Surah Tahrim ayat 2 Tafsir Quran 66:2

﴿قَدْ فَرَضَ اللَّهُ لَكُمْ تَحِلَّةَ أَيْمَانِكُمْ ۚ وَاللَّهُ مَوْلَاكُمْ ۖ وَهُوَ الْعَلِيمُ الْحَكِيمُ﴾
[ التحريم: 2]

66:2 Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.

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-Mā’ida Q. 589 and the forbidding of sexual relations with a handmaiden counts as an oath so did the Prophet s expiate? Muqātil b. Sulaymān said ‘He set free a slave in expiation for his prohibition of Māriya’; whereas al-Hasan al-Basrī said ‘He never expiated because the Prophet s has been forgiven all errors’. And God is your Protector your Helper and He is the Knower the Wise.

Allah has ordained for you the path to tread in cases when it is mandatory to make atonement in expiation of your oaths. Allah is your Creator and your tutelary guardian; He is AL-Alim (the Omniscient) and AL-Hakim (the Wise)

Which was revealed in Al-Madinah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Allah censures His Prophet for Prohibiting Himself from what He has allowed for Him In the Book Al-Bukhari recorded that `Ubayd bin `Umayr said that he heard `A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house.
( She said ) "Hafsah and I decided that when the Prophet entered upon either of us, we would say, `I smell Maghafir on you.
Have you eaten Maghafir' When he entered upon one of us, she said that to him.
He replied ( to her ),
«لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه»
( No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again. )" Then the following was revealed; يأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ اللَّهُ لَكَ ( O Prophet! Why do you fobid that which Allah has allowed to you ) up to, إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ( If you both turn in repentance to Allah, your hearts are indeed so inclined; ) in reference to `A'ishah and Hafsah. وَإِذَ أَسَرَّ النَّبِىُّ إِلَى بَعْضِ أَزْوَجِهِ حَدِيثاً ( And (remember ) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying,
«بَلْ شَرِبْتُ عَسَلًا»
( But I have drunk honey. ) Ibrahim bin Musa said that Hisham said that it also meant his saying,
«وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا»
( I will not drink it anymore, I have taken an oath to that.
Therefore, do not inform anybody about it. ) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth ( a type of citrus ) its taste is sweet..." Al-Jawhari said, "The `Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from `A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows.
In the Book of Divorce, Al-Bukhari recorded that `A'ishah said, "Allah's Messenger ﷺ liked sweets and honey.
After performing the `Asr prayer, he used to visit his wives, going close to them.
So he went to Hafsah, daughter of `Umar, and stayed with her more than his usual stay.
I ( `A'ishah ) became jealous and asked about that.
It was said to me, `A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger ﷺ made from it.' I said, `By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam`ah, `When the Messenger visits you and draws close to you, say to him, `Have you eaten Maghafir' And when he says to you, `No', then ask him, `What is this odor' He will say to you, `Hafsah has given me a drink of honey.' Then you should say to him, `The honeybees might have eaten from Urfut, and I will also say the same to him.
Safiyyah, you should also say this.' Sawdah later said, `It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, `O Messenger of Allah! Did you eat Maghafir' He said, `No.' She again said, `Then what is this odor' He said,
«سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل»
( Hafsah gave me honey to drink. ) She said, `The honeybees might have eaten from `Urfut.')" `A'ishah continued, "When he came to me I said the same to him.
He then visited Safiyyah and she also said similar to him.
When he again visited Hafsah, she said, `O Messenger of Allah, should I not give you that ( drink )' He said,
«لَا حَاجَةَ لِي فِيه»
( I do not need it. ) Sawdah said, `By Allah! We have prevented him from drinking honey.' I said to her, `Keep quiet!"' Muslim also recorded this Hadith, but this wording is from Al-Bukhari.
In the narration of Muslim, `A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him" This is why they suggested to him that he ate Maghafir, because it causes a bad odor.
When he said,
«بَلْ شَرِبْتُ عَسَلًا»
( No, I had some honey. ) They said that the bees ate from a tree that is called Al-`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him.
The latter narration, collected through `Urwah from `A'ishah, mentions that it was Hafsah who gave the Prophet the honey.
In another narration collected from `Ubayd bin `Umayr, from `A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet , while `A'ishah and Hafsah were the plotters.
Allah knows best.
Some might say that they were two separate incidents.
However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents.
Allah knows best.
A Hadith that Imam Ahmad collected in the Musnad mentions that `A'ishah and Hafsah were the plotters.
Imam Ahmad recorded that Ibn `Abbas said, "I was eager to ask `Umar about the two ladies among the wives of the Prophet , about whom Allah said, إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ( If you two turn in repentance to Allah your hearts are indeed so inclined; ) Then I performed Hajj along with `Umar, and on our way back from Hajj he went aside ( to relieve himself ).
I also went aside along with him carrying a tumbler of water.
When he finished and returned, I poured water on his hands from the tumbler and he performed ablution.
I said, `O Commander of the faithful! Who were the two ladies among the wives of the Prophet , to whom Allah said, إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ( If you two turn in repentance to Allah your hearts are indeed so inclined )' `Umar said, `I am astonished at your question, O Ibn `Abbas."' - Az-Zuhri ( a subnarrator ) said that `Umar did not like the question, but he still answered it, saying that they were `A'ishah and Hafsah.
"Then `Umar went on relating the story and said, `We, the people of Quraysh, used to have authority over our women.
But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women.
At that time, I was residing at the house of Umayyah bin Zayd, in Al-`Awali.
Once I got angry with my wife, and she talked back to me; I disliked her answering me back.
She said, `Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, `Do you talk back to Allah's Messenger ﷺ ' She said, `Yes.' I asked, `Does any of you keep Allah's Messenger ﷺ angry all day long, until night' She replied, `Yes.' I said, `Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined Don't ask Allah's Messenger ﷺ too many things, and don't retort him in any case.
Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger ﷺ than you.' He meant `A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet in turns.
He used to go one day, and I another day.
When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me.
In those days it was rumored that the Ghassan ( tribe ) were preparing their horses to invade us.
My companion went and returned to us at night and knocked at my door.
I came out to him.
He said that a grave thing happened.
I asked him, `What is it Have Ghassan come' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives.
I said, `Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer.
I went to Hafsah and found her weeping.
I asked her, `Has Allah's Messenger ﷺ divorced all of you' She replied, `I don't know.
He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, `I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping.
I sat with them for some time, but could not endure the situation.
So, I requested to the boy, `Will you get the permission for `Umar' He went in and then came out saying, `I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, `Will you get the permission for `Umar' He went in and brought the same reply as before.
When I was leaving, behold, he called me saying, `Allah's Messenger ﷺ has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet. I said, `Have you divorced your wives, O Allah's Messenger' He raised his eyes to me and replied no.
I said, `Allahu Akbar.
O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women.
But when we came to Al-Madinah, we found a people whose women had the upper hand over them.
Our women started learning this behavior from them.
Once, I got angry with my wife, and she talked back to me.
I disliked that behavior from her and she said, `Why do you dislike that I talk back to you By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, `Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger In that case, she would be ruined.' On that the Prophet smiled.
I then said, `O Allah's Messenger! I went to Hafsah and said to her, `Do not be tempted to imitate your companion ( `A'ishah ) for she is more beautiful than you and more beloved to the Prophet.' The Prophet smiled again.
When I saw him smiling, I said, `Does the Messenger feel calm' He said, `Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides.
I said, `Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet sat upright and said,
«أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا»
( O Ibn Al-Khattab! Do you have any doubt These people have been given rewards of their good deeds in this world only. ) I asked the Prophet , `Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration.
Al-Bukhari and Muslim also collected it from Ibn `Abbas, who said, "For a whole year, I was eager to ask `Umar bin Al-Khattab about an Ayah.
However, I hesitated out of respect for him.
Once, he went on a Hajj trip and I accompanied him.
On our way back, he stopped to relieve himself behind some trees of Arak.
I stopped until he finished and then walked along with him and asked him, `O Leader of the believers! Who are the two women who helped each other ( or plotted ) against the Prophet "' This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn `Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِن تَظَاهَرَا عَلَيْهِ ( but if you help one another against him, )" `Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith.
Muslim also recorded that Ibn `Abbas said that `Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles.
They said, `Allah's Messenger ﷺ has divorced his wives.' That occurred before Hijab was commanded.
I said to myself, `I must investigate this news today."' So he mentioned the Hadith in which he went to `A'ishah and Hafsah and admonished them.
He then said, `I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill.
I called, `O Rabah, seek permission for me from Allah's Messenger ﷺ."' He then mentioned the story as we mentioned above.
`Umar continued, "I said, `O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered.
And so the Ayat of option was revealed.
Allah said, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ ( Maybe his Lord, if he divorces you, will give him in your place wives better than you, ) and, وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَـهُ وَجِبْرِيلُ وَصَـلِحُ الْمُؤْمِنِينَ وَالْمَلَـئِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ ( but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers. ) I said, `Messenger of Allah ﷺ, have you divorced them' He said, `No.' I stood at the door of the Masjid and called out at the top of my voice, `The Messenger of Allah ﷺ has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ الاٌّمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِى الاٌّمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ( When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with ) it.)( 4:83 ) It was I who understood ( and properly investigated ) this matter." Similar was said by Sa`id bin Jubayr, `Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others.
The Ayah, وَصَـلِحُ الْمُؤْمِنِينَ ( and the righteous among the believers; ) refers to Abu Bakr and `Umar.
Al-Hasan Al-Basri added `Uthman to them.
Layth bin Abi Sulaym said from Mujahid: وَصَـلِحُ الْمُؤْمِنِينَ ( and the righteous among the believers; ) includes `Ali bin Abi Talib also.
Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ ( Maybe his Lord, if he divorces you, will give him instead of you, wives better than you. ) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67.
`Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى ( And take you the Maqam (station ) of Ibrahim as a place of prayer.) ( 2:125 ) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet .
So I advised them, saying, `Either stop bothering Allah's Messenger ﷺ or Allah might provide him better wives than you.
Al-Hasan Al-Basri added `Uthman to them.
Layth bin Abi Sulaym said from Mujahid: وَصَـلِحُ الْمُؤْمِنِينَ ( and the righteous among the believers; ) includes `Ali bin Abi Talib also.
Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ ( Maybe his Lord, if he divorces you, will give him instead of you, wives better than you. ) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67.
`Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى ( And take you the Maqam (station ) of Ibrahim as a place of prayer.) ( 2:125 ) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet .
So I advised them, saying, `Either stop bothering Allah's Messenger ﷺ or Allah might provide him better wives than you.
Abu `Abdur-Rahman As-Sulami, Abu Malik, Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.

