Surah 33. Al-Ahzab, Ayah 53

Connecting with the reference, in verses {45-48}, to the Prophet's mission, the above passage is meant to stress his unique position among his contemporaries; but as is so often the case with Qur'anic references to historical events and situations, the ethical principle enunciated here is not restricted to a particular time or environment. By exhorting the Prophet's Companions to revere his person, the Qur'an reminds all believers, at all times, of his exalted status (cf. note [85] on 2:104 ); beyond that, it teaches them certain rules of behaviour bearing on the life of the community as such: rules which, however insignificant they may appear at first glance, are of psychological value in a society that is to be governed by a genuine feeling of brotherhood, mutual consideration, and respect for the sanctity of each other's personality and privacy.

Lit., "to marry his wives after him".

The term hijab denotes anything that intervenes between two things, or conceals, shelters or protects the one from the other; it may be rendered, according to the context, as "barrier", "obstacle", "partition", "screen", "curtain", "veil", etc., in both the concrete and abstract connotations of these words. The prohibition to approach the Prophet's wives otherwise than "from behind a screen" or "curtain" may be taken literally - as indeed it was taken by most of the Companions of the Prophet - or metaphorically, indicating the exceptional reverence due to these "mothers of the faithful".

The rules of refined social ethics is as necessary to teach to-day as it was with the rude Arabs whom the holy Prophet had to teach in his day. Those mentioned in this verse may be briefly recapitulated thus: (1) Enter not a friend's house without permission; (2) if invited to dine, don't go too early; you are asked to dine, not to wait for the preparation of the food; (3) be there at the time appointed, so that you enter when you are expected and invited; (4) after the meal, don't get familiar with your host, especially if there is a great distance between him and you; (5) don't waste time in tittle-tattle, causing inconvenience and perhaps annoyance to your host; (6) understand what is proper behaviour for you: he may be too polite to ask to depart. All this has a social bearng: respect and delicate consideration for others are among the highest virtues.

The actual manner of showing respect to ladies may be different in different circumstances. But it is an essential principle of good society to show the greatest deference to them. To the "Mothers of the Believers" this respect was due in an exceptional degree.

Considering his position, the holy Prophet deserved to be respected before all other men and nothing should be done to cause him the least harm and annoyance. This applied not only during his life-time, but it applies now, because his teaching and personality are alive to us. It was not fitting that his widows, both for their own position and for the position of the Prophet, should be married by other men after him. And this mark of respect was duly observed in history.

"Annoy": Aza (IV) may equally mean: to vex, to cause hurt or injury, to insult, to ill-treat by slander or unseemly conduct, or hurt the feelings of (some one). The Prophet came with a divine mission to teach and reclaim the world, and he is entitied to the respect of all, even of those who do not consciously acknowledge his mission, for his mission works constantly like the forces of nature. In a minor degree the "Mothers of the Believers" are also entitied to respect.