At-Taḥrīm (Arabic: التحريم, "Banning, Prohibition") is the 66th Surah or chapter of the Quran and contains 12 verses (ayah).[1] This Surah deals with questions regarding Muhammad's wives.[2][3]
The Surah's name is derived from the words lima tuharrimu of the first verse. This is not a title of its subject matter, but the name implies that it is the Surah in which the incident of tahrim (prohibition, forbiddance) has been mentioned.[4]
In connection with the incident of Tahrim referred to in this Surah, the traditions of the Hadith mentions the affair regarding the three ladies who were among the wives of Muhammad at that time; Safiyya bint Huyayy, Zainab Bint Jahsh and Maria al-Qibtiyya. The former (i. e. Safiyyah) was taken to wife by Muhammad after the conquest of Khaiber, and Khaiber was conquered, as has been unanimously reported, in A. H. 7. The other lady, Mariyah, had been presented to Muhammad by Al-Muqawqis, the ruler of Egypt, in A. H. 7, whom Muhammed had known to freed and married her according to Ibn Kathir and had borne him his son, Ibrahim ibn Muhammad, in Dhu al-Hijjah, A. H. 8. Another Hadith tradition mentions about the honey incident which have been known to take place in A. H. 8. These historical events almost precisely determine that this Surah was sent down some time during A. H. 7[7] or A. H .8.[8][9]
Asbab al-nuzuledit
Asbāb al-nuzūl, an Arabic term meaning "occasions/circumstances of revelation", is a secondary genre of Qur'anic exegesis (tafsir) directed at establishing the context in which specific verses of the Qur'an were revealed. Though of some use in reconstructing the Qur'an's historicity, asbāb is by nature an exegetical rather than a historiographical genre, and as such usually associates the verses it explicates with general situations rather than specific events. According to Sale, the occasion of this chapter was as follows: "There are some who suppose this passage to have been occasioned by Muhammad’s protesting never to eat honey any more, because, having once eaten some in the apartment of Hafsa bint Umar or of Zaynab bint Jahsh, three other of his wives, namely, Aisha, Sawda bint Zamʿa, and Safiyya bint Huyayy, all told him they smelt he had been eating of the juice which distils from certain shrubs in those parts, and resembles honey in taste and consistency, but is of a very strong savour, and which the Prophet had a great aversion to."[10]Muhammad al-Bukhari recorded that Aisha narrated:
The Prophet (ﷺ) used to stay (for a period) in the house of Zaynab bint Jahsh (one of the wives of the Prophet ) and he used to drink honey in her house. Hafsa bint Umar and I decided that when the Prophet (ﷺ) entered upon either of us, she would say, "I smell in you the bad smell of Maghafir (a bad smelling raisin). Have you eaten Maghafir?" When he entered upon one of us, she said that to him. He replied (to her), "No, but I have drunk honey in the house of Zaynab bint Jahsh, and I will never drink it again." Then the following verse was revealed: 'O Prophet ! Why do you ban (for you) that which Allah has made lawful for you?. ..(up to) If you two (wives of the Prophet (ﷺ) turn in repentance to Allah.' (66.1-4) The two were `Aisha and Hafsa And also the Statement of Allah: 'And (Remember) when the Prophet (ﷺ) disclosed a matter in confidence to one of his wives!' (66.3) i.e., his saying, "But I have drunk honey."...[11]
Hadithedit
Sa'id ibn Jubayr narrated that Ibn 'Abbas said: "A man came to him and said: 'I have made my wife forbidden to myself.' He said: 'You are lying, she is not forbidden to you.' Then he recited this Verse: 'O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.'(At-Tahrim) (And he said): 'You have to offer the severest form of expiation: Freeing a slave.'"[12]
'Ubaid bin 'Umair narrated from 'Aishah, the wife of the Prophet: "The Prophet used to stay with Zainab bint Jahsh and drink honey at her house. Hafsah and I agreed that if the Prophet came to either of us, she would say: 'I detect the smell of Maghafir (a nasty-smelling gum) on you; have you eaten Maghafir?' He came to one of them and she said that to him. Then the following was revealed: 'O Prophet! Why do you forbid (for yourself) that which Allah has allowed to you.' 'If you two turn in repentance to Allah, (it will be better for you).' Addressing 'Aishah and Hafsah; 'And (remember) when the Prophet disclosed a matter in confidence to one of his wives.' refers to him saying: "No, rather I drank honey." Another authentic hadith mentioned in Sunan an-Nasa'i.Sunan an-Nasa'i 3421 — Amrayn
Narrated `Aisha: Allah's Messenger used to love sweet edible things and honey.Hadith 5431 of the book of foods (meals) by sahih al bukhari
Placement and coherence with other surahsedit
The idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm and munasabah in non-English literature and coherence, text relations, intertextuality, and unity in English literature. Hamiduddin Farahi, an Islamic scholar of the Indian subcontinent, is known for his work on the concept of nazm, or coherence, in the Quran. Fakhruddin al-Razi (died 1209 CE), Zarkashi (died 1392) and several other classical as well as contemporary Quranic scholars have contributed to the studies.[13]
This surah is the last surah of 6th group of surahs which starts from surah Qaf (50) and runs till At-Tahrim(66) and the recurring theme of this section of Quran is Arguments on afterlife and the requirements of faith in it.[14][circular reference] With regards to the subject-matter, this surah forms a pair with the previous one (At-Talaq).[15]Tadabbur-i-Quran is a tafsir (exegeses) of the Qur'an by Amin Ahsan Islahi based on the concept of thematic and structural coherence, which was originally inspired by Allama Hamiduddin Farahi. The tafsir is extended over nine volumes of six thousand pages. It describes At-Tahrim as a supplement to the previous surah with respect to the central theme.[16] According to Javed Ahmad Ghamidi
Surah al-Talaq (65) and Surah al-Tahrim (66) both these surahs form a pair with regard to their subject-matter. In the first surah, the limits which should be observed by a believer while parting from wives are explained while in the second surah, the limits he should observe at instances of expressing love to them are described. Both surahs are addressed to the Muslims, and it is evident from their subject-matter that they were revealed in Madinah in the tazkiyah wa tathir phase of Muhammad’s preaching mission.[17][18]
Referencesedit
^"Tanzil - Quran Navigator | القرآن الكريم". tanzil.net.
