إِنَّمَا كَانَ قَوْلَ الْمُؤْمِنِينَ إِذَا دُعُوا إِلَى اللَّهِ وَرَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنَا وَأَطَعْنَا وَأُولَئِكَ هُمُ الْمُفْلِحُونَ ﴿۵۱﴾ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ وَيَخْشَ اللَّهَ وَيَتَّقْهِ فَأُولَئِكَ هُمُ الْفَائِزُونَ ﴿۵۲﴾ وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ قُلْ لَا تُقْسِمُوا طَاعَةٌ مَعْرُوفَةٌ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ ﴿۵۳﴾ قُلْ أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْهِ مَا حُمِّلَ وَعَلَيْكُمْ مَا حُمِّلْتُمْ وَإِنْ تُطِيعُوهُ تَهْتَدُوا وَمَا عَلَى الرَّسُولِ إِلَّا الْبَلَاغُ الْمُبِينُ ﴿۵۴﴾

﴾51﴿ Innamaa kaana qawlal mu'mineena izaa du'ooo ilal laahi wa Rasoolihee li yahkuma bainahum ai yaqooloo sami'naa wa ata'naa; wa ulaaa'ika humul muflihoon
﴾52﴿ Wa mai yuti'il laaha wa Rasoolahoo wa yakhshal laaha wa yattaqhi fa ulaaa'ika humul faaa'izoon
﴾53﴿ Wa aqsamoo billaahi jahda aimaanihim la'in amartahum la yakhrujunna qul laa tuqsimoo taa'atum ma'roofah innal laaha khabeerum bimaa ta'maloon
﴾54﴿ Qul atee'ul laaha wa atee'ur Rasoola fa in tawallaw fa innamaa 'alaihi maa hummila wa 'alaikum maa hummiltum wa in tutee'oohu tahtadoo; wa maa'alar Rasooli illal balaaghul mubeen

﴾51﴿ The only statement of the believers, when they are called to Allah, the Exalted, and His Messenger to judge between them, is that they say, "We hear and we obey." And it is they who will be the successful ones
﴾52﴿ And whoever obeys Allah, the Exalted, and His Messenger, and fears Allah (regarding past deeds) and is mindful of Him (in future actions), it is they who will be the truly successful ones
﴾53﴿ And they swear by Allah, with their strongest oaths, that if you command them, they will surely go forth. Say, Do not swear. Obedience is well known. Indeed, Allah is fully aware of what you do
﴾54﴿ Say, Obey Allah and obey the Messenger. But if you turn away, then upon him is only that which he is responsible for, and upon you is that which you are responsible for. And if you obey him, you will be guided. And there is nothing upon the Messenger except clear conveyance (of the message)

[51,52] In these verses, six traits and conditions of the believers are mentioned, to make the difference from the hypocrites clear and to give them glad tidings of success and salvation. The distinction between them is that:
Falāḥ (فلاح) means attaining good and benefit whose effects are lasting and permanent.
Fawz (فوز) means being saved from hardship and reaching what is beloved.
(This explanation is from Al-Furūq al-Lughawiyyah by Abū Hilāl al-ʿAskarī.)
Since the first trait alone (faith) is enough to attain Paradise—because it is the very essence of belief—falāḥ is mentioned alongside it.
In the second verse, complete faith is mentioned along with obedience to commands and abstention from prohibitions. So, it results in complete success, which is termed fawz. Therefore, fawz is mentioned with it.
In (وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ) there is a reference to obeying the commands.
In (وَيَخْشَ اللَّهَ), it refers to fearing Allah regarding the deeds already done—fearing their consequences.
And in (وَيَتَّقْهِ), it refers to future actions—where the person protects themselves from disobeying Allah and His Messenger.
[53] In this verse, there is a warning to the hypocrites, and their tenth trait is mentioned: when their hypocrisy became exposed through their distinguishing behavior, they attempted to restore credibility by excessively swearing oaths in the name of Allah the Exalted. This is because they would normally swear by things other than Allah in everyday situations, but swearing by Allah carried more weight with them.
(لَيَخْرُجُنَّ) – means: “If you command us, we will leave our homes, families, and wealth in obedience to you and will follow your command.” Or it could mean: “We will go out for jihad.”
(طَاعَةٌ مَعْرُوفَةٌ) – has three possible meanings:
1. Lawful obedience is better than swearing oaths.
2. Lawful obedience is what is required of you.
3. Your obedience is known and recognized – that is, your obedience is only for personal benefit and desire, as mentioned earlier.
[54] In this call, there is a complete invitation directed at the hypocrites—to embrace sincerity and abandon hypocrisy. It also mentions the shortcoming of tawallī (turning away from obedience):
فَإِن تَوَلَّوْا – if they turn away.
The meaning of (مَا حُمِّلَ) refers to the responsibility of calling (to Islam), preaching, and fulfilling the obligatory duties placed on the Prophet (May Allah bless him and give him peace).
The meaning of (مَا حُمِّلْتُمْ) is the responsibility to accept the rulings and obey the Messenger of Allah (May Allah bless him and give him peace), and to honor him.
The benefit of obedience is mentioned with (وَإِن تُطِيعُوهُ تَهْتَدُوا) – and if you obey him, you will be rightly guided.
From this, it becomes clear that guidance cannot be attained by obeying anyone other than the Prophet (May Allah bless him and give him peace). Therefore, those elders who have invented their own paths of Ṭarīqah and Ḥaqīqah, saying “Sharī‘ah is separate and Ṭarīqah is separate,” and those innovators who invent their own beliefs and deeds and speak of their rewards—all of them are misguided. There is no guidance with them.