CHAPTER 66: AT-TAHRIM (THE PROHIBITION)

It was revealed in the Medina period. It consists of 12 verses. Tahrim means "to make forbidden" or "prohibition." It takes its name from the subject discussed at the beginning of the surah. (H. T. FEYIZLI, 1/559)

In the name of Allah, the Most Gracious, the Most Merciful.

66/1-2 WHY DO YOU FORBID [TO YOURSELF]?

Translation

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 [the dissolution of] your oaths [by atonement]. And Allah is your protector, and He is the Knowing, the Wise.

Commentary

(1) ‘O Prophet! Why do you prohibit (yourself from) what Allah has made lawful for you (drinking honey syrup), seeking the approval of your wives? Allah is Forgiving and Merciful.’ The Prophet was once saddened in Medina when his wives made certain worldly demands of him, and he initiated an ‘ila’ process by swearing not to approach them for a month [cf. 33/28; 2/226, 227]. In this discontent, it was influential that one wife offered him honey, and two other wives, out of jealousy, claimed that the syrup smelled of maghafir (an unpleasant-smelling resin). Indeed, according to a narration from Aisha, when the Messenger of Allah stayed for a long time with his wife Zaynab bint Jahsh, who offered him honey, his other wives Aisha and Hafsa conspired to tell the Prophet that they detected a bad smell on him, suggesting he had eaten maghafir. The Prophet objected, saying, "I only drank honey syrup at Zaynab's. I have sworn not to eat honey again. Do not mention this to anyone." (Bukhari). When the worldly demands of his wives were added to this, the Prophet withdrew to his room, covered himself with an izar (a lower wrap), and contented himself with a straw mat, a pillow, and a prayer rug, entering a secluded life by forbidding himself lawful goods and provisions. This separation ended after 29 days. The above verse was revealed upon this incident. (From Bukhari 66/2; Muslim 31, 32; Abu Dawud 135; H. DONDUREN, 2/897)

(...) The rule emerges that no one, even a Prophet, has the authority to make forbidden what Allah has made lawful. However, the Prophet (pbuh) had forbidden that thing to himself only, not as a matter of creed or Sharia. Yet, he was not in the position of an ordinary person; he was a Prophet. If he forbade something to himself, there was a danger that the Ummah might accept that thing as haram or at least makruh (disliked). Or, if some individuals within the Ummah invented certain prohibitions for themselves, no one might see any harm in it. Therefore, Allah the Almighty strongly warned the Prophet (pbuh) regarding this behavior and commanded him to abandon it. (MAWDUDI, 6/353)

Since even a Prophet cannot make things lawful or forbidden on his own, people cannot make Allah's lawful things forbidden, or His forbidden things lawful. Through verses such as ‘Do not say about what your tongues assert of untruth, 'This is lawful and this is forbidden,' to invent falsehood about Allah. Indeed, those who invent falsehood about Allah will not succeed’ (16/116), it is forbidden for people to declare the lawful as haram and the haram as halal, and doing so is informed to be a slander against Allah. Consequently, no believer can make the lawful forbidden or the forbidden lawful to please a spouse or another person, to gain an advantage, or for other reasons; if they do, they have slandered Allah and committed a major sin. (I. KARAGOZ, 8/107)

The Ruling on Making the Lawful Forbidden: In what a person makes forbidden, the intention is taken into account. If he has prohibited a certain food, it means not eating it; if he has prohibited his concubine, it means not having intercourse; if he has prohibited his wife, and has no specific intention, it is considered an oath for ila. If he intends zihar, it is zihar; if he intends talaq, an irrevocable (ba'in) divorce occurs. (ELMALILI, 8/148)

(2) ‘Allah has already ordained for you [the dissolution of] your oaths [by atonement].’ Nesefi says: "That is, Almighty Allah has decreed for you the kaffarah (atonement), which is the means by which your oaths are dissolved and things are made lawful. Or, He has legislated for you the making of your oaths lawful through the way of atonement." (S. HAWWA, 15/202)

‘Allah is your Protector (Mawla).’ The meaning of "Your Protector" is that He is closer and has more priority over you than your own selves. Therefore, the advice He gives you is more beneficial than the advice you give yourselves. (From Nesefi; S. HAWWA, 15/202)

According to the Hanafis, if a person makes his wife forbidden to himself or swears not to approach her without the intention of divorce, it is ‘ila.’ Therefore, a man in this situation must give atonement (kaffarah) before approaching his wife. Conversely, if he makes his wife forbidden with the intention of divorce, his intention must be clarified; if it was said with the intention of three divorces, it counts as three; if with the intention of 1 or 2, it counts as 1. If a person says, "Whatever is lawful for me, let it be forbidden," without specifically intending his wife, his wife does not become forbidden to him, but it is not permissible for him to use other lawful things without giving an oath atonement. (From Cessas; MAWDUDI, 6/356)

65/3-5 THE ALL-KNOWING ALLAH INFORMED ME

Translation

3- And [remember] when the Prophet confided to one of his wives (Hz. Hafsa) a statement. And when she informed [another] (Hz. Aisha) of it and Allah showed it to him, he made known part of it and avoided part. And when he informed her of it, she said, "Who informed you of this?" He said, "The All-Knowing, the All-Aware (Allah) informed me."

4- (O wives of the Prophet!) If you two repent to Allah, [it is best for you]; for your hearts have deviated (toward a fault requiring repentance). But if you cooperate against him (the Prophet)—then indeed Allah is his protector, and Gabriel and the righteous of the believers and the angels, moreover, are [his] assistants.

5- (O wives of the Prophet!) It may be that if he divorced you, his Lord would give him in your stead wives better than you—submitting [to Allah], believing, devoutly obedient, penitent, adoring, and fasting—[both] previously married and virgins.

Commentary

(3) ‘And when the Prophet confided to one of his wives a statement.’ (...) The Prophet told a secret to one of his wives and said, "Do not tell this to anyone." What was this secret? First of all, by saying "hadithan," it is explained that this was not an action, but consisted merely of a simple word that should remain between husband and wife. However, since there was no reason to reveal either the name of that woman or what this word consisted of, Allah the Almighty, by not mentioning her name or what this word was in the verse, reminded that those who know such family secrets are not permitted to spread them. Therefore, the most correct approach is to say "Allah knows who and what they are" and not to attempt to investigate the inner details. (ELMALILI, 8/153)

On the occasion of the incident referred to in this verse, it is indirectly expressed that one should act meticulously regarding giving secrets, and that those who are in a position to keep secrets are under a heavy responsibility. In Islamic ethics, keeping a secret is called "being reticent" (ketum olmak). In ethics books, two forms of keeping secrets are mentioned: (a) A person keeping their personal secrets hidden and not telling others; (b) This person, to whom a secret has been entrusted, keeping this secret hidden as their own secret as long as the owner of the secret does not give permission to reveal it. Islamic ethicists have considered a secret as a kind of trust, and making it known to others (revealing it) as a betrayal of trust. (QUR’AN WAY, 5/407)

‘When he informed her of it in this way,’ that woman, being saddened that the secret she told had been heard and not attempting to deny it, suddenly said with excitement, ‘Who informed you of this?’ She wanted to learn whether Aisha had informed him or not. In response to this, the Prophet said, ‘The All-Knowing and All-Aware Allah informed me.’ Thus, even if one does not keep a secret given to them and tells it to someone close in a very hidden way, Allah the Almighty shames them like this, and especially telling a secret regarding husband and wife within the family can cause great regrets. (ELMALILI, 6/157)

(4) ‘If you two repent to Allah,’ according to Nesefi's explanation, the address here is to Hz. Hafsa and Hz. Aisha by way of "iltifat" (transition) to make the reproach to them more meaningful. ‘your hearts would have listened.’ That is, if you repent to Allah, your hearts will have heard in a way that accepts Allah's command. (S. HAWWA, 15/203)

The wives of the Prophet who are asked to repent in the verse are Hz. Hafsa and Hz. Aisha. Both had cooperated and taken a stance against the Prophet. Almighty Allah, by stating that the hearts of both had deviated from the truth, informed that their actions were a behavior that required repentance. Our Prophet (pbuh) loved honey syrup and his wives. Hz. Aisha and Hz. Hafsa, through their attitudes, had caused the Prophet to stay away from the things he loved. Whereas they should have loved what the Prophet loved and been in an attitude that would please him, and they should have stayed away from attitudes that would sadden him, even if as a joke. (I. KARAGOZ, 8/110)

