And when he mentioned what saddens from the secret due to its being specific from the companion in the speech, it leads to the suspicion of distress and the distancing of hearts. He followed this specificity with the gathering, which is the necessary distancing of bodies from the suspicion that is required from the specificity of the secret in the words, which leads to sadness. He informed them of the completeness of His mercy and the fullness of His compassion by observing good manners among them, even if it is from matters of custom and not from the rulings of worship. He said, addressing the people of the lower degree in faith, for they are the ones in need of such manners: "O you who have believed," urging them with this description to comply. "When you are told," meaning from any speaker, for goodness is desired for its own sake: "Make space," meaning expand, meaning make yourselves capable of making room in the gatherings, meaning the sitting or its place for the one who comes so that he does not find a place to sit. The intended meaning of the gathering is the type of place where they are remaining, whether sitting or standing in prayer or otherwise, for it is worthy of being sat in. And this is in every era, and the gathering of the Prophet, blessings and peace be upon him, is more deserving of that. And the reading of 'Asim in the plural clarifies the intention of the type: "So make space," meaning expand in it from the spaciousness of the chest. "Allah will make space for you," meaning the One who has all authority and complete greatness, "for you" in all that you dislike of the constriction of the two abodes.

And when the expansion is sufficient in it by shifting while remaining seated at times, and at other times the need calls for standing to move from one place to another, he said: "And when it is said," meaning from any speaker, as previously mentioned, if he intends reform and goodness: "Rise," meaning elevate yourselves and go to the place you are commanded to or the situation requires for expansion or otherwise from the commands such as prayer or jihad and others. "So rise," meaning elevate yourselves and go forth. "Allah will elevate," the One who has all attributes of perfection, expressed with majesty and reiterated in the place of the pronoun to encourage compliance with what the soul is reluctant to, which is contrary to the familiar. "Those who have believed," even if they are not scholars, "from among you," O you who are commanded to make space, listening to the commands, hastening to them in this world and the Hereafter with victory and good remembrance by being established in the description of the faith that necessitates high status through their obedience to His Messenger, blessings and peace be upon him, in the spaciousness of their chests by their making space for their brothers.

And when the believer may not be among those famous for knowledge, he said: "And those". And when knowledge in itself is sufficient for elevation without regard to a specific giver, he built his saying for the object: "They were given knowledge". That is, they are believers. "Degrees"; one degree is due to obeying the command, another by faith, and a degree by the virtue of their knowledge and their precedence. Al-Tabarani and Abu Nu'aim narrated in the Book of Knowledge from Ibn Abbas, may Allah be pleased with both of them, that the Prophet, blessings and peace be upon him, said: "Whoever reaches his appointed time while seeking knowledge to revive Islam with it, the prophets will not surpass him except by one degree." It was narrated by Al-Darimi and Ibn Al-Sunni in the Education of Learners from Al-Hasan, not attributed. Our Sheikh said: It was said that he is Al-Basri, so he would be considered as a mursal narration. And from Al-Zubair: Knowledge is male, so only the males of men love it.

And whenever a person is more knowledgeable, he is more mindful. Perhaps he left the restriction with 'from' in this, although it is intended to make clear that knowledge elevates its possessor absolutely. If he is a believer acting upon his knowledge, that is the ultimate. If he is disobedient, he is still higher than a disobedient believer who is devoid of knowledge. If he is a disbeliever, his elevation is worldly in comparison to a disbeliever who does not know. This is indicated by the conclusion of the verse with His saying, encouraging and warning: 'And Allah,' meaning, while He is the One who encompasses everything with power and knowledge, 'is All-Aware of what you do,' meaning, in matters and otherwise, 'All-Aware,' meaning knowledgeable of its apparent and hidden aspects. If knowledge is adorned with action by complying with commands and avoiding prohibitions and purifying the inner self, then the elevation is according to that. If it is not in that manner, then likewise. He has prioritized the neighbor and his entry, even though His knowledge, glorified is He, of all things is equal, as a reminder to pay more attention to actions, especially the inner ones of faith and knowledge, which are the greatest spirit. This is because the position is for the descent of a person from his place by expansion, lowering, and elevation. It is not hidden what is in that from the share of the soul that carries on with the schemes. Therefore, it was deserving of more warning. The reason for the verse is that the people of knowledge are more deserving of being at the forefront of the gathering because they are more aware of what the speaker of the gathering says. The Prophet, blessings and peace be upon him, used to say: 'Let those of understanding among you come forward.' And he would honor the people of Badr among the emigrants and the helpers. Then some people from the people of Badr, including Thabit ibn Qays ibn Shammas, came, and others had already preceded them to the gathering. They stood before the Prophet, blessings and peace be upon him, and said: 'Peace be upon you, O Prophet, and the mercy of Allah and His blessings.' The Prophet, blessings and peace be upon him, responded to them, then they greeted the people and they responded to them. They stood on their feet waiting to be made room for, but he did not do so. He said to those around him who were not from the people of Badr: 'Stand up, O so-and-so, and you, O so-and-so.' So he made room from the gathering according to the number of those who came from the people of Badr. This was difficult for those who were made to stand, and the Prophet, blessings and peace be upon him, recognized the dislike on their faces. The hypocrites said: 'Do you not claim that your companion is just? By Allah, he has not been just to these.' Indeed, a group took their places and desired to be close to their Prophet, so he made them stand and seated those who were delayed from him in their place. Then Allah revealed this verse.' And the Prophet, blessings and peace be upon him, used to say: 'A man should not remove another man from his place and then sit in it, but rather make room, and Allah will make room for you.' This was narrated by Muslim from Ibn Umar, may Allah be pleased with both of them. And Al-Hasan said: 'It has reached me that the Messenger of Allah, blessings and peace be upon him, when he fought the polytheists, would line up his companions for battle. They would compete for the front row, and a man would say to his brothers: 'Make room for us to meet the enemy so that we may attain martyrdom.' Yet they would not make room for him out of their desire for jihad and martyrdom. Then Allah revealed this verse.' And it indicates that the righteous, if they dislike being near a sinful person, are prevented from being near him because he harms them and distracts them from many of their important matters. The Prophet, blessings and peace be upon him, said: 'There should be no harm nor reciprocating harm.' And he said: 'I seek refuge with You from a bad neighbor in the place of residence, for the neighbor of the desert may change.' And he said: 'The worst of people is the one from whom his neighbor does not feel safe from his harm.' Then Allah, the Exalted, glorified His Messenger, blessings and peace be upon him, and forbade him from being overly inquisitive and engaging in private conversations, and He benefited the poor and distinguished between the sincere and the hypocrite, and between the lover of the Hereafter and the lover of this world.