66. Sūrat al-Taḥrīm

٦٦۔ سُورَةُ التَّحْريم

Qurʾān > Chapter 66 > Section 1
القرآن > كتاب ٦٦ > باب ١

66.1 Do not make something unlawful which God has made lawful and wives of the Prophet are admonished on their behavior with him.

66:1 O Prophet, why do you prohibit ˹yourself from˺ what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful.  2 Allah has already ordained for you ˹Muslims˺ the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.  3 And ˹remember˺ when the Prophet confided to one of his wives a statement; and when she informed ˹another˺ of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, "Who told you this?" He said, "I was informed by the Knowing, the Acquainted."  4 If you two ˹wives˺ repent to Allah, ˹it is best˺, for your hearts have deviated. But if you cooperate against him - then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are ˹his˺ assistants.  5 Perhaps his Lord, if he divorced you ˹all˺, would substitute for him wives better than you - submitting ˹to Allah˺, believing, devoutly obedient, repentant, worshipping, and traveling - ˹ones˺ previously married and virgins.  6 O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are ˹appointed˺ angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded.  7 O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do. 
٦٦:١ يَا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ مَا أَحَلَّ اللَّهُ لَكَ ۖ تَبْتَغِي مَرْضَاتَ أَزْوَاجِكَ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ ۝ ٢ قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ ۝ ٣ وَإِذْ أَسَرَّ النَّبِيُّ إِلَىٰ بَعْضِ أَزْوَاجِهِ حَدِيثًا فَلَمَّا نَبَّأَتْ بِهِ وَأَظْهَرَهُ اللَّهُ عَلَيْهِ عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ ۖ فَلَمَّا نَبَّأَهَا بِهِ قَالَتْ مَنْ أَنْبَأَكَ هَٰذَا ۖ قَالَ نَبَّأَنِيَ الْعَلِيمُ الْخَبِيرُ ۝ ٤ إِنْ تَتُوبَا إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ۖ وَإِنْ تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَاهُ وَجِبْرِيلُ وَصَالِحُ الْمُؤْمِنِينَ ۖ وَالْمَلَائِكَةُ بَعْدَ ذَٰلِكَ ظَهِيرٌ ۝ ٥ عَسَىٰ رَبُّهُ إِنْ طَلَّقَكُنَّ أَنْ يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِنْكُنَّ مُسْلِمَاتٍ مُؤْمِنَاتٍ قَانِتَاتٍ تَائِبَاتٍ عَابِدَاتٍ سَائِحَاتٍ ثَيِّبَاتٍ وَأَبْكَارًا ۝ ٦ يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۝ ٧ يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ ۝

1 O Prophet! Why do you prohibit what God has made lawful for you, in terms of your Coptic handmaiden Māriya — when he lay with her in the house of Hafsa, who had been away, but who upon returning ˹and finding out˺ became upset by the fact that this had taken place in her own house and on her own bed — by saying, ‘She is unlawful for me!’, seeking, by making her unlawful ˹for you˺, to please your wives? And God is Forgiving, Merciful, having forgiven you this prohibition.

١ {يا أيها النبي لم تحرم ما أحل الله لك} من أمَتِكَ مارية القبطية لما واقعها في بيت حفصة وكانت غائبة فجاءت وشق عليها كون ذلك في بيتها وعلى فراشها حيث قلت: هي حرام عليَّ {تبتغي} بتحريمها {مرضات أزواجك} أي رضاهن {والله غفور رحيم} غفر لك هذا التحريم.

2 Verily God has prescribed, He has made lawful, for you ˹when necessary˺ the absolution of your oaths, to absolve them by expiation, as mentioned in the sūrat al-Mā’ida ˹Q. 5:89˺ and the forbidding of ˹sexual relations with˺ a handmaiden counts as an oath, so did the Prophet (s) expiate? Muqātil ˹b. Sulaymān˺ said, ‘He set free a slave ˹in expiation˺ for his prohibition of Māriya’; whereas al-Hasan ˹al-Basrī˺ said, ‘He never expiated, because the Prophet (s) has been forgiven ˹all errors˺’. And God is your Protector, your Helper, and He is the Knower, the Wise.

٢ (قد فرض الله) شرع (لكم تحلة أيمانكم) تحليلها بالكفارة المذكورة في سورة "" المائدة "" ومن الإيمان تحريم الأمة وهل كفّر ﷺ ؟ قال مقاتل: أعتق رقبة في تحريم مارية، وقال الحسن: لم يكفّر لأنه ﷺ مغفور له (والله مولاكم) ناصركم (وهو العليم الحكيم).

3 And, mention, when the Prophet confided to one of his wives, namely, Hafsa, a certain matter, which was his prohibition of Māriya, telling her: ‘Do not reveal it!’; but when she divulged it, to ‘Ā’isha, reckoning there to be no blame in ˹doing˺ such a thing, and God apprised him, He informed him, of it, of what had been divulged, he announced part of it, to Hafsa, and passed over part, out of graciousness on his part. So when he told her about it, she said, ‘Who told you this?’ He said, ‘I was told by the Knower, the Aware’, namely, God.

٣ {و} اذكر {إذ أسرَّ النبي إلى بعض أزواجه} هي حفصة {حديثا} هو تحريم مارية وقال لها لا تفشيه {فلما نبأت به} عائشة ظنا منها أن لا حرج في ذلك {وأظهره الله} أطلعه {عليه} على المنبأ به {عرَّف بعضه} لحفصة {وأعرض عن بعض} تكرما منه {فلما نبأها به قالت من أنبأك هذا قال نبأني العليم الخبير} أي الله.

