We have sent no apostle but that he should be obeyed by the will of God. If they had come to you after wronging themselves and asked forgiveness of God, and you had also asked forgiveness for them, they would surely have found God forgiving and merciful.
And We did not send any Noble Messenger except that he be obeyed by Allah’s command; and if they, when they have wronged their own souls, come humbly to you (O dear Prophet Mohammed – peace and blessings be upon him) and seek forgiveness from Allah, and the Noble Messenger intercedes for them, they will certainly find Allah as the Most Acceptor Of Repentance, the Most Merciful.
We sent not ever any Messenger, but that he should he obeyed, by the leave of God. If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate.
for We have never sent any apostle save that he should be heeded by God's leave. If, then, after having sinned against themselves, they would but come round to thee and ask God to forgive them - with the Apostle, too, praying that they be forgiven - they would assuredly find that God is an acceptor of repentance, a dispenser of grace.
And not an apostle We have sent but to be obeyed by Allah's command. And if they, when they had wronged their souls, had come unto thee and begged forgiveness of Allah, and the apostle had begged forgiveness for them they would surely have found Allah Relentant, Merciful.
We sent no Messenger, but to be obeyed by Allah's Leave. If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad SAW) and begged Allah's Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving (One Who accepts repentance), Most Merciful.
We did not send any messenger except to be obeyed by God’s leave. Had they, when they wronged themselves, come to you, and prayed for God's forgiveness, and the Messenger had prayed for their forgiveness, they would have found God Relenting and Merciful.
(And tell them that) We never sent a Messenger but that he should be obeyed by the leave of Allah. If whenever they wronged themselves they had come to you praying to Allah for forgiveness, and had the Messenger prayed for their forgiveness, they would indeed have found Allah All-Forgiving, All-Compassionate.
We sent no Messenger, but to be obeyed by Allah's leave. If they, when they were unjust to themselves, had come to you and begged Allah's forgiveness, and the Messenger had begged forgiveness for them, indeed, they would have found Allah All-Forgiving, Most Merciful.
We sent no messenger save that he should be obeyed by Allah's leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.
We did not send any apostle but to be obeyed by Allah’s leave. Had they, when they wronged themselves, come to you and pleaded to Allah for forgiveness, and the Apostle had pleaded for them [to Allah]for forgiveness, they would have surely found Allah all-clement, all-merciful.
We did not send a Messenger except that he should be obeyed, by the permission of Allah. If, when they wronged themselves, they had come to you and asked Allah for forgiveness, and the Messenger had asked for forgiveness for them, they would have found Allah the Turner, the Most Merciful.
And We did not send any messenger except to be obeyed by permission of Allah. And if, when they wronged themselves, they had come to you, [O Muhammad], and asked forgiveness of Allah and the Messenger had asked forgiveness for them, they would have found Allah Accepting of repentance and Merciful.
We did not send any Messengers for any reason other than to be obeyed because of the will of God. If they ever do injustice to themselves and come to you (Muhammad) asking for God's forgiveness and if the Messenger also was to ask God to forgive them, they would certainly find God All-forgiving and All-merciful.
And We did not send any apostle but that he should be obeyed by Allah's permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allah and the Apostle had (also) asked forgiveness for them, they would have found Allah Oft-returning (to mercy), Merciful.
Wam<u>a</u> arsaln<u>a</u> min rasoolin ill<u>a</u> liyu<u>ta</u>AAa bii<u>th</u>ni All<u>a</u>hi walaw annahum i<u>th</u> <i><u>th</u></i>alamoo anfusahum j<u>a</u>ooka fa<b>i</b>staghfaroo All<u>a</u>ha wa<b>i</b>staghfara lahumu a<b>l</b>rrasoolu lawajadoo All<u>a</u>ha taww<u>a</u>ban ra<u>h</u>eem<u>a</u><b>n</b>
All the messengers We sent were meant to be obeyed by God's leave. If they had come to you and sought forgiveness from God whenever they wronged themselves, and the Messenger had prayed for forgiveness for them, they would have found that God is ever-forgiving and merciful.
We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-returning, Most Merciful.
وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ ٱللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًا رَّحِيمًا
Allah did not send any messenger except to be followed in what they instructed by Allah’s will and decree. If, when they wronged themselves by committing sins, they had come to you, O Messenger, confessing what they had done and regretting it, repenting from what they did, and if they had asked for forgiveness from Allah, and you had asked for forgiveness for them, they would have found Allah Forgiving and Compassionate with them.
Allah did not send any messenger except to be followed in what they instructed by Allah’s will and decree. If, when they wronged themselves by committing sins, they had come to you, O Messenger, confessing what they had done and regretting it, repenting from what they did, and if they had asked for forgiveness from Allah, and you had asked for forgiveness for them, they would have found Allah Forgiving and Compassionate with them.
<p>The fifth verse (64) begins by stating a universal Divine principle: And We did not send any Messenger but to be obeyed by the leave of Allah.' It means that any Messenger who was sent by Allah was sent so that everyone obeys the rules set by him in accordance with the will and command of Allah Almighty. In that case, the inevitable consequence will be that anyone who opposes the rules set by the Messenger will be dealt with in the manner disbelievers are dealt with. Therefore, whatever Sayyidna ` Umar ؓ did turned out to be correct. Following this appears an advice in the best interest of the hypocrites indicating that they would have done better if, rather than indulge in false oaths and interpretations, they would have confessed their error and presented themselves before him seeking forgiveness from Allah, and the Messenger too prayed for their forgiveness, then, Allah Almighty would have certainly accepted their repentance.</p><p>At this place, for the repentance to be acceptable, two things have been made binding: That they present themselves before the Holy Prophet ~..L ..1L ! t and that he then prays for their forgiveness. Perhaps, the first reason is that they violated the great station of prophethood bestowed by Allah Almighty on His noble Messenger ﷺ and caused him undue pain by disregarding the decision given by him. So, in order that their repentance: over their crime becomes acceptable, the condition that they present themselves before the Holy Prophet ﷺ and that he prays for their forgiveness was imposed on them.</p><p>Although, this verse (64) was revealed in the background of a particular incident relating to the hypocrites, yet its words yield a general ruling which stipulates that anyone who presents himself before the Holy Prophet ﷺ and he prays for his forgiveness he will definitely be forgiven. And 'the presence before the Holy Prophet ﷺ as it would have been during his blessed life in this mortal world, holds the same effect even today as the visit to the sacred precincts of the Mosque of the Prophet and the act of 'presenting' oneself before the blessed resident of the sanctified mausoleum falls within the jurisdiction of this rule.</p><p>Sayyidna	 Ali ؓ said: "Three days after we all had finished with the burial of the Messenger of Allah ﷺ a villager came and fell down close to the blessed grave. Weeping bitterly, he referred to this particular verse of the Qur'an and addressing himself to the blessed grave, he said: 'Allah Almighty has promised in this verse that a sinner, if he presented himself before the Rasul of Allah, and the Rasul elects to pray for his forgiveness, then he will be forgiven. Therefore, here I am, presenting myself before you so that I may be blessed with your prayer for my forgiveness.' People personally present there at that time say that, in response to the pleading of the villager, a voice coming out from the sanctified mausoleum rang around with the words: قَد غُفِرَ لَکَ meaning: You have been forgiven. (al-Bahr al-Muhit)</p>
The fifth verse (64) begins by stating a universal Divine principle: And We did not send any Messenger but to be obeyed by the leave of Allah.' It means that any Messenger who was sent by Allah was sent so that everyone obeys the rules set by him in accordance with the will and command of Allah Almighty. In that case, the inevitable consequence will be that anyone who opposes the rules set by the Messenger will be dealt with in the manner disbelievers are dealt with. Therefore, whatever Sayyidna ` Umar ؓ did turned out to be correct. Following this appears an advice in the best interest of the hypocrites indicating that they would have done better if, rather than indulge in false oaths and interpretations, they would have confessed their error and presented themselves before him seeking forgiveness from Allah, and the Messenger too prayed for their forgiveness, then, Allah Almighty would have certainly accepted their repentance.At this place, for the repentance to be acceptable, two things have been made binding: That they present themselves before the Holy Prophet ~..L ..1L ! t and that he then prays for their