Exegesis of the saying of Allah the Exalted: “O Prophet, say to your wives: If you desire the life of this world and its adornment, come, I will give you your due and release you with a good release.”

Then He, the Exalted, said: Beginning today’s lesson, we will take a little from the hadith portion.
[Al-Ahzab: 28] Allah did not address His Prophet Muhammad (peace and blessings be upon him) except with the description of prophethood and messengership: “O Prophet,” “O Messenger.” Whereas He often addressed the other prophets by their names, such as “O Musa,” “O Nuh,” “O Ibrahim,” and the like. As for the Prophet (peace and blessings be upon him) in the Qur’an, Allah the Exalted did not address him by his name, meaning He did not say “O Muhammad.” Although that occurred in the hadiths, it did not occur in the Qur’an. And regarding the word *nabi* (prophet), it is said that the hamzah is assimilated (simplified), and it is said that it is not assimilated. The root of this disagreement is whether *nabi* is derived from *naba'* (news) or from *nubuwwah* (prophethood)? If we say it is from *nubuwwah*, there is no assimilation because the yaa is original. If we say it is from *naba'*, there is assimilation, and its original form is *nabi'* (with hamzah), so the hamzah was simplified to a yaa. The correct view is that it is derived from both meanings. *Nabi'* is derived from *naba'* because he is one who is informed and one who informs. It is also derived from *nubuwwah* due to the high rank of the prophets. *Azwaaj* (wives) is the plural of *zawj* (spouse). Is it for the female and not the male? *Zawj* in the Arabic language applies to both the female and the male. There is a linguistic usage, but it is poor and rare, where one says *zawj* for the male and *zawj* (with a different form) for the female. However, this poor and rare usage is what the jurists of inheritance used, saying *zawj* for the male and *zawj* (for the female) for the sake of clarification and explanation. This is a necessity in the chapter of inheritance shares. They were nine: five of them were Qurayshis and four were non-Qurayshis. They asked him for things from the adornment of this world that he did not have. They asked him for maintenance, clothing, and other things that women desire from men in terms of wealth. The Prophet (peace and blessings be upon him), as we all know, was of little means because he spent what he had and did not keep anything for himself. So they asked for maintenance and made things difficult for him. He took an oath to abstain from them for a full month, keeping away from them. Then, at the end of the month, Allah revealed this verse to him. to the end of it. The *in* is conditional, and the verb of the condition is , and the response to the condition is meaning, give her her due. The wealth, palaces, and mounts in it, and the like. Is it a verb of command or a noun of command? It is a verb of command because the markers attach to it. If the markers attach to it, it is a verb of command. That is why it is said *ta'alayna* (come, plural feminine) and *ta'alaw* (come, plural masculine) to a word, unlike *hulma* (come), to which the markers do not attach, so it is a noun of command. meaning, come to me. This is the response to the command/request in His saying: meaning, I will give you a provision by which you will enjoy. meaning, I will release you, because release is the opposite of restriction. This is from the high etiquettes that Allah commanded His Prophet Muhammad (peace and blessings be upon him) to observe. Otherwise, the situation would have required him to say, “If you desire the life of this world and its adornment, come, I will divorce you, and there is no good in one who does not desire except this world.” But out of the perfection of care, I will give you wealth by which you will enjoy. I will release you. meaning, there is no enmity, there is no hatred, and there is no restriction. But after that, if this had happened, it would have been permissible for them to marry someone else, because this is a beautiful release. There is no benefit in her being released from the Messenger (peace and blessings be upon him) and then remaining imprisoned. But this did not happen. All the women, yes.