Tafsir of An-Nisa' 4:86

"And when you are greeted with a greeting..."

This is an encouragement, as the Sheikh al-Islam said, concerning a common instance of "good intercession," following the general encouragement of it and the warning against its opposite, the "evil intercession." Indeed, the greeting of Islam from a Muslim is an intercession on behalf of his brother before Allah, the Exalted and Majestic. This is more appropriate in terms of connectivity than what Al-Tabarsi said: that since "Salam" (peace) is intended to mean "peacefulness," which is the opposite of war, and since the mention of fighting preceded it, it was followed by this [verse] as a sign to refrain from those who cast peace toward the believers and greet them with the greeting of Islam.

Tahiyyah (greeting) is a verbal noun derived from hayya. Its origin is tahyi'ah, like tatmi'ah and tazki'ah. The root of the root is tahyi'i with three ya's; the last one was dropped and replaced by the feminine ha, the vowel of the first ya was shifted to the preceding consonant, and then it was assimilated. It is originally—as Al-Raghib said—a prayer for life and its longevity, then it was used for every [form of] prayer. When the Arabs met one another, they would say: "May Allah, the Exalted, keep you alive (hayyaka Allahu ta'ala)." Then, the Sacred Law (Shari'ah) adopted it for "Peace" (Salam), which is the greeting of Islam. Allah, the Exalted, said: "Their greeting on the day they meet Him will be: Peace (Salam)." And He, the Exalted, said: "But greet one another with a greeting from Allah, blessed and good."

In this, according to what they said, is an advantage over their saying "May Allah keep you alive," because it is a prayer for safety from calamities, which potentially entails a long life, whereas the other is merely a prayer for long life—or for kingship. Yet, many a life is such that death is better than it: "If death were for sale, I would buy it; for this life holds no good, unless the Merciful favors a free soul who gives his death as a charity to his brother." And another said: "He who dies and finds rest is not truly dead; the dead is only the dead among the living. The dead is only he who lives in grief, his mind distressed and his hope meager."

Furthermore, because As-Salam is one of His Names, the Exalted, and starting with His remembrance is something whose virtue and superiority are beyond doubt.

"Greet with a better one than it" — that is, with a greeting better than the one with which you were greeted, by saying "And upon you be peace and the mercy of Allah, the Exalted," if the Muslim limited himself to the first part; and by adding "and His blessings" if the Muslim combined them, which is the ultimate. Al-Bayhaqi recorded from Urwah ibn al-Zubayr that a man greeted him, saying: "Peace be upon you, and the mercy of Allah, the Exalted, and His blessings." Urwah said: "He has left us no room for improvement, for the greeting has reached its end with 'His blessings'." Similar in meaning is what Imam Ahmad and Al-Tabrani recorded from Salman al-Farsi in a marfu' (elevated) narration. This is because that greeting encompasses all types of needs, which are: safety from harms, attainment of benefits, and their continuity and growth.

It is said: The greeter adds [more] if the one being greeted combines all three. Al-Bukhari recorded in Al-Adab al-Mufrad from Salim, the freed slave of Abdullah ibn Umar, saying: "When Ibn Umar was greeted, he would reply with an addition. So I came to him and said: 'Peace be upon you.' He replied: 'Peace be upon you and the mercy of Allah, the Exalted.' Then I came another time and said: 'Peace be upon you and the mercy of Allah, the Exalted, and His blessings.' He replied: 'Peace be upon you and the mercy of Allah, the Exalted, and His blessings and the goodness of His prayers.'" The aforementioned is not the only limit for additions; a report narrated by Abu Dawud and Al-Bayhaqi from Mu'adh mentions the addition: "and His forgiveness." Thus, what is in Al-Durr regarding the intent being "do not add beyond 'His blessings'" is not a matter of consensus.

"Or return it" — that is, greet with the like of it. The "or" is for the choice between adding and leaving it. The apparent [meaning] is that the former is superior in the response. Indeed, if the greeter were to add to "Peace be upon you," it would be better. Al-Bayhaqi recorded from Sahl ibn Hanif, who said: The Messenger of Allah (may Allah bless him and grant him peace) said: "Whoever says: 'Peace be upon you,' Allah the Exalted writes for him ten good deeds. If he says: 'Peace be upon you and the mercy of Allah, the Exalted,' Allah writes for him twenty good deeds. If he says: 'Peace be upon you and the mercy of Allah, the Exalted, and His blessings,' Allah writes for him thirty good deeds." Other reports to the same effect have also been narrated.

They have established that returning a formal greeting (Salam) is mandatory, and its obligation is of the collective type (fard kifayah). It does not affect the exoneration of the greeter, for the right belongs to Allah, the Exalted. The evidence for the collective obligation is the report of Abu Dawud, and similar in meaning is what Al-Bayhaqi recorded from Zayd ibn Aslam, which he did not weaken: "It suffices for a group, if they pass by, that one of them greets, and it suffices for those sitting that one of them returns it." By that, the obligation is lifted from the rest, and the reward is reserved for the one who does it. If they all reply, even in order, they are all rewarded with the reward of the mandatory act. In Al-Mubtagha, it is stated that the obligation is lifted from the rest by the response of a discerning child, because he is, in general, among those capable of fulfilling a duty, as evidenced by the permissibility of his slaughtered animal. It is said: No. The apparent meaning of An-Nihayah is its preference, and upon it are the Shafi'is; they said: If a child or one who did not hear them responds, it does not suffice, unlike the parallel case in the funeral prayer, because the intent there is supplication, and he is closer to having the supplication answered, whereas here it is providing security, and he is not of those qualified for it. Its consequence is that the tashmit (saying "May Allah have mercy on you" to one who sneezes) of a child suffices for a group, because the intent is seeking blessing and supplication, like the funeral prayer. It is also lifted by the response of an elderly woman.

Regarding the response of a young woman, there are two opinions. With us and the Shafi'is, if a woman responds on behalf of a man, it suffices if the greeting to her was legislated. Accordingly, it is not restricted to the elderly woman, but rather the mahram (unmarriageable kin), the man's slave-woman, and his wife are the same. In their Tuhfah, it is included in the legislated acts: the greeting of a woman to a woman, or to a mahram, or a master, or a husband, and likewise to a stranger if she is an elderly woman who does not arouse desire. In this case, she is obligated to return the man's greeting. As for a woman who arouses desire and is not with another woman, it is forbidden for her to return the greeting of a stranger, and likewise to initiate it. It is disliked for him to return her greeting, and likewise to initiate it. The difference is that her returning and initiating would encourage him toward her more, unlike his initiating and returning. A hermaphrodite with a man is like a woman, and with a woman is like a man in terms of gazing, so it is the same here. If he greets a group of women, one of them must respond, as there is no fear of temptation in that case; hence, seclusion with two women is permissible. The apparent view is that the matter here is like the man in both initiation and response. In Al-Durr al-Mukhtar, if he said: "Peace be upon you, O Zayd," it is not lifted by the response of another. If he said: "O so-and-so" or gestured to a specific person, it is lifted. If a group of people, arranged in order, greet one person, and he responds once, intending all of them, or if he uses a general address, it suffices, according to the preferred view, as long as no harmful separation occurs. In both initiation and response, it is necessary to raise the voice to the extent that it is actually heard, even by one who is hard of hearing. Yes, if he passes by quickly such that his voice does not reach him, what seems apparent is that he is obligated to raise it, not to shout. The [opinion] narrated from the Imam (may Allah be pleased with him) is perhaps restricted to a situation other than this, not [that of] running behind him. It is stated that it is necessary to hear the entire formula in both initiation and response; the difference between this and answering an Adhan of which only part is heard is obvious.

If a Jew, Christian, or Magian greets, there is no harm in responding, but one should not add in the response beyond saying "And upon you" (Wa 'alaykum), as in Al-Khaniyah. That has been narrated in a marfu' authentic report. One should not initiate the greeting to an infidel, due to his saying (peace and blessings be upon him): "Do not initiate the greeting to the Jews and the Christians. If you meet one of them on the road, force him to the narrowest part of it," recorded by Al-Bukhari. Some Shafi'is made it mandatory to respond to the dhimmi (protected non-Muslim) with "And upon you" only, and this is what the wording of Ar-Rawdah suggests. However, Al-Bulqini, Al-Adhra'i, and Al-Zarkashi said: It is recommended, not mandatory. From Al-Hasan, it is permissible to say to the infidel: "And upon you be peace," but one should not say "the mercy of Allah," for that is seeking forgiveness. Al-Sha'bi said to a Christian who greeted him: "Peace be upon you." It was said to him concerning that, and he said: "Does he not live in the mercy of Allah?"