(66:2) Allah has prescribed for you a way for the absolution of your oaths. *4 Allah is your Guardian. He is All-Knowing, Most Wise. *5

Allah has already ordained for you [Muslims] meaning

*4) It means: " Act according to the method AIIah has prescribed for absolution from oaths by cxpiation in AI-Ma'idah :89 and break your promise that you have trade to forbid yourself a lawful thing.
" Here, an important legal question arises and it is this: Is this Command applicable to the case when a person has forbiddcn himsclf a lawful thing on oath, or is forbidding oncsclf a lawful thing by itsclf tantamount to swearing an oath, whether the words of the oath have been used or not'? The jurists in this regard have expressed different opinions:
One section of them says that mere forbidding oncsclf a lawful thing is not an oath.
If a person without swearing an oath has forbiddcn himself a wife, or some other lawful thing, it is an absurd thing which does not entail any expiation, but he can resume without any expiation the use of the thing that he had forbidden himself.
This is the opinion of Masruq, Sha'bi, Rabi'ah and Abu Salamah; and the same view is held by Ibn Jarir and all the Zahiris.
According to them forbidding oneself something would be an oath only in case express words of oath are used when forbidding it for oneself.
In this regard, their reasoning is that since the Holy Prophet ( upon whom be peace ) while forbidding himself a lawful thing had also sworn an oath, as has been reported in several traditions, AIIah told him to act according to the method that had been appointed for absolving oneself from oaths.

