And when he rebuked them for their turning away due to their absence and for swearing falsely, he ﷺ approached them with admonition in sweet speech, being gentle with them and seeking unity, and forgiving while avoiding conflict to this extent. He said, indicating that they did not stay behind except by his ﷺ permission for excuses they falsely claimed, just as they lied in this oath. He prioritized supplication over rebuke due to his great concern for his matter and his kindness towards him ﷺ: 'May Allah forgive you,' meaning: the Lord of Glory and Honor, 'about you.' This is as was the custom of the Arabs in addressing their elders, saying: 'May Allah rectify the leader,' and the king - and similar to that.

And when it was known that He does not permit except for what He sees pleases Allah, from their unification and the like, He clarified that He, glorified and exalted is He, is pleased with the abandonment of permission. So He said, as an allusion to that: "Why did You permit them?" meaning: in their staying away from You, clinging to what has preceded of the command to be lenient with them and to pardon them, in accordance with what You were created with of love for gentleness. This was only at the beginning due to fear of dispute and fitnah. As for now, the religion has risen and the matter of the believers has become established, so what is commanded is to be harsh towards the hypocrites. So why did You not leave permission for them "until it becomes clear to You" meaning: the ultimate clarification "who are truthful" meaning: in adhering to the commands with what they have affirmed of the word of Tawhid, "and You know the liars" meaning: in what they have shown of faith with their tongues. For if You do not permit them, they would remain without permission, disregarding their covenant which they made with You regarding obedience in hardship and ease, and in desire and aversion. Abu Hayyan said: "and 'until' is the limit of inquiry." This is because even though it is included in an affirmative action, its meaning is negation, meaning: why did You not compel them to join the expedition with You so that it may be confirmed through that compulsion who obeys and who disobeys? The result is that what he, blessings and peace be upon him, did is good and in accordance with what Allah commanded him with. For he does not speak from desire but rather from the command of Allah, either through new inspiration or based on previous revelation that is established and ready. And what He, glorified and exalted is He, indicated is the best example: "So that Allah may forgive you what has preceded of your sin" [Al-Fath: 2] in the sense of "the good deeds of the righteous are the sins of the close ones" and in the sense of promotion from a high rank to a higher rank, guiding them with justice for what has become clear that they are not worthy of virtue. The scholar Abu al-Hasan al-Harali said at the end of his book: "The connection in the difference of the address between what was revealed according to the command or what was revealed according to the ruling of the Book": Know that Allah, glorified and exalted is He, sent Muhammad, blessings and peace be upon him, with mercy for all the worlds and created him with forgiveness and kindness, as it has been mentioned in the previous scriptures from His saying, the Most High: "And I make forgiveness and kindness his character." And with that, He enjoined him as it has been reported from him, blessings and peace be upon him, that he said: "My Lord has enjoined me without an interpreter or intermediary with seven qualities: to fear Allah in secret and in public, to maintain ties with those who cut me off, to pardon those who wronged me, to give to those who deprived me, and that my speech be remembrance, my silence be reflection, and my sight be a lesson."

