| This Surah (Revealed) Medinese, consists of 12 verses.(At-Tahrâm)
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| بِسْم ِ اللهِ الرَّحْمَٰنِ الرَّحِيمِ | |
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Tafseer
O Prophet! Why do you prohibit what God has made lawful for you, in terms of
your Coptic handmaiden Māriya â 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 â by saying, âShe is unlawful for me!â, seeking, by making her unlawful [for you], to
please your wives? And God is Forgiving, Merciful, having forgiven you this prohibition.
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Tafseer
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-Māâida [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, âHe set free a slave [in expiation] for his prohibition of Māriyaâ; whereas
al-Hasan [al-Basrī] said, âHe never expiated, because the Prophet (s) has been forgiven [all errors]â. And God is
your Protector, your Helper, and He is the Knower, the Wise.
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Tafseer
And, mention, when the Prophet confided to one of his wives, namely, Hafsa, a
certain matter, which was his prohibition of Māriya, telling her: âDo not reveal it!â; but when she
divulged it, to âĀâisha, 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, âWho told you this?â He said, âI was told by the
Knower, the Awareâ, namely, God. 673
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Tafseer
If the two of you, namely, Hafsa and âĀâisha, repent to God â for your hearts
were certainly inclined, towards the prohibition of Māriya, that is to say, your keeping this secret
despite [knowing] the Prophetâs (s) dislike of it, which is itself a sin (the response to the conditional [âif the
two of you repent to Godâ] has been omitted, to be understood as, âit will be accepted of both of youâ; the use of
[the plural] qulūb, âheartsâ, instead of [the dual] qalbayn, âboth [your] heartsâ, 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 tāâ [of tatazāharā] has been assimilated with the zāâ; 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 âUmar, may God be pleased with both of them
(wa-Jibrīlu wa-sālihuâlmuâminīna is a supplement to the [syntactical] locus of the subject of inna [sc. âGodâ]),
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.
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Tafseer
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 âasā, âit may beâ, the sentence being the response to the conditional) â the
replacement [of his wives by God] never took place because the condition [of his divorcing them] never arose
â women submissive [to God], affirming Islam, believing, faithful, obedient, penitent, devout, given to
fasting â or given to emigrating [in Godâs way] « Previously married and virgins.
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Tafseer
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] â 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 â over which stand angels, its keepers â numbering nineteen as
will be stated in [sūrat] al-Muddaththir [Q. 74:30] â 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 [âGodâ]), in other words, they do not disobey the command of God, but do what they are commanded â
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.
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Tafseer
âO you who disbelieve! Do not make any excuses today â this is said to them upon
their entering the Fire â in other words, because this [excusing] will be of no use to you. You are only
being requited for what you used to doâ, that is, [only] the [due] requital thereof.
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Tafseer
O you who believe! Repent to God with sincere repentance (read nasūhan or
nusūhan), a truthful [repentance], so that one does not return to [committing] that sin again, nor
have the desire to return to it. It may be that your Lord (âasā:
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| Ayah an expression denoting] âa hopeâ that will be
realised) will absolve you of your misdeeds and admit you into gardens, orchards, underneath which rivers
flow, on the day when God will not let down, by admitting into the Fire, the Prophet and those who believe
with him. Their light will be running before them, in front of them, and, it will be, on their right. They
will say (yaqūlūna: this denotes the beginning of a new [syntactically independent] sentence), âOur Lord! Perfect
our light for us, towards Paradise â whereas the hypocrites, their light will be extinguished â and
forgive us, Our Lord. Assuredly You have power over all thingsâ.
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Tafseer
674 O Prophet! Struggle against the disbelievers, with the sword, and the
hypocrites, by the tongue and with argument, and be stern with them, in rebuke and hatred. For their abode will be
Hell â and [what] an evil journeyâs end!, it is.
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Tafseer
God has struck a similitude for those who disbelieve: the wife of Noah and the
wife of Lot. They were under two of Our righteous servants, yet they betrayed them, in [their] religion, for
they both disbelieved â Noahâs wife, called Wāhila, used to say to his people that he was a madman, while Lotâs
wife, called Wāâila, used to tell his people the whereabouts of his guests when they stayed with him, at
night by lighting a fire, and during the day by making smoke. So they, that is, Noah and Lot, did not avail
the two women in any way against God, against His chastisement, and it was said, to the two women:
âEnter, both of you, the Fire along with the incomersâ, from among the disbelievers of the peoples of Noah and
Lot.
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Tafseer
And God has struck a similitude for those who believe: the wife of Pharaoh â she
believed in Moses, her name was Āsiya; Pharaoh chastised her by tying her hands and feet to pegs and
placing a huge millstone on her chest, and having her laid out in the sun; but when those in charge of her
would leave her, the angels would [come to] shade her â when she said, during her torture, âMy Lord, build
for me a home near You in Paradise, â so He disclosed for her [a veil of the Unseen] and she saw it, which
in turn alleviated for her the torture â and deliver me from Pharaoh and his work, his torture, and deliver me
from the evildoing folkâ, the followers of his [Pharaohâs] religion, whereat God took [unto Himself] her
spirit [in death]. Ibn Kaysān said, âShe was raised to Paradise alive, where she eats and drinksâ.
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Tafseer
And Mary (wa-Maryama is a supplement to imraâata Firâawna) daughter of âImrān,
who preserved [the chastity of] her womb, so We breathed into it of Our Spirit, namely, Gabriel â
when he breathed into the opening of her shirt, by Godâs creation of this action of his which reached her
womb, thus conceiving Jesus â and she confirmed the words of her Lord, His prescriptions, and His, revealed,
Scriptures and she was of the obedient, [one] of the obedient folk.
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