Surah 33. Al-Ahzab

O YOU who have attained to faith! Remember God with unceasing remembrance,

  - Mohammad Asad

O believers! Remember Allah as a frequent remembrance,

  - Muhammad Farooq-i-Azam Malik

O believers! Always remember Allah often,

  - Mustafa Khattab

O ye who believe! Remember Allah with much remembrance.

  - Marmaduke Pickthall

O ye who believe! celebrate the praises of Allah and do this often;

  - Abdullah Yusuf Ali

and extol His limitless glory from morn to evening.⁵²

  - Mohammad Asad

Lit., "at morn and evening", i.e., at all times.

and glorify Him morning and evening.

  - Muhammad Farooq-i-Azam Malik

and glorify Him morning and evening.

  - Mustafa Khattab

And glorify Him early and late.

  - Marmaduke Pickthall

And glorify Him morning and evening.

  - Abdullah Yusuf Ali

He it is who bestows His blessings upon you, with His angels [echoing Him], so that He might take you out of the depths of darkness into the light. And, indeed, a dispenser of grace is He unto the believers.

  - Mohammad Asad

It is He Who sends His blessings on you (believers) and so do His angels, that He may bring you out of darkness into light, for He is Merciful to the believers.

  - Muhammad Farooq-i-Azam Malik

He is the One Who showers His blessings upon you- and His angels pray for you- so that He may bring you out of darkness and into light. For He is ever Merciful to the believers.

  - Mustafa Khattab

He it is who blesseth you, and His angels (bless you), that He may bring you forth from darkness unto light; and He is Merciful to the believers.

  - Marmaduke Pickthall

He it is Who sends blessings on you as do His angels that He may bring you out from the depths of Darkness into Light: and He is Full of Mercy to the Believers. ^{3732 3733}

  - Abdullah Yusuf Ali

Blessings: good wishes and mercies. Allah wishes well to all His creatures, and His angels carry out His work, for their will is in all things His Will. His chief and everlasting blessing is that He gives us a knowledge of the spiritual world, and helps us towards its attainment.

His Mercies are for all His creatures, but for those who believe and trust in Him, there are special mercies, "a generous Reward" as in the next verse.

On the Day when they meet Him, they will be welcomed with the greeting, "Peace"; and He will have readied for them a most excellent reward.

  - Mohammad Asad

On the Day of their meeting with Him, their greeting shall be: "Salaam (peace)!": and He has prepared for them a generous reward.

  - Muhammad Farooq-i-Azam Malik

Their greeting on the Day they meet Him will be, 'Peace!' And He has prepared for them an honourable reward.

  - Mustafa Khattab

Their salutation on the day when they shall meet Him will be: Peace. And He hath prepared for them a goodly recompense.

  - Marmaduke Pickthall

Their salutation on the Day they meet Him will be "peace!": and He has prepared for them a generous Reward.

  - Abdullah Yusuf Ali

[And as for thee,] O Prophet - behold, We have sent thee as a witness [to the truth], and as a herald of glad tidings and a warner,

  - Mohammad Asad

O Prophet! Surely We have sent you as a witness, as a bearer of good news and as a Warner,

  - Muhammad Farooq-i-Azam Malik

O Prophet! We have sent you as a witness, and a deliverer of good news, and a warner,

  - Mustafa Khattab

O Prophet! Lo! We have sent thee as a witness and a bringer of good tidings and a warner

  - Marmaduke Pickthall

O Prophet! Truly We have sent thee as a Witness a Bearer of Glad Tidings and a Warner ³⁷³⁴

  - Abdullah Yusuf Ali

The Prophet was sent by Allah in five capacities. Three are mentioned in this verse, and the other two in the verse following. (1) He comes as a Witness to all men about the spiritual truths which had been obscured by ignorance or superstition, or by the dust of sectarian controversy. He did not come to establish a new religion or sect. He came to teach Religion. He is also a witness to Allah about men's doings and how they receive Allah's Message: see iv. 41 and n. 560. (2) He comes as a bearer of the Glad Tidings of the Mercy of Allah. No matter how far men may have transgressed, they have hope if they believe, repent, and live a good life. (3) He also comes as a Warner to those who are heedless. This life will not last. There is a Future Life, and that is all-important. See next note.

and as one who summons [all men] to God by His leave,⁵³ and as a light-giving beacon.

