Medinan, and its verses are 18 [revealed after Al-Mujadila] 'In the name of Allah, the Most Gracious, the Most Merciful'.

He means by saying "he precedes him": it is conveyed with emphasis on the filling and the hamza, from "he advanced him" if he precedes him. [The saying "if he precedes him in the saying of Allah, the Exalted" is perhaps as in the saying of Allah, the Exalted.] In the saying of Allah, the Exalted, "he leads his people" and their similarity in meaning and transmission: his predecessor and he advanced him. And in the saying of Allah, the Exalted, "do not precede" without mentioning an object: there are two views. One is that it is omitted to encompass everything that occurs in the soul that is advanced. The second is:

That he does not intend an object. The saying of Al-Nasafi: that he does not intend an object. The prohibition is directed to the very introduction, as if it were said: do not advance in taking on this action, nor make it a way of yours. Al-Zamakhshari mentioned in his notes: "Indeed, He, the Exalted, began the Surah by making it obligatory that the matter which ends with Allah and His Messenger is to be prioritized over all matters without restriction or specification." Ahmad said: he means that he did not mention the object that is required for 'you advance', disregarding that object like His saying: 'He gives life and causes death.' The speech is adorned with a metaphorical example in His saying: 'before Allah and His Messenger' with a benefit that is not in the bare speech, which is the depiction of ugliness and disgrace in what they were prohibited from, in advancing towards a matter without adhering to the examples of the Book and the Sunnah. The image of that which is prohibited is like a servant sitting on both sides parallel to his master's right and left, and turning his back to him. Its meaning is: do not advance in a matter until Allah and His Messenger permit it, so that you may be followers in what you do and leave of the Book of Allah and the Sunnah of His Prophet. Like His saying: 'He is the One who gives life and causes death.' It may also be that the one who advanced means to precede, like 'face' and 'between'. From it is the advance of the army, contrary to its rear, which is the group that is ahead of it. This is supported by the reading of the one who recited: do not advance, by omitting one of the two 't's in 'you advance', although the first is more complete in beauty and more appropriate, and more fitting for the eloquence of the Qur'an, and the scholars are more inclined to it. And it was read: do not advance from 'the coming', meaning do not advance to a matter of the religion before its arrival, and do not rush towards them. The true meaning of their saying: I sat before so-and-so, is that he sits between the two sides parallel to his right and left, close to him. Thus, the two sides are called 'hands' because they are in the direction of the hands with proximity to them, as something is named after another if it is adjacent to it and close to it in a different place. This expression here follows a kind of metaphor, which the people of rhetoric call representation. And for its occurrence in this way, there is a great benefit that is not in the bare speech: which is the depiction of ugliness and disgrace in what they were prohibited from, in advancing towards a matter without adhering to the examples of the Book and the Sunnah. The meaning is: do not cut off a matter except after they judge it and permit it, so that you may either be acting according to the revealed guidance, or following the Messenger of Allah, blessings and peace be upon him. This is what the interpretation of Ibn Abbas, may Allah be pleased with him, revolves around. And from Mujahid: do not preempt Allah in anything until He narrates it on the tongue of His Messenger. It may also be that it runs in the same way as saying: I was pleased with Zayd and his good condition, and I admired Amr and his generosity. The benefit of this style is to indicate the strength of the specificity, and since the Messenger of Allah, blessings and peace be upon him, is in a position with Allah that is not hidden: He took this path with him. In this, there is a preparation and introduction for what He will criticize them for in what follows regarding raising their voices above his voice: because whoever Allah has honored with this distinction and has given him this strong specificity: the least that should be done for him out of reverence and respect is to lower their voices before him and speak quietly in his presence. It is said that the Messenger of Allah, blessings and peace be upon him, sent a military expedition of twenty-seven men, led by Al-Mundhir bin Amr Al-Sa'idi, and they were killed by Banu Amir, led by Amir bin Al-Tufail, except for three men who escaped and met two men from Banu Sulaym near the city, and they sought refuge with Banu Amir, because they were more honored than Banu Sulaym, so they killed them and took their possessions, then they came to the Messenger of Allah, blessings and peace be upon him, who said: "What a bad thing you have done, they were from Sulaym, and the spoils were what you clothed them with." So the Messenger of Allah, blessings and peace be upon him, compensated them.

The evidence from the path of Ibn Ishaq, and from the path of Musa ibn Uqbah: This story is not in this context and that the ones killed were the Banu Kilab, and that one was killed from the three. This is what is preserved and well-known in the battles. And it was revealed, meaning: Do not do anything from yourselves until you consult the Messenger of Allah, blessings and peace be upon him. And from Masruq: I entered upon Aisha on the day of doubt, and she said to the maid: Give him honey to drink. I said: I am fasting. She said: Allah has forbidden fasting on this day. Thus it was mentioned by Al-Thalabi without a chain. And Al-Daraqutni mentioned it from the narration of Malik ibn Hamza with a dammed 'ha' and 'ra'. From Masruq, he said: 'I entered upon Aisha, may Allah be pleased with her, on the day that is doubted to be the Day of Arafah' ... the hadith. And in it, it was revealed. And from Al-Hasan that some people slaughtered on the Day of Eid before the prayer, so it was revealed, and the Messenger of Allah, blessings and peace be upon him, commanded them to repeat the slaughter. This was narrated by Abdul Razzaq. He said: 'We were told by Ma'mar from Al-Hasan regarding the saying of Allah, O you who have believed, do not put [anything] before Allah and His Messenger. He said: They are a people who slaughtered before the Prophet, blessings and peace be upon him, prayed. So he commanded them to repeat the slaughter.' And it was narrated by Al-Tabari from the narration of Sa'id from Qatadah. He said: 'It was mentioned to us that some people used to say: If this were revealed, it would be like this; if this were done, it would be like that; if this were accepted, it would be like this.' He said: And Al-Hasan said they are people, and he mentioned it. This is another opinion. And this is the view of Abu Hanifah, may Allah have mercy on him, except that the sun must set. And according to Al-Shafi'i: It is permissible to slaughter if the time of prayer has passed.

And from Al-Hasan also: When the Messenger of Allah, blessings and peace be upon him, settled in Medina, delegations came to him from various regions and overwhelmed him with questions, so they were prohibited from initiating questions until he was the one to begin. I did not find it. And from Qatadah:

It was mentioned to us that some people used to say: If this were revealed, it would be like this, so Allah disliked that from them and revealed it.

And it was said: It is general in every saying and action: It includes that if a matter arises in the gathering of the Messenger of Allah, blessings and peace be upon him, they should not precede him with the answer, and that no one should walk in front of him except for a need, and that they should wait in the beginning of the food. And fear Allah, for if you fear Him, your piety will prevent you from the prohibited advance and from all that requires the observance of Allah to avoid it. For the pious is cautious and does not engage in a matter except for the removal of doubts and the clearing of uncertainty that there is no blame upon him in it. This is like saying to someone who commits some disgraceful acts: Do not do this and be cautious of what brings you shame. You first prohibit him from the specific act he committed, then you generalize and spread and command him that if he obeys your command, he will not commit that act, and all that is related to it. Indeed, Allah is Hearing of what you say, Knowing of what you do, and it is right for such a thing to be feared and observed.