And We did not send any messenger, and We have never sent a messenger except to be obeyed by the permission of Allah, due to the permission of Allah in His obedience, and that He commanded the one sent to them to obey him and follow him, for he is a messenger from Allah. Thus, his obedience is the obedience to Allah, and his disobedience is the disobedience to Allah. Whoever obeys the messenger has indeed obeyed Allah. It may be intended by Allah's facilitation and success in His obedience. And if they, when they wronged themselves by referring to the tyrant, had come to you repenting from hypocrisy, disavowing what they had committed, and sought forgiveness from Allah for that sincerely, and made great excuses to you for harming you by rejecting Your decree, until you stood as an intercessor for them before Allah and sought forgiveness for them, they would have found Allah Accepting of repentance, for He would have accepted their repentance. And He did not say: 'And I sought forgiveness for them,' and He refrained from it. [UNTRANSLATED-LATIN: qāla maḥmūd: And he did not say 'And I sought forgiveness for them' because he refrained from it ... etc.] [UNTRANSLATED-LATIN: qāla aḥmad: And in this type of shift there is a particularity, which is its inclusion of mentioning a quality appropriate to what is added to it, and that is additional to the shift by mentioning the fixed names, and Allah is the grantor of success.] He shifted to the method of shift, magnifying the status of the Messenger of Allah, blessings and peace be upon him, and glorifying his seeking forgiveness, and indicating that the intercession of the one whose name is the messenger is of great importance with Allah. So, by your Lord, it means: 'By your Lord.' [UNTRANSLATED-LATIN: qāla maḥmūd: It means 'By your Lord' and 'no' is added for emphasis ... etc.] [UNTRANSLATED-LATIN: qāla aḥmad: It indicates that when 'no' is added with the oath, even if it is not the object of the oath, it indicates that it is only added for the emphasis of the oath. If it is added where the object of the oath is negation, it must be made for the emphasis of the oath, as a general rule. The apparent meaning, and Allah knows best, is that it is here to prepare for the negation being sworn upon. Al-Zamakhshari did not mention anything preventing that, and the essence of what he mentioned is its coming for a meaning other than this in affirmation, and that does not prevent its coming in negation in the other way of preparation. It is noteworthy that it did not occur in the Noble Book except with an oath, where it is indeed, such as: 'I do not swear by this city,' 'I do not swear by the Day of Resurrection,' 'So I do not swear by the retreating stars,' 'So I do not swear by the positions of the stars,' 'So I do not swear by what you see and what you do not see.' It also did not enter except with an oath other than Allah, the Exalted. Therefore, there is a reason that prevents its being in the verse of women for the emphasis of the oath. And it supports its being for preparation, as the intended meaning in all the verses we have counted is the emphasis of the glorification of what is sworn by, for one does not swear by something except out of glorification for it. So, it is as if by its entry, he says: 'My glorification of these things by swearing by them is not enough glorification,' meaning that they deserve even more glorification than that. This emphasis is only brought to raise the assumption that these things are not deserving of glorification and of being sworn by, and this assumption is removed by the emphasis in presenting the act of swearing confirmed by the mentioned negation. Al-Zamakhshari established this meaning in the entry of 'no' when he said: 'I do not swear by the Day of Resurrection' in a general way; this is its elaboration and clarification. If this is clarified, then this assumption that is intended to be removed in swearing by something other than Allah is dispelled in swearing by Allah, so there is no need for the entry of 'no' to emphasize the oath, and it must be taken as a preparatory one. And you will hardly find it in anything other than the Noble Book entering into an affirmative oath. As for its entering into an oath and its response being negation, it is many, such as: 'So no, by your father, the daughter of the Amiri ... the people do not claim that I flee.' And like his saying: 'Did not Umama call for endurance ... to make me sad, so I do not care.' And his saying: 'He saw lightning, so he urged above Bakr ... so I do not care what I poured or what I established.' And his saying: 'So oppose, so no, by Allah, you will not descend from the hill ... of the earth except that you are aware of humiliation.'

And He is more than can be counted, so reflect on this chapter, for it is worthy of reflection. As His saying, 'By your Lord, We will surely question them.' And 'no' is added to emphasize the meaning of the oath, just as it was added in: 'so that he does not know' to emphasize the existence of knowledge. And they do not believe is the answer to the oath. If you say: Why do you claim that it was added to support 'no' in: 'they do not believe'? I say: That is rejected by the equality of negation and affirmation in it. And that is His saying: 'So I swear by what you see and what you do not see, indeed, it is the saying of a noble Messenger.' In what has occurred among them regarding what they differed and mixed, and from it is the tree due to the intertwining of its branches, a narrowness, meaning their chests do not become constricted by Your judgment. And it was said: It is a complaint, for the one who doubts is in a state of distress until certainty becomes clear to him and they submit and yield and comply with what You bring of Your decree, not opposing it with anything, from your saying: Submit the matter to Allah and submit to Him. And the reality of submitting oneself and surrendering it is when one makes it safe for Him, pure. And submission is an affirmation of the action as if it were repeated. It is as if it was said: And they yield to His judgment with a yielding that has no doubt in it, outwardly and inwardly. It was said: It was revealed concerning the hypocrite and the Jew. And it was said: Concerning Al-Zubair and Hatib ibn Abi Balta'ah, for they had a dispute before the Messenger of Allah, blessings and peace be upon him, regarding the irrigation channels of Al-Harra, which they were using to water the date palms. He said: 'Water, O Zubair, then send the water to your neighbor.' Ibn Abi Hatim said: Amr ibn Uthman narrated to us, saying: Sa'id ibn Abdul Aziz narrated from Al-Zuhri from Sa'id ibn Al-Musayyib - His saying: 'So by your Lord, they do not believe' - the verse was revealed about Al-Zubair ibn Al-Awwam and Hatib ibn Abi Balta'ah: They disputed over water, and the Prophet, blessings and peace be upon him, ruled that the one who is higher should water first, then the lower one.' Its origin is in the two Sahihs, more complete than this without naming Hatib. They both narrated from Al-Zuhri from Urwah, saying: 'Al-Zubair and a man from the Ansar had a dispute over the irrigation channels of Al-Hurra, and the Prophet, blessings and peace be upon him, said: Water, O Zubair, then hold the water until it returns to the walls, then send the water to your neighbor.' The Ansari said: 'O Messenger of Allah, is he not the son of your aunt?' His face changed, and then he said: 'Water, O Zubair, then hold the water until it returns to the walls, then send it to your neighbor.' Al-Zubair received his right in a clear judgment. Al-Zubair said: 'I do not think these verses were revealed except regarding that: 'So by your Lord, they do not believe.' And it was narrated that when they went out, they passed by Al-Miqdad, and he said: 'May Allah kill these people, they testify that he is the Messenger of Allah, blessings and peace be upon him, and then they accuse him of a judgment he makes between them. And by Allah, we sinned once in the life of Musa, peace be upon him, and he called us to repent from it and said: 'Kill yourselves,' and we did so, and our killed ones reached seventy thousand in obedience to our Lord until He was pleased with us.' Then Thabit ibn Qais ibn Shamas said: 'By Allah, indeed Allah knows my sincerity, if He commanded me to kill myself, I would do it.' This was mentioned by Al-Thalabi in his Tafsir without a chain from Al-Salahi, and its chain to him is at the beginning of the book.

The Messenger of Allah, blessings and peace be upon him, fully addressed the right of Al-Zubair in a clear ruling. Then they went out and passed by Al-Miqdad. He said: To whom was the judgment? The Ansari said: He judged for his cousin, and he twisted his mouth. A Jew who was with Al-Miqdad noticed this and said: May Allah fight these people. They testify that he is the Messenger of Allah and then accuse him in a judgment he makes between them. By Allah, we committed a sin once in the lifetime of Musa, and he called us to repent from it and said: Kill yourselves. So we did, and our killed reached seventy thousand in obedience to our Lord until He was pleased with us. Then Thabit ibn Qais ibn Shamas said: By Allah, Allah knows my sincerity. If Muhammad ordered me to kill myself, I would do it. It has been narrated that Thabit said this along with Ibn Mas'ud and Ammar ibn Yasir. The Messenger of Allah, blessings and peace be upon him, said: 'By the One in Whose Hand is my soul, there are men from my nation whose faith is more firmly established in their hearts than the mountains.' [I did not find it like this, but Al-Thalabi mentioned it from Al-Hasan and Muqatil, who said: When this verse was revealed, Umar, Ammar, and Ibn Mas'ud said: 'By Allah, if our Lord commanded us, we would do it, and praise be to Allah who spared us from that.' The Prophet, blessings and peace be upon him, was informed of this and he mentioned it.] It has been narrated from Umar ibn Al-Khattab, may Allah be pleased with him, that he said: 'By Allah, if our Lord commanded us, we would do it, and praise be to Allah who did not do that to us.' The verse was revealed concerning Hattab and concerning these people.