forgiveness. Perhaps, the first reason is that they violated the great station of prophethood bestowed by Allah Almighty on His noble Messenger ﷺ and caused him undue pain by disregarding the decision given by him. So, in order that their repentance: over their crime becomes acceptable, the condition that they present themselves before the Holy Prophet ﷺ and that he prays for their forgiveness was imposed on them.Although, this verse (64) was revealed in the background of a particular incident relating to the hypocrites, yet its words yield a general ruling which stipulates that anyone who presents himself before the Holy Prophet ﷺ and he prays for his forgiveness he will definitely be forgiven. And 'the presence before the Holy Prophet ﷺ as it would have been during his blessed life in this mortal world, holds the same effect even today as the visit to the sacred precincts of the Mosque of the Prophet and the act of 'presenting' oneself before the blessed resident of the sanctified mausoleum falls within the jurisdiction of this rule.Sayyidna	 Ali ؓ said: "Three days after we all had finished with the burial of the Messenger of Allah ﷺ a villager came and fell down close to the blessed grave. Weeping bitterly, he referred to this particular verse of the Qur'an and addressing himself to the blessed grave, he said: 'Allah Almighty has promised in this verse that a sinner, if he presented himself before the Rasul of Allah, and the Rasul elects to pray for his forgiveness, then he will be forgiven. Therefore, here I am, presenting myself before you so that I may be blessed with your prayer for my forgiveness.' People personally present there at that time say that, in response to the pleading of the villager, a voice coming out from the sanctified mausoleum rang around with the words: قَد غُفِرَ لَکَ meaning: You have been forgiven. (al-Bahr al-Muhit)
<h2 class="title">The Necessity of Obeying the Messenger</h2><p>Allah said,</p><div class="text_uthmani arabic">وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ</div><p>(We sent no Messenger, but to be obeyed) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet. Allah's statement,</p><div class="text_uthmani arabic">بِإِذُنِ اللَّهِ</div><p>(by Allah's leave) means, "None shall obey, except by My leave," according to Mujahid. This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience. In another Ayah, Allah said,</p><div class="text_uthmani arabic">وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ</div><p>(And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission) meaning, by His command, decree, will and because He granted you superiority over them. Allah's statement,</p><div class="text_uthmani arabic">وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ</div><p>(If they (hypocrites), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger , so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon. This is why Allah said,</p><div class="text_uthmani arabic">لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً</div><p>(they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful).</p><h2 class="title">One Does not Become a Believer Unless He Refers to the Messengerfor Judgment and Submits to his Decisions</h2><p>Allah said,</p><div class="text_uthmani arabic">فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ</div><p>(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly. Allah said,</p><div class="text_uthmani arabic">ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً</div><p>(and find in themselves no resistance against your decisions, and accept (them) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet's decision with total submission without any rejection, denial or dispute. Al-Bukhari recorded that `Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah's Messenger said to Az-Zubayr,</p><div class="text_uthmani arabic">«اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»</div><p>(O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah's Messenger! Is it because he is your cousin' On that, the face of Allah's Messenger changed color (because of anger) and said,</p><div class="text_uthmani arabic">«اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»</div><p>(Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.) So, Allah's Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah's Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari. Az-Zubayr said, `I think the following verse was revealed concerning that case,</p><div class="text_uthmani arabic">فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ</div><p>(But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)"' Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, "I do not agree." The other person asked him, "What do you want then" He said, "Let us go to Abu Bakr As-Siddiq." They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet with our dispute and he issued a decision in my favor." Abu Bakr said, "Then the decision is that which the Messenger of Allah issued." The person who lost the dispute still rejected the decision and said, "Let us go to `Umar bin Al-Khattab." When they went to `Umar, the person who won the dispute said, "We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision." `Umar bin Al-Khattab asked the second man and he concurred. `Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet's decision with the sword and killed him. Consequently, Allah revealed,</p><div class="text_uthmani arabic">فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ</div><p>(But no, by your Lord, they can have no faith).</p>
