CHAPTER 33: AL-AHZAB (THE ALLIES / THE COMBINED FORCES)

CHAPTER 33: AL-AHZAB (THE ALLIES / THE COMBINED FORCES)

It was revealed in the Medina period. It consists of 73 verses. Ahzab is the plural of the word hizb. Hizb means community, group, or party. Here, in the 9th verse, the polytheist Arab tribes who united to fight against the Muslims are meant. This word, which gives the surah its name, appears in verses 20 and 22. (H. T. FEYIZLI, 1/417)

In the name of Allah, the Most Gracious, the Most Merciful

33/1-6 ALLAH SPEAKS THE TRUTH

Translation

1, 2, 3- O My Prophet! Persist in living in accordance with the commands of Allah. Do not obey the disbelievers and the hypocrites! Indeed, Allah is All-Knowing, and He is the Possessor of absolute judgment and wisdom. Follow that which is revealed to you from your Lord! Undoubtedly, Allah is fully aware of what you do. Trust and rely on Allah. Allah is sufficient as a Disposer of affairs (Wakil).

4- Allah has not made for any man two hearts (two consciences, the feeling of loving two opposite things together) within his interior (Ey believers!). He has not made your wives whom you declare zihar (saying: "From now on, you are to me like the back of my mother, that is, like my mother") your mothers (forbidden like them). Nor has He made your adopted sons (like) your (biological) sons. This is only a word spoken by your own mouths (and in the house, they are in the status of a stranger). Allah speaks the truth, and He guides to the (right) way.

5- (O believers! As for the children you have adopted) call them by (the names of) their fathers. That is more just in the sight of Allah. But if you do not know their fathers, then (at least) they are your brothers in religion and your friends. (However) there is no sin upon you for the mistakes you make (unintentionally). But there is (responsibility) for what your hearts do deliberately. Allah is Oft-Forgiving, Most Merciful.

6- The Prophet is closer to the believers than their own selves. His wives are their (the believers') mothers. Blood relatives are closer to one another in the Book of Allah than the (other) believers and the emigrants (muhajirun). (Inheritance is now for the relatives.) Except that you may do a kindness (a bequest) to your friends. This (decree) has been written in the Book (the Qur’an).

Commentary

(1, 2, 3) “‘O My Prophet! Persist in living in accordance with the commands of Allah.’” That is, show persistence and continuity in fearing Allah (taqwa)! Increase your taqwa even more with each passing day. For there is no end to taqwa. (S. HAWWA, 11/354)

“‘Do not obey the disbelievers and the hypocrites!’” That is, do not listen to their words, do not consult with them. (From Ibn Kathir, S. HAWWA, 11/354) (..) This prohibition is valid for societies of all times. It warns believers in a general sense against following the views of disbelievers and hypocrites, especially obeying them regarding belief, legislation, and social order. By this, it is aimed that the life system of Muslims should be entirely in accordance with the religion of Allah, and certainly, no other views or directives should contaminate this system. (S. KUTUB, 8/272)

Almighty Allah forbids obeying disbelievers and hypocrites, but He does not forbid believers from establishing social relations with them, living together in the same society, and engaging in activities such as neighborhood, education, work, and trade. Obedience to a human being other than Allah and the Prophet is only possible in matters that are ma’ruf (recognized as good), and not forbidden or sinful. (I. KARAGOZ 6/5).

The prominent figures of the pagans had brought a proposal to Medina after the Battle of Uhud. They said, "You stop speaking against what we worship, and we will leave you alone with your Lord." Almighty Allah has forbidden obedience/submission to the pagans who made such compromise proposals aimed at keeping their idolatrous systems standing by making concessions from Islam, and to the hypocrites filled with enmity toward Islam who united with them saying, "let us eradicate the Muslims." [cf. 76/24] (H. T. FEYIZLI, 1/417)

“‘Trust and rely on Allah. Allah is sufficient as a Disposer of affairs (Wakil).’” There is no one else besides Him to rely on or to whom affairs should be entrusted. For no one else can harm the one He protects, and no one else can protect from the harm He may give. (ELMALILI, 6/293)

Trust in Allah (tawakkul) is to believe and trust in Allah's help, that He will not let the efforts of the worker go to waste, that He will give the reward for good deeds, that He will accept prayers, that He is just and will not do injustice. (..) Trust in Allah is not to entrust the matter to Allah without working or without holding onto the causes (asbab). Whatever work a person does, they must do that work according to its rules, work, be patient, ask Allah for help for their success, and trust that Allah will make them successful. This matter is clearly stated in verses 58 and 59 of Surah al-Ankabut: "How excellent is the reward of the [righteous] workers! Those who have been patient and put their trust in their Lord." Accordingly, work, patience, and trust shall be together. (I. KARAGOZ 6/6).

Do not give importance to whether people are by your side or against you. Do not mind their conspiracies and traps. Leave all your affairs to Allah. He directs these affairs according to His infinite knowledge, wisdom, and pre-design. Leaving the work to Allah in the end and relying only on Him is a solid support in whose shadow the heart finds tranquility. (S. KUTUB, 8/273)

(4) “‘Allah has not made for any man two hearts within his interior.’” (Because) Almighty Allah has bestowed only one heart upon man. Therefore, it is mandatory for him to submit to a single law, to rely on a single system of thought, and to evaluate things and events according to a single measure. (..) Therefore, the method of action to be followed by man is one. He must walk on only one path, turn to only one revelation and only one authority. In short, he must submit to the one and only Allah without partners. Because one heart cannot worship two gods at once, nor serve two masters at once. It cannot follow two paths or turn to two authorities at the same time. The moment it attempts to do such a thing, it exhibits a fragmented appearance in terms of feelings, thoughts, and behaviors; it contradicts itself and turns into a heap of flesh and bone. (S. KUTUB, 8/274)

Yes, Allah has created a single personality, a single conscience, and a single mind in man. Perception, feeling, decision, and faith are obtained through these talents. Hypocrites, those who seem to believe but do not believe from within, those who secretly hold a different religion, are not "two-religioned." They too have one religion. Since this religion is contrary to Islam, hypocrites are also deniers; moreover, because they hide this situation for the sake of their interests, they are in the lowest level of non-Muslims. (An-Nisa 4/145, QUR’AN WAY, 4/365).

“‘...and He has not made your wives whom you declare zihar (saying: "From now on, you are to me like the back of my mother, that is, like my mother") your mothers (forbidden like them). Nor has He made your adopted sons (like) your (biological) sons. This is only a word spoken by your own mouths (and in the house, they are in the status of a stranger). Allah speaks the truth, and He guides to the (right) way.’” This noble verse has warned against and abolished three wrong matters from the Age of Ignorance (Jahiliyya): (1) In the Jahiliyya, some people used to claim that there were those among humans who had two hearts/two consciences. (2) A person who wanted to separate from his wife would say, "You are to me like the back of my mother." (This expression "back" is used to specify the person.) (3) Adopted children were called not by their own father's name, but by the name of the adopter, like his biological son. It has been reported that these are just words and invalid customs. (H. T. FEYIZLI, 1/417)

(3) “‘Trust and rely on Allah. Allah is sufficient as a Disposer of affairs (Wakil).’” There is no one else besides Him to rely on or to whom affairs should be entrusted. For no one else can harm the one He protects, and no one else can protect from the harm He may give. (ELMALILI, 6/293)

Trust in Allah (tawakkul) is to believe and trust in Allah's help, that He will not let the efforts of the worker go to waste, that He will give the reward for good deeds, that He will accept prayers, and that He is just and will not do injustice. (..) Trust in Allah is not to entrust the matter to Allah without working or without holding onto the causes (asbab). Whatever work a person does, they must do that work according to its rules, work, be patient, ask Allah for help for their success, and trust that Allah will make them successful. This matter is clearly stated in verses 58 and 59 of Surah al-Ankabut: "How excellent is the reward of the [righteous] workers! Those who have been patient and put their trust in their Lord." Accordingly, work, patience, and trust shall be together. (I. KARAGOZ 6/6).

(4) “‘Allah, hiçbir insanın (iç) boşluğunda iki kalp ile yaratmadı.’” (Because) Almighty Allah has bestowed only one heart upon man. Therefore, it is mandatory for him to submit to a single law, to rely on a single system of thought, and to evaluate things and events according to a single measure. (..) Therefore, the method of action to be followed by man is one. He must walk on only one path, turn to only one revelation and only one authority. In short, he must submit to the one and only Allah without partners. Because one heart cannot worship two gods at once, nor serve two masters at once. It cannot follow two paths or turn to two authorities at the same time. The moment it attempts to do such a thing, it exhibits a fragmented appearance in terms of feelings, thoughts, and behaviors; it contradicts itself and turns into a heap of flesh and bone. (S. KUTUB, 8/274)

Yes, Allah has created a single personality, a single conscience, and a single mind in man. Perception, feeling, decision, and faith are obtained through these talents. Hypocrites, those who seem to believe but do not believe from within, and those who secretly hold a different religion, are not "two-religioned." They too have one religion. Since this religion is contrary to Islam, hypocrites are also deniers; moreover, because they hide this situation for the sake of their interests, they are in the lowest level of non-Muslims. (An-Nisa 4/145, QUR’AN WAY, 4/365).

“‘...and He has not made your wives whom you declare zihar (saying: "From now on, you are to me like the back of my mother, that is, like my mother") your mothers (forbidden like them). Nor has He made your adopted sons (like) your (biological) sons. This is only a word spoken by your own mouths (and in the house, they are in the status of a stranger). Allah speaks the truth, and He guides to the (right) way.’ This noble verse has warned against and abolished three wrong matters from the Age of Ignorance (Jahiliyya): (1) In the Jahiliyya, some people used to claim that there were those among humans who had two hearts / two consciences. (2) A person who wanted to separate from his wife would say, "You are to me like the back of my mother." (This expression "back" is used to specify the person.) (3) Adopted children were called not by their own father's name, but by the name of the adopter, like his biological son. It has been reported that these are just words and invalid customs.” (H. T. FEYIZLI, 1/417)

When Islam arrived, there were two customs deeply rooted among the Arabs: Zihar and Tabanni (Adoption). Zihar meant that when a man said to his wife, "Your back is to me like the back of my mother," that woman was considered like his own mother and the man could no longer approach that wife. (..) Tabanni, on the other hand, was to adopt someone else's child and thus treat him like one's biological child in matters of inheritance and marriage. Accordingly, a man who wanted to take a stranger's child as an adopted child would say in front of the people that he had adopted that child, and from then on, that child would be considered his biological child. He would be called by his name, and the legal situations between father and son would also be valid between them. They would inherit from each other, and the marriage prohibitions between father and son would also be established between them. (O. CELIK, 4/83)

(That is) The divorce of the Jahiliyya period was as follows: They would say to their wives: "You are to me like the back of my mother," meaning "You are forbidden to me like the belly of my mother." They would say "back" as a metonymy for "belly" in order not to mention the belly, whose name is close to the mention of the private parts. (I. H. BURSEVI, 15/348)

Zihar, on the other hand, was clearly forbidden in verses 1-4 of Surah al-Mujadila, and the decree of expiation (kaffarat) was brought as a punishment for those who wanted to continue this practice. (O. CELIK, 4/83, 84)

According to Hanafi mujtahids, it becomes forbidden for the man to kiss, hug, or have sexual intercourse with the wife to whom he has performed zihar; according to Shafi'i mujtahids, only having sexual intercourse becomes forbidden. To be free from zihar, the man must pay an expiation. The expiation for zihar, for one who is capable, is primarily to manumit a slave; if he is not capable of this, he must fast for 60 consecutive days; if he is not capable of this either, he must feed 60 poor people. (58/3-4; I. KARAGOZ 6/10, 11)

The practice of adoption continued in the first years of the Medina period as well, and this practice was abolished by the 4th and 5th verses above, which were revealed in the 5th year of the Hijra. Abdullah Ibn Umar (r) said: "Until the verse 'Call them by [the names of] their biological fathers' (Ahzab, 33/5) was revealed, we used to call Zayd Ibn Haritha 'Zayd Ibn Muhammad' (Zayd the son of Muhammad). After this, we called him by attributing him to his own father." (From Bukhari, H. DONDUREN, 2/657)

However, let us also state that Islam's abolition of the institution of adoption does not mean that orphans and homeless children will not be cared for. Such children are taken under protection in families or in children's homes, cared for, educated, provided with a craft and profession, and married off. A believer earns a great reward because of such deeds. However, he cannot make such a child his own lineage relative, and meetings after the age of puberty are within Islamic measures. (H. DONDUREN, 2/658)

Hadith: I and the one who takes homeless children (orphans) under his protection will be together in paradise like two fingers side by side. (From Tirmidhi Birr 14, QUR’AN WAY, 4/366)

