Sūrat al-Taḥrīm

Classification: Medinan. It is also called the "Sūrah of the Prophet" (may God bless him and grant him peace). It consists of twelve verses and was revealed after Sūrat al-Ḥujurāt.

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

{O Prophet, why do you prohibit [yourself from] what God has made lawful for you, seeking the approval of your wives? And God is Forgiving, Merciful. God has already ordained for you [legal means for] the dissolution of your oaths. And God is your protector, and He is the Knowing, the Wise.}

Narrations regarding the occasion of revelation:

(1207) It is narrated that the Messenger of Allah (ﷺ) secluded himself with Mariyah on the day of ‘Aishah. Hafsah learned of this, so he said to her: "Keep this a secret, for I have made Mariyah unlawful to myself, and I give you the glad tidings that Abu Bakr and ‘Umar will possess the affair of my nation after me." She then told ‘Aishah, as they were close friends. Another account says he secluded himself with her on the day of Hafsah, and he pleased her with that and asked her to keep it secret, but she did not. Consequently, he divorced her and withdrew from his wives, staying for twenty-nine nights in the house of Mariyah.

(1208) It is narrated that ‘Umar said to her: "If there were any good in the family of Al-Khattab, he would not have divorced you." Then Gabriel (peace be upon him) descended and said: "Take her back, for she is a woman who fasts and prays much, and she is one of your wives in Paradise."

(1209) It is narrated that he drank honey in the house of Zaynab bint Jahsh. ‘Aishah and Hafsah conspired and said to him: "We smell the odor of Maghafir (a foul-smelling resin) on you," and the Messenger of Allah (ﷺ) disliked bad odors, so he forbade the honey for himself.

Exegesis:

The meaning of {Why do you forbid what Allah has made lawful for you} refers to either the slave-girl (Mariyah) or the honey.

{Seeking} is either an explanation of "forbid" or a circumstantial qualifier, or a new sentence. This was a lapse on his part, for no one has the right to forbid what Allah has made lawful. Allah made things lawful for a wisdom and benefit He knows; to forbid them is to turn that benefit into a corruption.

{And Allah is Forgiving}—He has forgiven you for this lapse. {Merciful}—He has shown you mercy and did not hold you accountable for it.

{Allah has already ordained for you the dissolution of your oaths} contains two meanings:

1. Allah has legislated for you the Istithna (making an exception) in your oaths, from the phrase "He made his oath lawful," meaning he made an exception in it.
2. Allah has legislated for you the dissolution of oaths through Kaffarah (expiation).

(1210) The Prophet (ﷺ) said: "No man has three children die and the Fire touches him, except for the dissolution of the oath (i.e., the brief passing through Hell)."

Legal Discussion:

What is the ruling on forbidding the lawful? There is disagreement:

• Abu Hanifah: He considers it an oath in all cases. If one forbids food, he has sworn not to eat it; if a slave-girl, not to have intercourse with her; if a wife, it is Ila’ (vow of abstinence). If he intended Zihar, it is Zihar; if he intended divorce, it is a Ba’in (irrevocable) divorce.
• Al-Shafi’i: He does not see it as an oath, but as a cause for expiation regarding wives only. If he intended divorce, it is Raj’i (revocable).
• Others: Many companions (Abu Bakr, ‘Umar, Ibn Abbas, etc.) held that "forbidding" is an oath. Masruq and Al-Sha’bi held that it is nothing at all, arguing that no one has the right to forbid what Allah has made lawful.

The Messenger of Allah (ﷺ) did not actually forbid what Allah made lawful; rather, he refrained from Mariyah due to a prior oath: "By Allah, I will not approach her after today." Thus, it was said to him: {Why do you forbid...}, meaning: Do not refrain due to the oath; proceed with what you swore against and pay the expiation.

{And Allah is your Protector}—your Master and the One who manages your affairs. {And He is the All-Knowing}—of what benefits you, so He legislates it for you. {The Wise}—He does not command or forbid except by what wisdom dictates. It is also said: "Your Protector" means He is closer to you than your own selves, so His counsel is more beneficial to you than your own counsel to yourselves.

{And when the Prophet confided to one of his wives a statement...}