Welcome to our weekly program "Path Towards Enlightenment" in which we present you a fluent and easy-to-understand explanation of the ayahs of the holy Quran. We start from where we left you a fortnight ago, and here is ayah 50 of Surah Ahzab:

 “O Prophet! Indeed We have made lawful to you your wives whom you have given their dowries, and those whom your right hand owns, of those whom Allah has assigned to  you, and the daughters of your paternal uncle, and the daughters of your paternal aunts, and the daughters of your maternal uncle, and the daughters of your maternal aunts who migrated with you, and a faithful woman if she offers herself to the Prophet and the Prophet desires to take her in marriage, (a privilege) exclusively for you, not for [the rest of] the believers; We know what We have made lawful for them with respect to their wives and those whom their right hands own so that there may be no blame on you, and Allah is All-Forgiving, All-Merciful.”

As we explained in our earlier episodes, Prophet Mohammad (blessings of God upon him and his progeny), had lost in his hometown Mecca to the cold hands of death his faithful wife, the Mother of all True Believers Omm al-Momineen Hazrat Khadija (peace upon her) after 25 long years of marital bliss, during which he never took another spouse. Now after migration to Medina, the 53-year old middle-aged Prophet was a widower, and out of social necessity, he had to marry, since as the emissary of God Almighty it was incumbent upon him to set the precedent for the rest of the ummah, regarding family life, its laws, and the women that are deemed lawful for marriage. There this ayah addresses the Prophet and defines for him the women with whom marriage is lawful. It is only Allah Who defines what is lawful and what is unlawful. Even the Prophet has to obey the laws of Allah. Islam, however, has appointed some duties and also some special privileges for the Prophet. This ayah explains that marriage is allowed with cousins as well as with outsiders, provided dowry is fixed, and could be paid at the time of marriage or later, since the woman might be in need of money or property. Marriage could also be with a so-called slave, as part of Islam’s dynamic laws for freedom of persons in bondage who according to the customs of those times were forced into slavery because of war or poverty. In other words, the laws of God are meant to grant freedom and dignity to such persons, who after all are human beings and thus fit to be spouses. Freeing slaves is considered one of the best deeds and atonement for a number of sins. The Prophet had to set the precedent so that the Muslims by following him could set free the slave, either through purchase and release or through marriage that grants them respect in society.

Contrary to the accusations of the enemies of Islam, polygamy is something lawful and healthy. The middle-aged Prophet thus married widows and divorced women, so that social taboos are removed and sustenance could be provided to needy women in lawful and legal ways.

From this ayah we learn that:

1. In marriage, God determines lawful and unlawful, and it is vital that both the parties to the marriage, that is, husband and wife, enter into bridal harmony with free consent of their own.
2. All humans are in need of marriage and one cannot deprive any person from marriage even if he or she has been reduced to slavery or captivity.
3. 3-Islam has made dowry a guarantee for marriage of women so that their financial rights are preserved.

Now we listen to and read ayah 51 of Surah Ahzab:

“You may put off whichever of them you wish and consort with whichever of them you wish, and as for any whom you may seek [to consort with] from among those you have set aside [earlier], there is no sin upon you [in receiving her again]. That makes it likelier that they will be comforted and not feel unhappy, all of them being pleased with what you give them. Allah knows what is in your hearts, and Allah is All-Knowing, All-Forbearing.”

The numerous marriages of the middle-aged Prophet were often formed by political and social aspects, and they were, in fact, a part of the fulfillment of his Divine mission, but in the meantime, a sort of rivalry among some of his spouses out of the natural womanly feeling of jealousy, created a conflict inside the household. It is here that Allah has mentioned another quality of the Prophet and, by putting an end to these conflicts, made his mind free from this point of view, he is permitted to spend his times with his wives as he wishes, so that these women are satisfied and do not feel unhappy and uncomfortable.

From this ayah we learn that:

1. Fulfillment of grave religious and social duties should never be a hindrance for family life at home with spouses and children.
2. The husband and wife have to build up understanding and respect for each other.
3. A tension-free atmosphere at home is a blessing of God and enables the husband to discharge his social, political, cultural, economic and all other responsibilities in the best possible manner.

Now we listen to and read ayah 52 of Surah Ahzab:

“Beyond that, women are not lawful for you, nor that you should change them for other wives even though their beauty should impress you, except those whom your right hand owns. And Allah is watchful over all things.”

This ayah defines the rule and limits the number of wives with whom marriage is possible, in view of the fact that some Arabs tribes started putting pressure on the Prophet to take a wife from their clan, in order to boast that the Messenger of Allah is their son-in-law. At the same time, healthy marriage and family life does not mean divorcing women without any reason and marrying others at will to satisfy personal whims or social pressures.

From this ayah we learn that:

1. These ayahs are proof of the fact that the holy Qur’an is the Revealed Word of God Almighty, and the Prophet has to obey divine rules and laws.
2. Indifference to the present wife or divorcing her for marrying a young and beautiful woman is forbidden.

AS/ME