Al-Ahzab: 51
"You may defer whom you will of them..."
It is narrated that when the Mothers of the Believers became jealous and sought an increase in their allowance, and vexed the Messenger of Allah (ﷺ), he withdrew from them for a month. Then the verse of "Choice" (al-takhayyur) was revealed. Fearing he might divorce them, they said: "O Messenger of Allah, assign for us from yourself and your wealth whatever you wish."
It is also narrated that Aisha (may Allah be pleased with her) said: "O Messenger of Allah, I see that your Lord hastens to satisfy your desires."
{تُرْجِي} (Turji): Read with and without a hamza, meaning: you defer.
{وَتُؤْوِي} (Tu'wi): Meaning: you take in.
This means: You may leave the bed of whom you wish among them, and share the bed with whom you wish. Or, you may divorce whom you wish and retain whom you wish. Or, you may divide [your time] for whichever of them you wish, and not divide for whom you wish. Or, you may refrain from marrying whom you wish from the women of your nation, and marry whom you wish.
Al-Hasan (may Allah be pleased with him) said: When the Prophet (ﷺ) proposed to a woman, no one else was permitted to propose to her until he left her. This is a comprehensive division covering the intended purpose; for he either divorces or retains. If he retains, he either shares the bed or leaves it, and either divides [his time] or does not. If he divorces and sets aside, he either leaves the set-aside one without seeking her, or he seeks her.
It is narrated that he deferred (i.e., did not share the bed with) Sawda, Juwayriya, Safiyya, Maymuna, and Umm Habiba. He would divide his time among them as he wished, in the manner he wished. Those he took in (i.e., shared the bed with) were Aisha, Hafsa, Umm Salama, and Zaynab (may Allah be pleased with them). He deferred five and took in four.
It is narrated that he used to treat them equally—despite the freedom granted to him—except for Sawda, who gifted her night to Aisha, saying: "Do not divorce me, so that I may be resurrected in the company of your wives."
{ذَلِكَ أَدْنَى} (That is more likely): This delegation to your will is more likely to bring coolness to their eyes, reduce their sorrow, and ensure their collective contentment. When he treats them equally in taking in, deferring, setting aside, and seeking, the disparity is lifted. None of them would have anything—whether desired or undesired—that the others do not also have. When they knew this delegation came from Allah by His revelation, their souls found peace, rivalry and jealousy vanished, contentment was achieved, eyes were cooled, and hearts were comforted.
{وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ} (And Allah knows what is in your hearts): This contains a warning for any of them who is not content with what Allah has ordained regarding this, and what He has delegated to the will of the Messenger of Allah (ﷺ). It also encourages them to align their hearts, to be sincere with one another, and to agree upon seeking the pleasure of the Messenger of Allah (ﷺ) and what brings him peace of mind.
It is recited: {تَقَرُّ أَعْيُنُهُنَّ} (their eyes are cooled) with a damma on the ta and an accusative case for a'yun. And {تُقَرُّ أَعْيُنُهُنَّ} (their eyes are cooled) in the passive voice.
{وَكَانَ اللَّهُ عَلِيمًا} (And Allah is All-Knowing): Of what is in the breasts.
{حَلِيمًا} (Forbearing): He does not hasten with punishment; thus, He is worthy of being feared and guarded against.
{كُلُّهُنَّ} (All of them): An emphatic confirmation (tawkid) for the nun in {يَرْضَيْنَ} (they are content). Ibn Mas'ud recited: {وَيَرْضَيْنَ كُلُّهُنَّ بِمَا آتَيْتَهُنَّ} (And they are all content with what you have given them) with the word order shifted. He also recited {كُلُّهُنَّ} as an emphatic confirmation for the "hunna" in {آتَيْتَهُنَّ}.
"Not lawful to you, [O Muhammad], are [any additional] women after [this], nor [is it] for you to take other wives in place of them, even if their beauty were to please you, except what your right hand possesses. And ever is Allah, over all things, an Observer."
