Tafsir of An-Nur 24:54

Say: "Obey Allah and obey the Messenger." The command is repeated with the word "say" to highlight the perfection of the care given to it and to signal the difference between the two instances. The first statement was a prohibition by way of refutation and censure, while the second is a command by way of obligation and legislation. In repeating the verb "obey" and shifting from "obey me" to "obey the Messenger," there is an obvious encouragement toward obedience. It is left unqualified by descriptions like soundness or sincerity—following the description of their obedience previously—to signal that what they have is not obedience in any sense.

The words of the Almighty, "But if you turn away," are an address to the hypocrites to whom the Prophet, peace and blessings be upon him, was commanded to say what you have heard. This is issued by Him, the Almighty, and is not included within the scope of "Say," as favored by the author of al-Taqrib and others. In this, there is an emphasis on the previous command and an exaggeration in requiring compliance through both intimidation and encouragement. This is because altering speech that was originally directed toward a specific meaning and diverting it from its customary path indicates a renewed interest from the speaker and elicits greater desire from the listener, especially when it involves changing the mode of address by way of an intermediary, as is the case here.

The fa (in fa-in) is for connecting what follows to his, peace and blessings be upon him, delivery of what he was commanded to convey to them. It is not made explicit, to indicate the extreme speed with which he, peace and blessings be upon him, delivered what he was ordered to do, rendering further mention unnecessary. That is: if you turn away from obedience after the Messenger, peace and blessings be upon him, has commanded you to do so, "then upon him is only what he has been burdened with," meaning what he has been commanded to convey. You have witnessed this during his saying, "Obey Allah and obey the Messenger." "And upon you is what you have been burdened with," meaning what you have been commanded of obedience.

Perhaps the expression "burdened" (implying a load) is used first to indicate the weight of the revelation upon him, and second, to indicate the weight of the command upon them. It is also said: the expression is used regarding them to indicate its heaviness and that the consequences remain in their charge. It is as if it were said: Since you have turned away from that, you remain under that heavy burden. The expression is used regarding him, peace and blessings be upon him, as a mushakala (linguistic matching).

The fa (in fa-innama) occupies the place of the answer to the conditional, and what follows stands in place of the answer, or it is an answer similar to His saying, "Whatever of blessing you have, it is from Allah." It is as if it were said: If you turn away, then know that upon him is... etc.

Some have chosen the view that the conditional sentence is included within the scope of "Say." Al-Tibi said: The apparent meaning is that the Almighty commanded His Messenger, peace and blessings be upon him, to say to them: "Obey Allah and obey the Messenger," and do not fear their harm. So the original speech was: "Say: Obey Allah and obey the Messenger. If you turn away, then upon him is what he was burdened with and upon you is what you were burdened with," meaning: They do not harm you at all; rather, they only harm themselves. By shifting the past tense "turned away" (twallaw) to the present tense "turn away" (tatwallaw) and the address, dropping one of the tas, the meaning becomes: You have not harmed him, but you have harmed yourselves. This makes the direct address more effective in censuring them, and it is considered a form of iltifat (shift in mode of speech). Others consider it a genuine iltifat because they were initially referred to in the third person when the Messenger, peace and blessings be upon him, was ordered to address them with "Say to them," then they were addressed directly with "if you turn away," initiated by Allah, the Almighty, not by His Messenger, peace and blessings be upon him. It is not hidden that interpreting the verse as an independent address, not included under the scope of "Say," is more effective in censure.

Regarding the legal rulings, it is argued from this verse that the command implies obligation, because the Almighty commanded obedience and then threatened them with His saying, "But if you turn away," etc. Threatening regarding disobedience is evidence of obligation. This is countered by saying: We do not concede that this is for threat, but rather for informing. Even if we concede that it is for threat, it is evidence of obligation only regarding those commands for which a threat is issued for their abandonment or violation. It does not imply that every command for which a violation is threatened is an obligation. For instance, a recommended act (mandub) is commanded, yet there is no threat for its abandonment. When a command is divided into those for which a threat exists and those for which there is no threat, one must believe in the obligation only where a threat exists, and not otherwise. With this, the response to every command form that carries a threat for its violation, warns against it, or describes its violator as a sinner is resolved. By this, most of what those who argue for obligation have mentioned in the course of proving their claim is refuted. Contemplate this.

"And if you obey him" in what he, peace and blessings be upon him, commanded you of obedience, "you will be rightly guided" to the truth, which is the primary intended goal that leads to all good and saves from all evil. Perhaps in mentioning the first part and delaying this one, there is an indication that intimidation is more appropriate for them and that they are already entangled in what necessitates it. In al-Irshad, it is noted that the statement regarding the ruling of obedience is delayed after the statement regarding the ruling of turning away because placing intimidation first reinforces the encouragement and brings it closer to the noble promise that belongs to its category.

And the saying of the Almighty, "And upon the Messenger is only the clear delivery." This is a supplementary clause confirming what preceded it: that the catastrophe of turning away and the benefit of obedience are restricted to the addressees. The al (in al-rasul) is either for the genus, encompassing the Messenger, peace and blessings be upon him, in a primary way, or it is for the covenant; meaning, there is nothing upon the genus of messengers, whoever they may be, or upon our Messenger, Muhammad, peace and blessings be upon him, except the delivery that clarifies everything requiring clarification, or that is clear in itself, given that "clear" (mubin) is derived from abana, which is transitive meaning "to clarify," or intransitive meaning "to be clear." You have already learned that he, peace and blessings be upon him, has fulfilled this with nothing further to be added; what remains is only what is upon you.