(37) “And when you said to the one upon whom Allah had bestowed favor and upon whom you had bestowed favor, ‘Keep your wife and fear Allah,’ while concealing within yourself what Allah would reveal, and fearing the people, whereas Allah had a greater right to be feared by you. Then, when Zayd had no further need of her, We gave her to you in marriage, so that there would be no blame upon the believers for marrying the wives of their adopted sons once they had no further need of them. And Allah’s command was bound to be fulfilled.”

The occasion for the revelation of these verses was that Allah Most High wished to establish a general ruling for the believers: adopted sons are not truly equivalent to biological sons in every respect, and those who adopted them incur no blame for marrying their former wives.

This concerned a deeply entrenched custom that could scarcely be eliminated except through a momentous event. Allah therefore willed that this ruling be established through both the words and actions of His Messenger. Whenever Allah wills a matter, He brings about a cause for it. Zayd ibn Hārithah used to be called “Zayd ibn Muhammad,” for the Prophet—peace and blessings be upon him—had adopted him. He continued to be ascribed to him until the words “Call them by their fathers’ names” were revealed, whereupon he was called “Zayd ibn Hārithah.”

He was married to Zaynab bint Jahsh, the daughter of the paternal aunt of the Messenger of Allah—peace and blessings be upon him. It had occurred to the Messenger that, if Zayd divorced her, he would marry her. Allah then decreed that something should occur between her and Zayd that led Zayd ibn Hārithah to seek the Prophet’s permission to separate from her.

Allah said: “And when you said to the one upon whom Allah had bestowed favor”—that is, through Islam—“and upon whom you had bestowed favor” through emancipation (1), when he came to consult you about separating from her. Advising him and informing him of what was in his best interest (2), although this thought was in your heart, you told him: “Keep your wife”—that is, do not separate from her, but patiently endure what you have experienced from her—“and fear Allah” Most High in all your affairs generally and in the matter of your wife especially, for fear of Allah encourages and enjoins patience.

“While concealing within yourself what Allah would reveal.” What he concealed was that, if Zayd divorced her, he—peace and blessings be upon him—would marry her.

“And fearing the people,” which led you not to disclose what was within yourself, “whereas Allah had a greater right to be feared by you” (3), and you should pay them no heed whatsoever. “Then, when Zayd had no further need of her”—that is, he was content to part from her, no longer desired her, and separated from her—“We gave her to you in marriage.” We did ⦗666⦘ so for a momentous benefit: “so that there would be no blame upon the believers for marrying the wives of their adopted sons,” since they saw you marry the former wife of Zayd ibn Hārithah, who had previously been ascribed to you.

The words “so that there would be no blame upon the believers for marrying the wives of their adopted sons” are general and could encompass every circumstance, even though in some circumstances such a marriage is impermissible—namely, before the adopted son has no further need of her. Allah therefore qualified this by saying: “once they have no further need of them. And Allah’s command was bound to be fulfilled”—that is, it must inevitably come to pass, with nothing to hinder or prevent it.

These verses containing this account offer a number of benefits. One is the praise of Zayd ibn Hārithah, in two respects:

First, Allah named him in the Quran, and no other Companion is mentioned there by name.

Second, Allah stated that He had bestowed favor upon him—namely, the blessings of Islam and faith. This is testimony from Allah that he was a Muslim and a believer both outwardly and inwardly. There would otherwise have been no reason to single him out as having received this favor, were the special favor not intended.

Another benefit is that an emancipated slave is the recipient of the emancipator’s favor.

Another is that it is permissible to marry the former wife of an adopted son, as explicitly stated.

Another is that teaching by action is more effective than teaching by words, especially when accompanied by words, for that is light upon light.

Another is that a servant does not incur sin for affection in his heart toward a woman other than his wife, bondwoman, or unmarriageable female relative, provided that it is not accompanied by anything prohibited. This remains so even if it is accompanied by the wish that her husband might divorce her so that he could marry her, as long as he neither seeks to separate them nor causes their separation by any means whatsoever, for Allah stated that the Messenger—peace and blessings be upon him—concealed this within himself.

Another is that the Messenger—peace and blessings be upon him—conveyed the message with perfect clarity. He left nothing revealed to him undelivered, even this matter in which he was reproached.

This demonstrates that he is the Messenger of Allah, that he says only what is revealed to him, and that he does not seek to exalt himself.

Another is that one who is consulted is in a position of trust. When consulted about any matter, he must advise whatever he knows to be best for the person seeking counsel (4), even if he himself has a personal interest in it. The interests of the person seeking counsel must therefore take precedence over the adviser’s own inclinations and aims.

Another is that sound advice for someone who seeks counsel about separating from his wife is to instruct him to retain her whenever reconciliation remains possible, for that is better than separation.

Another is [that it is incumbent] (5) upon the servant to give precedence to fear of Allah over fear of people, since fear of Allah is more deserving and has the greater claim.

Another is the virtue of Zaynab—may Allah be pleased with her—the Mother of the Believers, for Allah Himself undertook to give her in marriage to His Messenger—peace and blessings be upon him—without a proposal or witnesses. She would therefore take pride in this before the other wives of the Messenger of Allah—peace and blessings be upon him—and say, “Your families gave you in marriage, whereas Allah gave me in marriage from above the seven heavens.”

Another is that, while a woman is married, no one else may marry her or pursue her marriage or any means leading to it until her husband has no further need of her. His need does not fully end until her waiting period expires, because before its expiration she remains either within his marital bond or subject to a right of his by virtue of which he retains an interest in her, even if only in some respect.