The Necessity of Obeying the MessengerAllah said,وَمَآ أَرْسَلْنَا مِن رَّسُولٍ إلاَّ لِيُطَاعَ(We sent no Messenger, but to be obeyed) meaning, obeying the Prophet was ordained for those to whom Allah sends the Prophet. Allah's statement,بِإِذُنِ اللَّهِ(by Allah's leave) means, "None shall obey, except by My leave," according to Mujahid. This Ayah indicates that the Prophets are only obeyed by whomever Allah directs to obedience. In another Ayah, Allah said,وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ(And Allah did indeed fulfill His promise to you when you were killing them (your enemy) with His permission) meaning, by His command, decree, will and because He granted you superiority over them. Allah's statement,وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ(If they (hypocrites), when they had been unjust to themselves,) directs the sinners and evildoers, when they commit errors and mistakes, to come to the Messenger , so that they ask Allah for forgiveness in his presence and ask him to supplicate to Allah to forgive them. If they do this, Allah will forgive them and award them His mercy and pardon. This is why Allah said,لَوَجَدُواْ اللَّهَ تَوَّاباً رَّحِيماً(they would have found Allah All-Forgiving (One Who forgives and accepts repentance), Most Merciful).One Does not Become a Believer Unless He Refers to the Messengerfor Judgment and Submits to his DecisionsAllah said,فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ(But no, by your Lord, they can have no faith, until they make you judge in all disputes between them,) Allah swears by His Glorious, Most Honorable Self, that no one shall attain faith until he refers to the Messenger for judgment in all matters. Thereafter, whatever the Messenger commands, is the plain truth that must be submitted to inwardly and outwardly. Allah said,ثُمَّ لاَ يَجِدُواْ فِى أَنفُسِهِمْ حَرَجاً مِّمَّا قَضَيْتَ وَيُسَلِّمُواْ تَسْلِيماً(and find in themselves no resistance against your decisions, and accept (them) with full submission.) meaning: they adhere to your judgment, and thus do not feel any hesitation over your decision, and they submit to it inwardly and outwardly. They submit to the Prophet's decision with total submission without any rejection, denial or dispute. Al-Bukhari recorded that `Urwah said, "Az-Zubayr quarreled with a man about a stream which both of them used for irrigation. Allah's Messenger said to Az-Zubayr,«اسْقِ يَا زُبَيْرُ ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»(O Zubayr! Irrigate (your garden) first, and then let the water flow to your neighbor.) The Ansari became angry and said, `O Allah's Messenger! Is it because he is your cousin' On that, the face of Allah's Messenger changed color (because of anger) and said,«اسْقِ يَا زُبَيْرُ ثُمَّ احْبِسِ الْمَاءَ حَتَّى يَرْجِعَ إِلَى الْجَدْرِ،ثُمَّ أَرْسِلِ الْمَاءَ إِلى جَارِك»(Irrigate (your garden), O Zubayr, and then withhold the water until it reaches the walls (surrounding the palms). Then, release the water to your neighbor.) So, Allah's Messenger gave Az-Zubayr his full right when the Ansari made him angry. Before that, Allah's Messenger had given a generous judgment, beneficial for Az-Zubayr and the Ansari. Az-Zubayr said, `I think the following verse was revealed concerning that case,فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ(But no, by your Lord, they can have no faith, until they make you (O Muhammad ) judge in all disputes between them.)"' Another Reason In his Tafsir, Al-Hafiz Abu Ishaq Ibrahim bin `Abdur-Rahman bin Ibrahim bin Duhaym recorded that Damrah narrated that two men took their dispute to the Prophet , and he gave a judgment to the benefit of whoever among them had the right. The person who lost the dispute said, "I do not agree." The other person asked him, "What do you want then" He said, "Let us go to Abu Bakr As-Siddiq." They went to Abu Bakr and the person who won the dispute said, "We went to the Prophet with our dispute and he issued a decision in my favor." Abu Bakr said, "Then the decision is that which the Messenger of Allah issued." The person who lost the dispute still rejected the decision and said, "Let us go to `Umar bin Al-Khattab." When they went to `Umar, the person who won the dispute said, "We took our dispute to the Prophet and he decided in my favor, but this man refused to submit to the decision." `Umar bin Al-Khattab asked the second man and he concurred. `Umar went to his house and emerged from it holding aloft his sword. He struck the head of the man who rejected the Prophet's decision with the sword and killed him. Consequently, Allah revealed,فَلاَ وَرَبِّكَ لاَ يُؤْمِنُونَ(But no, by your Lord, they can have no faith).