So it was in what his Lord, glorified and exalted is He, commanded him without a translator or intermediary that he should connect with those who severed ties with him and pardon those who wronged him, and not cut off from those who disbelieved in him and turned away from him. Thus, he, blessings and peace be upon him, by the decree of what he was sent with, was created upon, and was commanded with, was committed to forgiving those who wronged him and connecting with those who severed ties with him, unless he was compelled to declare the opposite and return to the right of justice, retribution, and avenging those who oppose the vastness of his command, which is in accordance with what has been transmitted from the rulings of the former peoples regarding their accountability by justice and fairness to the comprehensive nature of his legislation, to establish in it something similar to what has preceded of justice and fairness, even if it is little, and for the excellence of his legislation with what he was specifically given, blessings and peace be upon him, from the mission of the vast mercy and grace. "Indeed, Allah commands justice and good conduct" [An-Nahl: 90]. "And Allah would not punish them while you are among them" [Al-Anfal: 33]. So from the Qur'an, what was revealed in the manner for which he was sent and created and commanded is similar to His saying, glorified and exalted is He: "Repel by that which is best the evil" [Al-Mu'minun: 96], and His saying, glorified and exalted is He: "Take what is given freely, and enjoin what is good, and turn away from the ignorant" [Al-A'raf: 199], and His saying, glorified and exalted is He: "And if you had been rude in speech and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter" [Al-Imran: 159], and His saying, glorified and exalted is He: "So overlook the beautiful overlook" [Al-Hijr: 85], and His saying, glorified and exalted is He: "So overlook them and say, 'Peace'" [Az-Zukhruf: 89]. The essence of its meaning is in the context of His saying, glorified and exalted is He: "There has certainly come to you a Messenger from among yourselves, grieved by what you suffer, concerned for you" [At-Tawbah: 128]. So what was revealed in this manner, the command and the Book supported each other, and he, blessings and peace be upon him, accepted it by nature, state, and action, and there was no pause for him regarding it due to the concurrence of the two matters and the agreement of the two addresses: the address of the command and the address of the Book. And this manner of revelation is specific to the great Qur'an, which is specific to him, blessings and peace be upon him; no one was given it before him. "And We have certainly given you seven of the pairs and the great Qur'an" [Al-Hijr: 87]. And from the Qur'an, what was revealed regarding the ruling of justice and the prior truth is its virtue in the traditions of the former peoples and the books of the ancients, and the enforcement of Allah's justice, glorified and exalted is He, upon those who are held accountable, and sufficing with connecting with the one who connects and distancing the self-sufficient and turning towards the one who seeks and avenging the one who strays. This is contrary to what Allah created His Prophet upon and what He commanded His beloved, blessings and peace be upon him. Thus, when it was revealed to him - meaning from the Book - according to the demands of truth and the enforcement of justice, he awaited its alleviation and hoped for its facilitation until he was compelled to adhere to it and commit to its ruling. At that time, he would stand for Allah with it and show his excuse for enforcing it, and he would have the greatest praise and the most profound commendation from Allah against what the ignorant imagine. So from what was revealed is the news of his praise for his restraint regarding the enforcement of the ruling of justice and truth, hoping to save creation and to appeal to the truth, which is similar to His saying, glorified and exalted is He: "Perhaps you will kill yourself with grief over them if they do not believe in this message" [Al-Kahf: 6], and similar to His saying, glorified and exalted is He: "Perhaps you will kill yourself in sorrow over their footsteps if they do not believe" [Ash-Shu'ara: 3], and similar to His saying, glorified and exalted is He: "And We certainly know that your breast is constrained by what they say" [Al-Hijr: 97]. And from what was revealed in the manner of announcing to him what he is upon from mercy and his restraint regarding adhering to the traditions of the former peoples until he is compelled to do so, to establish his excuse in limiting himself to the ruling of the command and the state of nature, is similar to His saying, glorified and exalted is He: "And whoever disbelieves in it among the factions, then the Fire is his promised place. So do not be in doubt about it. Indeed, it is the truth from your Lord" [Hud: 17], and similar to His saying, glorified and exalted is He: "And if your Lord had willed, those who are on earth would have believed, all of them together. So will you compel the people until they become believers?" [Yunus: 99], and similar to His saying, glorified