The second group says that to forbid oncsclf something without using the words of oath is not an oath by itself, but the case of the wife is an exception.
If a person has .
forbiddcn himself a garment, or an article of food, it is meaningless, and one can use it without expiation.
But if concerning a wifc or a slave-girl he has said: " I forbid myself an intercourse with her, " she would not become unlawfirl and forbiddcn, but one would have to expiate the oath before going in to her.
This is the opinion of the Shafe'is.
( Mugni al-Muhtaj ).
And a similar opinion on this question is held by the Malikis.
( Ibn al-'Arabi, Ahkam al-Qur an ).

The third group says that to forbid oneself something is by itsclf an oath even if the words of oath have not been used.
This is the opinion of Hadrat Abu Bakr.
Hadrat 'A'ishah, Hadrat 'Umar, Hadrat 'Abdullah bin Mas'ud, Hadrat Zaid bin Thabit and Hadrat 'Abdullah bin 'Abbas ( may Allah bless them aII ).
Although from Ibn 'Abbas another opinion has been reported in Bukhari to the effect: " If a tnan has forbidden himsclf his wifc, it is meaningless, " yet it has been interpreted to mean that according to him this is not divorce but an oath which entails an expiation.
For in Bukhari, Muslim and Ibn Majah, another saying of Ibn 'Abbas has been reported that to forbid oneself one's wife entails an expiation, and in Nasa'i the tradition is to the effect that when Ibn 'Abbas was asked his opinion on this, he said: " She is not forbidden to you, but you must pay the expiation. " and in Ibn Jarir's tradition the words of Ibn 'Abbas are to the effect: " If the people forbid themselves what Allah has made lawful for them, they must expiate their oath. " This same is the opinion of Hasan Basri, 'Ata, Ta'us.
Suleman bin Yasar.
Ibn Jubair and Qatadah, and the same has been adopted by the Hanafis.
Imam Abu Bakr al-Jassas says: `The words of the verse lima tuharrimu do not indicate that the Holy Prophet ( upon whom be peace ) along with forbidding himself the lawful thing had also sworn an oath, therefore, one will have to admit that tahrim ( to forbid oneself something ) itself is an oath; for after it Allah made obligatory the expiation of the oath in connection with the prohibition." Farther on he writes again: 'Our companions ( i.e.
the Hanafis ) regard tahrim as an oath in case it is not accompanied by the intention of divorce.
If a person forbade himself his wife, he in fact said: "By God, I will not come near you," thus, he committed ila' ( act of temporary separation! .
And if he forbade himself an article of food.
etc, he in a wav said: "By God, I will not use that article." For Allah first said: "Why do you forbid that which AIIah has made lawful?" and then said.
"AIIah has appointed a way to absolve you from your oaths." Thus, Allah has regarded tahrim as an oath, and the word tahrim in its meaning and legal effect becomes synonymous with an oath. "
Here, for the benefit of the common man, it would be useful to tell what is the legal command according to the jurists in respect of forbidding oneself one's wife and forbidding oneself other things besides the wife.

The Hanafis say that if without the intention of divorce somebody forbade himself his wife, or swore an oath that he would not have conjugal relations with her, this would be ila (temporary separation ), and in this cast he would have to expiate his oath before having the sexual relation .
But if wit h the intention Of divorce he said: " You are unlawful to me, " it will have to be ascertained what was his actual intention.
If his intention was of three divorces, the three divorces will take place, and if the intention was of a lesser number, of one or two divorces, only one divorce will take place in either case.
And if some body says: " I have forbidden myself whatever was lawful for me, this would not apply to the wife unless he said these words with the intention of forbidding himself the wife.
Apart from the wife, one cannot use the thing O11e has forbidden oneself until one has expiated the oath.
Badai as-Sana'i: Hedayah; Fath Al-Qadir,' al-Jassas, Ahkam al-Qur an.