Ibn al-Mundhir recorded from the path of Yunus ibn 'Ubayd from Al-Hasan, who said regarding the verse: "If they greet with a better one" — for the Muslims, "or return it" — for the People of the Book. Something similar was narrated from Qatadah. Some scholars permitted initiating them with it if there is a necessity; it is then performed with the [standard] greeting. From Ibn Abbas (may Allah be pleased with them both), he used to say to the dhimmi — and the apparent view is when there is a need — "Peace be upon you." He intended, as Allah, the Exalted, said: "Upon you" — i.e., he is your enemy. I see no objection, if one does not intend that, to intend the prayer for him for safety, in the sense of remaining alive until he embraces Islam or pays the Jizyah in a state of humiliation. In Al-Ashbah, there is an explicit text regarding that in the supplication for him for long life.

There remains the dispute regarding the inclusion of the "wa" (and) when responding to him. The majority of the traditionists, as Al-Khattabi said, [agree] on including it in the report, except for Sufyan ibn 'Uyaynah, who narrates it without the "wa." It was deemed correct [to omit it] because the "wa" necessitates partnership with him and entering into what he said, and he may say "The sam (death) be upon you," as is indicated by the report of Umar (may Allah be pleased with him). The scholar Al-Tibi explained its inclusion [by suggesting] that its object may be separated from what it is conjoined to, to signify generality according to the requirements of the situation; so it is estimated here: "Upon you be the curse or wrath," and "Upon you be what you have said." It is not hidden how obscure that is, even if he supported it with what he thought was a proof. Therefore, what is in Al-Kashf is better: that the narration of the majority is the correct one, and both are partners in the fact that they are by way of supplication. However, the supplication of the Muslim against the infidel is answered, but his supplication for him is not. It has come in the authentic [Sunnah] from the Prophet (may Allah be pleased with him): when Aisha said to the group of Jews who said to him (peace be upon him): "The sam (death) be upon you," "Rather, the sam (death) and the curse be upon you," he (may Allah be pleased with him) said: "Do not be vulgar." She said: "Did you not hear what they said?" He said: "I have replied against them, so it is answered for me concerning them, and it is not answered for them concerning me."

In responding to the deaf, it is mandatory to combine the spoken word and the gesture so that he may know; in fact, knowledge is the pivot. He is not obligated to respond unless the one who greets him combines both for him. The gesture of the mute suffices in both initiation and response. It is mandatory to respond to the greeting of a letter just as [one responds to] the greeting of peace. According to the Shafi'is, a written response suffices, and it is mandatory—if he does not respond verbally—to do so immediately, according to what appears, though the opposite is possible. If he says to another: "Convey peace to so-and-so," he must convey it; they justified this by saying it is a trust, and it must be performed. From this, it is understood that this applies if he agrees to bear that trust; if he rejects it, then no. Similarly, if he remains silent, it is taken from their statement: "A silent person is not attributed with a statement." And it is possible that there is a distinction between when a sign appears from him indicating consent and [when it does not]. If we say it is mandatory, the apparent view to some is that he is not obligated to intend [to greet] the person instructed; rather, if he meets him and remembers, he conveys it. Some scholars of verification said that what is valid is that he is obligated to intend his destination where there is no severe hardship customarily, because the performance of a trust is mandatory where possible. Some distinguished between whether the sender says: "Tell him so-and-so says: Peace be upon you," and if he says: "Greet [him] for me." The apparent view is that there is no difference, in agreement with what is narrated from Al-Nawawi, so response is mandatory in both. It is recommended to respond to the messenger and start [the greeting], saying: "And upon you and upon him be peace," for the well-known report regarding it.