4 If the two of you, namely, Hafsa and ‘Ā’isha, repent to God … for your hearts were certainly inclined, towards the prohibition of Māriya, that is to say, your keeping this secret despite ˹knowing˺ the Prophet’s (s) dislike of it, which is itself a sin (the response to the conditional ˹‘if the two of you repent to God’˺ has been omitted, to be understood as, ‘it will be accepted of both of you’; the use of ˹the plural˺ qulūb, ‘hearts’, instead of ˹the dual˺ qalbayn, ‘both ˹your˺ hearts’, is on account of the cumbersomeness of putting two duals together in what is effectively the same word); and if you support one another (tazzāharā: the original second tā’ ˹of tatazāharā˺ has been assimilated with the zā’; a variant reading has it without ˹this assimilation, tazāharā˺) against him, that is, the Prophet, in what he is averse to, then ˹know that˺ God, He (huwa, ˹a pronoun˺ for separation) is indeed his Protector, His supporter, and Gabriel, and the righteous among the believers, Abū Bakr and ‘Umar, may God be pleased with both of them (wa-Jibrīlu wa-sālihu’lmu’minīna is a supplement to the ˹syntactical˺ locus of the subject of inna ˹sc. ‘God’˺), who will ˹also˺ be his supporters, and the angels furthermore, further to the support of God and those mentioned, are his supporters, assistants of his, in supporting him ˹to prevail˺ over both of you.

٤ {إن تتوبا} أي حفصة وعائشة {إلى الله فقد صغت قلوبكما} مالت إلى تحريم مارية، أي سركما ذلك مع كراهة النبي ﷺ له وذلك ذنب، وجواب الشرط محذوف أي تقبلا، وأطلق قلوب على قلبين ولم يعبر به لاستثقال الجمع بين تثنيتين فيما هو كالكلمة الواحدة {وإن تظَّاهرا} بإدغام التاء الثانية في الأصل في الظاء، وفي قراءة بدونها تتعاونا {عليه} أي النبي فيما يكرهه {فإن الله هو} فصل {مولاه} ناصره {وجبريل وصالح المؤمنين} أبو بكر وعمر ؓ معطوف على محل اسم إن فيكونون ناصريه {والملائكة بعد ذلك} بعد نصر الله والمذكورين {ظهير} ظهراء أعوان له في نصره عليكما.

5 It may be that, if he divorces you, that is, ˹if˺ the Prophet divorces his wives, his Lord will give him in ˹your˺ stead (read yubaddilahu or yubdilahu) wives better than you (azwājan khayran minkunna is the predicate of ‘asā, ‘it may be’, the sentence being the response to the conditional) — the replacement ˹of his wives by God˺ never took place because the condition ˹of his divorcing them˺ never arose — women submissive ˹to God˺, affirming Islam, believing, faithful, obedient, penitent, devout, given to fasting — or given to emigrating ˹in God’s way˺ — previously married and virgins.

٥ {عسى ربه إن طلقكن} أي طلق النبي أزواجه {أن يبدِّله} بالتشديد والتخفيف {أزواجا خيرا منكن} خبر عسى والجملة جواب الشرط ولم يقع التبديل لعدم وقوع الشرط {مسلمات} مقرات بالإسلام {مؤمنات} مخلصات {قانتات} مطيعات {تائبات عابدات سائحات} صائمات أو مهاجرات {ثيبات وأبكارا}.

6 O you who believe! Guard yourselves and your families, by enjoining obedience to God, against a Fire whose fuel is, disbelieving, people and stones, such as those idols of theirs made of that ˹stone˺ — the meaning is that it is extremely hot, fuelled by the above-mentioned, unlike the fire of this world which is fuelled by wood and the like — over which stand angels, its keepers — numbering nineteen as will be stated in ˹sūrat˺ al-Muddaththir ˹Q. 74:30˺ — stern, a sternness of the heart, mighty, in ˹their power of˺ assault, who do not disobey God in what He commands them (mā amarahum is a substitution for His Majesty ˹‘God’˺), in other words, they do not disobey the command of God, but do what they are commanded — this is ˹reiterated˺ for emphasis; the verse is meant as a threat to deter believers from apostatising and for hypocrites who believe only with their tongues and not with their hearts.

٦ {‌يا أيها الذين آمنوا قوا أنفسكم وأهليكم} بالحمل على طاعة الله {نارًا وقودها الناس} الكفار {والحجارة} كأصنامهم منها، يعني أنها مفرطة الحرارة تتقد بما ذكر لا كنار الدنيا تتقد بالحطب ونحوه {عليها ملائكة} خزنتها عدتهم تسعة عشر كما سيأتي في (المدثر) {غلاظ} من غلظ القلب {شداد} في البطش {لا يعصون الله ما أمرهم} بدل من الجلالة، أي لا يعصون أمر الله {ويفعلون ما يؤمرون} تأكيد والآية تخويف للمؤمنين عن الارتداد وللمنافقين المؤمنين بألسنتهم دون قلوبهم.

7 ‘O you who disbelieve! Do not make any excuses today — this is said to them upon their entering the Fire — in other words, because this ˹excusing˺ will be of no use to you. You are only being requited for what you used to do’, that is, ˹only˺ the ˹due˺ requital thereof.

٧ {يا أيها الذين كفروا لا تعتذروا اليوم} يقال لهم ذلك عند دخولهم النار، أي لأنه لا ينفعكم {إنما تجزون ما كنتم تعملون} أي جزاءه.