The Shafe'is say that if one forbids oneself the wife with the intention of divorce or zihar, the intended thing would become effective, whether it is a revocable divorce or an irrevocable divorce, or zihar.
And if a person used the words of tahrim with the intention of both divorce and zihar, he would be asked to choose one, or the other, for both divorce and zihar cannot be established at one and the same time.
Divorce dissolves marriage but in case of zihar it continues and if without any intention the wife is forbidden, she would not become forbidden, but expiation of the oath would become necessary.
And if another thing, apart from the wife, is forbidden, it would be meaningless; there is no expiation for it.
( Mughni al-Muhtaj ).

The Malikis say that if a person forbids himself anything other than the wife, it neither becomes forbidden nor entails an expiation.
But if he says to the wife, "You are unlawful, or unlawfirl for me, or I am unlawful for you," this would amount to a triple divorce in any case whether this was said to a wife with whom marriage has been consummated, or to one with whom it has not yet been consummated, unless his intention was of less than three divorces.
Asbagh says: 'If a person says: whatever was lawful for me, is unlawful, the wife also becomes forbidden unless he makes an exception of the wife. " In al-Mudawwanah, distinction has been made between the wife with whom marriage has been consummated and the wife with whom it has not been consummated.
If one forbids oneself the former, a threefold divorce will take place irrespective of the intention, but in case of the latter the same number of divorces would take effect as was intended, and if there was no intention of any particular number, it would be considered a triple divorce ( Hashiyah ad-Dusuqi ).
Qadi Ibn al-'Arabi in his Ahkam al-Qur'an has cited three statements of Imam Malik: ( 1 ) That forbidding oneself the wife amounts to an irrevocable divorce; ( 2 ) that it amounts to three divorces; and ( 3 ) that in case of the wife with whom marriage has been consummated it amounts to three divorces, bat in case of the one with whom it has not been consummated, to only one divorce if one was intended Then he says: 'The correct thing is that forbidding oneself the wife amounts to one divorce only.
for if the man uses the word divorce instead of calling her unlawfirl without specifying the number, only one divorce will take place."
Three different views in this regard have been reported from Imam Ahmad bin Hanbal: ( 1 ) That to forbid oneself the wife, or to make a lawful thing absolutely unlawful for oneself, is zihar, whether zihar was intended or not; ( 2 ) that this is an express allusion to divorce, and it amounts to pronouncing a triple divorce whether only one divorce was intended; and ( 3 ) that it is an oath, unless The man had the intention of divorce or zihar and in this case the same would take effect as was intended.
Of these only the first one is the best known view among the Hanbalis.
( Al-Insaf )
*5) That is, "Allah is your Master and Guardian of your affairs.
He knows best in what lies your own good, and whatever Commands He has given, they are aII based on wisdom.
" The first thing means: "You are not independent in this world, but you are servant of Allah and He is your Master; therefore, none of you possesses any power to alter or change the ways and methods prescribed by Him; the best thing for you is to entrust your affairs to Him and continue to obey Him.
"
The second thing means that all the methods and laws that AIIah has enjoined, are based on knowledge and wisdom, Whatever He has made lawful, has been made lawful on the basis of knowledge and wisdom and whatever He has made unlawful also has been made unlawful on the basis of knowledge and wisdom.
Nothing has been made lawful or unlawful at random.
Therefore, those who believe in AIIah should understand that it is Allah Who is AII-Knowing and All-Wist and not they.
and their well-being lies only in carrying out duly the Commands given by Him.

 