And answer: Respond to the greeting of a child or a discerning insane person; likewise, a discerning intoxicated person who did not sin by his intoxication. The statement of Al-Majmu' that "it is not mandatory to respond to the greeting of the insane and the intoxicated" is taken to refer to the non-discerning; the claim that insanity and intoxication negate discernment is a lapse, ignoring what they have explicitly stated regarding the lack of such negation. It is not mandatory to respond to the greeting of a wicked person (fasiq) or an innovator (mubtadi') as a reprimand to him or others, even if his greeting is legislated. Similarly, it is not mandatory to respond to the greeting of a beggar, because it is not for greeting, but rather so that he may be given. Nor [to respond] to the greeting of one exiting prayer if the person present nearby intends for him to return his blessing, according to the preferred view, because the important thing for him is the exiting, and the intent of the person present for it is for his blessing to return to him, and that is achieved even if he does not respond. One who has sworn an oath is deemed to have broken it by leaving speech and greeting, because the pivot in both is the truth of the name and nothing else. The scholars of the Shafi'is have explicitly stated this, and I have not seen anything from our companions except the explicit statement of the breach. For example, whoever swears an oath not to speak to Zayd, and then greets a group he is among... but explicit mention of this [specific] issue, I have not seen. In Ad-Diya', it is explicitly stated that the response is not mandatory if the greeter says: "Peace be upon you" with a jazm (quiescence) on the mim. It is as if he is following what is in our Tuhfah because of the contradiction of the Sunnah. Based on this, if he vocalizes the mim without tanwin and without the definite article, it is like the jazm of the mim in that the response is not mandatory, also because of its contradiction of the Sunnah.

More than one Shafi'i has determined that the formula of greeting, both initially and in response, is "Upon you be peace" and the reverse. It is permissible to make the wording indefinite even if the tanwin is dropped. It is sufficient to say "Peace be upon you," and likewise "The peace of Allah, the Exalted," and even "My peace upon you" and the reverse. They deemed it probable that "I greet you" or "I am peaceful toward you" and similar [phrases] suffice, taking from what they mentioned that it suffices in the Tashahhud to say "Allah bless Muhammad" and "Blessings upon Muhammad" (may Allah bless him and grant him peace) and the like. There is no harm in what they said according to me, and perhaps the interpretation of "greeting" (Tahiyyah) in the verse is to include all these formulas. Some of the group said: "Peace" (As-Salam) with the definite article is the greeting of the living, and indefinite is the greeting of the dead, and they narrated a report for that. The Shi'a deny this absolutely. It has come from Ibn Abbas, Ibn Umar, Abu Hurayrah, and Anas that "the Peace" (As-Salam) in the greeting is one of the names of Allah, the Exalted, and this requires the priority of the definite article as well, so understand this.

The best in the response is to include "wa" before it; it suffices without it according to the correct view, but it is harmful in the initiation—like limiting oneself in either to one of the two parts of the sentence, even if one intends the ellipsis of the other. In Al-Kashf, there is support for this. The report in which there is sufficiency with "And upon you" in the response is not intended to mean sufficiency with this word alone, but rather it means that he (may Allah bless him and grant him peace) responded with the like of what he was greeted with and did not add, as is indicated by the end of it. Al-Tahawi mentioned that it is recommended to respond while in a state of ritual purity or after tayammum. Indeed, the two Sheikhs and others recorded from Abu al-Jahm that he said: "The Messenger of Allah (may Allah bless him and grant him peace) came from the latrine, and a man met him and greeted him. He (may Allah be pleased with him) did not respond until he went to a wall and wiped his hands on it, then wiped his face and hands, then responded to the man's greeting." The apparent view is that there is no difference between response and initiation in that.

It is recommended to greet individually when one is alone, and collectively if in a group, as we indicated regarding initiation, upon arriving and departing, for the authentic, good report: "The most entitled of people to Allah, the Exalted, is the one who initiates the greeting to them." It differs from the response because the alienation and fear caused by neglecting the response are greater than those caused by neglecting the initiation. More than one has issued a fatwa that the initiation is superior, just as discharging a debtor is better than granting him a respite. It is understood from their statement "initiation" that if he performs it after speaking, it is not considered. Yes, it is possible in the case of speaking by mistake or out of ignorance, and he is excused, that the initiation does not lapse, so answering it is mandatory. Similar to that, or even more so, is the permissibility of speaking to ask for permission. They have explicitly stated that when one comes to a person's house, he must ask for permission before greeting. It is recommended to show a cheerful face when doing so; Al-Bayhaqi recorded from Al-Hasan that he said: "The Messenger of Allah (may Allah bless him and grant him peace) said: 'It is part of kindness that you greet people while you are open-faced.'" And from Umar: "If two believers meet and each of them greets the other and they shake hands, the one of them who is most beloved to Allah is the most cheerful toward his companion."