‘But if you cooperate against him.’ If you help each other in things that will not please him, such as extreme jealousy and revealing his secret, or if you continue your state of doing things he does not like, ‘then indeed Allah is his Protector (Mawla),’ his friend and helper. (...) ‘Gabriel also’ is likewise his guardian, friend, and helper; ‘the righteous among the believers’ are likewise his guardians. The righteous among the believers are everyone who believes and does righteous deeds. ‘After this,’ that is, besides Allah, Gabriel, and the righteous believers being his helpers, ‘all the angels as well’ are his helpers along with their great numbers. (S. HAWWA, 15/203)

(5) ‘(O wives of the Prophet!) If he divorced you, it may be that his Lord would give him (in your stead) wives better than you: 'submitting to Allah in obedience,' (fully) believing, devoutly obedient, penitent, adoring, fasting, previously married and virgins.’ Hadith: Bukhari narrates... Enes said: Hz. Umar said: The wives of the Prophet (pbuh) came together against him regarding jealousy. I said to them: ‘If he divorces you, his Lord will give him better wives than you in your stead,’ and then this verse was revealed. (S. HAWWA, 15/217)

These qualities express all the good characteristics that can be found in a woman. A person who educates and raises a woman should make her possess these qualities. A person who will choose a wife should choose the one who gathers these qualities in herself. Because these are the qualities that Almighty Allah has determined for those He chose for His prophet. (S. HAWWA, 15/204)

66/6-8 PROTECT YOURSELVES AND YOUR FAMILIES FROM THE FIRE

Translation

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- (It will be said to the disbelievers as they enter Hell:) "O you who have disbelieved! Make no excuses today. You are being recompensed only for what you used to do."

8- O you who have believed! Turn to Allah with sincere and earnest repentance. It may be that your Lord will remove from you your misdeeds and admit you into gardens beneath which rivers flow [on] the Day when Allah will not disgrace the Prophet and those who believed with him. Their light will proceed before them and on their right; they will say, "Our Lord! Perfect for us our light and forgive us. Indeed, You are over all things competent."

Commentary

(6) ‘O you who have believed! Protect yourselves and your families from a Fire whose fuel is people and stones.’ Lead them to obedience and Allah's commands by protecting them from the fitnah and rebellion that would cause them to be dragged into the fire of Hell. For the head of a family is responsible for his family just as he is responsible for himself. Indeed, the following hadiths are known on this subject: ‘Each of you is a shepherd and each of you is responsible for his flock (teb’a).’ (Bukhari, Muslim, Abu Dawud). ‘The best among you is the one who is best to his family.’ (Ibn Majah). (ELMALILI, 8/161)

Abdullah b. Abbas (ra) said: "Obey Allah. Beware of rebelling against Allah. Command your family members to remember Allah (dhikr); Allah will protect you from the fire of Hell." (From Ibn Kesir; I. KARAGOZ, 8/115)

‘Over which are (appointed) angels, large-bodied and harsh-natured.’ These are called Zebani. Their rudeness and harshness are directed toward the people of Hell because Allah has commanded them so. The description of all angels is as follows: (ELMALILI, 8/162) ‘They do not disobey Allah in what He commands them and they do what they are commanded.’ That is, whatever command Almighty Allah gives them, they do it immediately; they do not delay even for the blink of an eye. They are those who possess the power to perform the commanded tasks. They do not fall into weakness in fulfilling that command. These are the Zebanis. (From Ibn Kesir; S. HAWWA, 15/207)

(7) ‘O disbelievers!’ That is, as the angels put these people into Hell in the manner commanded to them, they are addressed in this way. That is, the Zebanis take the disbelievers to Hell because of their sins; they try to escape by objecting, then Allah the Almighty commands the angels: ‘O disbelievers! Make no excuses/pretexts today.’ Meaning, do not present excuses today, for they will not be accepted and will not benefit you. (I. H. BURSEVI, 21/574)

‘You are being recompensed only for what you used to do.’ Ibn Kesir states: ‘It is said to the disbelievers on the Day of Judgment: 'Do not present excuses. They will not be accepted from you, and today you are only being punished with the recompense of your deeds.'‘ (S. HAWWA, 15/207)

(8) ‘O you who have believed! Turn to Allah with a sincere (nasuh) and earnest repentance.’ This means repenting by feeling regret for the sin and making a definite return. To Muadh ibn Jabal's question, "What is Nasuh Repentance?", the Messenger of Allah replied: ‘It is for the servant to feel regret for the sin he has committed, to present his excuse to Allah, and then not to return to that sin just as milk does not return to the udder.’ (Suyuti)

