The benefits of the saying of Allah the Exalted: “And a group of them seeks permission from the Prophet, saying, ‘Our houses are exposed, but they are not exposed. They only want to flee.’”
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Among the benefits of the noble verse [Al-Ahzab 33:13] to the end of it, is the clarification of the deception of the hypocrites, where they came seeking permission from the Messenger of Allah (peace and blessings be upon him) as a disguise, whereas it was not in their intention to stay, but they were disguising themselves. [Al-Ahzab 33:13] In this is evidence of the hypocrite’s deception and displaying his state as that of the obedient believer who does not leave except after seeking permission, even though seeking permission in such a matter, or in such a situation, is the affair of whom? Seeking permission with truth is the affair of the believers, my son, as Allah the Exalted said: [Al-Nur: 62].
Among the benefits of the noble verse is that it is the habit of the hypocrites to lie, as He said:[Al-Ahzab 33:13] and they are liars.
Among its benefits is the clarification of the encompassing knowledge of Allah the Exalted regarding what is in the hearts, as He said:[Al-Ahzab 33:13] As for His saying: [Al-Ahzab 33:13] this can be known because it is apparent that the houses are fortified and there is no enemy upon them, but the intention is in the heart, and no one knows it except Allah Mighty and Majestic, or its owner, or one whom Allah the Exalted has informed about it.
Among the benefits of the noble verse is the obligation to refute the one who speaks falsehood. Look now, is it correct to express this as “obligation” or do we say “prescribedness”? If we look at the fact that falsehood must be refuted, we say it is obligatory, but the discussion is about whether this is taken from the verse? The verse contains the prescribedness of that, i.e., refuting the statement of the one who speaks falsehood, because Allah the Exalted refuted it in His saying:[Al-Ahzab 33:13]
And a party of them asked permission of the Prophet
وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّ...And a party of them asked permission of the Prophet
وَيَسْتَأْذِنُ فَرِيقٌ مِنْهُمُ النَّبِيَّThe believers are only those who believe in Allah and His Messenger and, when they are [meeting] with him for a matter of common interest, do not depart until they have asked his permission.
إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ وَإِذَا كَانُوا مَعَهُ عَلَى أَمْرٍ جَامِعٍ لَمْ يَذْهَبُوا حَتَّى يَسْتَأْذِنُوهُAmong the benefits of the noble verse is that it is the habit of the hypocrites to lie, as He said:
saying, "Indeed, our houses are unprotected,"
يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌAmong its benefits is the clarification of the encompassing knowledge of Allah the Exalted regarding what is in the hearts, as He said:
They did not intend except to flee.
إِنْ يُرِيدُونَ إِلَّا فِرَارًاwhile they were not exposed
وما هي بعورةThey only want
إن يريدونAmong the benefits of the noble verse is the obligation to refute the one who speaks falsehood. Look now, is it correct to express this as “obligation” or do we say “prescribedness”? If we look at the fact that falsehood must be refuted, we say it is obligatory, but the discussion is about whether this is taken from the verse? The verse contains the prescribedness of that, i.e., refuting the statement of the one who speaks falsehood, because Allah the Exalted refuted it in His saying: