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Tafsir of Al-Ahzab 33:50

Surah Al-Ahzab 33:50

ﲉ ﲊ ﲋ ﲌ ﲍ ﲎ ﲏ ﲐ ﲑ ﲒ ﲓ ﲔ ﲕ ﲖ ﲗ ﲘ ﲙ ﲚ ﲛ ﲜ ﲝ ﲞ ﲟ ﲠ ﲡ ﲢ ﲣ ﲤ ﲥ ﲦ ﲧ ﲨ ﲩ ﲪ ﲫ ﲬ ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ ﲾ ﲿ ﳀ ﳁ ﳂ ﳃ ﳄ ﳅ ﳆ ﳇ

O Prophet, indeed We have made lawful to you your wives to whom you have given their due compensation and those your right hand possesses from what Allah has returned to you [of captives] and the daughters of your paternal uncles and the daughters of your paternal aunts and the daughters of your maternal uncles and the daughters of your maternal aunts who emigrated with you and a believing woman if she gives herself to the Prophet [and] if the Prophet wishes to marry her, [this is] only for you, excluding the [other] believers. We certainly know what We have made obligatory upon them concerning their wives and those their right hands possess, [but this is for you] in order that there will be upon you no discomfort. And ever is Allah Forgiving and Merciful.

Tafsir

Mafatih al-Ghayb

Verse range: 33:50

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Al-Ahzab: (50) O Prophet...

Discussion on the Prophet's Marital Matters

It is mentioned to the Prophet (peace be upon him) what is preferable:

  • A wife who has received her dower (mahr) is purer of heart than one who has not.
  • A female slave whom the man captured himself is purer than one he purchased, because he does not know her past condition.
  • One who migrated with the Prophet (PBUH) is more honorable than one who did not migrate.

Some scholars stated that the Prophet (PBUH) was obligated to give the dower first. This is because a woman has the right to refuse intimacy until she receives her dower, and the Prophet (PBUH) would not take what was not due to him. Intercourse before the dower is given is not deserved, even if it were permissible for us. How could it be otherwise, when if the Prophet (PBUH) requested something, refusal was forbidden? It appears that the one requesting first is the man, due to the woman's modesty. If the Prophet (PBUH) requested permission for intimacy before the dower, it would necessitate both obligation and non-obligation simultaneously, which is impossible, unlike for any one of us.

This is further confirmed by His saying: {And a believing woman who gives herself to the Prophet} (33:50). This means that when she gives herself, there remains no dower for her, making her like one who has already received her dower.

His saying: {If the Prophet wishes to marry her} (33:50) indicates that her gift of herself requires acceptance.

Regarding His saying: {Exclusively for you, apart from the believers} (33:50):

  • Al-Shafi'i (may Allah be pleased with him) said its meaning is that the permissibility of intercourse through the gift, and the marriage contract being established by her utterance, are specific privileges for you.
  • Abu Hanifa said that woman becomes exclusively your wife, one of the Mothers of the Believers, and is never lawful for anyone else.

The preferred view is that the specification (exclusively for you) is meaningful based on our interpretation. If we followed Abu Hanifa's view, the specification would be pointless, as all his wives are exclusively for him. However, based on our interpretation, the specification gains significance.

His saying: {We already know what We have ordained for them concerning their wives and those whom their right hands possess} (33:51). This means that what We have mentioned is your obligation and ruling concerning your wives. As for the ruling concerning your community, We know it and will clarify it to them. This was mentioned so that none of the believers might impose upon himself what was specific to the Prophet (PBUH), as he has unique characteristics in marriage that others do not possess, similarly regarding concubines.

His saying: {so that there may be no distress upon you} (33:52). This means you will be in ease regarding the matter, so that your heart remains unburdened, allowing the Trustworthy Spirit (Gabriel) to descend with the verses upon your empty heart, enabling you to deliver your Lord's messages with your utmost effort and diligence.

His saying: {And Allah is Ever Forgiving, Merciful} (33:52). He forgives all sins and shows mercy to His servants.

{You may postpone [the turn] of whomever you will of them, and you may bring to yourself whomever you will. And if you seek out any of those whom you have set aside, there is no blame upon you. That is more suitable that they be comforted and not grieve, and that they all be pleased with what you give them. And Allah knows what is in your hearts. And Allah is Ever Knowing, Forbearing.} (33:51)