Al-Qur'an Surah Al-Ahzab Verse 51

Mufti Taqi Usmani

You may postpone (the turn) of any one you wish from among them, and may accommodate with you any one you wish. And should you recall any one from those whom you kept aside, there is no blame on you. It is more likely, in this way, that their eyes will stay content, and they will not grieve, and all of them will be happy with whatever you give to them. Allah knows whatever lies in your hearts, and Allah is All-Knowing, All-Wise.

Dr. Mustafa Khattab, the Clear Quran

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.[[ 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.]] 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.

Ruwwad Translation Center

You may postpone [the turn of] whoever you wish [of your wives], and you may share your time with whoever of them you wish, and there is no blame on you if you call back any of those whose turn you have set aside. That is more likely that they will be content and not distressed, and that they will be satisfied with what you give them all. Allah knows what is in your hearts, and Allah is All-Knowing, Most Forbearing.

A. J. Arberry

Thou mayest put off whom thou wilt of them, and whom thou wilt thou mayest take to thee; and if thou seekest any thou hast set aside there is no fault in thee. So it is likelier they will be comforted, and not sorrow, and every one of them will be well-pleased with what thou givest her. God knows what is in your hearts; God is All-knowing, All-clement.

Abdul Haleem

You may make any of [your women] wait and receive any of them as you wish, but you will not be at fault if you invite one whose turn you have previously set aside: this way it is more likely that they will be satisfied and will not be distressed and will all be content with what you have given them. God knows what is in your hearts: God is all knowing, forbearing.

Abdul Majid Daryabadi

Thou myest put off such of them as thou wilt, and thou mayest take unto thee such of them as thou wilt; and whomsoever thou desirest if such as thou hadst set aside there is no blame upon thee. This is likelier to cool their eyes and not let them grieve and to keep them pleased with whatsoever thou shalt give every one of them. Allah knoweth that which is in your hearts. and Allah is ever Knowing, Forbearing.

Abdullah Yusuf Ali

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.

Abul Ala Maududi

Of them you may put off any of them you wish, and you may take any of them whom you wish, and you may call back any of those whom you had (temporarily) set aside: there will be no blame on you (on this account). It is likelier that they will thus be comforted, and will not grieve, and every one of them will be well-pleased with what you give them. Allah knows what is in your hearts. Allah is All-Knowing, All-Forbearing.

Ahmed Ali

You may defer the turn of any of your wives you like, and may take any other you desire. There is no harm if you take any of those (whose turn) you had deferred. This would be better as it would gladden their hearts and they will not grieve, and each will be happy with what you have given her. God knows what is in your heart, for He is all-wise and benign.

Ahmed Raza Khan

Put back in the order whom you wish among them and give your proximity to whomever you wish; and if you incline towards one whom you had set aside, there is no sin upon you in it; this command is closer to their eyes remaining soothed and not grieving, and all of them remaining happy with whatever you give them; and Allah knows what is in the hearts of you all; and Allah is All Knowing, Most Forbearing.

Ali Quli Qarai

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

Ali Ünal

You can put off whomever among them (who offer themselves to you freely) you please, and accept to yourself whomever you please, as you can defer the turn of visiting any of them (your wives) you please, and take to you whomever you please. There is no blame on you if you give precedence to one whom you deferred before. It will make it more likely that they are pleased, and do not grieve (when they are deferred), and that all of them will be content with your treatment of them. God knows (O people) whatever is in your hearts. God is indeed All-Knowing, All-Clement.

Amatul Rahman Omar

(Prophet!) You may put aside such of them (- your wives) as you like and you may keep with yourself such of them as you like. (Similarly) no blame shall lie on you if you take back such of them as you desire of those (wives) whom you have had put aside (in the matter) provisionally. It is more likely this should console them and relieve them of their grief; and make everyone of them well-pleased with what you have given them. And Allâh knows best what lies hidden in your hearts. And Allâh is All-Knowing, All-Clement.

English Literal

You delay/postpone whom you will/want from them (F), and you shelter/give refuge (near) to you whom you will/want, and whom you wished/desired from whom you isolated/set aside , so no strain/blame/sin (is) on you, that (is) nearer that their (F) eyes/sights delight/please , and they not be sad/grievous,302and they accept/approve with what you gave them (F), all of them, and God knows what (is) in your hearts/minds , and God was/is knowledgeable, clement .

Faridul Haque

Put back in the order whom you wish among them and give your proximity to whomever you wish; and if you incline towards one whom you had set aside, there is no sin upon you in it; this command is closer to their eyes remaining soothed and not grieving, and all of them remaining happy with whatever you give them; and Allah knows what is in the hearts of you all; and Allah is All Knowing, Most Forbearing.

Hamid S. Aziz

O Prophet! Surely We have made lawful to you your wives whom you have given their dowries, and those whom your right hand possesses out of those whom Allah has given to you as prisoners of war, and the daughters of your paternal uncles and the daughters of your paternal aunts, and the daughters of your maternal uncles and the daughters of your maternal aunts who fled with you; and a believing woman if she gave herself to the Prophet, if the Prophet desired to marry her especially for you, not for the rest of believers; We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to you; and Allah is Forgiving, Merciful.

Hilali & Khan

You (O Muhammad SAW) can postpone (the turn of) whom you will of them (your wives), and you may receive whom you will. And whomsoever you desire of those whom you have set aside (her turn temporarily), it is no sin on you (to receive her again), that is better; that they may be comforted and not grieved, and may all be pleased with what you give them. Allah knows what is in your hearts. And Allah is Ever AllKnowing, Most Forbearing.

Maulana Mohammad Ali

O Prophet, We have made lawful to thee thy wives whom thou hast given their dowries, and those whom thy right hand possesses, out of those whom Allah has given thee as prisoners of war, and the daughters of thy paternal uncle and the daughters of thy paternal aunts, and the daughters of thy maternal uncle and the daughters of thy maternal aunts who fled with thee; and a believing woman, if she gives herself to the Prophet, if the Prophet desires to marry her. (It is) especially for thee, not for the believers -- We know what We have ordained for them concerning their wives and those whom their right hands possess in order that no blame may attach to thee. And Allah is ever Forgiving, Merciful.

Mohammad Habib Shakir

You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you; this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them, and Allah knows what is in your hearts; and Allah is Knowing, Forbearing.

Mohammed Marmaduke William Pickthall

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 ever Forgiving, Clement.

Muhammad Sarwar

You may refuse whichever (of the woman who offer themselves to you) as you want and accept whichever of them you wish. There is no blame on you if you marry (one whom you had refused previously). This would be more delightful for them. They should not be grieved but should be happy with whatever you have given to every one of them. God knows what is in your hearts. God is All-knowing and All-forbearing.

Qaribullah & Darwish

You may defer any of them (your wives) if you please and invite any of them if you please. If you seek any you have put aside there is no fault in you. So that it is likelier they will be comforted, and not sorrow, and every one of them will be pleased, and all are pleased with what you give them. Allah knows what is in your hearts. Allah is the Knower, the Clement.

Safi-ur-Rahman al-Mubarakpuri

You can postpone whom you will of them, and you may receive whom you will. And whomsoever you desire of those whom you have set aside, it is no sin on you: that is better that they may be comforted and not grieved, and may all be pleased with what you give them. Allah knows what is in your hearts. And Allah is Ever All-Knowing, Most Forbearing.

Wahiduddin Khan

You may defer [the turn of] any of them that you please, and you may receive any you please: and there is no blame on you if you invite one whose [turn] you have set aside. That is more proper, so that their eyes may be cooled, and so that they may not grieve, and so that they will be satisfied with what you have given them. God knows what is in your hearts; and God is all knowing, and forbearing.

Talal Itani

You may defer any of them you wish, and receive any of them you wish. Should you desire any of those you had deferred, there is no blame on you. This is more proper, so that they will be comforted, and not be grieved, and be content with what you have given each one of them. God knows what is within your hearts. God is Omniscient and Clement.

Tafsir jalalayn

You may put off (read turji' or turj), you may postpone [consorting with], whomever of them you wish, namely, of your wives, from their turn [for intimacy], and consort, embrace [in conjugality], whomever you wish, of them, and come unto her, and as for whomever you may desire of those whom you have set aside, from their share, you would not be at fault, to desire her and consort with her [again]. He was given the choice in this respect after it had been obligatory for him to give each wife her [equal] share [of conjugality]. That, freedom of choice, makes it likelier that they will be comforted and not grieve, and that they will be satisfied with what you give them, of what has been mentioned of your freedom to choose [whom to consort with], every one of them (kulluhunna emphasises the subject of [the verb] yardayna, `they will be satisfied') will be well-pleased with what you give her. And God knows what is in your hearts, with respect to [your] women and [your] preferring some [to others]. We have given you the freedom to choose [from among them] in order to make it easier for you to have what you desire. And God is Knower, of His creatures, Forbearing, in refraining from punishing them.

Tafseer Ibn Kathir

The Prophet has the Choice of either accepting or rejecting Women who offer Themselves to Him

Imam Ahmad recorded that A'ishah, may Allah be pleased with her, used to feel jealous of the women who offered themselves to the Prophet. She said,

"Would a woman not feel shy to offer herself without any dowry!"

