by some exegetes that “or” here means “and”—that is, “and enjoins piety.” The correct view, however, is that it retains its usual disjunctive meaning and presents two alternatives. That is: Have you considered whether he is upon true guidance in his prostration and prayer, or enjoins piety upon others? For the Prophet, may Allah bless him and his family and grant them peace, unquestionably enjoins piety. He is therefore righteous in himself and brings righteousness to others.

“Does he not know that Allah sees?” That is, He sees the one who was forbidden—the prostrating Muhammad, may Allah bless him and his family and grant them peace, who enjoins piety—and He sees this tyrannical servant who forbids a servant when he prays. “Does he not know that Allah sees?” He sees—Glorified and Exalted is He—with both knowledge and sight. He sees everything, however hidden or minute, and knows everything, however distant, numerous, or scarce. He knows the one who commands and the one who forbids; He knows the one who prays and prostrates; and He knows who transgresses and who humbles himself before Allah, Mighty and Majestic. He will recompense every person for his deeds.

The purpose is to threaten the one who forbids a servant when he prays and to make clear that Allah Most High knows both his condition and that of the person he forbids, and that He will recompense each of them as he deserves. This, then, is a threat to the man who used to forbid the Messenger of Allah, may Allah bless him and his family and grant them peace, from praying. That is: Does this man not know that Allah Most High sees him and knows all about him? Glorified and Exalted is He, Allah encompasses his deeds and will recompense him for them, either in this world or in both this world and the Hereafter.

Then He said, “No indeed! If he does not desist, We shall surely drag him by the forelock.” “No indeed!” here means “truly,” though it may instead be a rebuke intended to deter him from the evil conduct he directed against the Messenger of Allah, may Allah bless him and grant them peace. Alternatively, it means “truly”: “We shall surely drag him by the forelock.” The clause “We shall surely drag him” is the response to an implied oath. The full sense is: By Allah, if he does not desist, We shall surely drag him by the forelock. The response to the conditional clause is omitted, while the response to the oath is retained, because the rule in Arabic is that when an oath and a conditional occur together, the response to whichever comes later is omitted. Ibn Mālik said in his Alfiyya: