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Draft:Verse 53 of Sura al-Ahzab

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Verse of Hijab
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AboutMaintaining the privacy of Prophet Muhammad (s) and respecting his wives


Verse 53 of Sura al-Aḥzāb (Arabic: آیه ۵۳ سوره احزاب) or the Verse of Ḥijāb (Arabic: آیه الحجاب) provides instructions regarding the observance of the privacy of Prophet Muhammad (s) and respect for his wives, outlining the etiquette of entering the Prophet's house and the manner of conventional interaction with his wives.

Another part of the verse prohibits annoying the Prophet (s) and marrying his wives after his demise; a ruling that exegetes have counted among the Khasa'is al-Nabi (exclusive characteristics of the Prophet). Al-Shahid al-Thani considers this to include separated wives as well.

Multiple occasions of revelation have been reported for this verse. One of them dates back to the incident of the lingering and long conversation of a few Companions during the walīma (wedding banquet) of the marriage of the Prophet (s) with Zaynab bt. Jaḥsh, which caused annoyance to the Prophet (s).

In this verse, the word ḥijāb is used in the sense of a "barrier" and refers to creating a curtain or distance when speaking with the Prophet's wives; however, some researchers consider it a prelude to the legislation of the ruling of Islamic covering.

Etiquette of Presence in the Prophet's House

Verse 53 of Sura al-Ahzab is known among exegetes as the "Verse of Hijab"; although the word ḥijāb in this verse means a "barrier" and differs from Islamic covering and the concept of satr in Fiqh.[1] Nevertheless, Abd al-Karim Bahjatpur, the author of Tafsīr-i hamgām bā waḥy, considers it a prelude to the legislation of the ruling of covering in Islam.[2]

In the first part of the verse, certain etiquettes of social interaction with the Prophet (s) are stated. Muslims are forbidden from entering the Prophet's house without permission, arriving earlier than the scheduled time, and waiting for the food to cook during a feast. They are ordered to disperse immediately and not to form a gathering for conversation after eating.[3] Then the verse says that this conversation and long gathering used to annoy the Prophet (s), but he was shy to ask you to leave; however, God is not shy of the truth.[4]

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The verse states two points regarding the maintenance of respect for the Wives of the Prophet (s):

  • **Asking from behind a barrier:** Muslims must ask for something from the Prophet's wives from behind a barrier, such as a curtain,[5] door, or wall,[6] when speaking to them[7] or borrowing an item.[8] The rationale for this ruling is stated as preserving the purity of the hearts of Muslims and the Prophet's wives from sexual impurity and desire.[9] According to Tafsir-i nimuna, this instruction was specific to the Prophet's wives, and for other Muslim women, maintaining the Islamic covering is sufficient.[10] Verse 55 of Sura al-Ahzab introduces groups who do not need to observe a barrier when speaking with the Prophet's wives.[11]
  • **Prohibition of Marriage:** Marriage with the Prophet's wives after his demise is eternally forbidden (Ḥarām Abadī).[12] Given the conditions and Occasion of Revelation of the verse, this ruling is counted among the exclusive characteristics of the Prophet.[13] Al-Shahid al-Thani, a Shi'a jurist, citing the generality of the prohibition in the verse, considers the prohibition of marriage for others with the Prophet's wives to include even those women who were separated by Divorce or annulment.[14]

Occasion of Revelation

Several occasions of revelation have been reported for Verse 53 of Sura al-Ahzab. According to al-Tabrisi, after the ceremony of the marriage of the Prophet (s) with Zaynab bt. Jaḥsh and the end of the banquet, a few Companions remained in the Prophet's room and engaged in conversation; the prolongation of this presence caused annoyance to the Prophet (s), and the verse was revealed.[15]

According to Nasir Makarim Shirazi, neighbors and others sometimes approached some of the Prophet's wives to borrow items. This verse was revealed to preserve the status and dignity of the Prophet's wives and ordered the believers to receive whatever they wanted from them from behind a curtain.[16] Also, in another report, two of the Companions expressed surprise about the Prophet's marriage with certain widows and said: "After his death, we will marry his wives." This statement also became a ground for the revelation of the verse and the declaration of the prohibition of marriage with the Prophet's wives after his demise.[17]

Relation to Verse 61 of Sura al-Nur

Shi'a exegetes have not considered Verse 53 of Sura al-Ahzab to be an abrogator of Verse 61 of Sura al-Nur.[18] However, al-Jubba'i, a Mu'tazili exegete, believes that the ruling on the permissibility of eating food without permission in certain houses in Verse 61 of al-Nur was abrogated by the revelation of Verse 53 of al-Ahzab and the prohibition of entering the Prophet's house without permission.[19] Based on this view, even the Prophet's wives must seek permission to enter the Prophet's house, while the verse in Sura al-Nur considers entering and eating in the houses of children, brothers, and sisters to be without impediment.