^"QuranX.com The most complete Quran / Hadith / Tafsir collection available!". quranx.com. Retrieved 10 October 2023.
^Wherry, Elwood Morris (1896). A Complete Index to Sale's Text, Preliminary Discourse, and Notes. London: Kegan Paul, Trench, Trubner, and Co. This article incorporates text from this source, which is in the public domain.
^"Quran Meta Information". Website for Javed Ahmad Ghamidi.
External linksedit
Wikimedia Commons has media related to At-Tahrim.
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April 17, 2024
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At Taḥrim Arabic التحريم Banning Prohibition is the 66th Surah or chapter of the Quran and contains 12 verses ayah 1 This Surah deals with questions regarding Muhammad s wives 2 3 Sura 66 of the Quranالتحريم At TaḥrimThe BanningArabic textAudio file English translationClassificationMedinanOther namesThe Prohibition The ForbiddingPositionJuzʼ 28No of Rukus2No of verses12 Quran 65Quran 67 The Surah s name is derived from the words lima tuharrimu of the first verse This is not a title of its subject matter but the name implies that it is the Surah in which the incident of tahrim prohibition forbiddance has been mentioned 4 Contents 1 Summary 2 Probable date of revelation 3 Asbab al nuzul 4 Hadith 5 Placement and coherence with other surahs 6 References 7 External linksSummary edit1 Muhammad reproved for making a vow to please his wives 2 He is relieved from his vow 3 5 Muhammad s wives Aisha amp Hafsa admonished for their jealousy in the affair of Zaynab bint Jahsh Muhammad s another wife 5 6 8 Exhortation to believers to exercise faith repentance etc 9 Muhammad commanded to treat infidels and hypocrites with severity 10 12 The wives of Noah Lot Pharaoh and the daughter of Imran examples to Muslim women 6 Probable date of revelation editIn connection with the incident of Tahrim referred to in this Surah the traditions of the Hadith mentions the affair regarding the three ladies who were among the wives of Muhammad at that time Safiyya bint Huyayy Zainab Bint Jahsh and Maria al Qibtiyya The former i e Safiyyah was taken to wife by Muhammad after the conquest of Khaiber and Khaiber was conquered as has been unanimously reported in A H 7 The other lady Mariyah had been presented to Muhammad by Al Muqawqis the ruler of Egypt in A H 7 whom Muhammed had known to freed and married her according to Ibn Kathir and had borne him his son Ibrahim ibn Muhammad in Dhu al Hijjah A H 8 Another Hadith tradition mentions about the honey incident which have been known to take place in A H 8 These historical events almost precisely determine that this Surah was sent down some time during A H 7 7 or A H 8 8 9 Asbab al nuzul editAsbab al nuzul an Arabic term meaning occasions circumstances of revelation is a secondary genre of Qur anic exegesis tafsir directed at establishing the context in which specific verses of the Qur an were revealed Though of some use in reconstructing the Qur an s historicity asbab is by nature an exegetical rather than a historiographical genre and as such usually associates the verses it explicates with general situations rather than specific events According to Sale the occasion of this chapter was as follows There are some who suppose this passage to have been occasioned by Muhammad s protesting never to eat honey any more because having once eaten some in the apartment of Hafsa bint Umar or of Zaynab bint Jahsh three other of his wives namely Aisha Sawda bint Zamʿa and Safiyya bint Huyayy all told him they smelt he had been eating of the juice which distils from certain shrubs in those parts and resembles honey in taste and consistency but is of a very strong savour and which the Prophet had a great aversion to 10 Muhammad al Bukhari recorded that Aisha narrated The Prophet ﷺ used to stay for a period in the house of Zaynab bint Jahsh one of the wives of the Prophet and he used to drink honey in her house Hafsa bint Umar and I decided that when the Prophet ﷺ entered upon either of us she would say I smell in you the bad smell of Maghafir a bad smelling raisin Have you eaten Maghafir When he entered upon one of us she said that to him He replied to her No but I have drunk honey in the house of Zaynab bint Jahsh and I will never drink it again Then the following verse was revealed O Prophet Why do you ban for you that which Allah has made lawful for you up to If you two wives of the Prophet ﷺ turn in repentance to Allah 66 1 4 The two were Aisha and Hafsa And also the Statement of Allah And Remember when the Prophet ﷺ disclosed a matter in confidence to one of his wives 66 3 i e his saying