Tafsir of Al-Ahzab 33:28

They desired something of the world—clothing and an increase in maintenance—and they became jealous. This grieved the Messenger of Allah (ﷺ), so this [verse] was revealed. He began with Aisha (may Allah be pleased with her), for she was the most beloved to him. He gave her the choice and recited the Quran to her. She chose Allah, His Messenger, and the Abode of the Hereafter. Joy was seen on the face of the Messenger of Allah (ﷺ), and then all of them chose as she had chosen. Allah thanked them for that and revealed: "It is not lawful for you [to take] women after [this], nor [is it] for you to exchange them for [other] wives" (Al-Ahzab: 52).

It is narrated that he said to Aisha: "I am mentioning a matter to you, and there is no blame upon you if you do not hasten in it until you consult your parents." Then he recited the Quran to her. She said: "Is it in this that I should consult my parents? For I desire Allah, His Messenger, and the Abode of the Hereafter."

It is narrated that she said: "Do not inform your wives that I have chosen you." He replied: "Allah only sent me as a conveyor, and He did not send me as one who causes hardship."

If you ask: What is the ruling on takhyir (giving the choice) in divorce? I say: If he says to her, "Choose," and she says, "I have chosen myself," or he says, "Choose yourself," and she says, "I have chosen," it is necessary for the word "self" to be mentioned in the statement of the one giving the choice or the one being given the choice. It constitutes an irrevocable divorce (ba'in) according to Abu Hanifa and his companions, provided it occurs in the same session before rising or engaging in something that indicates turning away. Al-Shafi'i considered her choice to be immediate, and in his view, it is a revocable divorce (raj'i); this is the position of Umar and Ibn Mas'ud. From al-Hasan, Qatada, and al-Zuhri (may Allah be pleased with them): the matter is in her hand in that session and thereafter. If she chooses her husband, nothing occurs by the consensus of the jurists of the cities.

From Aisha (may Allah be pleased with her): "The Messenger of Allah (ﷺ) gave us the choice, so we chose him, and he did not count it as a divorce." It is also narrated: "Was it a divorce?" From Ali (may Allah be pleased with him): If she chooses her husband, it is one revocable divorce; if she chooses herself, it is one irrevocable divorce. It is also narrated from him that if she chooses her husband, it is nothing.

The origin of ta'ala (come): It is said by one in a high place to one in a low place, then it became widespread until it was used for all places. The meaning of ta'alaina (come, O wives): Approach with your will and choice for one of two matters; it does not mean they should physically rise to him. Just as you say: "He came to dispute with me," "He went to speak to me," and "He stood to threaten me."

{Amti'kunna}: I will give you the mut'a (consolation gift) of divorce. If you ask: Is the mut'a in divorce obligatory or not? I say: For the divorcee who has not been consummated with and for whom no dowry was specified in the contract, the mut'a is obligatory according to Abu Hanifa and his companions. As for other divorcees, their mut'a is recommended. From al-Zuhri (may Allah be pleased with him): There are two types of mut'a. One is decreed by the authority: for the one divorced before the dowry is specified and before consummation. The second is a duty upon the righteous: for the one divorced after the dowry is specified and consummation has occurred. A woman disputed before Shurayh regarding the mut'a, and he said: "Give her the mut'a if you are among the righteous," but he did not compel him. From Sa'id ibn Jubayr (may Allah be pleased with him): The mut'a is an obligatory right. From al-Hasan (may Allah be pleased with him): Every divorcee has a mut'a except the mukhtali'a (one who initiates khul') and the mula'ana (one involved in li'an). The mut'a is a shirt, a head covering, and a cloak according to one's wealth and capacity, unless half her dowry is less than that, in which case the lesser of the two is required. It should not be less than five dirhams, because the minimum dowry is ten dirhams, so it should not be less than half of it.

If you ask: What is the basis for the recitation of those who read amti'kunna wa usarrih'kunna (I will give you... and I will release you) in the nominative case (raf')? I say: Its basis is the commencement of a new sentence (isti'naf).

{Sarahan jamila}: Without harm, a divorce according to the Sunnah. {Minkunna}: For clarification, not for partition.

{O wives of the Prophet, whoever of you should commit a clear immorality - for her the punishment would be doubled two-fold, and that is ever, for Allah, easy. And whoever of you devoutly obeys Allah and His Messenger and does righteousness - We will give her her reward twice; and We have prepared for her a noble provision.}