Makarim Shirazi, citing Verse 27 of Sura al-Nur, states that one should not enter any house without permission, and this ruling is not specific to the Prophet's house.[20]

Notes

  1. ↑ Muṭahharī, Majmūʿa-yi āthār, vol. 19, pp. 498–499; Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 574; Ibn Saʿd, al-Ṭabaqāt al-kubrā, vol. 8, p. 84.
  2. ↑ Bahjatpūr, Sayr-i farhang-sāzī-yi pūshish-i Islāmī, p. 41.
  3. ↑ Ṭūsī, al-Tibyān, vol. 8, pp. 356–357; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, pp. 399–400; Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 337.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 337; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 400.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 401.
  6. ↑ Sayfī Māzandarānī, Dalīl Taḥrīr al-wasīla, p. 16.
  7. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 16, p. 337.
  8. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 576; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 401.
  9. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 576.
  10. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 401.
  11. ↑ Ṭūsī, al-Tibyān, vol. 8, p. 358.
  12. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 10, p. 371; Ṭabrisī, Majmaʿ al-bayān, vol. 8, pp. 576–577.
  13. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 10, p. 371.
  14. ↑ Shahīd al-Thānī, Masālik al-afhām, vol. 7, pp. 79–80.
  15. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 574.
  16. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 398.
  17. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 8, p. 574.
  18. ↑ Fāḍil Kāẓimī, Masālik al-afhām, vol. 3, p. 26.
  19. ↑ Rāwandī, Fiqh al-Qurʾān, vol. 2, p. 33.
  20. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 399.

References

  • Bahjatpūr, ʿAbd al-Karīm. Sayr-i farhang-sāzī-yi pūshish-i Islāmī. Tehran, n.p, 1396 Sh.
  • Fāḍil Kāẓimī, Muḥammad. Masālik al-afhām ilā āyāt al-aḥkām. Introduction by Āyatullāh Marʿashī Najafī. Tehran, Murtaḍawī, n.d.
  • Ibn Saʿd, Muḥammad. al-Ṭabaqāt al-kubrā. Beirut, Dār al-Kutub al-ʿIlmiyya, 1369 Sh.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mudarrisī, Muḥammad Taqī. Min hudā l-Qurʾān. Tehran, Dār Muḥibbī al-Ḥusayn, 1st ed, 1419 AH.
  • Muṭahharī, Murtaḍā. Majmūʿa-yi āthār (Fiqh wa ḥuqūq). Qom, Intishārāt-i Ṣadrā, 1st ed, n.d.
  • Rāwandī, Saʿīd b. Hibat Allāh... Quṭb al-. Fiqh al-Qurʾān. Qom, Intishārāt-i Kitābkhāna-yi Āyatullāh Marʿashī Najafī, 2nd ed, 1405 AH.
  • Sayfī Māzandarānī, ʿAlī Akbar. Dalīl Taḥrīr al-wasīla. Tehran, Muʾassisa-yi Tanẓīm wa Nashr-i Āthār-i Imām Khomeinī, 1st ed, 1417 AH.
  • Shahīd al-Thānī, Zayn al-Dīn b. ʿAlī... al-. Masālik al-afhām ilā tanqīḥ sharāʾiʿ al-Islām. Qom, Muʾassisat al-Maʿārif al-Islāmiyya, 1st ed, 1413 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Beirut, Muʾassisat al-Aʿlamī li-l-Maṭbūʿāt, 1352 Sh.
  • Ṭabrisī, Faḍl b. Ḥasan... al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Beirut, Dār al-Maʿrifa, 1367 Sh.
  • Ṭūsī, Muḥammad b. al-Ḥasan... al-. al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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