And the back: the direction that a person conceals from you with his shadow from behind or in front. [Mahmoud said: "The back is the direction that a person conceals from you with his shadow from behind or in front..." Ahmad said:

Some of them were deceived in reproaching the Banu Tamim with what the verse does not support. For it was revealed regarding those who turned away from calling the Prophet, blessings and peace be upon him, or regarding those present at that time who were pleased with the actions of those calling to him. He was asked about them, and he said: They are the rude ones of Banu Tamim. In general, 'No bearer of burdens will bear the burden of another.' So how can it be permissible to speak ill of a great nation because one or two of them committed ignorance and rudeness? It has been reported that the one calling to him, peace be upon him, was Al-Aqra. This is alongside the numerous hadiths about the virtues of Tamim and their mention in the authentic books. And 'from' indicates the beginning of the limit, and that the calling originated from that place. If you say: There is a difference between the two statements regarding what is established in one and what is dropped in the other. I say: The difference between them is that in one of them, the caller and the called can be gathered behind, while in the second, it is not permissible because 'behind' becomes the starting point of the limit. It is not possible for one direction to be both the beginning and the end of a single action. The one who says: So-and-so called me from behind the house does not mean the front of the house or its back, but rather any part of its visible sides, without specification. The denial was not directed at them because the calling occurred from the backs of the rooms or their fronts, but rather it was denied that they called him from the land and the outside. The calling of the rude ones to one another, without intending one direction over another. The room is a piece of land enclosed by a wall surrounding it, and the pen for camels is called a room. It is an action meaning that which is acted upon, like a chamber and a handful. Its plural is 'hujurat' with two dammas, and 'hijrat' with a fatḥa on the jim, and 'hujurat' with it being silent. All of them have been recited, and the intended meaning is the rooms of the wives of the Messenger of Allah, peace be upon him, and each one of them had a room. Their calling from behind it suggests that they may have scattered among the rooms seeking him, so some called him from behind this one, and some from behind that one, and they may have approached him room by room calling him from behind each one, or they called him from behind the room he was in. However, it was gathered in reverence for the Messenger of Allah, peace be upon him, and for the sanctity of his place. Although the action was attributed to all of them, it is permissible for some to take it upon themselves while the others were pleased, as if they all took it upon themselves. It has been mentioned that the one who called him was Uyayna ibn Hisn and Al-Aqra ibn Habis. The report that most of them do not understand may imply that there are some among them who intended to be courteous. It may also imply that the judgment of the few rational ones among them was intended to negate the existence of anyone who understands, as the few can serve as a negation in their speech. It has been narrated that the delegation of Banu Tamim came to the Messenger of Allah, blessings and peace be upon him, at noon while he was sleeping, and they began calling him: 'Muhammad, come out to us.' He woke up and came out, and the verse was revealed. The Messenger of Allah, peace be upon him, was asked about them, and he said: 'They are the rude ones of Banu Tamim. If they were not among the fiercest of my nation against the Dajjal, I would have asked Allah to destroy them.' The arrival of the verse in the manner it came is clear to the observer: among the signs of honoring the place of the Messenger of Allah, peace be upon him, and revering him, is its coming in the context of those calling him with foolishness and ignorance, due to what they advanced. Among them is the term 'rooms' and its use as a metaphor for the place of his solitude and rest with some of his wives.

Among them is: passing over its wording by limiting it to the amount that clarifies what they found objectionable. Among them is: the definition with the definite article without addition. Among them is: that their blame is accompanied by their calling for them and the confusion of their minds and their lack of control over the places of distinction in conversations, to lessen the burden on the Messenger of Allah, blessings and peace be upon him, and to console him, and to remove what is mixed with the discomfort of their arrogance and bad manners, and so on: from the beginning of the Surah to the end of this verse. So reflect on how it begins with the obligation that matters related to Allah and His Messenger should take precedence over all matters without limitation or restriction. Then it follows with the prohibition of what is of the same kind as precedence, such as raising voices and being loud. It is as if the first is a carpet for the second and a foundation for mentioning what is praise for those who avoided that and lowered their voices, indicating their great status with Allah. Then it came after that with what is more severe and its ugliness is more complete: shouting at the Messenger of Allah, blessings and peace be upon him, while he is alone with some of his sanctities from behind the walls, as one shouts at the least esteemed of people, to highlight the enormity of what they have done and the audacity they have shown. For indeed, the one whom Allah has elevated in status to the extent that he is addressed with words even by the elite of the Muhajirin and the Ansar, was treated by these people in a manner that reached a level of outrageousness. From this and similar matters, the fruits of intellect are harvested and the virtues of manners are acquired, as it is narrated from Abu Ubaid - and his place in knowledge, asceticism, and trustworthiness of narration is well known - that he said: I have never knocked on the door of a scholar until he comes out at the time of his exit. They endured in the place of raising their voices, because the meaning is: even if their patience was established. Patience is the restraint of the self from yielding to its desires. Allah, the Exalted, said: 'And be patient with yourself among those who call upon their Lord.' And their saying: 'Patience from such and such' has the object omitted, which is the self, and it is a restraint that involves hardship and difficulty for the restrained. That is why it is said for restraint in the face of an oath or execution: patience. In the words of some: patience is bitter, and only the free can swallow it. If you say: Is there a difference between 'until you exit' and 'to the point that you exit'? I say: 'Until' is specific to the designated limit. You say: I ate the fish until its head, and if you said: until half of it, or its chest: it would not be permissible. And 'to' is general for every limit. Thus, 'until' has indicated by its placement that the exit of the Messenger of Allah, blessings and peace be upon him, to them is a limit set for their patience, so they should not cut off a matter without reaching it. If you say: What is the benefit in saying 'to them'? I say: It indicates that if he had exited and his exit was not to them and for them, they would have had to be patient until they knew that his exit to them would have been better for them. In 'would have been,' either the pronoun is the subject of the implied verb after 'if,' or it is the pronoun of the source 'they were patient,' as in their saying: 'Whoever lies, it would be bad for him.' And Allah is Forgiving, Merciful, the One who is eloquent in forgiveness and whose mercy is vast, so His forgiveness and mercy will not be restricted for these if they repent and turn back.