(5) “‘(As for the children you have adopted) call them by (the names of) their fathers. That is more just in the sight of Allah.’” Calling them by attributing them to their biological fathers, not mixing everyone's lineage but keeping it protected, and telling the truth is more suitable for justice and equity in the sight of Allah and more favorable for your general interests. (ELMALILI, 6/294)

“‘But if you do not know their fathers, then (at least) they are your brothers in religion and your friends. (However) there is no sin upon you for the mistakes you make (unintentionally). But there is (responsibility) for what your hearts do deliberately.’” That is, there is no sin for you because of what you did unknowingly and by mistake before this prohibition came. But there is sin upon you because of what you do intentionally after this prohibition has come. (S. HAWWA, 11/358)

Hadith: Paradise is forbidden to the one who claims that someone else is his father while knowing that he is not his father. (From Bukhari, Muslim, Abu Dawud; I. H. BURSEVI, 15/355)

The expression “‘If you do not know their fathers...’” describes to us the dimensions of the lineage confusion and the chaos in sexual relations in the Jahiliyya society. Islam eliminated this confusion and this chaos by basing the family order on the foundation of fatherhood and the social order on the natural and solid family principle. (S. KUTUB, 8/278)

(6) Three important matters are declared in the noble verse: (1) First, our Prophet (s) being closer to the believers than their own selves. (O. CELIK, 4/84) “‘That Prophet is closer to the believers than their own selves.’” That is, in every matter, He has more rights [over them] than even their own selves. His judgment is more effective and valid over them than their own judgment. In that respect, they must put forth and sacrifice their own lives for His sake and in the way of what is revealed to Him. If He gives any command or forbids anything, they must obey it without any delay. Or here, the expression "is more prior/closer" can also be in the sense of being more merciful, more compassionate, and more beneficial to them. (S. HAWWA, 11/358, 359)

Hadith: “None of you can truly have believed until I become more beloved to him than his own soul, his children, his property, and all people.” (From Bukhari Iman 8, Muslim, Nasai, Ibn Majah; I. H. BURSEVI, 15/358)

(2) Second: “‘His wives are their (the believers') mothers.’” His wives are their mothers in terms of glorification, respect, and the prohibition of marrying them. That is, their mothers have been put in their place. Indeed, Allah the Almighty has commanded: “It is not for you to annoy the Messenger of Allah, nor to marry his wives after him, ever.” (Al-Ahzab, 33/53). In matters other than marriage and wedding, such as looking at them, being alone with them (khalwat), going on a journey with them, and in matters of inheritance, they are like other stranger women. Therefore, it is not halal to look at them (within their own adornments). Indeed, Allah the Almighty says: “And when you ask them (the wives of our Prophet (s)) for something, ask them from behind a partition.” (Al-Ahzab, 33/53). Therefore, khalwat and journeying with them are not permissible. They do not inherit from the believers, nor do the believers inherit from them. (I. H. BURSEVI, 15/359)

(3) Third: “‘Blood relatives are closer to one another in the Book of Allah than the (other) believers and the emigrants. (Inheritance is now for the relatives.) Except that you may do a kindness (a bequest) to your friends. This (decree) has been written in the Qur’an (in verses 7-14 and 176 of An-Nisa, M. KISA, 1/440).’” After the migration to Medina, Prophet Muhammad brought together every Meccan emigrant family with a Medinan family through a brotherhood contract, thus directing them toward "working, earning, and sharing together." They were earning together and also becoming heirs to one another. Here, in the verse above and its similar, verse 8/75 of Surah al-Anfal, this inheritance practice was abolished by reporting that "lineage relatives are closer in the Book of Allah than other believers and emigrants." However, differently in the verse above, "doing a kindness to your friends is outside of this" was commanded, and "mutual aid, kindness, visiting, benevolence, and leaving property by way of bequest" were exempted from this. (H. DONDUREN, 2/658)

33/7-14 WE TOOK A SOLEMN COVENANT FROM THE PROPHETS

Translation

7, 8- (O My Messenger!) And remember when We took from the prophets their solemn covenant (regarding the proclamation and invitation to the faith). And from you, and from Noah, Abraham, Moses, and Jesus, the son of Mary. (Yes) We took from them a strong covenant. [cf. 3/81; 7/6] This is so that (Allah) may ask the truthful (prophets) about their loyalty to their word (regarding the proclamation and invitation) and so that He may prepare a painful punishment for the disbelievers.

9- O you who believe! Remember the favor of Allah upon you. When armies came against you (at the Battle of the Trench), and We sent against them a wind and armies (of angels) that you did not see. Allah is All-Seeing of what you do.

10- (O believers!) When they (the disbelievers) came at you from above you (from the east of the valley) and from below you (from the west of the valley). At that time, eyes swerved (in fear and bewilderment), and hearts reached the throats, and you were harboring (various) thoughts about Allah.

11- There, at the Battle of the Trench, the believers were put to the test and were shaken with a violent shaking.

12- And when the hypocrites and those in whose hearts is a (spiritual) disease were saying: "Allah and His Messenger promised us nothing but a delusion (victory)."

13- And when a party of them said: "O people of Medina! There is no place for you (to stay) here, so go back (to your homes)!" And a group of them was asking permission of the Prophet, saying: "Truly, our houses are exposed (unprotected)." Whereas they (their houses) were not exposed. They intended nothing but to flee.

14- And if it (Medina) had been entered upon them from its sides and then they had been asked to create discord (to return to disbelief and attack the Muslims), they would surely have joined it and would have hesitated but little.

Commentary

(7, 8) “‘(O My Messenger!) And remember when We took from the prophets their solemn covenant. And from you, and from Noah, Abraham, Moses, and Jesus, the son of Mary. (Yes) We took from them a strong covenant.’” Remember when We took a word from all the prophets regarding the implementation of the religion of Almighty Allah, the proclamation of His message, following His Sharia, staying away from those who oppose this Sharia, and trusting in Almighty Allah. You, too, remember this! (S. HAWWA, 11/360)

The five prophets named here are the Ulu 'l-Azm (Prophets of Firm Resolve) indicated by the verse, "O My Messenger! Be patient as the prophets of firm resolve were patient" (Ahqaf, 46/35). They were mentioned by name to point to their glory and honor in the sight of Allah. Our Master (pbuh) being mentioned first is for his exaltation. Mentioning Prophet Jesus with his mother's name is to state that he is not the son of Allah, as the Christians believe, but the son of Mary and a human being. (O. CELIK, 4/86)

The reason why the Messenger of Allah (pbuh) is mentioned before Noah and those mentioned after him is that this attribution is made to declare the superiority of these mentioned individuals. Because these prophets are the Ulu 'l-Azm and possessors of Sharia. Since Muhammad (pbuh) is the most superior among them, he was mentioned before all of them. (From Nasafi, S. HAWWA, 11/360)