  - Mohammad Asad

I.e., at His behest (Tabari).

and to call the people towards Allah by His leave and a lamp spreading light (guidance).

  - Muhammad Farooq-i-Azam Malik

and a caller to 'the Way of' Allah by His command, and a beacon of light.

  - Mustafa Khattab

And as a summoner unto Allah by His permission, and as a lamp that giveth light.

  - Marmaduke Pickthall

And as one who invites to Allah's (Grace) by His leave and as a Lamp spreading Light. ³⁷³⁵

  - Abdullah Yusuf Ali

See last note. The two other capacities in which the Prophet was sent are here specified. (4) He comes as one who has a right to invite all men to repentance and the forgiveness of sins: but he does this, not of his own authority, but by the permission and authority given to him by Allah. This is said lest people may deify the Prophet as they did with other Prophets before him. The personal responsibility of each individual remains, but the Prophet can lead him on the Right and help him. (5) The Prophet also comes as a Light or a Lamp (Siraj) to illuminate the whole world. In lxxi. 16 and elsewhere the same word (Siraj) is used for the sun. The comparison is apt. When the sun appears, all the lesser lights pale before its light. And the Message of Islam, i.e., of the Universal Religion, is to diffuse Light everywhere.

And [so,] convey to the believers the glad tiding that a great bounty from God awaits them;

  - Mohammad Asad

Give good news to the believers that they shall have great blessings from Allah.

  - Muhammad Farooq-i-Azam Malik

Give good news to the believers that they will have a great bounty from Allah.

  - Mustafa Khattab

And announce unto the believers the good tidings that they will have great bounty from Allah.

  - Marmaduke Pickthall

Then give the glad tidings to the Believers that they shall have from Allah a very great Bounty. ³⁷³⁶

  - Abdullah Yusuf Ali

The light of Islam is the Biggest Bounty possible and if they truly understand it, they should glory in it.

and defer not to [the likes and dislikes of] the deniers of the truth and the hypocrites, and disregard their hurtful talk,⁵⁴ and place thy trust in God: for none is as worthy of trust as God.

  - Mohammad Asad

Or: "yet [withal,] abstain from injuring them" (Zamakhshari) - depending on whether adha-hum is taken to mean "the hurt caused by them" or "done to them".

Do not obey the unbelievers and the hypocrites, disregard their annoyances and put your trust in Allah; for Allah is sufficient as a disposer of affairs.

  - Muhammad Farooq-i-Azam Malik

Do not yield to the disbelievers and the hypocrites. Overlook their annoyances, and put your trust in Allah. For Allah is sufficient as a Trustee of Affairs.

  - Mustafa Khattab

And incline not to the disbelievers and the hypocrites. Disregard their noxious talk, and put thy trust in Allah. Allah is sufficient as Trustee.

  - Marmaduke Pickthall

And obey not (the behests) of the Unbelievers and the Hypocrites and heed not their annoyances but put thy trust in Allah for enough is Allah as a Disposer of affairs. ³⁷³⁷

  - Abdullah Yusuf Ali

Men of little or no Faith will often lay down the law and tell better men than themselves what to do. In case of refusal they shower insults and injuries. No attention is to be paid to them. It is their way. All will be right under the government of Allah.

O YOU who have attained to faith! If you marry believing women and then divorce them ere you have touched them, you have no reason to expect, and to calculate, any waiting-period on their part:⁵⁵ hence, make [at once] provision for them, and release them in a becoming manner.⁵⁶

  - Mohammad Asad

Lit., "you have no waiting-period whatever upon them which you should count" - i.e., "which either of you should take into account as an obligation": cf. the first part of 2:228 , and the corresponding note [215]. Since the question of pregnancy does not arise if the marriage has not been consummated, a waiting-period on the part of the divorced wife would be meaningless and of no benefit either to her or to her former husband.

This injunction, relating to certain marital problems which affect the believers in general, forms an introduction, as it were, to a resumption, in the next verse, of the discourse on the marital laws applying exclusively to the Prophet: thus, it connects with the passage beginning with the words, "O wives of the Prophet! You are not like any of the [other] women" (verse {32}), as weld as with the subsequent reference to his marriage with Zaynab (verses {37} f.).