and exalted is He: "So if you are in doubt about what We have revealed to you, then ask those who read the Scripture before you. The truth has certainly come to you from your Lord, so do not be among the doubters" [Yunus: 94]. That is: do not stop seeking mercy for them as the doubter stops regarding something or the one who is uncertain about it, for he knows that there must be for his nation a share of the enforcement of the word of justice among them and the right of the word of punishment upon them, and the execution of some of them without all of them according to the tradition of those who preceded them from the people of the previous scriptures in being held accountable for their sins and the enforcement of the ruling of oppression upon them. So Allah seized them for their sins: "So We seized each for his sin" [Al-Ankabut: 40]. And their returning when witnessing the signs did not benefit them: "Now? And you had disobeyed before" [Yunus: 91]. "Do not run and return to what you were given to enjoy and your dwellings" [Al-Anbiya: 13]. And that is because every one who is faced with punishment must return - and there is no doubt - from his falsehood when it does not benefit him: "And it is forbidden for a town which We have destroyed that they should not return" [Al-Anbiya: 95]. "Except for the people of Yunus; when they believed, We removed from them the punishment of disgrace in the worldly life" [Yunus: 98]. For what He concealed, glorified and exalted is He, in the heart of their Prophet, peace be upon him, was a determination upon their destruction, He manifested, glorified and exalted is He, mercy upon them. And when their Prophet, blessings and peace be upon him, was filled with mercy for his nation: their disbelievers and believers and hypocrites, he indicated with verses of manifesting their accountability and informed of his beloved Prophet's restraint from befriending them, and he considered him among their believers without their disbelievers and hypocrites: "O Prophet, sufficient for you is Allah and whoever follows you from the believers" [Al-Anfal: 64]. And all of that was known to him, blessings and peace be upon him, before its occurrence by the meaning of His saying, glorified and exalted is He: "This is the way of those We sent before you from Our messengers" [Al-Isra: 77]. "The way of Allah which has passed before" [Al-Fath: 23]. "So they would not believe in what they had denied before" [Yunus: 74]. "Thus do We seal it in the hearts of the criminals" [Al-Hijr: 12]. "They do not believe in it while the tradition of the former peoples has passed" [Al-Hijr: 13]. And for this reason, he, blessings and peace be upon him, said when it was revealed to him: "So if you are in doubt about what We have revealed to you" [Yunus: 94], "As for me, I do not doubt nor do I ask"; for he had knowledge of the entirety of Allah's command that among them are those whom mercy will reach and among them are those upon whom the word of punishment is due. However, he still remained committed to befriending them and attracting them until he was compelled to abandon that by a public address similar to His saying, glorified and exalted is He: "He frowned and turned away" [Abasa: 1]. "Because the blind man came to him" [Abasa: 2]. "And what would make you know that perhaps he might be purified" [Abasa: 3]. "Or he might be reminded and the reminder would benefit him" [Abasa: 4]. "But as for he who is self-sufficient" [Abasa: 5]. "To him you give your attention" [Abasa: 6]. "And what is upon you that he might not be purified" [Abasa: 7]. "And as for he who came to you eagerly" [Abasa: 8]. "While he fears" [Abasa: 9]. "From him you are distracted" [Abasa: 10]. "No! Indeed, it is a reminder" [Abasa: 11]. "So whoever wills may remember it" [Abasa: 12]. And similar to His saying, glorified and exalted is He: "It is not for a Prophet to have captives until he inflicts defeat upon the earth. You seek the goods of this world, but Allah desires the Hereafter. And Allah is Exalted in Might and Wise" [Al-Anfal: 67]. "If it had not been for a decree from Allah that preceded, a severe punishment would have touched you for what you took" [Al-Anfal: 68]. "So eat from what you have gained as lawful and good, and fear Allah. Indeed, Allah is Forgiving and Merciful" [Al-Anfal: 69]. So these verses and similar ones are heard by the one knowledgeable of their context as a compulsion for the Prophet of mercy until he returns to the justice of the Prophet of warfare from the totality of the praises of the Qur'an for him and the testimony of his fulfillment of a covenant and command until it is established for him the title of the Prophet of mercy firmly upon the command and the Prophet of warfare as an enforcement in a time for the ruling of truth and the manifestation of justice. Thus, he, blessings and peace be upon him, is praised by the entire Qur'an and described with great character, encompassing what the books of the ancients have contained and what Allah has specifically granted him from the vastness of the great Qur'an. This is the aspect of the difference between the command and the Book in the decisive address; and Allah is All-Hearing, All-Knowing. The end.