Surah 24. An-Nur, Ayah 62

Lit., "a uniting [or "collective"] matter" (amr jami'). The personal pronoun in "with him" relates to the Apostle and, by analogy, to every legitimate leader (imam) of the Muslim community acting in accordance with the spirit of the Qur'an and the Prophet's life-example.

I.e., after weighing the reasons advanced by the individual or the individuals concerned against the interests of the society as a whole.

I.e., his permission to abstain, for valid reasons, from participating in a course of action or a policy agreed upon by the majority of the community ('amma ijtama'u lahu min al-amr: Tabari). In a logical development of this principle we arrive at something like the concept of a "loyal opposition", which implies the possibility of dissent on a particular point of communal or state policy combined with absolute loyalty to the common cause. (But see also note [91].)

The statement that "God is much-forgiving" obviously implies that an avoidance of "asking leave" to abstain from participation in an agreed-upon course of action is, under all circumstances, morally preferable (Zamakhshari).

In important matters of general consultation, even though leave of absence is given on sufficient excuse, it implies some defect in duty on the part of the person to whom the leave is given, and therefore the need of forgiveness from Him to Whom we owe duty in a perfect measure.

Matter requiring collective action: anything that affects the Community as a whole: Jumu'a and 'Id prayers are periodical occasions of this kind, but what is meant here is, I think, joint consultations with a view to joint undertakings, such as a Jihad, or some kind of organisation in peace.

That is, those to whom, in the exercise of your impartial discretion, you think it expedient to give leave. "Will", unless the context shows otherwise, means "right will", not a will without any definite principle behind it.