It is recommended to say "Upon you" ('alaykum) to an individual, even if it comes in some narrations in the singular, out of consideration for the angels who are with him; he intends them so they may respond to him, and he may attain the blessing of their supplication. If he enters a house and sees no one, he should say: "Peace be upon us and upon the righteous servants of Allah, the Exalted," for the inhabitants [of the house] will respond to him. In Al-Akam, it is stated that in every house there are inhabitants from the Jinn. It is recommended upon meeting for a small [number] to greet a large [number], for a walker to greet one standing or reclining, for a rider to greet those [on foot], for one on a horse to greet one on a donkey, and for the few to greet the many, because the walker, for example, fears the rider, and due to the higher rank of the elder over the young. The "meeting" excludes the one sitting, standing, and reclining; everyone who arrives upon one of them greets him absolutely. If each greets the other, and they were ordered, the second is a response—unless he intended it solely as an initiation, as it is said. Otherwise, both are required to respond.

Our companions disliked greeting in some places. In An-Nahr, from Sadr ad-Din al-Ghazzi: "Your greeting is disliked for one who is listening, and after what is stated it is recommended and legislated: One praying, one reciting, one remembering, one speaking, an orator, and those listening to them; one hearing repeated jurisprudence, one sitting for his judgment, and those debating in jurisprudence—leave them to be of use. An Adhan caller too, with the Iqamah caller, a teacher; likewise, foreign young women—it is more prohibited. One playing chess and the like, and one who is with his family enjoying themselves. Leave the infidel too, and one whose private parts are exposed, and one who is in the state of defecating—it is more heinous. Leave an eater, unless you are hungry and you know from him that he does not mind. Likewise a professor, a singer, a flyer... this is the conclusion, and the addition is useful."

If one greets these, some do not deserve a response, and some have made the response mandatory in some of them. The Shafi'is mentioned that the one listening to the orator must respond; with us, it is forbidden like all other speech, without distinction between near and far, according to the most correct view. They disliked it for one relieving himself and the like, such as one having intercourse. They recommended it for an eater, similar to the recommendation of greeting him after he has swallowed and before placing the morsel in his mouth; he is then obligated to respond. For those in the bath and similar places, it is [done] verbally.

They preferred that one greet those in their workspace, and it is not prevented by it being a dwelling of devils; the marketplace is the same, and greeting those within it is legislated even if they are busy with bargaining and transactions. A person praying or an Adhan caller [is greeted] by gesture; otherwise, [do so] after they finish if the interval is short. They forbade the response to one who is greeted, such as an apostate or a belligerent [infidel]. Some recommended it to a reciter, even if he is busy with contemplation, and made the response mandatory for him. Its place is with one who is contemplating, whose heart has not been overwhelmed by the contemplation; otherwise, neither initiation nor response is recommended, like the supplication of one who is overwhelmed, for he is now like one who is not discerning. In fact, it is appropriate for one overwhelmed by anxiety to have the same ruling.

They also explicitly stated not to greet a wicked person; rather, it is recommended to abandon it toward one who publicizes his wickedness, one who commits a major sin without repenting, or an innovator, unless there is an excuse or fear of corruption. Also [not to greet] one who is playing, one prostrating, one dozing, or two disputing before a judge. Some issued a fatwa for the dislike of bowing the back, and many said it is forbidden due to the good hadith that he (may Allah be pleased with him) forbade it, and [forbade] embracing others and kissing them, and commanded shaking hands as long as he is not a dhimmi; otherwise, it is disliked for a Muslim to shake his hand. In fact, he might disbelieve if he intends veneration, just as he disbelieves by greeting him in that [venerating] way.

Some also issued a fatwa for the dislike of bowing the head and kissing the head, hand, or foot, especially to a wealthy person, due to the hadith: "Whoever humbles himself to a wealthy person, a third of his religion is gone." This is recommended for one of piety, knowledge, or nobility, because Abu Ubaydah kissed the hand of Umar (may Allah be pleased with them both). Phrases like "May Allah keep you company with good" or "May Allah strengthen you" are not considered greetings, and the one initiated with them does not deserve a response. Supplicating for him with the like is good, unless one intends by neglecting him to discipline him for leaving the Sunnah of greeting. "Welcome" (Marhaban) and the like are the same. It is mentioned that if the greeter says: "Peace be upon you and the mercy of Allah, the Exalted, and His blessings," and the respondent says: "Peace be upon you only," it suffices, but it is contrary to what is superior. The apparent meaning of the verse contradicts this, as the command in it is between responding with the better or responding with the equal, and what is mentioned is neither of those.