“‘(This is so that Allah) may ask the truthful (prophets) about their loyalty to their word (regarding the proclamation and invitation) and so that He may prepare a painful punishment for the disbelievers.’” The reason why Allah, the Exalted in Glory, does this is to ask them what they said and what they proclaimed to their people, in order to establish evidence against them. Through this proclamation, they are left with no excuse to put forward. Or, it could also mean that Almighty Allah took this word to ask those who confirmed the prophets about their confirmation. (S. HAWWA, 11/361)

(9) “‘O you who believe! Remember the favor of Allah upon you.’” That is, remember the favors Allah gave you on the day of Ahzab, also known as the day of the Trench (Hendek). According to the authentic and famous view, this battle took place in the month of Shawwal in the fifth year of the Hijra. (S. HAWWA, 11/373)

“‘When armies came against you (at the Battle of the Trench)’” (In the fifth year of the Hijra, the Meccan Quraish pagans and the Ghatafan tribe with all their branches marched upon Medina as a united army (ahzab), and the Jewish Banu Nadir and Banu Qurayza tribes living in Medina also broke their alliance agreements with the Muslims and joined them with the rhetoric of "eradicating Muhammad and those with him." (Ibn Ishaq, III, 299-310 etc. H. T. FEYIZLI, 1/418).

“‘...and We sent against them a wind and armies (of angels) that you did not see. Allah is All-Seeing of what you do.’” In the fifth year of the Hijra, the Quraish and Ghatafan tribes and the Qurayza Jews who supported them formed a united force of 12,000 people and besieged Medina. Having received news of the attack preparations earlier, Prophet Muhammad decided on a defensive war by having a trench dug (at the suggestion of Salman al-Farisi, (QUR’AN WAY)) on the side of the city that was open to the outside. Companion units were stationed behind the earth removed from the trench, which was of a width and depth that could not be crossed even by horse. After the month-long siege, the help of Almighty Allah was seen. A cold wind that arose blew down all the enemy tents, extinguished their fires, spooked the horses, and they themselves were left in dust and earth. This situation frightened the enemy and they withdrew, leaving the battle. However, the Jews who broke the previous agreement were also exiled from that region. The above verse and several subsequent verses were revealed regarding this event. (H. DONDUREN, 2/658)

With the phrase “‘...armies that you did not see’”, the angels assigned by Allah to help the Muslims are intended. These unseen angels surrounded the pagans, threw dust in their faces, cut the ropes of the tents, uprooted the poles, overturned their cauldrons, spooked their horses, and shouted takbir beside the Muslims. Thus, Almighty Allah cast fear into the hearts of the pagans. (I. KARAGOZ 6/25).

The Muslims won the battle and captured many spoils. Three soldiers from the pagans were killed, and the Muslims gave six martyrs. (I. KARAGOZ 6/22).

Hadith: "O people! Do not desire to encounter the enemy. Ask Allah for well-being (afiyah). If you encounter the enemy, show patience and know that paradise is under the shadows of swords." (From Bukhari Jihad 112; Muslim Jihad 20, I. H. BURSEVI, 15/376)

Hadith: "They kept us busy and held us back from the middle prayer, the afternoon prayer (asr). May Allah fill their graves and houses with fire." (From Bukhari, Muslim, Tirmidhi, Nasai, Ibn Majah, I. H. BURSEVI, 15/376)

(10) “‘When they (the disbelievers) came at you from above you (from the east of the valley)’” (Those coming from this side were the children of Ghatafan, (S. HAWWA)), “‘...and from below you (from the west of the valley)’” (the Quraishites), (Or those coming from the upper side were the Quraish and Ghatafan armies. By those coming from the lower side, the children of Qurayza are meant. (S. HAWWA)). “‘At that time, eyes swerved (in fear and bewilderment), and hearts reached the throats...’” The word al-hanajir mentioned in the noble verse is the plural of hanjara (throat). This is an example expressing the palpitation and distress of hearts due to the severity of extreme fear and terror. (S. HAWWA, 11/374)

“‘...and you were harboring (various) thoughts about Allah.’” The believers thought that Almighty Allah was testing/trying them. In this regard, they feared that their feet might slip and they would not be able to show endurance; the hypocrites, on the other hand, thought that the Muslims would be completely annihilated. (S. HAWWA, 11/374) "There, the believers were put to the test and were shaken with a violent shaking."

(12) “‘And when the hypocrites and those in whose hearts is a (spiritual) disease were saying: "Allah and His Messenger promised us nothing but a delusion (victory)."’” While the trench was being dug, a large rock was encountered. The soldiers, who were unable to remove or break the rock, appealed to our Prophet. He took off his outer garment, took the pickaxe in his hand, and shattered the rock in three strikes. With each strike, he said "Allahu Akbar" and, by mentioning places such as "Persia, Syria, Yemen," he heralded one by one the conquests that the Muslims would achieve in the future. Hearing this glad tiding, the Jews and the hypocrites said, "While we cannot even go to the toilet out of fear, he heralds to us the treasures of Persia and Byzantium; this is nothing but a delusion." (From Nasai, QUR’AN WAY, 4/376)

(13) “‘And when a party of them said: "O people of Yathrib (Medina)! There is no place for you (to stay) here, so go back (to your homes)!" And a group of them was asking permission of the Prophet, saying: "Truly, our houses are exposed." Whereas they (their houses) were not exposed. They intended nothing but to flee from the battle.’” That is, when the tribe of Beni Qurayza also joined the enemies, the hypocrites found an excuse to withdraw from the war and began to ask for permission from the Prophet to leave the war and go back to protect their families who were in danger. Yet, at that time, the Prophet himself was responsible for the protection and defense of all the people in Medina. (MAWDUDI, 4/355)

In this group of verses, the common character of the hypocrites is explained by giving examples from their words and behaviors: They give promises but do not fulfill them. When an opportunity for discord and mischief arises, they do not think of home or family and rush to exploit that opportunity; when service is required, they want to get permission by putting forward various excuses. Appearing to be on the side of truth, they demoralize the Muslims; they recommend withdrawing from the battlefield by reminding them of their children and that their houses are in danger. Even though fear is of no use against death, they are excessively afraid of fighting and death because of their lack of faith. When the environment of fear passes and victory is won, they begin to speak and claim rights as if they also had a share. (QUR’AN WAY, 4/377)