O believers! If you marry believing women and divorce them before the marriage is consummated, you are not required to observe the Iddat (waiting period) which you should count for them, so give them some present and relieve them gracefully.

  - Muhammad Farooq-i-Azam Malik

O believers! If you marry believing women and then divorce them before you touch them,¹ they will have no waiting period for you to count,² so give them a 'suitable' compensation, and let them go graciously.

  - Mustafa Khattab

 Before the marriage is consummated.

 If divorce is pronounced after the consummation of marriage, a waiting period of three months is observed to give the couple a chance to get back together and to see if the wife is pregnant (see 65:4). But if the divorce happens before the marriage is consummated, then there is no waiting period.

O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon. But content them and release them handsomely.

  - Marmaduke Pickthall

O ye who believe! when ye marry believing women and then divorce them before ye have touched them no period of `Iddah have ye to count in respect of them: so give them a present and set them free in a handsome manner. ^{3738 3739 3740}

  - Abdullah Yusuf Ali

See n. 254 to ii. 228. The Iddat counts for three monthly courses, or if there are no courses, for three months: see lxv. 4.

This present is held, by some, to be in addition to the half dower due to them under ii. 237. If the dower had not yet been fixed, the gift would presumably be larger, and it would absorb the gift prescribed in ii. 236.

The gifts should be given with good grace, and the freedom of the woman should not be interfered with in any way. If she chooses to marry again immediately, no obstacle should be placed in her path. On no pretext should she be allowed to remain doubtful about her freedom.

O PROPHET! Behold, We have made lawful to thee thy wives unto whom thou hast paid their dowers,⁵⁷ as well as those whom thy right hand has come to possess from among the captives of war whom God has bestowed upon thee.⁵⁸ And [We have made lawful to thee] the daughters of thy paternal uncles and aunts, and the daughters of thy maternal uncles and aunts, who have migrated with thee [to Yathrib];⁵⁹ and any believing woman who offers herself freely to the Prophet and whom the Prophet might be willing to wed:⁶⁰ [this latter being but] a privilege for thee, and not for other believers- [seeing that] We have already made known what We have enjoined upon them with regard to their wives and those whom their right hands may possess.⁶¹ [And] in order that thou be not burdened with [undue] anxiety - for God is indeed much-forgiving, a dispenser of grace-

  - Mohammad Asad

The term ajr is in this context synonymous with faridah in its specific sense of "dower" (mahr): see surah {2}, note [224].

As pointed out in several places (see, in particular, note [32] on 4:25 ), Islam does not countenance any form of concubinage, and categorically prohibits sexual relations between a man and a woman unless they are lawfully married to one another. In this respect, the only difference between a "free" woman and a slave is that whereas the former must receive a dower from her husband, no such obligation is imposed on a man who marries his rightfully owned slave (lit., "one whom his right hand possesses") - that is, a woman taken captive in a "holy war" (jihad ) waged in defence of the Faith or of liberty (note [167] on 2:190 and note [72] on 8:67 ) - : for, in such a case, the freedom conferred upon the bride by the very act of marriage is considered to be equivalent to a dower.

This was - in addition to his not being allowed to divorce any of his wives (see verse {52} below) - a further restriction imposed on the Prophet in the matter of marriage: whereas all other Muslims are free to marry any of their paternal or maternal cousins, the Prophet was allowed to marry only such from among them as had proved their strong, early attachment to Islam by having accompanied him on his exodus (the hijrah) from Mecca to Medina. In the opinion of Baghawi - an opinion obviously based on the corresponding, ancient Arabian usage - the term "daughters of thy paternal uncles and aunts" comprises in this context not only the actual paternal cousins but, in general, all women of the tribe of Quraysh, to which Muhammad's father belonged, while the term "daughters of thy maternal uncles and aunts" comprises all women of his mother's tribe, the Banu Zuhrah.

The relevant clause reads, literally, "if she offered herself as a gift (in wahabat nafsaha) to the Prophet". Most of the classical commentators take this to mean "without demanding or expecting a dower (mahr)", which, as far as ordinary Muslims are concerned, is an essential item in a marriage agreement (cf. 4:4 and {24}, and the corresponding notes; also surah {2}, note [224]).

The above parenthetic sentence refers to the previously revealed, general laws relating to marriage (see 2:221 , {4:3-4} and {19-25}, as well as the corresponding notes; also surah {2}, note {224}).

