His saying, exalted and majestic is He: "Do not make the calling of the Messenger among you like your calling of one another. Allah certainly knows those among you who slip away in secret. So let those who oppose his command beware lest a trial strike them or a painful punishment befall them." "Indeed, to Allah belongs whatever is in the heavens and the earth. He certainly knows what you are upon, and the day they are returned to Him, He will inform them of what they did, and Allah is Knowing of all things." This verse is addressed to all contemporaries of the Messenger of Allah, blessings and peace be upon him. Allah, exalted is He, commanded them not to make addressing the Messenger of Allah, blessings and peace be upon him, in calling like the addressing of one another. Their practice was to call each other by names, and they were at the height of ignorance and lack of respect. So Allah, exalted is He, commanded them in this verse and in others to call the Messenger of Allah, blessings and peace be upon him, by the most honorable of names. This is what is required by respect and honor. The one who seeks in supplication should say: O Messenger of Allah, and this should be done with respect, a lowered voice, and kindness. It should not be conducted as they do among themselves. This was said by Mujahid and others. Ibn Abbas, may Allah be pleased with him, said: The meaning of this verse is that you should not consider the supplication of the Messenger upon you like the supplication of one another, meaning: his supplication upon you is answered. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: The wording of the verse negates this meaning, and the first is more correct. Then Allah, exalted is He, informed them that He knows those who slip away in secret among them. Al-Liwadh means evasion and opposition, and it is the source of "lawadha" and not the source of "ladh." It was said to be "liyadh," as mentioned by Al-Zajjaj and others. Then He commanded them to beware of Allah's punishment and wrath if they oppose Him regarding His command. His saying, exalted is He: "who oppose His command" means that their opposition occurs after His command. This is like saying: the rain was from the wind, and "from" indicates what is beyond the thing. The "trial" in this context refers to calamities and misfortunes in this world, or to painful punishment in the Hereafter. There must be one of these two for the hypocrites. His saying, exalted is He: "Indeed, to Allah" opens the speech and informs that Allah, exalted is He, has ownership of whatever is in the heavens and the earth. Then He informed them that He knows what the people of the earth and the heavens are upon. He specifically mentioned those who are being addressed because that is the place of evidence against them. His saying: "and the day they are returned" may be an adjunct to His saying: "He knows," and it may be that the intended meaning is: and the evident knowledge for you - or something like this - on the day. Thus, the accusative is for the time. The majority read: "they are returned" with a damma on the ya and a fatha on the jim. Yahya ibn Ya'mur, Ibn Abi Ishaq, and Abu Amr read: "they are returned" with a fatha on the ya and a kasra on the jim. Al-Aqba ibn Amir al-Juhani said: "I saw the Prophet, blessings and peace be upon him, reciting this verse at the end of Surah An-Nur and he said: 'And Allah is Seeing of all things,' and the rest of the verse is clear." The interpretation of Surah An-Nur has been completed, and all praise is due to Allah, Lord of the worlds. And may Allah send blessings upon our master Muhammad and his family and all his companions.