Microsoft Word Al Jalalain Eng with introduction docx

(At-Tahrîm)
[66:1]
O Prophet! Why do you prohibit what God has made lawful for you, in terms of your Coptic handmaiden 
M
ā
riya — when he lay with her in the house of Hafsa, who had been away, but who upon returning [and 
finding out] became upset by the fact that this had taken place in her own house and on her own bed — by 
saying, ‘She is unlawful for me!’, seeking, by making her unlawful [for you], to please your wives? And God 
is Forgiving, Merciful, having forgiven you this prohibition. 
[66:2]
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 s
ū
rat al-M
ā
’ida [Q. 5:89] and the forbidding of [sexual 
relations with] a handmaiden counts as an oath, so did the Prophet (s) expiate? Muq
ā
til [b. Sulaym
ā
n] said, 
‘He set free a slave [in expiation] for his prohibition of M
ā
riya’; whereas al-Hasan [al-Basr
ī
] 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. 
[66:3]
And, mention, when the Prophet confided to one of his wives, namely, Hafsa, a certain matter, which was 
his prohibition of M
ā
riya, telling her: ‘Do not reveal it!’; but when she divulged it, to ‘
Ā
’isha, reckoning there 
to be no blame in [doing] such a thing, and God apprised him, He informed him, of it, of what had been 
divulged, he announced part of it, to Hafsa, and passed over part, out of graciousness on his part. So when 
he told her about it, she said, ‘Who told you this?’ He said, ‘I was told by the Knower, the Aware’, namely, 
God. 

---

673
[66:4]
If the two of you, namely, Hafsa and ‘
Ā
’isha, repent to God … for your hearts were certainly inclined, 
towards the prohibition of M
ā
riya, that is to say, your keeping this secret despite [knowing] the Prophet’s (s) 
dislike of it, which is itself a sin (the response to the conditional [‘if the two of you repent to God’] has been 
omitted, to be understood as, ‘it will be accepted of both of you’; the use of [the plural] qul
ū
b, ‘hearts’, 
instead of [the dual] qalbayn, ‘both [your] hearts’, is on account of the cumbersomeness of putting two 
duals together in what is effectively the same word); and if you support one another (tazz
ā
har
ā
: the original 
second t
ā
’ [of tataz
ā
har
ā
] has been assimilated with the z
ā
’; a variant reading has it without [this 
assimilation, taz
ā
har
ā
]) against him, that is, the Prophet, in what he is averse to, then [know that] God, He 
(huwa, [a pronoun] for separation) is indeed his Protector, His supporter, and Gabriel, and the righteous 
among the believers, Ab
ū
Bakr and ‘Umar, may God be pleased with both of them (wa-Jibr
ī
lu wa-s
ā
lihu’l-
mu’min
ī
na is a supplement to the [syntactical] locus of the subject of inna [sc. ‘God’]), who will [also] be his 
supporters, and the angels furthermore, further to the support of God and those mentioned, are his 
supporters, assistants of his, in supporting him [to prevail] over both of you. 
[66:5]
It may be that, if he divorces you, that is, [if] the Prophet divorces his wives, his Lord will give him in [your] 
stead (read yubaddilahu or yubdilahu) wives better than you (azw
ā
jan khayran minkunna is the predicate of 
‘as
ā
, ‘it may be’, the sentence being the response to the conditional) — the replacement [of his wives by 
God] never took place because the condition [of his divorcing them] never arose — women submissive [to 
God], affirming Islam, believing, faithful, obedient, penitent, devout, given to fasting — or given to 
emigrating [in God’s way] — previously married and virgins. 
[66:6]
O you who believe! Guard yourselves and your families, by enjoining obedience to God, against a Fire whose 
fuel is, disbelieving, people and stones, such as those idols of theirs made of that [stone] — the meaning is 
that it is extremely hot, fuelled by the above-mentioned, unlike the fire of this world which is fuelled by 
wood and the like — over which stand angels, its keepers — numbering nineteen as will be stated in [s
ū
rat] 
al-Muddaththir [Q. 74:30] — stern, a sternness of the heart, mighty, in [their power of] assault, who do not 
disobey God in what He commands them (m
ā
amarahum is a substitution for His Majesty [‘God’]), in other 
words, they do not disobey the command of God, but do what they are commanded — this is [reiterated] for 
emphasis; the verse is meant as a threat to deter believers from apostatising and for hypocrites who believe 
only with their tongues and not with their hearts. 
[66:7]
‘O you who disbelieve! Do not make any excuses today — this is said to them upon their entering the Fire — 
in other words, because this [excusing] will be of no use to you. You are only being requited for what you 
used to do’, that is, [only] the [due] requital thereof. 
[66:8]
O you who believe! Repent to God with sincere repentance (read nas
ū
han or nus
ū
han), a truthful 
[repentance], so that one does not return to [committing] that sin again, nor have the desire to return to it. 
It may be that your Lord (‘as
ā
: [an expression denoting] ‘a hope’ that will be realised) will absolve you of 
your misdeeds and admit you into gardens, orchards, underneath which rivers flow, on the day when God 
will not let down, by admitting into the Fire, the Prophet and those who believe with him. Their light will be 
running before them, in front of them, and, it will be, on their right. They will say (yaq
ū
l
ū
na: this denotes 
the beginning of a new [syntactically independent] sentence), ‘Our Lord! Perfect our light for us, towards 
Paradise — whereas the hypocrites, their light will be extinguished — and forgive us, Our Lord. Assuredly 
You have power over all things’. 
[66:9]