O Prophet! We have made lawful to you the wives to whom you have given their dowers; and those ladies whom your right hands possess (from the prisoners of war) whom Allah has assigned to you; and the daughters of your paternal uncles and aunts, and the daughters of your maternal uncles and aunts, who have migrated with you; and the believing woman who gave herself to the Prophet if the Prophet desires to marry her - this permission is only for you and not for the other believers; We know what restrictions We have imposed on the other believers concerning their wives and those whom their right hands possess. We have granted you this privilege as an exception so that no blame may be attached to you. Allah is Forgiving, Merciful.

  - Muhammad Farooq-i-Azam Malik

O Prophet! We have made lawful for you your wives to whom you have paid their 'full' dowries as well as those 'bondwomen' in your possession, whom Allah has granted you.¹ And 'you are allowed to marry' the daughters of your paternal uncles and aunts, and the daughters of your maternal uncles and aunts, who have emigrated like you. Also 'allowed for marriage is' a believing woman who offers herself to the Prophet 'without dowry' if he is interested in marrying her- 'this is' exclusively for you, not for the rest of the believers.² We know well what 'rulings' We have ordained for the believers in relation to their wives and those 'bondwomen' in their possession. As such, there would be no blame on you. And Allah is All-Forgiving, Most Merciful.

  - Mustafa Khattab

 See footnote for 4:3.

 This ruling was exclusively for the Prophet (which he never took advantage of), but Muslims have to pay a dowry to their wives. Some women did offer themselves to the Prophet (ﷺ) in marriage, but he declined.

O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth of those whom Allah hath given thee as spoils of war, and the daughters of thine uncle on the father's side and the daughters of thine aunts on the father's side, and the daughters of thine uncles on the mother's side emigrated with thee, and a believing woman if she give herself unto the Prophet and the Prophet desire to ask her in marriage, a privilege for thee only, not for the (rest of) believers. We are aware of that which We enjoined upon them concerning their wives and those whom their right hands possess that thou mayst be free from blame, for Allah is Forgiving, Merciful.

  - Marmaduke Pickthall

O prophet! We have made lawful to thee thy wives to whom thou hast paid their dowers; and those whom thy right hand possesses out of the prisoners of war whom Allah has assigned to thee; and daughters of thy paternal uncles and aunts and daughters of thy maternal uncles and aunts who migrated (from Mecca) with thee; and any believing woman who dedicates her soul to the Prophet if the Prophet wishes to wed her this only for thee and not for the Believers (at large); We know what We have appointed for them as to their wives and the captives whom their right hands possess in order that there should be no difficulty for Thee. And Allah is Oft-Forgiving Most Merciful. ^{3741 3742 3743 3744 3745 3746 3747 3748}

  - Abdullah Yusuf Ali

This introduces no new exemption or privilege. Verses 50-52 merely declare the points in which, on account of the special circumstances (see n. 3706 above), the Prophet's marriages differed from those of ordinary Muslims. This is considered under four heads, which we shall examine in the four notes following.

Head 1. Marriage with dower (iv. 4): this is the universal Muslim marriage. The difference in the Prophet's case was that there was no limitation to the number of four (iv. 3), and women of the People of the Book (v. 6) were not among his wives, but only Believers. These points are not expressly mentioned here, but are inferred by his actual practice. Obviously women who are expected to instruct other women in Islam must be Muslims.

Head 2. Women Prisoners of War: the same remark as in the last note.

Head 3. These are first cousins, and not within the Prohibited Degrees of Marriage (see iv. 23-24). These are specially mentioned here by way of limitation. None of them could marry the Prophet unless she had performed the Hijrat with him.

Head 4. A believing woman who gives herself to the Prophet: obviously this case, like the last, is only applicable to the Prophet, and it is hedged round with the limitation that the Prophet considers it suitable.

The ordinary law of Muslim marriage will be found chiefly in ii. 221-235, iv. 19-25, iv. 34-35, and v. 6.

The words "this only for thee ... right hands possess" are parenthetical, and the words "in order that..." connect on with the previous clauses beginning with "O Prophet, We have made lawful .... wishes to wed her".

