of the threatened punishment, just as whoever opposes the Messenger after guidance has become clear to him deserves the threatened punishment. It is well known that this description alone warrants that punishment. If the other description were not also covered by the threat, mentioning it would serve no purpose.

There are three views on this matter:

One view is that following a way other than that of the believers consists simply in the opposition to the Messenger mentioned in the verse.

Another view is that opposing the Messenger is independently blameworthy, and likewise, following a way other than that of the believers is independently blameworthy.

A third view is that following a way other than that of the believers warrants blame, as the verse indicates, but this does not entail its being separate from opposing the Messenger; rather, it may necessarily entail it. Thus, everyone who follows a way other than that of the believers is, in reality, opposing the Messenger. Likewise, whoever opposes the Messenger follows a way other than that of the believers.

This is comparable to obeying Allah and the Messenger. Obedience to Allah is obligatory, and obedience to the Messenger is obligatory. Disobedience to either Allah or the Messenger warrants blame, and the two are inseparable: whoever obeys the Messenger has indeed obeyed Allah.

In an authentic hadith, the Prophet, may Allah bless him and grant him peace, said:

“Whoever obeys me has obeyed Allah; whoever obeys the commander I appoint has obeyed me. Whoever disobeys me has disobeyed Allah; whoever disobeys the commander I appoint has disobeyed me.”

He also said:

“Obedience is only in what is right.”

This means: when the commander I appoint commands what is right, obeying him is part of obeying me. Everyone who disobeys Allah has disobeyed the Messenger, for the Messenger commands what Allah has commanded