Which was revealed in Al-Madinah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Allah censures His Prophet for Prohibiting Himself from what He has allowed for Him In the Book Al-Bukhari recorded that `Ubayd bin `Umayr said that he heard `A'ishah claiming that Allah's Messenger ﷺ used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house.
( She said ) "Hafsah and I decided that when the Prophet entered upon either of us, we would say, `I smell Maghafir on you.
Have you eaten Maghafir' When he entered upon one of us, she said that to him.
He replied ( to her ), «لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه» ( No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again. )" Then the following was revealed; يأَيُّهَا النَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ اللَّهُ لَكَ ( O Prophet! Why do you fobid that which Allah has allowed to you ) up to, إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ( If you both turn in repentance to Allah, your hearts are indeed so inclined; ) in reference to `A'ishah and Hafsah. وَإِذَ أَسَرَّ النَّبِىُّ إِلَى بَعْضِ أَزْوَجِهِ حَدِيثاً ( And (remember ) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying, «بَلْ شَرِبْتُ عَسَلًا» ( But I have drunk honey. ) Ibrahim bin Musa said that Hisham said that it also meant his saying, «وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا» ( I will not drink it anymore, I have taken an oath to that.
Therefore, do not inform anybody about it. ) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, "Al-Maghafir is a type of sap, and in Ar-Rimth ( a type of citrus ) its taste is sweet..." Al-Jawhari said, "The `Urfut is a tree of the shrub variety, which secretes Maghfur." Muslim collected this Hadith from `A'ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows.
In the Book of Divorce, Al-Bukhari recorded that `A'ishah said, "Allah's Messenger ﷺ liked sweets and honey.
After performing the `Asr prayer, he used to visit his wives, going close to them.
So he went to Hafsah, daughter of `Umar, and stayed with her more than his usual stay.
I ( `A'ishah ) became jealous and asked about that.
It was said to me, `A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah's Messenger ﷺ made from it.' I said, `By Allah, we will contrive a plot against him.' I said to Sawdah bint Zam`ah, `When the Messenger visits you and draws close to you, say to him, `Have you eaten Maghafir' And when he says to you, `No', then ask him, `What is this odor' He will say to you, `Hafsah has given me a drink of honey.' Then you should say to him, `The honeybees might have eaten from Urfut, and I will also say the same to him.
Safiyyah, you should also say this.' Sawdah later said, `It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.' So when Allah's Messenger ﷺ came near her, she said, `O Messenger of Allah! Did you eat Maghafir' He said, `No.' She again said, `Then what is this odor' He said, «سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل» ( Hafsah gave me honey to drink. ) She said, `The honeybees might have eaten from `Urfut.')" `A'ishah continued, "When he came to me I said the same to him.
He then visited Safiyyah and she also said similar to him.
When he again visited Hafsah, she said, `O Messenger of Allah, should I not give you that ( drink )' He said, «لَا حَاجَةَ لِي فِيه» ( I do not need it. ) Sawdah said, `By Allah! We have prevented him from drinking honey.' I said to her, `Keep quiet!"' Muslim also recorded this Hadith, but this wording is from Al-Bukhari.
In the narration of Muslim, `A'ishah said, "The Messenger of Allah ﷺ used to hate to have a bad odor coming from him" This is why they suggested to him that he ate Maghafir, because it causes a bad odor.
When he said, «بَلْ شَرِبْتُ عَسَلًا» ( No, I had some honey. ) They said that the bees ate from a tree that is called Al-`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him.
The latter narration, collected through `Urwah from `A'ishah, mentions that it was Hafsah who gave the Prophet the honey.
In another narration collected from `Ubayd bin `Umayr, from `A'ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet , while `A'ishah and Hafsah were the plotters.
Allah knows best.
Some might say that they were two separate incidents.
However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents.
Allah knows best.
A Hadith that Imam Ahmad collected in the Musnad mentions that `A'ishah and Hafsah were the plotters.
Imam Ahmad recorded that Ibn `Abbas said, "I was eager to ask `Umar about the two ladies among the wives of the Prophet , about whom Allah said, إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ( If you two turn in repentance to Allah your hearts are indeed so inclined; ) Then I performed Hajj along with `Umar, and on our way back from Hajj he went aside ( to relieve himself ).
I also went aside along with him carrying a tumbler of water.
When he finished and returned, I poured water on his hands from the tumbler and he performed ablution.