Marriage is an important relationship not only in our physical life, but in our moral and spiritual life, and its effects extend not only to the parties themselves but to children and future generations, A number of special problems arise according to special circumstances. Every man and woman must seriously consider all sides of the question and must do the best in his or her power to temper instincts and inclinations with wisdom and guidance from Allah. Allah wishes to make every one's path easy, for He is indeed "Oft-Forgiving, Most Merciful".

[know that] thou mayest put off for a time whichever of them thou pleases", and mayest take unto thee whichever thou pleases"; and [that,] if thou seek out any from whom thou hast kept away [for a time], thou wilt incur no sin [thereby]:⁶² this will make it more likely that their eyes are gladdened [whenever they see thee],⁶³ and that they do not grieve [whenever they are overlooked], and that all of them may find contentment in whatever thou hast to give them: for God [alone] knows what is in your hearts - and God is indeed all-knowing, forbearing.⁶⁴

  - Mohammad Asad

Thus, the Prophet was told that he need not observe a strict "rotation" in the conjugal attentions due to his wives, although he himself, impelled by an inborn sense of fairness, always endeavoured to give them a feeling of absolute equality.

I.e., by the inner certainty that whenever he turned to any of them, he did so on impulse, out of genuine affection, and not out of a sense of marital "obligation".

According to a hadith on the authority of A'ishah, recorded in the Musnad of Ibn Hanbal, the Prophet "used to divide his attentions equitably among his wives, and then would pray: 'O God! I am doing whatever is in my power: do not, then, blame me for [failing in] something which is in Thy power [alone], and not in mine!'- thus alluding to his heart, and to loving some [of his wives] more than others."

You may put off any of your wives you please and take to your bed any of them you please, and there is no blame on you if you call back any of them you had temporarily set aside. This is most proper, so that their eyes may be cooled and they may not grieve, and that they will remain satisfied with what you give them. O believers! Allah knows all that is in your hearts; for Allah is All-Knowing, Most Forbearing.

  - Muhammad Farooq-i-Azam Malik

It is up to you 'O Prophet' to delay or receive whoever you please of your wives. There is no blame on you if you call back any of those you have set aside.¹ That is more likely that they will be content, not grieved, and satisfied with what you offer them all. Allah 'fully' knows what is in your hearts. And Allah is All-Knowing, Most Forbearing.

  - Mustafa Khattab

 The Prophet’s married life can be classified as follows: Until the age of 25: he was single. Age 25 – 50: he was married only to Khadîjah. Age 50 – 52: he was single after Khadîjah’s death. Age 53 – his death at the age of 63: he had a total of ten wives. Many of these marriages were to widows (who had been left with their children without a provider) and in some cases to foster stronger ties with some of his companions and neighbouring tribes. Of all the women he married, ’Ȃishah was the only virgin.

Thou canst defer whom thou wilt of them and receive unto thee whom thou wilt, and whomsoever thou desirest of those whom thou hast set aside (temporarily), it is no sin for thee (to receive her again); that is better; that they may be comforted and not grieve, and may all be pleased with what thou givest them. Allah knoweth what is in your hearts (O men) and Allah is Forgiving, Clement.

  - Marmaduke Pickthall

Thou mayest defer (the turn of) any of them that thou pleasest and thou mayest receive any thou pleasest: and there is no blame on thee if thou invite one whose (turn) thou hadst set aside. This were nigher to the cooling of their eyes the prevention of their grief and their satisfaction--that of all of them--with that which thou hast to give them: and Allah knows (all) that is in your hearts: and Allah is All-Knowing Most Forbearing. ^{3749 3750 3751 3752 3753}

  - Abdullah Yusuf Ali

In iv. 3 it is laid down that more than one wife is not permissible "if ye fear that ye shall not be able to deal justly with them". In a Muslim household there is no room for a "favourite wife" in the sense that such a wife is recipient of favours denied to other wives. In the special circumstances of the Prophet there were more than one, and he usually observed the rule of equality with them, in other things as well as in the rotation of conjugal rights. But considering that his marriages after he was invested with the Prophetic office were mainly dictated by other than conjugal or personal considerations (see n. 3706. xxxiii. 28), the rotation could not always be observed, though he observed it as much as possible. This verse absolves him from absolute adherence to a fixed rotation. There are other interpretations, but I agree with most of the Commentators in the view I have explained.