---

674
O Prophet! Struggle against the disbelievers, with the sword, and the hypocrites, by the tongue and with 
argument, and be stern with them, in rebuke and hatred. For their abode will be Hell — and [what] an evil 
journey’s end!, it is. 
[66:10]
God has struck a similitude for those who disbelieve: the wife of Noah and the wife of Lot. They were under 
two of Our righteous servants, yet they betrayed them, in [their] religion, for they both disbelieved — Noah’s 
wife, called W
ā
hila, used to say to his people that he was a madman, while Lot’s wife, called W
ā
‘ila, used to 
tell his people the whereabouts of his guests when they stayed with him, at night by lighting a fire, and 
during the day by making smoke. So they, that is, Noah and Lot, did not avail the two women in any way 
against God, against His chastisement, and it was said, to the two women: ‘Enter, both of you, the Fire 
along with the incomers’, from among the disbelievers of the peoples of Noah and Lot. 
[66:11]
And God has struck a similitude for those who believe: the wife of Pharaoh — she believed in Moses, her 
name was 
Ā
siya; Pharaoh chastised her by tying her hands and feet to pegs and placing a huge millstone on 
her chest, and having her laid out in the sun; but when those in charge of her would leave her, the angels 
would [come to] shade her — when she said, during her torture, ‘My Lord, build for me a home near You in 
Paradise, — so He disclosed for her [a veil of the Unseen] and she saw it, which in turn alleviated for her the 
torture — and deliver me from Pharaoh and his work, his torture, and deliver me from the evildoing folk’, the 
followers of his [Pharaoh’s] religion, whereat God took [unto Himself] her spirit [in death]. Ibn Kays
ā
n said, 
‘She was raised to Paradise alive, where she eats and drinks’. 
[66:12]
And Mary (wa-Maryama is a supplement to imra’ata Fir‘awna) daughter of ‘Imr
ā
n, who preserved [the 
chastity of] her womb, so We breathed into it of Our Spirit, namely, Gabriel — when he breathed into the 
opening of her shirt, by God’s creation of this action of his which reached her womb, thus conceiving Jesus 
— and she confirmed the words of her Lord, His prescriptions, and His, revealed, Scriptures and she was of 
the obedient, [one] of the obedient folk. 
Meccan, consisting of 30 verses.