Yathrib, mentioned in the 13th verse, was the name of Medina before the migration of Allah's Messenger (pbuh). It carried the meaning of "arid, barren place." When our Master (pbuh) arrived, he changed it to Medina. Despite this, the hypocrites were revealing the hypocrisy within them by saying Yathrib. (O. CELIK, 4/89)

(14) “‘And if it (Medina) had been entered upon them from its sides and then they had been asked to create discord (to return to disbelief and attack the Muslims), they would surely have joined it.’” While they were actually saying that their houses were exposed, their only aim was to avoid helping the Messenger of Allah and the believers and to escape from facing the Ahzab, that is, the armies on the opposite side, which filled their hearts with terror and fear. (S. HAWWA, 11/375)

“‘...and would have hesitated but little.’” The reason for their acceptance of such an offer is nothing other than their hatred for Islam and their love for disbelief. (S. HAWWA, 11/375)

33/15-20 A PROMISE GIVEN TO ALLAH REQUIRES RESPONSIBILITY

Translation

15- Whereas before this (at Uhud), the hypocrites had given a promise to Allah that they would not turn their backs (and flee). A promise given to Allah required responsibility.

16- (O My Messenger! To the hypocrites who want to leave the battle) Say: "If you are fleeing from death or being killed, (know that) fleeing will never benefit you. Even if you (flee), the time you will enjoy (staying alive in the world) is but a little." [cf. 4/78; 62/8]

17- (O My Prophet!) Say: "Who is it that can shield you from [the decrees of] Allah if He intends an ill for you or intends a mercy for you?" They will find for themselves besides Allah neither a protector nor a helper.

18, 19- Allah certainly knows those among you who hinder (others from helping the Prophet in battle) and those (hypocrites) who say to their brothers: "(Do not go to battle and die.) Come to us!" Indeed, except for a few of them, they do not come to the battle. 19. (Even if they come) they come being stingy toward you (and for show). And when fear comes (in battle), you see them looking at you with their eyes rolling like one who is fainting from [the approach of] death. But when the fear departs, they lash you with sharp tongues, being stingy toward good (but greedy for the captured spoils). Those have not believed (from the heart). So Allah has made their deeds worthless. And that is very easy for Allah.

20- (O believers!) The hypocrites thought (out of fear) that the [enemy] confederates (from around Medina) had not yet departed. And if the confederates should come (again), they would wish they were in the desert among the bedouins, asking for news about you (from there). And even if they were among you, they would not fight except a little.

Commentary

(15) “‘Whereas before this (at Uhud), they had given a promise to Allah that they would not turn their backs (and flee). A promise given to Allah required responsibility.’” That is, they had repented for the weakness they showed at the Battle of Uhud and promised Allah that they would remedy this weakness in the first test they would encounter thereafter. However, Allah cannot be deceived with empty words. He puts those who promise Him through a test in one way or another to reveal whether they are sincere or not. For this reason, just two years after the Battle of Uhud, He brought them face to face with a greater danger and revealed how sincere they were in their promise. (MAWDUDI, 4/357)

Keeping a promise given to Almighty Allah is mandatory (fard), and breaking it is a great sin. Those who do not keep their promise to Allah become traitors to their word. Not keeping a given promise is a sign of hypocrisy. (2/27, 8/56, 13/25, 16/92; I. KARAGOZ 6/31).

(16) “‘(O My Messenger!) Say: "If you are fleeing from death or being killed, (know that) fleeing will never benefit you. Even if you (flee), the time you will enjoy (staying alive in the world) is but a little."’” If your appointed time of death (ajal) has approached, fleeing will not benefit you. If your ajal has not come and you still fled, your enjoyment and amusement in the world can only be for a very short time, which will be as much as your lifespans. In any case, this is a short period. (S. HAWWA, 11/375)

Some people have misunderstood the command of Verse 16. Because some have understood it as: "Whoever flees from death or being killed, his life increases." However, this is an understanding contrary to both the texts (nass) and the consensus (ijma). No one holds this opinion except for the Mu'tazila. (S. HAWWA, 11/381)

Six Characteristics of Hypocrites:

(18, 19) (a) “‘Allah certainly knows those among you who hinder (others from helping the Prophet in battle) and those who say to their brothers (their brothers who are Muslims in appearance, i.e., their own friends, tribes, those they sit and stand with, S. HAWWA): "(Do not go to battle and die.) Come to us!" (come to us to live among these fruits and gardens we are in, S. HAWWA).’ (b) ‘Indeed, except for a few of them, they do not come to the battle.’” They fight for a short time for the sake of hypocrisy (riya), and then they leave. (S. HAWWA, 11/376) (..) Their goal is to break the unity of the Muslims, to drive them into panic, and to ensure they are defeated in battle. Because hypocrites possess a character of not wanting to help with their wealth in the way of Allah, not wanting to fight with their lives, fleeing out of fear at any moment of danger, but sticking out their tongues and pretending to be brave once the danger has passed. (M. DEMIRCI, 2/570)

(c) “‘(Even if they come) they come being stingy toward you.’” The phrase "ashihhatan 'alaykum" means that the hypocrite groups are reluctant to participate in the war. (M. DEMIRCI, 2/571)

(d, e) “‘And when fear comes (in battle), you see them looking at you with their eyes rolling like one who is fainting from [the approach of] death. (d) But when the fear departs, they are stingy toward good (but greedy for the captured spoils), (e) lashing you with sharp tongues.’” If this fear disappears and security returns, they speak to you in a harsh and violent manner, hurting you with their words, criticizing you, and objecting. They count flaws, and they are in greed and desire for wealth and spoils; in their speech, they say: "Do not forget our share. Because we were with you, we fought together with you. You prevailed over your enemy because we were among you." (S. HAWWA, 11/376)

“‘Those have not believed (from the heart). So Allah has made their deeds worthless. And that is very easy for Allah.’” One point here is particularly noteworthy: A definitive judgment is given that those who claim to believe in Allah and His Messenger, perform prayers, fast, give zakat, and cooperate with Muslims in other good deeds have actually never believed. Such a judgment (the judgment that "their deeds have become worthless," M. SELMAN) was given because they acted with double-facedness in the war between Islam and non-Islam, preferred their personal interests over the interests of the religion, and refrained from spending themselves, their wealth, and their efforts for the sake of Islam. This shows that the criterion for the judgment to be given about a person is not visible deeds, but loyalty and sacrifice. (MAWDUDI, 4/358)

“‘They are very stingy toward you.’” There is a resentment within them toward Muslims, a jealousy toward jihad and the property they obtain, and a stinginess in their feelings and thoughts directed toward Muslims. (S. KUTUB, 8/297)

(20) “‘The hypocrites thought (out of fear) that the [enemy] confederates (from around Medina) had not yet departed. And if the confederates should come (again), they would wish they were in the desert among the bedouins, asking for news about you (from there). And even if they were among you, they would not fight except a little.’” Because of their cowardice, the hypocrites wanted to leave Medina, settle in the desert, and stay among the Bedouins. In this way, they would have secured themselves and stayed away from the fear of war. Instead of participating in the war, they wanted to stay away from Medina and ask everyone coming from the direction of Medina for news about you and what you were going through. (S. HAWWA, 11/377)

33/21-27 THE MESSENGER OF ALLAH IS THE BEST EXAMPLE FOR YOU

Translation

21- (O believers!) Certainly, there is for you in the Messenger of Allah an excellent example for those who hope for (the pleasure of) Allah and (the happiness of) the Last Day and who remember Allah often.

