Transliteration:( Innamal mu’minoonal lazeena aamanoo billaahi wa Rasoolihee wa izaa kaanoo ma’ahoo ‘alaaa amrin jaami’il lam yazhaboo hattaa yasta’zinooh; innal lazeena yasta’zinoonaka ulaaa’ikal lazeena yu’minoona billaahi wa Rasoolih; fa izas ta’zanooka li ba’di sha’nihim fa’zal liman shi’ta minhum wastaghfir lahumul laah; innal laaha Ghafoorur Raheem )
173. This means accomplished believers are those who possess the praiseworthy qualities which are described later i.e. they are staunch in their beliefs and pious in their deeds.Â
174. This means if the Holy Prophet had assembled them to give صلى الله عليه وآله وسلم advice on matters related to Jumuah, Eid, Holy war, and battle strategies, then they should not leave without the permission of the Holy Prophet.
175. From this we learn that the etiquette of the is صلى الله عليه Ùˆ آله وسلم court of the Holy Prophet | that none should leave without his permission. Thus, even today those who visit the blessed Roza-e-Mubarak of the Holy Prophet see his permission to صلى الله عليه وآله وسلم depart in the form of reciting the farewell Salaam there. At that point in time, the departure takes the form of Qiyamat like grief.Â
176. This means the sign of the believers is that صلى الله عليه وآله وسلم they seek the Holy Prophets permission before leaving his blessed company, while the hypocrites depart without permission. The seeking of this permission to stay away from Jihad is the sign of hypocrisy. Says Allah Almighty: "Those only ask you this leave who do not believe in Allah and the Last Day (S9-V45).Â
177 From this We understand that the respect of the court of the Holy Prophet one comes by seeking ..أصلى الله عليه وآله وسلم permission and leaves with permission as is the procedure of the slaves in the court of their masters.
178. This tells us that Allah Almighty Himself is teaching us the rules of etiquette to be observed when in the court of the Holy Prophet has completed a set of صلى الله عليه وآله وسلم rules for observing respect, which which are established for all times. Even the angels never present themselves in His holy court without His permission, and since the Holy Prophet is totally independent, he صلى الله عليه وآله وسلم reserves the right of admission
179. From this emerge a few issues:Â
1. The intercession of the Holy Prophet .is an absolute reality because Allah Almighty has already granted him permission to intercede.
2. This intercession of the Holy Prophet is only for the believers: the infidels are cut off from it;Â
3. Allah Almighty is extremely kind towards the believers and has instructed is beloved Rasool dito pray for them,
4. Allah Almighty is only compassionate and forgiving to him for whom the Holy Prophet would be interceding. Therefore His forgiveness is mentioned after that of the Holy Prophet
5. Every believer is totally in need of the Holy Prophet's intercesion. Observe, if the order of intercess- ion is given regarding the Noble Companions, the leaders of the Saints of Allah Almighty, then what can be said about the ordinary people?
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62. The believers are only those who believe in Allah and His Messenger; and when they are with him on some common matter, they go not away until they have asked his permission. Verily, those who ask your permission, those are they who (really) believe in Allah and His Messenger. So if they ask your permission for some affairs of theirs, give permission to whom you will of them, and ask Allah for their forgiveness. Truly, Allah is Oft-Forgiving, Most Merciful.
This is another matter of etiquette to which Allah has guided His believing servants. Just as He commanded them to seek permission when entering, He also commanded them to seek permission when leaving, especially when they are doing something together with the Messenger , such as the Friday, `Id, or congregational prayers, or a meeting for the purpose of consultation and so on. Allah commanded them not to leave him in these situations until they had asked his permission. If they did this, then they were of the true believers. Then Allah commanded His Messenger to give permission when someone asked for it, if he wanted to. He said:
(give permission to whom you will of them, and ask Allah for their forgiveness.)Abu Dawud reported that Abu Hurayrah said, “The Messenger of Allah said:
(When any of you joins a gathering, let him say Salam, and when he wants to leave, let him say Salam. The former is not more important than the latter.) This was also recorded by At-Tirmidhi and An-Nasa’i; At-Tirmidhi said: “It is a Hasan Hadith.â€
97. These are the final instructions being given to tighten the discipline of the Muslim community and make it more organized than before.
98. This commandment is also applicable in respect of the successors of the Prophet (peace be upon him) after him and other leaders of the Muslims. When the Muslims are called upon to get together for a common cause, whether relating to war or peace, it is not permissible for them to retreat or disperse without due permission of the leader.
99. This contains a warning that it is absolutely unlawful to ask permission without any genuine need.
100. That is, it depends upon the Prophet or his successor after him to grant or not to grant permission even in case of a genuine need. If he deems the collective cause to be more important than the individual need of the person, he may refuse permission, and a believer will not mind it.
101. This again contains a warning: If in asking permission there is even a tinge of excuse making, or of placing individual interests above collective interests, it would be a sin. Therefore the Prophet or his successor should also pray for the forgiveness of the one whom he gives permission.
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