Upon a question, Hz. Ali stated that definite repentance must carry the following six qualities: (a) Feeling regret for past sins, (b) Fulfilling the missing obligatory duties (fard), (c) Paying the rights of people, (d) Reconciling and seeking forgiveness from opponents, (e) Not returning to the sin again, (f) Training one's soul in sin and obedience. (From ELMALILI) There is hope for minor sins to be forgiven through prayers and reasons such as performed worship, good relations between people, Hajj, Friday prayers, and performing the five daily prayers in congregation. For the forgiveness of major sins, in addition to definite repentance depending on the type of sin, additional effort such as atonement (kaffarah) or performing a righteous deed in its place is required. (For major sins, see 4/31; 42/37; 53/32; H. DONDUREN 2/898)

Hadith: ‘O people! Repent to Allah! For I repent a hundred times a day.’ (From Muslim Dhikr 42; I. H. BURSEVI, 21/579)

It is obligatory for a sinful person to repent. Not repenting for a sin is another sin. In the Quran, this issue is characterized as oppression: ‘And whoever does not repent—then it is those who are the wrongdoers (zalimun).’ (49/11; I. KARAGOZ, 8/123)

‘On that Day Allah will not disgrace the Prophet and those who believed with him.’ On the Day of Judgment, Allah will not humiliate the Prophet and the believers. Nesefi says: "In this expression, there is an allusion to the disbelievers whom Allah will disgrace." (S. HAWWA, 15/208)

‘Their light will illuminate before them and on their right.’ It will illuminate their path leading them to Paradise; on the Day of Judgment—as narrated in Surah al-Hadid—when the lights of the hypocrites are extinguished, they will say: ‘Our Lord, perfect for us our light, and forgive us.’ They will say these words at that terrifying moment, fearing that their sins might prevail. (S. HAWWA, 15/208, 209)

Hadith: ‘O Allah! Grant light to my heart, light to my ears, light to my eyes, light from my right, light from my left, make light before me, make light behind me, make light above me, make light beneath me, and make me light.’ (From Bukhari Deavat 9, Abu Dawud Tatavvu 26, Tirmidhi Deavat 30; I. H. BURSEVI, 21/587)

66/9-12 STRIVE AGAINST THE DISBELIEVERS AND THE HYPOCRITES

Translation

9- O Prophet! Strive against the disbelievers and the hypocrites and be harsh upon them. And their refuge is Hell, and wretched is the destination.

10- Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of our righteous servants but betrayed them, so those prophets did not avail them from Allah at all, and it was said, "Enter the Fire with those who enter."

11- And Allah presents an example of those who believed: the wife of Pharaoh, when she said, "My Lord, build for me near You a house in Paradise and save me from Pharaoh and his deeds and save me from the wrongdoing people."

12- And [the example of] Mary, the daughter of 'Imran, who guarded her chastity, so We blew into [her garment] through Our angel, and she believed in the words of her Lord and His scriptures and was of the devoutly obedient.

Commentary

(9) ‘O Prophet! Strive against the disbelievers’ with the sword, according to Nesefi's explanation, ‘and the hypocrites’ with harsh and stern words, and eloquent warnings; according to one view, by applying the legal punishments (hudud) upon them—’strive!’ Almighty Allah commands His Messenger to strive against the disbelievers and the hypocrites. Striving against the disbelievers is done with weapons and fighting, while striving against the others is done by applying the legal punishments to them. (From Ibn Kesir; S. HAWWA, 15/210)

‘Be harsh upon them.’ (...) The striving (jihad) that Allah the Almighty wants to be done in this verse, referring to the disbelievers and hypocrites, can be carried out through war against the deniers, and by performing certain activities against the hypocrites. These activities consist of conveying the message (tabligh) through persuasion, resorting to threats when necessary, acting roughly and harshly (being uncompromising can also be added), thwarting their plots, applying the hudud punishments, disclosing their secrets, etc. (M. DEMIRCI, 3/385)

Hypocrisy (nifaq) is something hidden in the heart. There is no way for our Prophet (pbuh) to know the hypocrisy or sincerity in hearts unless Almighty Allah informs him. Therefore, Allah commanded our Prophet to strive with his tongue against those He informed him were hypocrites. The reason why striving with the sword was not commanded is that the hypocrite utters the Kalima-i Shahada with his tongue, thus saving his blood, and as long as he remains in this state until he dies, he is subject to the rulings that Muslims are subject to. (I. H. BURSEVI, 21/592)