22- When the believers saw the (enemy) confederates (at the Battle of the Trench), they said: "This is what Allah and His Messenger had promised us (as a means of trial and victory). Allah and His Messenger have spoken the truth." And it only increased (and strengthened) them in faith and submission. [cf. 9/124]

23, 24- Among the believers are men who have been true to the covenant they made with Allah. Some of them have fulfilled their vow (to the death) (by fighting and becoming martyrs), and some are still waiting (for martyrdom). They have not changed (their commitment) in any way. 24. This is so that Allah may reward the truthful (believers) for their truthfulness and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is Oft-Forgiving, Most Merciful.

25- Allah turned back those who disbelieved (the confederates) in their rage, having achieved no success. Allah sufficed the believers in the battle (by sending a storm and helping with His angels). Allah is Powerful, All-Mighty. [cf. 33/9 and its footnote]

26- And (Allah) brought down those of the People of the Book (the Qurayza Jews) who supported them (by committing treachery) from their fortresses and cast terror into their hearts. (O believers! As you besieged them) a party of them you killed, and a party you took captive.

27- And He made you heirs to their (Banu Qurayza Jews') land, their houses, and their wealth, and a land on which you had not yet set foot (to conquer). Allah is Powerful over all things.

Commentary

(21) “‘Certainly, there is for you in the Messenger of Allah an excellent example (to be followed in his words, deeds, and states, S. HAWWA, 11/377) for those who hope for (the pleasure of) Allah and (the happiness of) the Last Day and who remember Allah often.’” These examples are for those who remember Allah in times of fear, hope, distress, and plenty; by night and by day. (S. HAWWA, 11/377)

This verse, like the verse “‘Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it’” (Hashr, 59/7), decrees that the Messenger of Allah is a prophet to be followed as an evidence not only in his words but even in his actions and movements. That is, the Messenger of Allah did not stop at proclaiming and decreeing the theoretical part of religion and morality; he provided lessons and examples by being a living, beautiful model of compliance in all its subtleties through his deeds and practices, both in war and in times of peace. Therefore, in the life story of Prophet Muhammad, there is an excellent example for the world of humanity from every perspective. (ELMALILI, 6/303, 304)

He is also an example of how to behave in war and peace, in difficulty and ease, and in scarcity and abundance. Our Master (pbuh) was an example in every field as a spiritual guide (murshid), a scholar and teacher, the most perfect model of morality, an educator, a head of state, a commander, a diplomat, a spouse, a father, a friend, a neighbor, and as an individual among people. Therefore, Muslims should accept the Messenger of Allah as a model personality in every aspect of their lives, take his words, deeds, and behaviors as a practical criterion, and shape their personalities and characters accordingly. (O. CELIK, 4/92)

Obeying the Prophet and taking him as an example in matters commanded and forbidden by the verses and authentic hadiths means obeying Allah. Therefore, obedience is mandatory (fard) and a source of reward (thawab), while acting to the contrary is rebellion and sin. (I. KARAGOZ 6/36)

The Messenger of Allah, Muhammad (pbuh), is the living example and teacher of the Qur’an. Without knowing his life and sunnah, the Qur’an cannot be understood in accordance with its purpose. It is the expression of the Qur’an that to love Allah and gain His pleasure, one must take him—and no one else—as a model in principle (3/31). While his life and authentic sunnah are present, putting others forward or trying to separate Allah from His Messenger and His servants by bypassing him, and saying "The Prophet's duty is only to bring the Qur’an," means believing in Allah and the Qur’an hypocritically. [cf. 4/80] (H. T. FEYIZLI, 1/419)

(22) “‘When the believers saw the (enemy) confederates (at the Battle of the Trench), they said: "This is what Allah and His Messenger had promised us (as a means of trial and victory). Allah and His Messenger have spoken the truth."’” Allah had reported that after some difficulty and distress, victory would belong to the Muslims, and Prophet Muhammad had announced at the Battle of the Trench that the result would be in favor of the Muslims. This news was verified after a month-long siege. (H. DONDUREN, 2/659)

This is the trial and test that Allah and His Messenger had promised us; immediately following it is victory. Ibn Abbas and Qatadah stated that the believers who said this meant the following command of Almighty Allah in Surah al-Baqarah (2/214): "Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, 'When is the help of Allah?' Unquestionably, the help of Allah is near." (al-Baqarah 2/214, S. HAWWA, 11/377)

“‘And it only increased them in faith and submission.’” Allah and His Messenger spoke the truth regarding the signs of victory. Therefore, their hearts are filled with an unshakable trust toward the help and promise of Allah. (S. KUTUB, 8/302)

While a person can initially become a Muslim and a believer by accepting only the basic creed of Islam (Kalima-i Shahadah), their state of faith does not remain static; rather, it is prone to regressing or advancing. A decrease in the spirit of sincerity and obedience causes faith to regress, such that this continuous regression can bring a person to a borderline where even a tiny action could move them from being a believer to a hypocrite. Conversely, the more sincere someone is, the more perfect their obedience will be, their loyalty and sacrifice on the path of Religion will be that much greater, and their faith will increase accordingly, allowing them to rise to the level of the truthful (siddiqun). (MAWDUDI, 4/361)

(23, 24) “‘Among the believers are men who have been true to the covenant they made with Allah. Some of them have fulfilled their vow (by fighting and becoming martyrs),’” such as Hamza, Mus'ab, and Anas b. Nadr who passed away as martyrs (S. HAWWA), “‘and some are still waiting (for martyrdom),’” meaning they are waiting to pass away upon martyrdom like Uthman and Talha (S. HAWWA, 11/378). “‘They have not changed (their commitment) in any way.’” Both the one who became a martyr and the one waiting to become a martyr stood by their word and did not make any changes to it. In this command, there is a subtle criticism (tariz) of the hypocrites and those with diseased hearts who did not stand by their word. (S. HAWWA, 11/378)

