Surah Tahrim Ayat 3 in Arabic Text
Here you can read various translations of verse 3
And [remember] when the Prophet confided to one of his wives a statement; and when she informed [another] of it and Allah showed it to him, he made known part of it and ignored a part. And when he informed her about it, she said, “Who told you this?” He said, “I was informed by the Knowing, the Acquainted.”
When the Prophet disclosed a matter in confidence to one of his consorts, and she then divulged it (to another), and Allah made it known to him, he confirmed part thereof and repudiated a part. Then when he told her thereof, she said, “Who told thee this? “He said, “He told me Who knows and is well-acquainted (with all things).”
The Prophet confided something to one of his wives and then she disclosed it (to another); so after Allah revealed to the Prophet (that she had disclosed that secret), he made a part of it known to her and passed over a part of it. And when he told her about this (i.e., that she had disclosed the secret entrusted to her), she asked: “Who informed you of this?” He said: “I was told of it by He Who is All-Knowing, All-Aware.”
And (remember) when the Prophet (SAW) disclosed a matter in confidence to one of his wives (Hafsah), so when she told it (to another i.e. ‘Aishah), and Allah made it known to him, he informed part thereof and left a part. Then when he told her (Hafsah) thereof, she said: “Who told you this?” He said: “The All-Knower, the All-Aware (Allah) has told me”.
When the Prophet confided a fact unto one of his wives and when she afterward divulged it and Allah apprised him thereof, he made known (to her) part thereof and passed over part. And when he told it her she said: Who hath told thee? He said: The Knower, the Aware hath told me.
And as the Prophet (entrusted) a secret discourse to some of his spouses, then as soon as one of (them) (fully) informed (another) of it, and Allah disclosed it to him, he acquainted (her) of some part of it, and passed over (Literally: veered away from) (some) part. Then, as soon as he (fully) informed her of it, she said, “Who has informed you of this?” He said, “The Ever-Knowing, The Ever-Cognizant has (fully) informed me.”
The Prophet told something in confidence to one of his wives. When she disclosed it [to another wife] and God made this known to him, he confirmed part of it, keeping the rest to himself. When he confronted her with what she had done, she asked, ‘Who told you about this?’ and he replied, ‘The All Knowing, the All Aware told me.’
Quran 66 Verse 3 Explanation
For those looking for commentary to help with the understanding of Surah Tahrim ayat 3, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.
(66:3) The Prophet confided something to one of his wives and then she disclosed it (to another); so after Allah revealed to the Prophet (that she had disclosed that secret), he made a part of it known to her and passed over a part of it. And when he told her about this (i.e., that she had disclosed the secret entrusted to her), she asked: “Who informed you of this?” He said: “I was told of it by He Who is All-Knowing, All-Aware.”
6. Different things have been reported in different traditions, saying that the Prophet (peace be upon him) had told such and such a thing to one of his wives in confidence, which she disclosed to another wife. But for us, in the first place, it is not right to investigate it, for it is on the disclosure of a secret that Allah is taking a wife to task, it cannot therefore be right for us to inquire into it and try to uncover it. Secondly, in view of the object for which this verse was sent down, it is not at all important to know what the secret was. Had it any connection with the object of the discourse, Allah would Himself have mentioned it. The real object for which this incident has been related in the Quran is to warn the Prophet’s (peace be upon him) wives and through them, the wives of the responsible people among the Muslims not to be careless in the matter of guarding secrets. Had it been only a private and personal affair, as is generally the case between the husband and the wife in the world, there was no need that Allah should have directly informed the Prophet (peace be upon him) of it through revelation, and then did not rest content only with giving the information, but should also have recorded it in the Book which the whole world has to recite forever. The reason why it was given such importance was that this wife was not the wife of an ordinary husband but of that illustrious husband, whom Allah had appointed to the office of the highest responsibility, who was locked in an incessant battle with the disbelievers, polytheists and hypocrites at all times and under whose leadership a fierce conflict was going on for establishing Islam in place of paganism. In the house of such an illustrious man there could be countless things which if not kept secret but disclosed before time, could harm the great mission which he was performing. Therefore, when a lady of the house happened to show this weakness for the first time in that she disclosed a secret that had been told her in confidence, to another (a member of her own household), the weakness was immediately pointed out to her, not secretly but openly in the Quran, so as to impart training in the guarding of secrets not only to the wives of the Prophet (peace be upon him) but also to the wives of all responsible people of the Muslim community. In the verse the question whether the secret disclosed pertained to a matter of any consequence or not, and whether its disclosure could cause any harm to the mission or not, has been altogether ignored. What has been disapproved and pointed out in particular is that the secret was disclosed to another. The higher the position of responsibility a person holds the more dangerous would be the leakage of secrets from his house. No matter whether a thing is of any consequence or not, once a person becomes careless in the matter of guarding secrets, he may reveal important things as well as trivial matters.
The tafsir of Surah Tahrim verse 3 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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