Where the rotation was for some reason interfered with, it was permissible, by another interference with the usual rotation, to bring satisfaction to one who had been previously set aside. This was not only permitted, but commended, as tending to remove dissatisfaction and cheer and comfort the eyes and hearts of those who were disappointed in their turn.

Cooling the eyes: an Arabic idiom for cheering and comforting eyes which yearn to see those they love. A verse of Zeb-un-nisaa, daughter of the Mugal Emperor Aurangzeb, may be rendered thus: "My heart is glad whenever lover-wise I dwell upon thy beauties and thy grace! But how can I content my hungry eyes, That ask continually to see thy face?"

There was not much in the way of worldly goods or satisfaction that the Prophet could give them: see xxxiii. 28 above. But he was kind, just, and true;-the best of men to his family, and they all clung to him.

Our human hearts, however good on the whole, may yet, in their motives, have possibly some baser admixture. The feminine hearts are not more immune in this respect than the masculine. But everything is known and understood by Allah, Who will in His mercy make all allowance for our human weaknesses. His title of "Most Forbearing" (Halim) also gives His devoted worshippers the cue: why should we not also forbear with the faults and weaknesses of our neighbours and fellow-creatures?

No [other] women shall henceforth be lawful to thee⁶⁵ - nor art thou [allowed] to supplant [any of] them by other wives,⁶⁶ even though their beauty should please thee greatly-: [none shall be lawful to thee] beyond those whom thou [already] hast come to possess.⁶⁷ And God keeps watch over everything.

  - Mohammad Asad

Some commentators (e.g., Tabari) assume that this restriction relates to the four categories of women enumerated in verse {50} above: it is, however, much more probable that it is a prohibition barring the Prophet from marrying any woman in addition to those to whom he was already married (Baghawi, Zamakhshari). Some of the earliest, most outstanding authorities on the Qur'an, like Ibn 'Abbas, Mujahid, Ad-Dahhak, Qatadah, Ibn Zayd (all of them cited by Ibn Kathir), or Al-Hasan al-Basri (quoted by Tabari in his commentary on verses {28-29}), link this prohibition of further marriages with the choice between the charms of worldly life and the good of the hereafter with which the wives of the Prophet were confronted on the strength of verses {28-29}, and their emphatic option for "God and His Apostle" (cf. note [32] above). All those early authorities describe the revelation of verse {52} - and the assurance which it was meant to convey to the wives of the Prophet - as God's reward, in this world, of their faith and fidelity. Since it is inconceivable that the Prophet could have disregarded the categorical injunction, "No [other] women shall henceforth be lawful to thee", the passage in question cannot have been revealed earlier than the year 7 H., that is, the year in which the conquest of Khaybar and the Prophet's marriage with Safiyyah - his last marriage - took place. Consequently, verses {28-29} (with which, as we have seen, verse {52} is closely connected) must have been revealed at that later period, and not, as some commentators think, in the year 5 H. (i.e., at the time of the Prophet's marriage with Zaynab).

I.e., to divorce any of them with a view to taking another wife in her stead (with the prohibitive accent on the "supplanting" - i.e., divorcing - of any of his wives).

In my opinion, the expression ma malakat yaminuka (lit., "what thy right hand possesses", or "has come to possess") has here the same meaning as in 4:24 , namely, "those whom thou hast come to possess through wedlock" (see surah {4}, note [26]); thus, the above verse is to be understood as limiting the Prophet's marriages to those already contracted.

It shall be unlawful for you, O Muhammad, to marry more women after this or to change your present wives with other women, though their beauty may be pleasing to you, however those ladies whom your right hand possess are an exception. Allah takes cognizance of all things.

  - Muhammad Farooq-i-Azam Malik

It is not lawful for you 'O Prophet' to marry more women after this, nor can you replace any of your present wives with another, even if her beauty may attract you- except those 'bondwomen' in your possession. And Allah is ever Watchful over all things.

  - Mustafa Khattab

It is not allowed thee to take (other) women henceforth nor that thou shouldst change them for other wives even though their beauty pleased thee, save those whom thy right hand possesseth. And Allah is Watcher over all things.

  - Marmaduke Pickthall

It is not lawful for thee (to marry more) women after this nor to change them for (other) wives even though their beauty attract thee except any thy right hand should possess (as handmaidens): and Allah doth watch over all things. ³⁷⁵⁴

  - Abdullah Yusuf Ali

This was revealed in A.H. 7. After that the Prophet did not marry again, except the handmaiden Mary the Copt, who was sent as a present by the Christian Muqauqas of Egypt. She became the mother of Ibrahim, who died in his infancy.

