The verses did not stop at the boundary of the command of obedience and reward for it, then left it up to whom ponders on it to deduce the ruling on he who disobeys the Apostle, or refuses his following; he might say: Allah did not provide for the rule on the disobedient of the orders of the Apostle –peace and blessings of Allah be upon him – one might overstep his authority and say that disobedience of the Apostle in the original transcendence, Allah did not state it; This is why the verses were stated explicitly: the prohibition on his disobedience, rather in some verses Allah linked between the command for obedience and the prohibition of disobedience, the Almighty said: (So take what the Messenger assigns to you, and deny yourselves that which he withholds from you).
The verses did not stop, as well, at the command to obey the Apostle –peace and blessings of Allah be upon him–and the prohibition of his disobedience in legislative matters only; but rather stated provisions from the etiquettes of general decency, to be followed together with him, peace and blessings of Allah be upon him, namely:
The etiquettes on leaving his council, the Quran has also dealt with them and devised guidelines for them, and obliged them to be bound with special etiquettes with him, the Almighty said: (When they are with him on a matter requiring collective action, they do not depart until they have asked for his leave), he may see in their presence a benefit, which they cannot see; as his councils– peace and blessings of Allah be upon him – were meeting venues for science, guidance and education, whose goodness Allah has given to them and chose them by its abundance; to learn from the infallible, who conveys from his Lord that which prepares them to assume the burden of the call after him, and spread his message, because he is the Seal of the Messengers, the envoy to all the people, and the texts of the law end and the facts do not, and that which is endless is not regulated by that which ends.
Thus he invited them to follow and obey him, to get to know his guidance, attending his councils and not take leave from them, until he gives them permission to disperse; because his function is making clear the Scripture, while the Revelation is on the lookout for him, following and pursuing him, explaining to him and guiding him. Furthermore, his inspiration is a Revelation, and his explanation a guidance, they had to attend his council so that they able, after him, peace and blessings of Allah be upon him, to propagate his religion, which Allah has promised to give them by it a strong foothold on earth, and appoint them as gerents therein, so that they are then, by the favour of the Apostle’s teaching and companionship, worthy to be granted inheritance and leadership of others.
So, why all that care? Why was that attention?
The Holy Quran, which he conveys from his Lord? As deniers of the allegory of the Sunnah say, and they had kept that in their chests and written it, and that there isn’t in that which he preaches what warrants those omens for disobedience of the Apostle –peace and blessings of Allah be upon him –or, the great promise for obeying him and his followers.
Then, what is the relationship of such orders and prohibitions, mentioned by Allah in the verses, which do not refer to the specification of the Holy Quran by mention? Allah was not to limit His statement merely to define His intention, He adds in any one of the verses, in which He commanded to follow the Apostle, our master (Mohammed) – peace and blessings of Allah be upon him– individually, which stipulates that He means the Holy Quran; as if He says, for example: And what the Messenger assigns to you of Our words, or they should beware: those who contravene Our Quran, or obey our Scripture.
But, Allah did not say a bit of that, and if He wanted to, He would have said it, but what He indeed wanted is that which was in His Scripture, emphasising the command to obey the Apostle –peace and blessings of Allah be upon him–in these verses and others, and He does not refer to the specification of the Holy Quran by mention.