“‘This is so that Allah may reward the truthful (believers) for their truthfulness and punish the hypocrites if He wills or accept their repentance. Indeed, Allah is Oft-Forgiving, Most Merciful.’” That is, Almighty Allah tests His servants with fear and shaking. In this way, He separates the foul from the clean. The condition of both types of people is revealed in practice. Although Almighty Allah knows a thing before it happens, He does not punish them based on His knowledge of their state until they actually manifest this situation through actions according to His knowledge of them. (From Ibn Kathir, S. HAWWA, 11/378)

Allah the Almighty will reward them by strengthening them against the enemy and making them victorious in this world, and by exalting their flag; and in the hereafter, with a beautiful reward, a good return, eternity within the continuous blessings of paradise, and by moving them ahead of their peers in honor and glorification. (I. H. BURSEVI, 15/412)

(25) “‘Allah turned back those who disbelieved (the confederates) in their rage, having achieved no success.’” The fact that their victory over the Muslims is referred to here as "no success" (literally "no good" in the original Arabic khayr) is because they evaluated the situation as such in their own opinion. (S. HAWWA, 11/378)

“‘Allah sufficed the believers in the battle. Allah is Powerful, All-Mighty.’” On the day of the Trench, after the enemy siege that lasted about a month, Allah supported the believers with the help of a violent wind and armies of angels. (H. DONDUREN, 2/659)

In the command “‘Allah sufficed the believers in the battle’”, there is a pointer to the state of the war between the Muslims and the Quraish. Indeed, it happened just so afterward, and the pagans could never again organize a campaign/war against the Muslims. On the contrary, the Muslims waged war against them in their own lands. (S. HAWWA, 11/390)

Hadith: Sulayman b. Surad (r.a.) said: The Messenger of Allah (pbuh) said on the day of Ahzab: "From now on, we shall wage war against them; they shall not be able to wage war against us." (From Bukhari, S. HAWWA, 11/390)

Hadith: "There is no god but Allah. He is One and Alone. He fulfilled His promise, granted victory to His servant. He strengthened His army and defeated the Confederates (Ahzab) alone, and there is nothing after Him." (From Abu Hurayrah in Bukhari and Muslim, S. HAWWA, 11/390)

(26) “‘And (Allah) brought down those of the People of the Book (the Qurayza Jews) who supported them (by committing treachery) from their fortresses and cast terror into their hearts. (As you besieged them) a party of them you killed, and a party you took captive.’” These people of the book are the Banu Qurayza from among the Jews. While they had made an agreement with the Messenger of Allah, they turned back at the insistence of the Banu Nadir and helped the Ahzab. On the morning of the night the Ahzab were defeated and dispersed, while the Muslims were returning to Medina and laying down their weapons, Gabriel came to the Messenger of Allah (pbuh) and said: "Are you taking off your armor? The angels have not yet laid down their weapons; Allah the Almighty commands you to march upon the Banu Qurayza, and I am going to them." (Muslim). Upon this, it was announced to the Muslims: "Let them pray the afternoon prayer (Asr) at the Banu Qurayza" (Bukhari, Muslim). The Muslims arrived and conducted a siege for twenty or twenty-five nights. They were offered to accept the judgment of the Messenger of Allah; they did not accept and agreed to accept the judgment of Sa'd b. Mu'adh. He judged that those who participated in the war should be killed and the children and women should be taken captive, which is a famous event. (ELMALILI, 6/306)

One of the lessons we learn from this section is this: The punishment for those who commit treachery in a state of war is execution. Indeed, as we shall see, the Messenger of Allah (pbuh) applied this judgment to the Banu Qurayza. (S. HAWWA, 11/381)

(27) “‘And He made you heirs to their (Banu Qurayza Jews') land, their houses, and their wealth, and a land on which you had not yet set foot (to conquer). Allah is Powerful over all things.’” This includes the lands that will be conquered by Islam until the Day of Judgment, and this is a glad tiding in its own right. (S. HAWWA, 11/378)

(..) It may be more accurate to consider the expression “‘...a land on which you had not yet set foot...’” in the verse in both its specific and general meanings. Because some verses of the Qur’an were revealed upon specific reasons, but this does not prevent them from being interpreted in a way that yields a general meaning. Therefore, we can interpret the verse in question by associating it with the Banu Qurayza Jews, who broke the treaty they had made with the Muslims, considering the reason for its revelation; this constitutes its specific meaning. Accordingly, we can say that the matter intended to be mentioned in the verse (..) might be the conquest of Mecca, Khaybar, Persia, and Rome. For when the Banu Qurayza event occurred, these lands had not yet been conquered by the Muslims. By taking the verse in its general meaning, it is also possible to interpret the expression “‘...a land on which you had not yet set foot...’” as the lands that Muslims will conquer until the Day of Judgment. (M. DEMIRCI, 2/573)

33/28-34 O WIVES OF THE PROPHET!

Translation

28- O Prophet! Say to your wives (who distress you at this time by demanding worldly goods): "If you desire the worldly life and its adornment, then come, I will give you a provision (of divorce) and release you in a handsome manner."

29- "But if you desire Allah and His Messenger and the home of the Hereafter, then indeed, Allah has prepared for the doers of good among you a great reward."

30- O wives of the Prophet! Whoever of you should commit a clear indecency, for her the punishment would be doubled two fold. And that is ever easy for Allah.

31- (O wives of the Prophet!) And whoever of you devoutly obeys Allah and His Messenger and does righteousness, We will give her her reward twice over. And We have prepared for her a noble provision (in Paradise).

32- O wives of the Prophet! You are not like anyone among women. If you "wish to live in accordance with Allah's command," do not be soft and flirtatious in speech (toward strange men), lest he in whose heart is a disease (evil desire) should covet (and take a share for himself). Speak with appropriate (measured and serious) words.

33- (O wives of the Prophet! Mostly, with dignity) settle in your houses and do not display yourselves as was the display of the former times of ignorance (pre-Islamic era). And establish prayer and give zakat and obey Allah and His Messenger. Allah only intends to remove from you the impurity (of sin), O people of the Prophet's household, and to purify you with [extensive] purification. [cf. 24/31; 33/59]

34- (O wives of the Prophet!) And remember what is recited in your houses of the verses of Allah and wisdom. Indeed, Allah is ever Subtle (knowing the subtleties of all things) and Acquainted.