0 YOU who have attained to faith! Do not enter the Prophet's dwellings unless you are given leave; [and when invited] to a meal, do not come [so early as] to wait for it to be readied: but whenever you are invited, enter [at the proper time]; and when you have partaken of the meal, disperse without lingering for the sake of mere talk: that, behold, might give offence to the Prophet, and yet he might feel shy of [asking] you [to leave]: but God is not shy of [teaching you] what is right.⁶⁸ And [as for the Prophet's wives,] whenever you ask them for anything that you need, ask them from behind a screen:⁶⁹ this will but deepen the purity of your hearts and theirs. Moreover, it does not behove you to give offence to God's Apostle - just as it would not behove you ever to marry his widows after he has passed away:⁷⁰ that. verily, would be an enormity in the sight of God.

  - Mohammad Asad

Connecting with the reference, in verses {45-48}, to the Prophet's mission, the above passage is meant to stress his unique position among his contemporaries; but as is so often the case with Qur'anic references to historical events and situations, the ethical principle enunciated here is not restricted to a particular time or environment. By exhorting the Prophet's Companions to revere his person, the Qur'an reminds all believers, at all times, of his exalted status (cf. note [85] on 2:104 ); beyond that, it teaches them certain rules of behaviour bearing on the life of the community as such: rules which, however insignificant they may appear at first glance, are of psychological value in a society that is to be governed by a genuine feeling of brotherhood, mutual consideration, and respect for the sanctity of each other's personality and privacy.

The term hijab denotes anything that intervenes between two things, or conceals, shelters or protects the one from the other; it may be rendered, according to the context, as "barrier", "obstacle", "partition", "screen", "curtain", "veil", etc., in both the concrete and abstract connotations of these words. The prohibition to approach the Prophet's wives otherwise than "from behind a screen" or "curtain" may be taken literally - as indeed it was taken by most of the Companions of the Prophet - or metaphorically, indicating the exceptional reverence due to these "mothers of the faithful".

Lit., "to marry his wives after him".

O believers! Do not enter the houses of the Prophet without permission, nor stay waiting for meal time: but if you are invited to a meal, enter, and when you have eaten disperse and do not seek long conversation. Such behavior annoys the Prophet, he feels shy in asking you to leave, but Allah does not feel shy in telling the truth. If you have to ask his wives for anything, speak to them from behind a curtain. This is more chaste for your hearts and for theirs. It is not proper for you to annoy the Rasool of Allah, nor ever to marry his wives after him; this would be a grievous offence in the sight of Allah.

  - Muhammad Farooq-i-Azam Malik

O believers! Do not enter the homes of the Prophet without permission 'and if invited' for a meal, do not 'come too early and' linger until the meal is ready. But if you are invited, then enter 'on time'. Once you have eaten, then go on your way, and do not stay for casual talk. Such behaviour is truly annoying to the Prophet, yet he is too shy to ask you to leave. But Allah is never shy of the truth. And when you 'believers' ask his wives for something, ask them from behind a barrier. This is purer for your hearts and theirs. And it is not right for you to annoy the Messenger of Allah, nor ever marry his wives after him. This would certainly be a major offence in the sight of Allah.

  - Mustafa Khattab

O ye who believe! Enter not the dwellings of the Prophet for a meal without waiting for the proper time, unless permission be granted you. But if ye are invited, enter, and, when your meal is ended, then disperse. Linger not for conversation. Lo! that would cause annoyance to the Prophet, and he would be shy of (asking) you (to go); but Allah is not shy of the truth. And when ye ask of them (the wives of the Prophet) anything, ask it of them from behind a curtain. That is purer for your hearts and for their hearts. And it is not for you to cause annoyance to the messenger of Allah, nor that ye should ever marry his wives after him. Lo! that in Allah's sight would be an enormity.

