لَا يَحِلُّ لَكَ النِّسَاءُ مِنْ بَعْدُ وَلَا أَنْ تَبَدَّلَ بِهِنَّ مِنْ أَزْوَاجٍ وَلَوْ أَعْجَبَكَ حُسْنُهُنَّ إِلَّا مَا مَلَكَتْ يَمِينُكَ وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ رَقِيبًا ﴿۵۲﴾ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتَ النَّبِيِّ إِلَّا أَنْ يُؤْذَنَ لَكُمْ إِلَى طَعَامٍ غَيْرَ نَاظِرِينَ إِنَاهُ وَلَكِنْ إِذَا دُعِيتُمْ فَادْخُلُوا فَإِذَا طَعِمْتُمْ فَانْتَشِرُوا وَلَا مُسْتَأْنِسِينَ لِحَدِيثٍ إِنَّ ذَلِكُمْ كَانَ يُؤْذِي النَّبِيَّ فَيَسْتَحْيِي مِنْكُمْ وَاللَّهُ لَا يَسْتَحْيِي مِنَ الْحَقِّ وَإِذَا سَأَلْتُمُوهُنَّ مَتَاعًا فَاسْأَلُوهُنَّ مِنْ وَرَاءِ حِجَابٍ ذَلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَقُلُوبِهِنَّ وَمَا كَانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ وَلَا أَنْ تَنْكِحُوا أَزْوَاجَهُ مِنْ بَعْدِهِ أَبَدًا إِنَّ ذَلِكُمْ كَانَ عِنْدَ اللَّهِ عَظِيمًا ﴿۵۳﴾

﴾52﴿ Laa yahillu lakan nisaaa'u mim ba'du wa laaa an tabaddala bihinna min azwaajinw wa law ajabaka husnuhunna illaa maa malakat yameenukk; wa kaanal laahu 'alaa kulli shai'ir Raqeeba
﴾53﴿ Yaaa aiyuhal lazeena aamanoo laa tadkhuloo bu yootan Nabiyyi illaaa ai yu'zana lakum ilaa ta'aamin ghaira naazireena inaahu wa laakin izaa du'eetum fadkhuloo fa izaa ta'imtum fantashiroo wa laa mustaaniseena lihadees; inna zaalikum kaana yu'zin Nabiyya fa yastahyee minkum wallaahu laa yastahyee minal haqq; wa izaa sa altumoohunna mataa'an fas'aloohunna minw waraaa'i hijaab; zaalikum atharu liquloobikum wa quloobihinn; wa maa kaana lakum an tu'zoo Rasoolal laahi wa laaa an tankihooo azwaajahoo mim ba'diheee abadaa; inna zaalikum kaana 'indal laahi 'azeema

﴾52﴿ It is not lawful for you to marry other women after this, nor to exchange them for other wives, even if their beauty pleases you, except for those whom your right hand possesses. And Allah is a Watcher over all things
﴾53﴿ O believers, do not enter the houses of the Prophet unless permission is given to you for a meal, without waiting for it to be prepared. But when you are invited, then enter, and when you have eaten, disperse, without lingering for conversation. Indeed, this behavior annoys the Prophet, but he is shy to tell you. However, Allah is not shy of the truth. And when you ask (his wives) for something, ask them from behind a curtain. That is purer for your hearts and their hearts. And it is not lawful for you to harm the Messenger of Allah, nor to marry his wives after him, ever. Indeed, this is a grave matter in the sight of Allah

[52] This is another address to the Prophet (May Allah bless him and give him peace), and there is scholarly difference of opinion regarding the ruling in this verse:
1. First opinion: This verse is abrogated, and the abrogating verse is the previous one (verse 50).
The meaning is: when this verse was revealed, the Prophet had nine wives, and it was said that he was not allowed to marry more than nine, nor to exchange any of them for others.
Later, verse 50 was revealed, lifting the restriction, and allowing him to marry more women if he wished.
2. Second opinion: This verse is not abrogated, and its meaning is that only the four types of women mentioned in verse 50 are permitted to the Prophet.
Beyond that, other types — such as Jewish, Christian, Magian (Zoroastrian), idolatress, or even a believing woman who has not migrated, or a Bedouin woman, or a foreigner (stranger to the community) — are not allowed.
This opinion is narrated by Khaṭīb in Sirāj al-Munīr from ‘Ikrimah, and supported by Ḍaḥḥāk, Ubayy ibn Ka‘b, Abū Ṣāliḥ, and Mujāhid.
"Min ba‘du" — means other than the four types already mentioned in verse 50.
"Wa lā an tabaddala bihinna" — the intended meaning of “tabdīl” (substitution) here is:
Divorcing one wife and marrying another in her place,
Or, as was the custom in pre-Islamic Arabia, exchanging women with one another, which is prohibited in Islam.
Thus, this verse either set a temporary limit on the Prophet’s marriages (if abrogated), or restricted the types of permissible women (if not abrogated).
[53] This verse is an address to the believers, in which eight points of etiquette and commands are mentioned regarding:
Proper manners at meals, such as wedding feasts (walīmah) and general hospitality, especially in the household of the Prophet (May Allah bless him and give him peace), And also, the ruling of ḥijāb (modesty and veiling).
The primary objective is to preserve the time and comfort of the Prophet, as he is engaged in the mission of da‘wah (conveying the message).
So, people should not waste his time with idle gatherings, and entering homes without veil or permission can also cause emotional discomfort and create major disruption in religious work.
"Ghayra nāẓirīna ināhu" — this is a prohibition: Do not enter so early that the food isn’t even cooked and you end up sitting and waiting for it.
This causes burden to the household and reflects greed on the part of the guest.
"Ināhu" comes from anā, meaning its being cooked.
"Wa Allāhu lā yastaḥyī" — Allah is not shy (to command what is right). This is an attribute of Allah that befits His majesty — without need for interpretation or anthropomorphic comparison.
In some places, it is affirmatively used, such as in the ḥadīth: “Verily, Allah is modest and generous.” Here, it is used in the negative form to mean: He does not refrain from stating the truth.
"Wa idhā sa’altumūhunna matā‘an" — if you need to ask the wives of the Prophet (or any other women) for something, do so from behind a curtain or door.
This shows that placing a door or curtain at the entrance of a home is necessary and obligatory.
This verse is the basis for the ruling of ḥijāb. According to Tafsīr al-Qurṭubī, the word "matā‘an" is general and includes both worldly and religious necessities.
Thus, it is permissible to speak to non-maḥram women only when necessary.
"Wa lā an tankiḥū azwājahū" — it is prohibited to marry the wives of the Prophet, whether during his lifetime or after his passing.
Reasons for this prohibition include:
1. They are “Mothers of the Believers” (Ummahāt al-Mu’minīn).
2. They will be the wives of the Prophet in Paradise.
3. A wife will be joined with her last husband in Jannah.
4. It is out of honor and respect for the Prophet (peace be upon him).
This proves that after the Prophet’s death, his wives’ marriages did not end.
However, to use this as evidence for the belief in his worldly life (ḥayāt dunyawiyyah) — as some people of false beliefs do — is ignorance.