Surah At-Tahrim (The Prohibition)

12 verses, Medinan

Surah At-Tahrim (The Prohibition): (1) O Prophet...

Regarding the connection to the preceding verses, it is due to their shared specific rulings concerning women. The address regarding divorce at the beginning of that Surah and the address regarding prohibition at the beginning of this Surah share a connection because divorce, in most or perhaps all cases (as per some scholars' view), involves prohibiting what Allah has made lawful.

The connection between the end of that Surah and this one is that what is mentioned at the end of that Surah indicates the greatness of Allah's Presence, just as it indicates the perfection of His Power and Knowledge. The creation of the heavens and the earth and the wonders within them requires both Power and Knowledge. The greatness of the Divine Presence is incompatible with the ability to prohibit what Allah has made lawful. For this reason, Allah Almighty said: {Why do you prohibit what Allah has made lawful for you?}

There is a difference of opinion regarding what the Prophet (peace be upon him) prohibited for himself.

In Al-Kashshaf, it is narrated that the Prophet (PBUH) secluded himself with Māriyah on 'Ā'ishah's day, and Ḥafṣah learned about it. He told her: "Conceal this from me, and I have prohibited Māriyah for myself. I give you good news that Abū Bakr and 'Umar will rule my Ummah after me." She informed 'Ā'ishah, and the two were close friends.

Another narration states that he secluded himself with her on Ḥafṣah's day, appeased her by that, and asked her to keep it secret, but she did not keep it secret. So, he divorced her and withdrew from his wives, remaining in Māriyah's quarters for twenty-nine nights. It is narrated that 'Umar said to her: "If there were any good in the family of Al-Khaṭṭāb, he would not have divorced you." Then Jibrīl (Gabriel) descended and said: "Take her back, for she is one who fasts often and prays often, and she is one of your wives in Paradise."

It is also narrated that he did not actually divorce her, but merely mentioned the possibility of divorce.

Another narration states that the Prophet (PBUH) drank honey in the house of Zaynab bint Jaḥsh. 'Ā'ishah and Ḥafṣah conspired and said to him: "We smell the scent of maghāfīr (a type of resinous gum) from you." The Messenger of Allah (PBUH) disliked spitting, so he prohibited honey for himself. The meaning is: "Why do you prohibit what Allah has made lawful for you," referring to the lawful possession of a slave woman (milk al-yamīn) or the honey. This latter view is held by Al-Ḥasan, Mujāhid, Qatādah, Al-Sha'bī, and Masrūq, and it is a narration from Thābit on the authority of Anas.

Masrūq said: "The Prophet (PBUH) prohibited his concubine (umm walad) and swore not to approach her. Then Allah Almighty revealed this verse, and it was said to him: 'As for what is forbidden, it has been made lawful [for you by Allah], and as for the oath you swore, Allah has ordained for you the dissolution of your oaths.'"

Al-Sha'bī said: "Along with prohibiting the unlawful thing, there was an oath. He was admonished concerning the unlawful thing, and only the oath requires expiation. This is the meaning of His saying: {Indeed, Allah has ordained...}"

The author of Al-Naẓm states that His saying {Why do you prohibit...} is an interrogative used for censure. Censure from Allah Almighty is a prohibition. Prohibiting what is lawful is disliked, and what is lawful is not prohibited except by the prohibition of Allah Almighty.

His saying {seeking the pleasure of your wives}—the word {seeking} (tabtaghī) is a circumstantial clause (ḥāl) that takes the form of the imperfect tense, meaning: "Why did you prohibit while seeking the pleasure of your wives?"

Al-Kashshāf says: {seeking} is either an explanation of "prohibit," or a circumstantial clause, or a new sentence (interjection). This is an error on his part, because no one has the right to prohibit what Allah has made lawful. {And Allah is Forgiving, Merciful}: He has forgiven you the slip that preceded, and {Merciful} means He has shown mercy to you by not holding you accountable for it.

Then, there are discussions concerning the verse:

This address might suggest a tone of reprimand, which contradicts the description of the Prophet (PBUH) with a title that involves honor and exaltation. How is this reconciled?

We say: The apparent meaning is that this address is not a reprimand but rather a notification that what he did was not entirely appropriate.

It is impossible to truly prohibit what Allah has made lawful. This is because making something lawful implies favoring the side of permissibility, and making it unlawful implies favoring the side of prohibition. There is no room for the combination of these two preferences. So how can it be said: {Why do you prohibit what Allah has made lawful for you}?

We say: The meaning of this prohibition is abstaining from benefiting from the wives, not believing that they became unlawful after Allah had made them lawful. Thus, the Prophet (PBUH) abstained from benefiting from them while believing they remained lawful. Whoever believes that this prohibition means prohibiting what Allah Himself made lawful has committed disbelief, so how can such a thing be attributed to the Prophet (PBUH)?

If it is asked: What is the ruling on prohibiting what is lawful? We say: The Imams differed on this.

Abū Ḥanīfah considers it an oath in everything, and he considers the intended benefit in what is prohibited. If he prohibits food, he has sworn upon eating it. If he prohibits a female slave, he has sworn upon having intercourse with her. If he prohibits a wife, it is like īlā' (a vow of abstinence) from her, unless he had a specific intention. If he intended ẓihār (a form of divorce), it is ẓihār. If he intended divorce, it is a revocable divorce (ṭalāq raj'ī). If he intended three divorces, it is as he intended. If he says, "I intended to lie," he is held accountable in his relationship with his Lord, but not in court regarding the nullification of the īlā'. If he says, "Every lawful thing is unlawful for me," it applies to food and drink if he had no specific intention; otherwise, it applies to what he intended.

Al-Shāfi'ī does not consider it an oath, but rather a cause (sabab) for expiation, specifically concerning wives. If he intended divorce, it is revocable divorce according to him. As for the difference of opinion among the Companions, it is as mentioned in Al-Kashshāf, so there is no need for us to mention it here.

Then Allah Almighty said:

{Indeed, Allah has ordained for you the dissolution of your oaths. And Allah is your Master, and He is the Knowing, the Wise.}

{And [mention] when the Prophet confided to one of his wives a matter; but when she informed [others] of it and Allah made him aware of it, he made known [some of it] and ignored a portion. And when he informed her about it, she said, "Who informed you of this?" He said, "Informed me the All-Knowing, the Acquainted."}