Surah Tahrim >> Currently viewing Surah Tahrim Ayat 2 (66:2)

Surah Tahrim Ayat 2 in Arabic Text

قَدْ فَرَضَ ٱللَّهُ لَكُمْ تَحِلَّةَ أَيْمَـٰنِكُمْ ۚ وَٱللَّهُ مَوْلَىٰكُمْ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
Qad faradal laahu lakum tahillata aymaanikum; wallaahu mawlaakum wa huwal ‘aleemul hakeem

English Translation

Here you can read various translations of verse 2

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

Yusuf Ali
Allah has already ordained for you, (O men), the dissolution of your oaths (in some cases): and Allah is your Protector, and He is Full of Knowledge and Wisdom.

Abul Ala Maududi
Allah has prescribed for you a way for the absolution of your oaths. Allah is your Guardian. He is All-Knowing, Most Wise.

Muhsin Khan
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.

Pickthall
Allah hath made lawful for you (Muslims) absolution from your oaths (of such a kind), and Allah is your Protector. He is the Knower, the Wise.

Dr. Ghali
Allah has already ordained for you (The believers) the lawful absolution of your oaths; and Allah is your Patronizer, and He is The Ever-Knowing, The Ever-Wise.

Abdel Haleem
He has ordained a way for you [believers] to release you from [such] oaths––God is your helper: He is the All Knowing, the Wise.

Quran 66 Verse 2 Explanation

For those looking for commentary to help with the understanding of Surah Tahrim ayat 2, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.

Ala-Maududi

(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]


4. It means: Act according to the method Allah has prescribed for absolution from oaths by expiation in( Surah Al-Maidah, Ayat 89 )and break your promise that you have made to forbid yourself of a lawful thing. Here, an important legal question arises and it is this: Is this command applicable to the case when a person has forbidden upon himself a lawful thing on oath, or is forbidding oneself a lawful thing by itself 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 oneself of a lawful thing is not an oath. If a person without swearing an oath has forbidden upon 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 for himself. This is the opinion of Masruq, Shabi, Rabiah and Abu Salamah; and the same view is held by Ibn Jarir and all the Zahiris. According to them forbidding oneself of 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 Prophet (peace be upon him) while forbidding himself a lawful thing had also sworn an oath, as has been reported in several traditions, Allah told him to act according to the method that had been appointed for absolving oneself from oaths.

The second group says that to forbid oneself 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 forbidden himself a garment, or an article of food, it is meaningless, and one can use it without expiation. But if concerning a wife or a slave-girl he has said: I forbid myself an intercourse with her, she would not become unlawful and forbidden, but one would have to expiate the oath before going in to her. This is the opinion of the Shafeis. (Mughni al-Muhtaj). And a similar opinion on this question is held by the Malikis. (Ibn al-Arabi, Ahkam al-Quran).

The third group says that to forbid oneself something is by itself an oath even if the words of oath have not been used. This is the opinion of Abu Bakr. Aishah, Umar, Abdullah bin Masud, Zaid bin Thabit and Abdullah bin Abbas. Although from Ibn Abbas another opinion has been reported in Bukhari to the effect: If a man has forbidden himself his wife, 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 Nasai 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, Taus, 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 Prophet (peace be upon him) 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 upon 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 way said: By God, I will not use that article. For Allah first said: Why do you forbid that which Allah has made lawful. And then said: Allah 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 the legal command is, according to the jurists, in respect of someone forbidding upon himself his wife and the other things besides the wife.

The Hanafis say that if without the intention of divorce somebody forbade upon 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 case he would have to expiate his oath before having the sexual relation. But if with the intention of divorce he said: You are unlawful to me, it will have to be ascertained what was his real 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 somebody 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 he has forbidden upon himself until he has expiated the oath. (Badai as-Sanai: Hedayah; Fath Al-Qadir, al-Jassas, Ahkam al-Quran).

The Shafeis say that if one forbids upon himself 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 upon 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 unlawful 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 upon himself 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-Quran 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. (3) That in case of the wife with whom marriage has been consummated it amounts to three divorces, but 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 unlawful 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 int

Ibn-Kathir

The tafsir of Surah Tahrim verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Tahrim ayat 1 which provides the complete commentary from verse 1 through 5.

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