The interpretation of "greeting" in the verse as "peace" is the position of the majority of investigators and the Imams of the religion. It is said: The intent is the gift and the present, and the one who says this made the compensation or the return to the giver mandatory; this is an old position of Al-Shafi'i and is also attributed to our Great Imam (may Allah be pleased with him). Some justified this by saying that the "peace" has already occurred and cannot be returned by its like, hence it was interpreted as "gift," and its usage for that has indeed occurred. It was answered that it is metaphorical, like the saying of Al-Mutanabbi: "Stop, you shall be penalized for the first one, for my eye from the glance with a second one," and the one who destroys a thing is its guarantor (gharim). Ibn Abi Hatim recorded from Ibn 'Uyaynah that he said regarding the verse: "Do you think this peace is alone? This is for everything. If anyone does good to you, do good to him and reward him; if you do not find [the means], pray for him and praise him before his brothers." Perhaps his intent (may Allah have mercy on him) is the analogy of other types of kindness to the greeting, because the intent of "greeting" is that which encompasses peace and other things, as that is subtle. Perhaps those who intended the general [meaning] interpreted it as that which is bestowed upon a person whereby his life is made pleasant.

"Indeed, Allah is ever, over all things, an Accountant." So He will hold you accountable for everything from your deeds, and this includes what you have been commanded regarding greeting, as a primary inclusion.

This is from the symbolic dimension (isharah) of these verses:

Those who believe fight their selves in the path of Allah, destroying them with the swords of striving, to reach Him (the Exalted is His state). Those who disbelieve fight their intellects and contend with them in the path of the Taghut (idol/tyrant) of their selves, to obtain pleasures and to seize in this fleeting abode the goods of desires. So fight the allies of Satan, which are the powers of the self, or the self and its powers—indeed, the plot of Satan is weak, so his ally is weak, taking refuge in a spider's web.

"Have you not seen those who were told"—i.e., those who are observant told them—"Restrain your hands"—from the ravages of the selves, now, before performing the rites of worship—"and establish prayer"—and the intent is the tiring of the body by performing physical worship—"and give Zakat"—and the intent is the tiring of the heart by performing financial worship. When that is completed for you, then turn to fighting the self, for fighting it before that is [fighting] without a weapon; for these formal acts of worship are the weapons of the travelers (on the path). No one can complete the refinement of the inner self before reforming the outer.

Then, when fighting was prescribed for them at the time of performing what they were commanded to perform, a party of them, due to the weakness of their readiness, "fear people as they fear Allah or [even] greater in fear." They cannot abandon them and commit what contains the humiliation of their selves, for fear of their objection to them or their turning away from them. And they said in the language of the state: "Our Lord, why have You prescribed fighting for us now? If only You had postponed us to a near term"—which is forced death. "Death is better than indignity." This is the state of many ascetics; they turn away from the path and bearing its hardships, because it involves the humiliation and degradation of their selves for fear of blame and the objection of people to them. So they remain in the veil of their deeds, and they think they are doing well—"and how evil is what they were doing."

"Say, 'The enjoyment of this world is little'"—so they should not observe people in abandoning it and not turning toward it—"and the Hereafter is better for he who feared Allah." So they should bear blame in attaining it. "And you will not be wronged, [even as much as] a thread." From what was written for you, so one should not fear anyone except Allah. "Wherever you may be, death will overtake you," and you will be separated from what you fear to separate from if you travel the path. So separate from them by traveling the path, which is the voluntary death, before you separate from them by destruction, which is the forced death. "Even if you should be within towers of lofty construction"—i.e., strong bodies: He who possesses a solid, great bone, hoping to break the wood of time, time is the breaker.

"And if there comes to them"—i.e., the veiled ones—"a good"—i.e., something that suits their natures—"they say, 'This is from Allah,'" and they attribute it to Allah, the Exalted, out of the joy of the self and the pleasure of desire, not due to realization and love. "And if there strikes them a bad"—i.e., something their natures repel, even if it is otherwise in reality—"they say, 'This is from you'"—due to the constriction of their selves—and they attribute it to other than Him, the Exalted, and they return to causes due to the lack of establishment of true faith in their hearts. Say, "All [things] are from Allah." This is a call for them to the unification of actions (tawhid al-af'al), the negation of effect from others, and the acknowledgment of Him, Glory be to Him, as the Creator of good and evil. "So what is [the matter] with those people" who are veiled—"that they do not understand any statement?"—due to their arguing with the attributes of the selves, and the rust on the ears of their hearts, which are the vessels of hearing and consciousness.

