Commentary on Tafsir al-Jalalayn: ((Therefore)) the oneness of Allah ((so call)) O Muhammad, the people ((and be upright)) upon it ((as you have been commanded, and do not follow their desires))

The Shaykh : Therefore: The reference is to establishing the religion and not dividing in it. And his saying: The fa is extra for the sake of improving the wording, and the original is: "Therefore call." For this reason, we say that this sentence contains restriction (hasr), by advancing what should be delayed. What is advanced? The preposition and its noun. And for this reason I told you that the fa in his saying: is extra for the sake of improving the wording. And were it not from the speech of Allah, we would say "Therefore call." And this is the secret in our saying that this sentence implies restriction.
The author (may Allah have mercy on him) said: "

Therefore

فلذلك

the oneness of Allah" And if he had said: meaning for establishing the religion and not dividing in it, it would have been better. The address is to the Messenger (peace and blessings be upon him), and for this reason the author said: "O Muhammad, the people" The people: He indicated by this that the object of "call" is omitted, and the implied meaning is "the people."
"

and be firm

واستقم

upon it

as you are commanded and do not follow their inclinations

كما أمرت ولا تتبع أهوائهم

[Ash-Shuraa 42:15]

in abandoning it" This is not specific to the Messenger (peace and blessings be upon him), due to the saying of the Exalted in Surat Hud: And his saying: meaning in the manner that you were commanded, without addition or subtraction. What are their desires that you are forbidden to follow? What contradicts what you were commanded. For this reason the author, the commentator, said: "in abandoning it".
Say, declaring to them and to others: I believe means: I acknowledged. And faith is the acknowledgment that necessitates acceptance and submission, and it is not mere acknowledgment. For this reason we say that Abu Talib was not a believer, even though he acknowledged the message of the Prophet (peace and blessings be upon him), for he used to say in his famous poem:
They have surely known that our son is not a denier with us, nor does he concern himself with speaking falsehood.
And he says:
And you have surely known that the religion of Muhammad is the best of the religions of the earth in religion
Were it not for the blame or fear of insult, you would have seen me lenient and clear regarding that
But he, may Allah protect us from that, had been decreed by Allah to be wretched. So the last thing he said was that he was upon the religion of 'Abd al-Muttalib, and he stated in that state that were it not that his people blamed him and said that when he despaired of life he would have believed, he would have believed. Thus he said, may Allah protect us from that, while in the context of death. So his saying: We say: Faith is the acknowledgment that necessitates acceptance and submission. Abu Talib acknowledged, but he did not accept and did not submit, so he became a disbeliever.
Meaning by what Allah has sent down of all the Books. And thus it is obligatory for us also to believe in what Allah has sent down of the Book. But is it obligatory for us to follow what Allah has sent down of the Book? The answer is: No, we follow what came in our Shari'ah, even if it contradicts what is in the previous Shari'ahs. But we believe that the Books sent down to Musa, 'Isa, Dawud, and others of the prophets are the truth. As for following, it is for the Shari'ah of Muhammad (peace and blessings be upon him).
... The author (may Allah have mercy on him) informed us that the lam in his saying: means the ba, meaning I was commanded: "to be just

among you

بينكم

" This is what the author (may Allah have mercy on him) implied. And there is no doubt that this is an easy implication; it is easy to say: the lam means the ba, and it works. But the occurrence of the lam meaning the ba may not be acceptable in the Arabic language. And Allah the Exalted commanded His Messenger (peace and blessings be upon him) with a command above that, namely: by the Shari'ah or by justice so the commanded thing is omitted, and what is present is the cause. I was commanded with such-and-such so that I may be just among you. And this is more eloquent than saying: the lam means the ba, and I was commanded with justice among you. No, we say: I was commanded with the Shari'ah and belief in every Book in judgment.
This sentence is true, there is no doubt in it. But someone might say: What is the benefit of it? Is this not like the saying of one who says: The sky is above us and the earth is beneath us? Because these people acknowledge that Allah is their Lord, so what is the benefit? The benefit of that is to compel them to be like what we were upon in religion, because the Lord is one by your acknowledgment. If that is the case, then it is obligatory upon you to submit to the commands of your Lord (Mighty and Majestic).
Meaning that your deeds do not harm us and our deeds do not harm you. So do not rely on us and we do not rely on you. Each has his own deeds, so each is rewarded for his deeds. How is there no argument between us and you, when we have the argument over them? The intended meaning: No argument. The commentator said: "contention that I be just

between us and you

بيننا وبينكم

" and so on. And the correct view is not to imply: "that I be just," because there is no need for it. Rather, the meaning is: There is no argument standing in the form of contention between us and you, because we have despaired of you, and arguing will not benefit you. He said: "This was before the command to jihad" Good. And after the command to jihad, did it become "for us our deeds and for you your deeds"? When jihad was legislated, did the argument become invalid? No. For this reason we say to the author (may Allah have mercy on him): May Allah forgive you. First: Prove to us that this verse is before the command to jihad. If he says: This verse is Meccan and jihad was only commanded in Medina, we say: Prove to us that when jihad was commanded, this disavowal became invalid. He cannot prove that. And Allah the Exalted is only speaking in this about the state of the polytheists and the Prophet (peace and blessings be upon him) among them in Makkah. And this originally has no jihad in it for us to say that this is from the category of abrogation.
"

Allah will bring us together

الله يجمع بيننا

[Ash-Shuraa 42:15]

in the Hereafter to judge the case

And to Him is the destination

وإليه المصير

the return" And the sentence "to Him is the destination" contains restriction. What is its method? Advancing what should be delayed. And Allah knows best.