English Translation of Al-Quran
[33].Surah Al-Ahzab [The Confederates]
Ayat 50. O Prophet (Muhammad 
[SAWW](PBUH)! Verily, We have made lawful to you your wives, to whom you [SAWW](PBUH) have paid their Mahr (bridal money given by the husband to his wife at the time of marriage), and those (captives or slaves) whom your right hand possesses – whom Allah has given to you [SAWW](PBUH), and the daughters of your ‘Amm (paternal uncles) and the daughters of your ‘Ammah (paternal aunts) and the daughters of your Khal (maternal uncles) and the daughters of your Khalah (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet [SAWW](PBUH), and the Prophet [SAWW](PBUH) wishes to marry her; a privilege for you only, not for the (rest of) the believers. Indeed Allah knows what Allah has enjoined upon them about their wives and those (captives or slaves) whom their right hands possess, – in order that there should be no difficulty on you [SAWW](PBUH). And Allah is Ever Oft Forgiving, Most Merciful.
Tafseer of Surah Al Ahzab (The Confederates) Ayat 50. O Prophet (PBUH)! 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 Makkah) with thee; and any believing woman who dedicates her soul to the Prophet (PBUH) if the Prophet (PBUH) 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. This introduces no new exemption or privilege. Verses 50-52 merely declare the points in which, on account of the special circumstances the Prophet’s (PBUH) 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 (4:4): this is the universal Muslim marriage. The difference in the Prophet’s (PBUH) case was that there was no limitation to the number of four (4:3), and women of the People of the Book (5:5) 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 the last note. The point does not now arise, as the whole condition and incidents of war have been altered and slavery has been abolished by international agreement. Head 3. These are first cousins, and not within the Prohibited Degrees of Marriage (see 4:23 -24). These are specially mentioned here by way of limitation. None of them could marry the Prophet (PBUH) unless she had performed the Hijrah with him. If she had not so performed it in spite of her close relationship, she could not be credited with any great fervor for Islam, or be considered suitable for instructing other women in Islam. Head 4. A believing woman who dedicates her soul to the Prophet (PBUH): obviously this case, like the last, is only applicable to the Prophet (PBUH), and is hedged around with the limitations that the Prophet (PBUH) considers it a suitable and proper case of true service to the community, and not merely a sentimental woman’s freak. Some Commentators think there was no such case. But others, with whom this applies to Zaynab bint Khuzaymah, who had dedicated herself to the poor and was called the Mother of the Poor (Umm al masakin). Similarly, the last head might possibly refer to Zaynab bint Jahsh, who was a daughter of the Prophet’s (PBUH) paternal aunt, herself a daughter of ‘Abd al Muttalib. The ordinary law of Muslim marriage will be found chiefly in 2:221-235, 4:19 -25, 4:34 -35, and 5:5. The words “this only for thee . . . right hands possess” are parenthetical, and the words “in order that. . .” connect with the previous clauses beginning with “O Prophet (PBUH), 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”.
English Translation of Hadith
Hazrat Abu Mas’ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Saad bin Ubadah (May Allah be pleased with him), when the Messenger of Allah [SAWW](PBUH) came to us. Bashir bin Saad said: “O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?” The Messenger of Allah (PBUH) kept silent. We were very perturbed over his silence and we wished he did not ask him this question. The Messenger of Allah [SAWW](PBUH) said, “Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,’ and the method of greeting (i.e., Salam) is as you know.”
[Muslim Book 04, Chapter 15, Hadith # 803]
Lesson: as mentioned above in Surah Al-Ahzab Ayat 50. “In order that there should be no difficulty on youn [SAWW](PBUH). And Allah is Ever Oft Forgiving, Most Merciful” In this Hadith, the Prophet (PBUH) has shown us that the manner of offering Salam was the same as the one mentioned in the previous Hadith. “Al” means the wives of the Prophet (PBUH) and those of his relatives who were from Banu Hashim and Banu `Abdul-Muttalib and had embraced Islam. Some scholars are of the opinion that it is general and applies to all his followers. This Hadith also teaches us that if one does not have knowledge of a religious matter, he must seek guidance from the knowledgeable scholars of Islam about it, rather than going by his opinion. Knowledgeable persons (scholars) here mean persons who are well-versed in the Qur’an and Hadith and can answer questions in the light of them, and not from the sayings of others or from their own intelligence.