I said, `O Commander of the faithful! Who were the two ladies among the wives of the Prophet , to whom Allah said, إِن تَتُوبَآ إِلَى اللَّهِ فَقَدْ صَغَتْ قُلُوبُكُمَا ( If you two turn in repentance to Allah your hearts are indeed so inclined )' `Umar said, `I am astonished at your question, O Ibn `Abbas."' - Az-Zuhri ( a subnarrator ) said that `Umar did not like the question, but he still answered it, saying that they were `A'ishah and Hafsah.
"Then `Umar went on relating the story and said, `We, the people of Quraysh, used to have authority over our women.
But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women.
At that time, I was residing at the house of Umayyah bin Zayd, in Al-`Awali.
Once I got angry with my wife, and she talked back to me; I disliked her answering me back.
She said, `Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.' Then I went to Hafsah and asked her, `Do you talk back to Allah's Messenger ﷺ ' She said, `Yes.' I asked, `Does any of you keep Allah's Messenger ﷺ angry all day long, until night' She replied, `Yes.' I said, `Whoever among you does this is a ruined, losing person! Doesn't she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined Don't ask Allah's Messenger ﷺ too many things, and don't retort him in any case.
Demand from me whatever you like, and don't be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah's Messenger ﷺ than you.' He meant `A'ishah. I, and an Ansari neighbor of mine used to visit the Prophet in turns.
He used to go one day, and I another day.
When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me.
In those days it was rumored that the Ghassan ( tribe ) were preparing their horses to invade us.
My companion went and returned to us at night and knocked at my door.
I came out to him.
He said that a grave thing happened.
I asked him, `What is it Have Ghassan come' He replied that it was worse and more serious than that, adding that Allah's Messenger ﷺ had divorced all his wives.
I said, `Hafsah is a ruined loser! I expected that would happen some day.' So I dressed myself and I performed the Subh prayer.
I went to Hafsah and found her weeping.
I asked her, `Has Allah's Messenger ﷺ divorced all of you' She replied, `I don't know.
He is there alone in the upper room.' I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, `I mentioned you to him and he remained silent.' I then went out and came to the Minbar and found a group of people around it and some of them were weeping.
I sat with them for some time, but could not endure the situation.
So, I requested to the boy, `Will you get the permission for `Umar' He went in and then came out saying, `I mentioned you to him, but he did not reply.' So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, `Will you get the permission for `Umar' He went in and brought the same reply as before.
When I was leaving, behold, he called me saying, `Allah's Messenger ﷺ has granted you permission.' So, I entered the Prophet's room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet. I said, `Have you divorced your wives, O Allah's Messenger' He raised his eyes to me and replied no.
I said, `Allahu Akbar.
O Allah's Messenger! We, the people of Quraysh used to have the upper hand over our women.
But when we came to Al-Madinah, we found a people whose women had the upper hand over them.
Our women started learning this behavior from them.
Once, I got angry with my wife, and she talked back to me.
I disliked that behavior from her and she said, `Why do you dislike that I talk back to you By Allah, the Prophet's wives talk back to him and one of them would ignore him the whole day, until the night.' I said to her, `Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger's anger In that case, she would be ruined.' On that the Prophet smiled.
I then said, `O Allah's Messenger! I went to Hafsah and said to her, `Do not be tempted to imitate your companion ( `A'ishah ) for she is more beautiful than you and more beloved to the Prophet.' The Prophet smiled again.
When I saw him smiling, I said, `Does the Messenger feel calm' He said, `Yes.' So, I sat down and cast a glance at the room, and by Allah, I couldn't see anything of importance, except three hides.
I said, `Invoke Allah, O Allah's Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.' The Prophet sat upright and said, «أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا» ( O Ibn Al-Khattab! Do you have any doubt These people have been given rewards of their good deeds in this world only. ) I asked the Prophet , `Please beg Allah's forgiveness for me, O Allah's Messenger.' The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him." Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i also collected this Hadith using various chains of narration.
Al-Bukhari and Muslim also collected it from Ibn `Abbas, who said, "For a whole year, I was eager to ask `Umar bin Al-Khattab about an Ayah.
However, I hesitated out of respect for him.
Once, he went on a Hajj trip and I accompanied him.