Then He, the Exalted, increased in the explanation by His saying, the Exalted and Majestic: "What comes to you of good," small or great, "is from Allah, the Exalted"—He overflows it according to the original readiness. "And what comes to you of evil," whether despised or glorified, "is from yourself"—i.e., from its side, due to the readiness arising from the manifestation of the self with attributes and actions that veil the heart, clouding its essence until it needed polishing with trials, calamities, afflictions, and tribulations—not from the Messenger (may Allah bless him and grant him peace) or others. "And We have sent you, [O Muhammad], to the people as a messenger," so you are the mercy to them, and no evil from you shall be upon them. "And sufficient is Allah as Witness" to that.

"He who obeys the Messenger has obeyed Allah," because he (may Allah bless him and grant him peace) is the mirror of the Truth, from whom the creation is manifested. Some gnostics said: The inner meaning of the verse is a pointer to the eye of gathering ('ayn al-jam'). "Then do they not reflect upon the Quran?"—to guide them to the fact that you are the Messenger of Allah, the Exalted, and that obeying you is obeying Him, the Exalted, since it contains the differentiation (farq) and the gathering (jam'). It is said: Do they not reflect upon it so they may be admonished by its noble sermons and follow its beautiful commands? Or do they not reflect upon it so they may know that Allah, the Great and Majestic, has manifested Himself to them in it? "And if it had been from [any] other than Allah, they would have found within it much contradiction"—i.e., they would have found much of it contradictory in eloquence and lack thereof, so it would be like the speech of created beings, and they would have a pretext to deny it and not accept its testimony, or to say that it is not fit to be a place of manifestation for Allah, the Exalted.

"And when there comes to them information about public security or fear, they spread it about." [This is] information about those in the beginnings of the path; i.e., when anything from the effects of Beauty or Majesty comes upon them, they divulge and spread it. "But if they had referred it back"—i.e., presented it—"to the Messenger," to what is known of his states and what he was upon, "and to those in authority among them"—they are the perfect guides who attained the station of Muhammadan inheritance—"then the ones who [can] draw correct conclusions from it would have known it," i.e., known its outcome, and whether it is to be spread or not. "And those who extract it from them," i.e., from their side and as the medium of their overflows. The intent of the relative pronoun are those who return it themselves. The summary is that it is not appropriate for the seeker, if something of the effects of Beauty or Majesty appears to him during his journey and path, to divulge it to anyone before presenting it to his Sheikh, so he may acquaint him with the truth of the state, for there is much harm in divulging it before that.

"And if not for the favor of Allah upon you," O people, through the Great Medium, the Messenger of Allah (may Allah bless him and grant him peace), "and His mercy upon the inheriting guides, you would have followed Satan," and the self, his greatest soldier, if it were not him, "except for a few"—they are the travelers by means of a divine light overflowed upon them, so they became independent through it, like some of the people of the interval. It is said: They are upon the footstep of the Friend (Abraham), peace be upon him.

"So fight in the cause of Allah; you are not held responsible except for yourself"—i.e., fight those who oppose you alone—"and encourage the believers" to fight those who stand between them and their Lord. "Perhaps Allah will restrain the might of those who disbelieve," i.e., those who covered the attributes of Lordship, "and Allah is stronger in might," i.e., in infliction, "and stronger in punishment," i.e., in torment.

"Whoever intercedes a good intercession," i.e., whoever accompanies his self upon acts of obedience, "will have a share from it," i.e., an ample portion of its reward. "And whoever intercedes an evil intercession," i.e., whoever accompanies his self upon disobedience, "will have a portion from it," i.e., an equal measure of its punishment. "And ever is Allah, over all things, a Keeper," so He delivers the reward and the punishment to those entitled to them.

"And when you are greeted with a greeting, greet with a better one than it or return it." This is teaching a type of noble character and beautiful actions. It is said: The meaning is, if Allah, the Exalted, bestows a gift upon you, then offer the better of His gifts, or give as charity what He has given you and return it to Allah at the hands of the entitled. And Allah, the Exalted, is the best of those who grant success.