Then Allah revealed the Ayah,

تُرْجِي مَن تَشَاء مِنْهُنَّ وَتُوْوِي إِلَيْكَ مَن تَشَاء

You can postpone whom you will of them, and you may receive whom you will.

She said, "I think that your Lord is hastening to confirm your desire."

We have already stated that Al-Bukhari also recorded this.

This indicates that what is meant by the word;

تُرْجِي
(postpone) is delay, and

مَن تَشَاء مِنْهُنَّ
(whom you will of them) means,

`of those who offer themselves to you.'

وَتُوْوِي إِلَيْكَ مَن تَشَاء
(and you may receive whom you will),

means, `whoever you wish, you may accept, and whoever you wish, you may decline, but with regard to those whom you decline, you have the choice of going back to them later on and receiving them.'

Allah says;

وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَ جُنَاحَ عَلَيْكَ

And whomsoever you desire of those whom you have set aside, it is no sin on you (to receive her again).

Others said that what is meant by;
تُرْجِي مَن تَشَاء مِنْهُنَّ
(You can postpone (the turn of) whom you will of them),

means, `your wives;

there is no sin on you if you stop dividing your time equally between them, and delay the turn of one of them and bring forward the turn of another as you wish, and you have intercourse with one and not another as you wish.'

This was narrated from Ibn Abbas, Mujahid, Al-Hasan, Qatadah, Abu Razin, Abdur-Rahman bin Zayd bin Aslam and others.

Nevertheless, the Prophet used to divide his time between them equally, hence a group of the scholars of Fiqh among the Shafi`is and others said that equal division of time was not obligatory for him and they used this Ayah as their evidence.

Al-Bukhari recorded that A'ishah said;

"The Messenger of Allah used to ask permission of us (for changing days) after this Ayah was revealed;
تُرْجِي مَن تَشَاء مِنْهُنَّ وَتُوْوِي إِلَيْكَ مَن تَشَاء وَمَنِ ابْتَغَيْتَ مِمَّنْ عَزَلْتَ فَلَ جُنَاحَ عَلَيْكَ
(You can postpone whom you will of them, and you may receive whom you will. And whomsoever you desire of those whom you have set aside, it is no sin on you)."

I (the narrator) said to her;"What did you say!"

She said, "I said, `If it were up to me, I would not give preference to anyone with regard to you, O Messenger of Allah!"'

This Hadith indicates that what is meant in this Hadith from A'ishah is that it was not obligatory on him to divide his time equally between his wives.

The first Hadith quoted from her implies that the Ayah was revealed concerning the women who offered themselves to him.

Ibn Jarir preferred the view that the Ayah was general and applies both to the women who offered themselves to him and to the wives that he already had, and that he was given the choice whether to divide him time among them or not.

This is a good opinion which reconciles between the Hadiths.

Allah says;

ذَلِكَ أَدْنَى أَن تَقَرَّ أَعْيُنُهُنَّ وَلَا يَحْزَنَّ وَيَرْضَيْنَ بِمَا اتَيْتَهُنَّ كُلُّهُنَّ

that is better that they may be comforted and not grieved, and may all be pleased with what you give them.

meaning, `if they know that Allah has stated that there is no sin on you with regard to dividing your time. If you wish, you may divide you time and if you do not wish, you need not divide your time, there is no sin on you no matter which you do. Therefore if you divide your time between them, this will be your choice, and not a duty that is enjoined upon you, so they will feel happy because of that and will recognize your favor towards them in sharing your time equally among them and being fair to all of them.'

وَاللَّهُ يَعْلَمُ مَا فِي قُلُوبِكُمْ

Allah knows what is in your hearts.

means, `He knows that you are more inclined towards some of them than others, which you cannot avoid.'

Imam Ahmad recorded that A'ishah said;

"The Messenger of Allah used to divide his time between his wives fairly and treat them equally, then he said;

اللَّهُمَّ هَذَا فِعْلِي فِيمَا أَمْلِكُ فَلَ تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك

O Allah, I have done as much as I can with regard to what is under my control, so do not blame me for that which is under Your control and not mine."

It was also recorded by the four Sunan compilers.

After the words "so do not blame me for that which is under Your control and not mine," Abu Dawud's report adds the phrase;

فَلَ تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِك

So do not blame me for that which is under Your control and not mine.

meaning matters of the heart.

Its chain of narration is Sahih, and all the men in its chain are reliable.

Then this phrase is immediately followed by the words,

وَكَانَ اللَّهُ عَلِيمًا

And Allah is Ever All-Knowing, i.e., of innermost secrets,

حَلِيمًا



Most Forbearing.

meaning, He overlooks and forgives