لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ بَيْنَكُمْ كَدُعَاءِ بَعْضِكُمْ بَعْضًا قَدْ يَعْلَمُ اللَّهُ الَّذِينَ يَتَسَلَّلُونَ مِنْكُمْ لِوَاذًا فَلْيَحْذَرِ الَّذِينَ يُخَالِفُونَ عَنْ أَمْرِهِ أَنْ تُصِيبَهُمْ فِتْنَةٌ أَوْ يُصِيبَهُمْ عَذَابٌ أَلِيمٌ ﴿۶۳﴾ أَلَا إِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ قَدْ يَعْلَمُ مَا أَنْتُمْ عَلَيْهِ وَيَوْمَ يُرْجَعُونَ إِلَيْهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ ﴿۶۴﴾

﴾63﴿ Laa taj'aloo du'aaa'ar Rasooli bainakum ka du'aaa'i ba'dikum ba'daa; qad ya'lamul laahul lazeena yatasallaloona minkum liwaazaa; fal yahzaril lazeena yukhaalifoona 'an amriheee 'an tuseebahum fitnatun aw yuseebahum 'azaabun aleem
﴾64﴿ 'Alaaa inna lillaahi maa fis samaawaati wal ardi qad ya'lamu maaa antum 'alaihi wa Yawma yurja'oona ilaihi fa yunabbi'uhum bimaa 'amiloo; wallaahu bikulli shai'in 'Aleem

﴾63﴿ Do not make the calling of the Messenger among yourselves like the calling of one another. Indeed, Allah knows those who slip away among you, concealing themselves. So let those who oppose the way of the Prophet beware, lest a trial befall them or a painful punishment overtake them
﴾64﴿ Be aware that to Allah belongs whatever is in the heavens and the earth. Indeed, Allah knows well the state you are in, and on the Day they are returned to Him, He will inform them of what they have done. And Allah has full knowledge of all things

[63] In the first sentence of this verse, the greatness and status of the Prophet (May Allah bless him and give him peace) is mentioned.
In the second sentence, the state of the hypocrites is described.
And in the third sentence, there is a warning for those who oppose the Prophet (May Allah bless him and give him peace).
(لَا تَجْعَلُوا دُعَاءَ الرَّسُولِ) – has three interpretations:
1. First interpretation: “Duʿā” means calling out by name. The instruction is: don’t call the Prophet as you would call one another. Don’t say “O Muhammad,” but rather say “O Prophet of Allah” or “O Messenger of Allah.” This has been narrated by Ibn Jarīr and Ibn Kathīr from Ibn ʿAbbās (may Allah be pleased with them).
For this reason, there is no authentic hadith in which a companion addressed the Prophet directly as “Muhammad.” Such addressing was only done by hypocrites and Jews.
And if such addressing comes from Allah or Jibrā’īl, it is not the same, as they are not addressed by this verse.
2. Second interpretation: “Duʿā” means supplication. The meaning is: do not treat the duʿā of the Prophet like your own supplications, because his duʿā is accepted.
3. Third interpretation: “Duʿā” means command or judgment. Meaning: do not regard the Prophet’s rulings as equal to your own; his command must be obeyed as an obligation.
(يَتَسَلَّلُونَ مِنْكُمْ) – tasallul means to slip away secretly.
(لِوَاذًا) – means to hide oneself. Hypocrites used to hide behind others in the gatherings of the Prophet (May Allah bless him and give him peace) and sneak out without permission.
This description also applies to anyone who, through trickery, distances themselves from the Sunnah and way of the Prophet, and opposes it.
(يُخَالِفُونَ عَنْ أَمْرِهِ) – Ibn Kathīr said that this refers to the method, Sunnah, and Shari‘ah of the Prophet (May Allah bless him and give him peace). All sayings and actions must be measured against his Sunnah:
If they align with it, they are good.
If they contradict it, they are rejected and fall under this warning.
(فِتْنَةٌ) – means disbelief, hypocrisy, or innovation. Opposing the Sunnah gradually leads a person into innovation, hypocrisy, or even disbelief.
Or it may refer to worldly punishments like droughts, inflation, oppressive rulers, etc.—these occur due to opposing the Sunnah.
In our time, the Sunnah of the Prophet (May Allah bless him and give him peace) has been abandoned. In beliefs, actions, and laws, people have chosen paths against the Qur’an and Sunnah. As a result, Muslims are humiliated at the hands of disbelievers and suffer various punishments.
(عَذَابٌ أَلِيمٌ) – refers to both worldly and otherworldly punishment.
(O Allah, do not make us a trial for the wrongdoers. We seek refuge in You from the enemies. Do not give power over us to those who show us no mercy. O Allah, Āmīn.)
[64] Since the previous verse mentioned punishment, this verse now affirms that Allah the Exalted is fully capable and has complete authority—He can punish whom He wills.
It also states that He is fully aware of who deserves punishment.
This verse concludes the Surah with the theme of Tawḥīd (Divine Oneness), while also refuting shirk:
It refutes shirk in control and authority (shirk fī al-taṣarruf)
It refutes shirk in knowledge (shirk fī al-ʿilm)
Additionally, it affirms the resurrection and Day of Judgment through the phrase (يَوْمَ يُرْجَعُونَ) – the Day when they will be returned (to Him).