tied on which no one has ever sat. Untie it and bring it. If anyone says to you, Why are you doing this? say: The Lord has need of it, and immediately he will send it. So they went and found the colt tied at a door outside on the street, and they untied it. And some of those standing there said to them: What are you doing, untying the colt? And they told them what Jesus had said, and they let them go. And they brought the colt to Jesus and threw their cloaks on it, and he sat on it. And many spread their cloaks on the road, and others cut branches from the fields and spread them on the road.

{"translation": "Matthew said: And the crowd that preceded him and those who followed shouted, saying: 'Hosanna to the Son of David! Blessed is he who comes in the name of the Lord.' Mark said: And blessed is the kingdom that comes in the name of the Lord for our father David. Hosanna in the highest! And Luke said: And when he drew near to the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen, saying: 'Blessed is the King who comes in the name of the Lord! Peace in heaven and glory in the highest!' And some of the Pharisees from the crowd said to him: 'Teacher, rebuke your disciples.' But he answered and said to them: 'I tell you that if these should keep silent, the stones would immediately cry out.' And when he drew near, he saw the city and wept over it, saying: 'If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. For days will come upon you when your enemies will lay siege to you and surround you and close in on you on every side, and level you and your children within you to the ground, and they will not leave in you one stone upon another, because you did not know the time of your visitation.' And Matthew said: And when he had entered Jerusalem, all the city was moved, saying: 'Who is this?' So the multitude said: 'This is Jesus, the prophet from Nazareth of Galilee.' And Jesus went into the temple of God and drove out all those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves, and he said to them: 'It is written, 'My house shall be called a house of prayer,' but you have made it a den of thieves.' And John said: And Jesus went up to Jerusalem and found in the temple those who sold oxen and sheep and doves, and the money changers doing business. And he made a whip of cords and drove them all out of the temple with the sheep and the oxen, and poured out the changers' money and overturned the tables. And Matthew said: And the blind and the lame came to him in the temple, and he healed them. But when the chief priests and scribes saw the wonderful things that he did, and the children crying out in the temple and saying: 'Hosanna to the Son of David!' they were indignant and said to him: 'Do you hear what these are saying?' And Jesus said to them: 'Yes, have you never read, 'Out of the mouth of babes and nursing infants you have perfected praise?' And he left them and went out of the city to Bethany, and he lodged there. Now in the morning, as he returned to the city, he was hungry. And seeing a fig tree by the road, he came to it and found nothing on it but leaves, and said to it: 'Let no fruit grow on you ever again.' Immediately the fig tree withered away. And when the disciples saw it, they marveled, saying: 'How did the fig tree wither away so soon?' So Jesus answered and said to them: 'Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, 'Be removed and be cast into the sea,' it will be done. And whatever things you ask in prayer, believing, you will receive.' And Matthew said: And whatever you ask in prayer, believing, you will receive. And Mark said: And John said to him: 'Teacher, we saw someone casting out demons in your name, and we forbade him because he does not follow us.' But Jesus said

And in it, among what is not permissible to be used in our Shari'ah is the use of 'father' for Allah and the use of 'Lord' for others without restriction. It has been previously pointed out regarding such matters more than once - and Allah is the Guide to what is correct.