Al-Ahzab (The Confederates): (28-29) O Prophet...

The connection here is that noble characteristics are confined to two things: reverence for the command of Allah and compassion for the creation of Allah. The Prophet (peace be upon him) alluded to this by saying: (Prayer and what your right hands possess).

Then, after Allah guided His Prophet concerning the aspect related to reverence for Allah by saying: {waiting. O Prophet, fear Allah} (Al-Ahzab: 1), He mentioned what relates to compassion, beginning with the wives, as they are the people most deserving of compassion. This is why they were prioritized in maintenance (Nafaqah).

In this verse, there are several jurisprudential issues:

1. Was the choice (Takhyeer) obligatory upon the Prophet (PBUH) or not? We say that the choice, in terms of conveying the message, was undoubtedly obligatory because when Allah commanded him, "Say to them," it became part of the Prophetic mission. As for the choice in meaning, it depends on whether the command implies obligation or not. The apparent meaning suggests obligation.

2. If one of them chose separation, would her choice constitute a divorce? Apparently, it would not constitute a divorce. Rather, the chosen one would separate herself through a declaration initiated by the Prophet (PBUH), based on His saying: {then come, I will provide for you and release you with a beautiful release}.

3. If one of them chose herself, and we hold that she is not separated except by delegation from the Prophet (PBUH), was divorce obligatory upon the Prophet (PBUH)? Apparently, considering the status of the Prophet (PBUH), it was obligatory, because failing to fulfill a promise from the Prophet is impermissible, unlike one of us, for whom fulfilling a promise is not legally binding.

4. After separation, would the one who chose separation become forbidden to others? Apparently, she would not be forbidden, otherwise, the choice would not enable her to enjoy the adornments of this world.

5. If one chose Allah and His Messenger, would divorce become forbidden for the Prophet (PBUH) concerning her? Apparently, it would be forbidden, considering the status of the Messenger (PBUH), meaning the Prophet (PBUH) would not initiate it at all; if he did, he would be reprimanded or censured.

There are also subtle linguistic points:

• Prioritizing the choice of the world: This indicates that the Prophet (PBUH) was not overly concerned with their worldly desires, especially since he was preoccupied with worshipping his Lord.
• His saying: {and release you with a beautiful release}: This points to what we mentioned, as a beautiful release usually does not accompany intense distress. Thus, it is known that the Prophet (PBUH) was not affected by their choice of separation, evidenced by His issuing a beautiful release.
• His saying: {But if you desire Allah...}: This informs them that choosing the Prophet (PBUH) implies choosing Allah, His Messenger, and the Hereafter. These three constitute the religion.
• {for those among you who desire Allah and His Messenger and the Home of the Hereafter}: This implies faith.
• {for those who do good among you}: This clarifies Ihsan (good-doing), so the verse's meaning aligns with verses like {And whoever submits his face to Allah while he is a doer of good} (Luqman: 22), {who believes and does righteous deeds} (Al-Kahf: 88), and {those who believed and did righteous deeds} (Al-Baqarah: 82).

And the great reward: Great in essence, good in attributes, and everlasting in time. This is because the term ‘Azim (great) for physical things is only used for something exceeding in length, width, and depth. If it only exceeds in length, it is called taweel (long); if in width, ’areed (wide); and if in depth, ’ameeq (deep). When all three dimensions are present, it is called ’Azim (great), like a great mountain that is high and extends in all directions. If it is only high, it is called a high mountain.

Knowing this, the reward of the world, in its essence, is little, and in its attributes, it is not free from some ugliness (e.g., harm and heaviness in food, and similarly in drink and other pleasures), and it is not permanent. The reward of the Hereafter is abundant, free from ugliness, and permanent; therefore, it is ’Azim.

7 < { O wives of the Prophet, whoever of you should commit a clear immorality, the punishment will be doubled for her twofold. And that is easy for Allah. } > 7 !