  - Marmaduke Pickthall

O ye who Believe! enter not the Prophet's houses until leave is given you for a meal (and then) not (so early as) to wait for its preparation: but when ye are invited enter; and when ye have taken your meal disperse without seeking familiar talk. Such (behavior) annoys the Prophet: He is ashamed to dismiss you but Allah is not ashamed (to tell you) the truth. And when ye ask (his ladies) for anything ye want ask them from before a screen: that makes for greater purity for your hearts and for theirs. Nor is it right for you that ye should annoy Allah's Apostle or that ye should marry his widows after him at any time. Truly such a thing is in Allah's sight an enormity. ^{3755 3756 3757 3758}

  - Abdullah Yusuf Ali

The rules of refined social ethics is as necessary to teach to-day as it was with the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed, so that you enter when you are expected and invited; (4) after the meal, don't get familiar with your host, especially if there is a great distance between him and you; (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance to your host; (6) understand what is proper behaviour for you: he may be too polite to ask to depart. All this has a social bearng: respect and delicate consideration for others are among the highest virtues.

The actual manner of showing respect to ladies may be different in different circumstances. But it is an essential principle of good society to show the greatest deference to them. To the "Mothers of the Believers" this respect was due in an exceptional degree.

Considering his position, the holy Prophet deserved to be respected before all other men and nothing should be done to cause him the least harm and annoyance. This applied not only during his life-time, but it applies now, because his teaching and personality are alive to us. It was not fitting that his widows, both for their own position and for the position of the Prophet, should be married by other men after him. And this mark of respect was duly observed in history.

"Annoy": Aza (IV) may equally mean: to vex, to cause hurt or injury, to insult, to ill-treat by slander or unseemly conduct, or hurt the feelings of (some one). The Prophet came with a divine mission to teach and reclaim the world, and he is entitied to the respect of all, even of those who do not consciously acknowledge his mission, for his mission works constantly like the forces of nature. In a minor degree the "Mothers of the Believers" are also entitied to respect.

Whether you do anything openly or in secret, [remember that,] verily, God has full knowledge of everything.

  - Mohammad Asad

Whether you reveal anything or conceal it, surely Allah has full knowledge of all things.

  - Muhammad Farooq-i-Azam Malik

Whether you reveal something or conceal it, surely Allah has 'perfect' knowledge of all things.

  - Mustafa Khattab

Whether ye divulge a thing or keep it hidden, lo! Allah is ever Knower of all things.

  - Marmaduke Pickthall

Whether ye reveal anything or conceal it verily Allah has full knowledge of all things. ³⁷⁵⁹

  - Abdullah Yusuf Ali

Respect or opposition may be shown overtly or in devious hidden ways. All good and evil are open before Allah, and He will take due account of everything.

[However,] it is no sin for them⁷¹ [to appear freely] before their fathers, or their sons, or their brothers, or their brothers' sons, or their sisters' sons, or their womenfolk, or such [male slaves] as their right hands may possess. But [always, O wives of the Prophet,⁷² ] remain con-scious of God - for, behold, God is witness unto everything.

  - Mohammad Asad

I.e., the wives of the Prophet (connecting with the injunction, in verse {53} above, that they should be spoken to "from behind a screen").

This interpolation is conditioned by the feminine gender of the subsequent plural imperitive ittaqina.

There is no blame on the ladies if they appear before their fathers, their sons, their brothers, their brothers' sons, their sisters' sons, their familiar women and those whom their right hands possess (slaves). O Ladies! Have fear of Allah: for Allah is a witness to all things.

  - Muhammad Farooq-i-Azam Malik

There is no blame on the Prophet's wives 'if they appear unveiled' before their fathers,¹ their sons, their brothers, their brothers' sons, their sisters' sons, their fellow 'Muslim' women, and those 'bondspeople' in their possession. And be mindful of Allah 'O wives of the Prophet!' Surely Allah is a Witness over all things.

  - Mustafa Khattab

 Paternal and maternal uncles are similar to the fathers.

It is no sin for them (thy wives) (to converse freely) with their fathers, or their sons: or their brothers, or their brothers' sons, or the sons of their sisters or of their own women, or their slaves. O women! Keep your duty to Allah. Lo! Allah is Witness over all things.

  - Marmaduke Pickthall

There is no blame (on these ladies if they appear) before their fathers or their sons their brothers or their brothers' sons or their sisters' sons or their women or the (slaves) whom their right hands possess. And (ladies) fear Allah: for Allah is Witness to all things. ³³⁶⁰

  - Abdullah Yusuf Ali

Note how the transition is effected from the happy life of Moses to the new prophetic mission.