Surah al-Ahzab (The Confederates) 33 : 50

Overview (Verses 50 - 52)

The Prophet’s Wives
 
The Prophet is then told which women are lawful for him o marry, and the special dispensation for him after the limit of four wives was imposed in an earlier sūrah: “You may marry of other women as may be agreeable to you, two or three or four.” (4: 3) At the time the Prophet had nine wives, each of whom he married for a specific reason. `Ā’ishah and Ĥafşah were the daughters of his two closest Companions, Abū Bakr and `Umar. Umm Ĥabībah bint Abī Sufyān, Umm Salamah, Sawdah bint Zim`ah and Zaynab bint Khuzaymah were women from the Muhājirīn who had lost their husbands and the Prophet wanted to honour them. None of them was young or very pretty. Marrying them was merely an honour the Prophet gave them. As for Zaynab bint Jaĥsh, we have already discussed her marriage to the Prophet in detail. The other two were Juwayriyyah bint al-Ĥārith and Şafiyyah bint Ĥuyay. Both were taken captive in war, but the Prophet freed them from bondage and married them to strengthen relations with their tribes and communities. Moreover, their marriage o the Prophet was an honour. Both accepted Islam after their people suffered the hardship of defeat.
 
They had all become ‘mothers of the believers’ and had the honour of being so close to God’s Messenger, choosing God, His Messenger and the life to come over the luxuries and comforts of this world, when that choice was offered to them. It would have been very hard for them to be divorced when the maximum number of wives a Muslim may have was fixed at four. God looked at their situation and exempted His Messenger from that rule, permitting him to retain all his wives. Then, the Qur’ān stipulated that he must not add to them or replace any of them. Thus, the Prophet’s exemption from the maximum of four wives was given specifically to those whom he had already married, so that they would not be deprived of this honour. The following verses clearly indicate this:
 
Prophet! We have made lawful to you the wives whom you have paid their dowries, as well as those whom God has placed in your right hand through war, as also the daughters of your paternal uncles and aunts, and the daughters of your maternal uncles and aunts, who have migrated with you; and any believing woman who offers herself to the Prophet and whom the Prophet might be willing to wed: [this latter] applies to you alone and not to other believers. We well know what We have made obligatory to them in respect of their wives and other women their right hands possess; and thus no blame shall attach to you. God is Much-Forgiving, Merciful. You may defer any of them you please, and take to yourself any of them you please. No blame will attach to you if you invite one whose turn you have previously set aside: this makes it more likely that they will be contented and not distressed, and that all of them will be satisfied with whatever you have to give them. God knows what is in your hearts. God is indeed All-Knowing, Forbearing. You [Muĥammad] are not permitted to take any further wives, nor to exchange these for other wives, even though you are attracted by their beauty, except for any that your right hand may possess. God keeps watch over all things. (Verses 50-52)
 
These provisions make it lawful for the Prophet to marry any woman from the types mentioned, even though this might take the number of such wives above the maximum of four which applied to all other Muslims. These types included the women whom he had already married and paid their dowries; any slave he came to own; his paternal and maternal cousins who had migrated with him, but not those who had not already migrated and any woman who presented herself as a gift o the Prophet without taking a dowry or having a guardian, if he wished to marry her. God made this a special privilege for the Prophet since he was the guardian of all believers, men and women. All other men are subject to the rules God has imposed concerning their wives and women slaves. Thus the Prophet had no restrictions placed on his actions with regard to retaining the ones he had already married or to responding o the circumstances of his special position.
 
The Prophet is then given the choice to marry any woman who offered herself to him as a gift, or to so delay the same. If he so delayed, he could go back o her at any time. Moreover he was free o have sex with any of his wives he wished and to delay any: “This makes it more likely that they will be contented and not distressed, and that all of them will be satisfied with whatever you have to give them.” (Verse 51) It is clear that all these provisions take into account the Prophet’s special circumstances and the fact that many were keen to be honoured by being close to him. God knew all this and, as we know, He determines all situations in accordance with His knowledge and compassion: “God knows what is in your hearts. God is indeed All-Knowing, Forbearing.” (Verse 51)
 
God then made it unlawful for the Prophet to marry anyone other than those to whom he was already married. This did not apply to numbers, but rather to those specific women married to the Prophet.
 
Nor could he replace any of them. He had, however, not increased the number of his wives before this prohibition was made.
 
“You [Muĥammad] are not permitted to take any further wives, nor to exchange these for other wives, even though you are attracted by their beauty, except for any that your right hand may possess.” (Verse 52) This was the only exception, whereby he was allowed to have any number of slave women. “God keeps watch over all things.” (Verse 52) This is the best guarantee of observing the rules.
 
`Ā’ishah reports that this restriction prohibiting the Prophet from having any more wives was subsequently abrogated, and the Prophet was given the freedom to marry others as he pleased. He, however, did not marry others, making only these the ones honoured with the title ‘mothers of the believers’.