Commentary

(28, 29) “O Prophet! Say to your wives: ‘If you desire the worldly life and its adornment, then come, I will give you a provision and release you in a handsome manner.’ ‘But if you desire Allah and His Messenger and the home of the Hereafter, then indeed, Allah has prepared for the doers of good among you a great reward.’” According to commentators, the reason for the revelation of this verse was that the Prophet’s wives distressed him by asking for luxury and ornaments and by being jealous of one another. Upon this, the Prophet (pbuh) took an oath (ila) to stay away from them for one month. When the month was completed, this verse, known as "tahyir" (giving a choice), was revealed because the wives were given the right to choose. After the verse was revealed, the Prophet gathered his wives and offered them the choice. Abu Bakr Ibn al-Arabi rightly objected to the list of nine names recorded by most commentators, stating that the wives subject to the event of tahyir consisted of Aisha, Hafsa, Umm Salama, and Sawda. (III, 1524) The wives were moved by this situation; shedding tears of joy because the Prophet did not divorce them, they expressed that they "chose Allah and His Messenger." (From Bukhari and Muslim, QUR’AN WAY, 4/380, 381)

Granting the Authority of Divorce to the Woman (Tafwiz-i Talaq): Just as a married man can divorce through a proxy, he can also give this authority to his own wife. This is called tefviz. Once given permanently, it is no longer valid for the husband to revoke it. The evidence for this is the verse above and the Sunnah based upon it. (H. DONDUREN, 2/659)

(30) “‘O wives of the Prophet! Whoever of you should commit a clear indecency, for her the punishment would be doubled two fold. And that is ever easy for Allah.’” The word fahisha in the 30th verse expresses indecent, ill-mannered, and ugly deeds, including adultery. Acting in a way that rebels against the Messenger of Allah (pbuh), puts him in a difficult situation, or grieves him is also included in its content. However, the expression here does not mean there is a possibility that one of the Messenger’s (pbuh) wives would commit such indecency. On the contrary, this warning declares that they must not forget they are the mothers of the believers; therefore, their moral responsibilities are great, and their behavior must be perfect, clean, and pure. (O. CELIK, 4/102)

“‘The punishment would be doubled...’” (..) Almighty Allah, by bringing a special status to the agenda in the verse, wanted to remind them of the loftiness of their position and their responsibility. Therefore, what is primarily intended here is not a material punishment but the spiritual weight of the responsibility carried by the wives of the Prophet. Since Allah the Almighty protected the Prophet (pbuh) and his family from all kinds of unchastity and evil, it is not possible for them to commit such ugliness. Thus, a punishment should not even be considered for an impossible act. (..) With this verse, Almighty Allah only brought a regulation regarding the position of the Prophet’s wives and wanted to warn them on this sensitive issue. Therefore, the aim here is not to punish in a material sense, but to draw attention to their status in society by moving from a hypothetical scenario. (M. DEMIRCI, 2/575)

(31) “‘And whoever of you devoutly obeys Allah and His Messenger and does righteousness, We will give her her reward twice over. And We have prepared for her a noble provision (in Paradise).’” That is, We give twice the reward that someone else would receive. Because she is an example. Therefore, there is both the reward for the deed she performed and the reward for being an example and a leader. (S. HAWWA, 11/404)

(32) “‘O wives of the Prophet! You are not like anyone among women.’” You have qualities that other women do not possess: you have the status of being the wives of the best of prophets and the mothers of all believers. (ELMALILI, 6/309)

“‘If you "wish to live in accordance with Allah's command," do not be soft and flirtatious in speech (toward strange men).’” When a word is spoken, do not respond in a flirtatious manner, and do not speak with a lingering or swaying tone. (ELMALILI, 6/309)

The phrase “‘...do not speak with a soft tone when talking to strange men’” expresses that it is not forbidden for a Muslim woman to speak with a man whom it is religiously permissible to marry, provided it complies with custom and religion. It indicates that it is only forbidden to speak in a coquettish, flirtatious, and alluring way—as they would speak with their husbands—which could serve as a means to the forbidden, be perceived as a message by the man, appeal to masculine feelings, or lead to doubts and hesitations. (I. KARAGOZ 6/48, 49)

“‘...lest he in whose heart is a disease should covet. Speak with appropriate (measured and serious) words.’” That is, speak directly with dignity and seriousness, far from affectation, or speak reasonable and legitimate good words even if they are firm. (ELMALILI, 6/309)

"Appropriate (ma'ruf) speech" includes the Kalima-i Tawhid, Qur'anic verses, the words of the prophet, and words that are true, effective, useful, and guiding. The sentence “‘...speak appropriate words’” also includes the meaning: explain what is good and beautiful and the religious duties, and warn people against the forbidden—that is, perform amr bi-l-ma'ruf wa nahi 'an al-munkar (enjoining good and forbidding evil). (I. KARAGOZ 6/49)

(33) “‘(Mostly, with dignity) settle in your houses.’” While this command does not mean they should never leave their homes, it primarily requests that they remain in their houses and not go out unless there is a necessity; it also specifies the framework of Islamic veiling (hijab) and manners (adab) they should follow when they do go out. (O. CELIK, 4/103)

Ibn Kathir states the following: "That is, do not leave your homes; do not go out unless there is a need. Among the religious needs is performing prayer in the masjid while observing the conditions." Indeed, the Messenger of Allah (pbuh) said: Hadith: "Do not prevent the female servants of Allah from the masjids of Allah. However, when they go out, they should not wear perfume." In one narration, it is said: "Nevertheless, their houses are better for them." (Abu Dawud, Salat 52, No 565; S. HAWWA, 11/417)

Let us also note here that some of the religious needs of a woman are: visiting her father and mother, going out to seek knowledge that is an individual obligation (fard al-ayn), or going out to seek knowledge that is a collective obligation (fard al-kifaya) while observing the conditions, or going out to ask a scholar a question for which her husband cannot find the answer, or meeting her own needs if there is no one to serve or meet her needs. (S. HAWWA, 11/417)

“‘And do not display yourselves as was the display of the former times of ignorance / pre-Islamic era.’” That is, do not go out by showing your ornaments and swaying to be seen, as was the custom of ignorance before Islam. This verse, with this command and prohibition, has made not only "veiling" (tasattur) but especially "seclusion" (hıdr)—meaning muhadara, never being seen by a strange man—obligatory (wajip) for the wives of the Messenger. While veiling is obligatory for other Musli<