On our way back, he stopped to relieve himself behind some trees of Arak.
I stopped until he finished and then walked along with him and asked him, `O Leader of the believers! Who are the two women who helped each other ( or plotted ) against the Prophet "' This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn `Abbas asked, "Who are the two women about whom Allah the Exalted said, وَإِن تَظَاهَرَا عَلَيْهِ ( but if you help one another against him, )" `Umar replied, "A'ishah and Hafsah." Muslim mentioned the rest of the Hadith.
Muslim also recorded that Ibn `Abbas said that `Umar bin Al-Khattab said to him, "When Allah's Messenger ﷺ stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles.
They said, `Allah's Messenger ﷺ has divorced his wives.' That occurred before Hijab was commanded.
I said to myself, `I must investigate this news today."' So he mentioned the Hadith in which he went to `A'ishah and Hafsah and admonished them.
He then said, `I went in and found Rabah, the servant of Allah's Messenger ﷺ, sitting on a window sill.
I called, `O Rabah, seek permission for me from Allah's Messenger ﷺ."' He then mentioned the story as we mentioned above.
`Umar continued, "I said, `O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.' Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered.
And so the Ayat of option was revealed.
Allah said, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ ( Maybe his Lord, if he divorces you, will give him in your place wives better than you, ) and, وَإِن تَظَاهَرَا عَلَيْهِ فَإِنَّ اللَّهَ هُوَ مَوْلَـهُ وَجِبْرِيلُ وَصَـلِحُ الْمُؤْمِنِينَ وَالْمَلَـئِكَةُ بَعْدَ ذَلِكَ ظَهِيرٌ ( but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers. ) I said, `Messenger of Allah ﷺ, have you divorced them' He said, `No.' I stood at the door of the Masjid and called out at the top of my voice, `The Messenger of Allah ﷺ has not divorced his wives.' It was on this occasion that this Ayah was revealed, وَإِذَا جَآءَهُمْ أَمْرٌ مِّنَ الاٌّمْنِ أَوِ الْخَوْفِ أَذَاعُواْ بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُوْلِى الاٌّمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ( When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with ) it.)( 4:83 ) It was I who understood ( and properly investigated ) this matter." Similar was said by Sa`id bin Jubayr, `Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others.
The Ayah, وَصَـلِحُ الْمُؤْمِنِينَ ( and the righteous among the believers; ) refers to Abu Bakr and `Umar.
Al-Hasan Al-Basri added `Uthman to them.
Layth bin Abi Sulaym said from Mujahid: وَصَـلِحُ الْمُؤْمِنِينَ ( and the righteous among the believers; ) includes `Ali bin Abi Talib also.
Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ ( Maybe his Lord, if he divorces you, will give him instead of you, wives better than you. ) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67.
`Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى ( And take you the Maqam (station ) of Ibrahim as a place of prayer.) ( 2:125 ) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet .
So I advised them, saying, `Either stop bothering Allah's Messenger ﷺ or Allah might provide him better wives than you.
Al-Hasan Al-Basri added `Uthman to them.
Layth bin Abi Sulaym said from Mujahid: وَصَـلِحُ الْمُؤْمِنِينَ ( and the righteous among the believers; ) includes `Ali bin Abi Talib also.
Al-Bukhari recorded that Anas said, "`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them, عَسَى رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَجاً خَيْراً مِّنكُنَّ ( Maybe his Lord, if he divorces you, will give him instead of you, wives better than you. ) Thereafter, this Ayah was revealed."' We mentioned before that `Umar said statements that were confirmed by the Qur'an, such as about the revelation about Hijab see 33:53 and the captive idolators after the battle of Badr see 8:67.
`Umar's suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah; وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى ( And take you the Maqam (station ) of Ibrahim as a place of prayer.) ( 2:125 ) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, "I heard news that the Mothers of the faithful had a dispute with the Prophet .
So I advised them, saying, `Either stop bothering Allah's Messenger ﷺ or Allah might provide him better wives than you.
Abu `Abdur-Rahman As-Sulami, Abu Malik, Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.

( Allah hath made lawful for you (Muslims ) absolution from your oaths ( of such a kind )) and so the Prophet ( pbuh ) absolved himself from his oath and married Maria the Copt, ( and Allah is your Protector ) and Helper. ( He is the Knower ) He knows that you forbade yourself Maria the Copt, ( the Wise ) in that which He enjoined about the expiation of oaths.

Allah has already ordained for you (O men), the dissolution of your oaths. And Allah is your Maula (Lord, or Master, or Protector, etc.) and He is the All-Knower, the All-Wise.

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