(10) ‘Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of our righteous servants but betrayed them.’ This betrayal does not mean they committed adultery. The meaning of this expression is that they cooperated with the enemies of religion against Hz. Noah and Hz. Lot, who were on the path of faith. Ibn Abbas states that no Prophet's wife ever committed the crime of adultery. The betrayal of these two women was in terms of religion. They did not accept the religion brought by Hz. Noah and Hz. Lot. While the wife of Hz. Noah was reporting the believers to the oppressors in her society, the wife of Hz. Lot was informing immoral tyrants about the guests who came to her husband. (From Ibn Jarir; MAWDUDI, 6/369)

‘(Those two prophets) did not avail them from Allah (His punishment) at all. And it was said (to those two women): 'Enter the Fire with those who enter.'‘ Both of them went to Hell along with the disbelievers who were destroyed. This means that even the goodness of their husbands alone, their great degree in the sight of Allah, and their prophethood cannot save their disbelieving wives from the punishment of Allah, from the fire of Hell over which those severe angels are appointed. This is an example that has become a proverb for all disbelievers. Although the prophets want to reform and save those who disbelieve, they cannot save even their wives from Allah's punishment if they do not come to faith and do not repent for their disbelief and betrayal. Everyone receives a response according to their own deeds. (ELMALILI, 8/168)

(11, 12) ‘And Allah presents an example of those who believed: the wife of Pharaoh.’ Ibn Kesir says: "This is a report given by Almighty Allah to state that being with disbelievers—if they have a need—will not harm the believers." Qatadah says: "Pharaoh was the most tyrannical, disbelieving, and stubborn of the people of the earth. I swear by Allah, her husband's disbelief did not harm his wife because she obeyed her Lord. Let them know that Allah is the One who judges with justice. He holds anyone responsible only for their own sin." (S. HAWWA, 15/212, 213)

‘When she,’ the wife of Pharaoh, said, ‘My Lord, build for me near You a house in Paradise!’ ‘Save me from Pharaoh and his deeds.’ Ibn Kesir says: "Protect me from him. I declare to You that I have not the slightest connection with what he has committed." Let us state that she seemingly appears to demand salvation from Pharaoh by wishing for death. (S. HAWWA, 15/213)

‘Save me from the wrongdoing people,’ meaning from all the people of Pharaoh. Nesefi says: "In this command, there is proof that seeking refuge in Allah, demanding to enter His protection, and wishing for salvation when hardships and calamities occur is a path followed by righteous people." (S. HAWWA, 15/213)

‘(Again to the believers) He gave the example of Mary, the daughter of 'Imran. She who guarded her chastity.’ She protected her chastity as required; according to Ibn Kesir's explanation: it is ihsan (protecting the private parts firmly), chastity, and freedom. According to Nesefi's explanation, this protection was against men. (S. HAWWA, 15/213)

Mary had protected her honor firmly, preserved her chastity well, and held her collar and skirt as firm as a castle and did not open them to anyone. Even when Gabriel appeared to her, she took refuge in the Supreme Presence, saying: ‘Indeed, I seek refuge in the Most Merciful from you! If you should be fearing of Allah, then leave me!’ (Maryam 19/18). She was not as those who wanted to slander her thought, but on the contrary, she was an extremely pure and chaste girl. Allah the Almighty breathed into her from His spirit. Gabriel (as) came in the form of a complete human being and gifted her Isa (as). (cf. Maryam 19/17-21; O. CELIK, 5/181)

‘We blew into her from Our spirit.’ Gabriel blew into her private part from Allah's spirit. What is meant by ‘Our spirit’ is a spirit created by Allah. He attributed this spirit to Himself to honor it. The reason He attributed the blowing to His own Supreme Being is that He was the one who commanded this blowing. (S. HAWWA, 15/213)

‘She believed in the words of her Lord and His scriptures.’ According to Ibn Kesir's explanation, she believed in His destiny and His Sharia. (S. HAWWA, 15/213) ‘And she was of the devoutly obedient.’ Hz. Mary was also among the "kanitin," that is, the obedient servants who continued in obedience, prayer, and worship. Indeed, in the verse ‘O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow’ (Al-i Imran 3/43), it is mentioned that Hz. Mary was someone constant in worship and servitude. (O. CELIK, 5/181)