But I have drunk honey 11 Hadith editSa id ibn Jubayr narrated that Ibn Abbas said A man came to him and said I have made my wife forbidden to myself He said You are lying she is not forbidden to you Then he recited this Verse O Prophet Why do you forbid for yourself that which Allah has allowed to you At Tahrim And he said You have to offer the severest form of expiation Freeing a slave 12 Ubaid bin Umair narrated from Aishah the wife of the Prophet The Prophet used to stay with Zainab bint Jahsh and drink honey at her house Hafsah and I agreed that if the Prophet came to either of us she would say I detect the smell of Maghafir a nasty smelling gum on you have you eaten Maghafir He came to one of them and she said that to him Then the following was revealed O Prophet Why do you forbid for yourself that which Allah has allowed to you If you two turn in repentance to Allah it will be better for you Addressing Aishah and Hafsah And remember when the Prophet disclosed a matter in confidence to one of his wives refers to him saying No rather I drank honey Another authentic hadith mentioned in Sunan an Nasa i Sunan an Nasa i 3421 Amrayn Narrated Aisha Allah s Messenger used to love sweet edible things and honey Hadith 5431 of the book of foods meals by sahih al bukhariPlacement and coherence with other surahs editThe idea of textual relation between the verses of a chapter has been discussed under various titles such as nazm and munasabah in non English literature and coherence text relations intertextuality and unity in English literature Hamiduddin Farahi an Islamic scholar of the Indian subcontinent is known for his work on the concept of nazm or coherence in the Quran Fakhruddin al Razi died 1209 CE Zarkashi died 1392 and several other classical as well as contemporary Quranic scholars have contributed to the studies 13 This surah is the last surah of 6th group of surahs which starts from surah Qaf 50 and runs till At Tahrim 66 and the recurring theme of this section of Quran is Arguments on afterlife and the requirements of faith in it 14 circular reference With regards to the subject matter this surah forms a pair with the previous one At Talaq 15 Tadabbur i Quran is a tafsir exegeses of the Qur an by Amin Ahsan Islahi based on the concept of thematic and structural coherence which was originally inspired by Allama Hamiduddin Farahi The tafsir is extended over nine volumes of six thousand pages It describes At Tahrim as a supplement to the previous surah with respect to the central theme 16 According to Javed Ahmad GhamidiSurah al Talaq 65 and Surah al Tahrim 66 both these surahs form a pair with regard to their subject matter In the first surah the limits which should be observed by a believer while parting from wives are explained while in the second surah the limits he should observe at instances of expressing love to them are described Both surahs are addressed to the Muslims and it is evident from their subject matter that they were revealed in Madinah in the tazkiyah wa tathir phase of Muhammad s preaching mission 17 18 References edit Tanzil Quran Navigator القرآن الكريم tanzil net The Meaning of the Qur an English Tafsir Translation of Quran In English Ahadees com Tanzil Quran Navigator القرآن الكريم QuranX com The most complete Quran Hadith Tafsir collection available quranx com Retrieved 10 October 2023 Wherry Elwood Morris 1896 A Complete Index to Sale s Text Preliminary Discourse and Notes London Kegan Paul Trench Trubner and Co nbsp This article incorporates text from this source which is in the public domain Muhammad Asad The Message of The Qur an 1980 an influential translation and interpretation of the Qur an Abul A la Maududi Tafhim ul Quran Al Zamakhshari George Sale Mohammed The Quran vol 4 1896 Sahih al Bukhari 6691 In book reference Book 83 Hadith 68 USC MSA web English reference Vol 8 Book 78 Hadith 682 deprecated numbering scheme Sunan an Nasa i 3420 In book reference Book 27 Hadith 32 English translation Vol 4 Book 27 Hadith 3449 Hamiduddin Farahi translated by Tariq Mahmood Hashmi 2008 Exordium to coherence in the Quran an English translation of Fatiḥah Niẓam al Qurʼan 1st ed Lahore al Mawrid ISBN 978 9698799571 Tadabbur i Quran Dr Israr Ahmed Bayan ul Quran Amin Ahsan Islahi Tadabbur i Quran Chapter 65 amp 66 Javed Ahmad Ghamidi Quran Meta Information Website for Javed Ahmad Ghamidi External links edit nbsp Wikimedia Commons has media related to At Tahrim Q66 6 50 translations islamawakened com Quran 66 Quran com Retrieved from https en wikipedia org w index php title At Tahrim amp oldid 1211414371 Summary, wikipedia, wiki, book, books, library,
